[
    {
        "Word": "A",
        "Definitions": [
            "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.",
            "See [1]Alpha"
        ]
    },
    {
        "Word": "Aaron",
        "Definitions": [
            "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 [1]MOSES.)",
            "a teacher; lofty; mountain of strength",
            "(a teacher, or lofty), the son of Amram and Jochebed, and the older brother of Moses and Miriam. (Numbers 26:59; 33:39) (B.C. 1573.) He was a Levite, and is first mentioned in (Exodus 4:14) He was appointed by Jehovah to be the interpreter, (Exodus 4:16) of his brother Moses, who was \"slow of speech;\" and accordingly he was not only the organ of communication with the Israelites and with Pharaoh, (Exodus 4:30; 7:2) but also the actual instrument of working most of the miracles of the Exodus. (Exodus 7:19) etc. On the way to Mount Sinai, during the battle with Amalek, Aaron with Hur stayed up the weary hands of Moses when they were lifted up for the victory of Israel. (Exodus 17:9) He is mentioned as dependent upon his brother and deriving all his authority from him. Left, on Moses' departure into Sinai, to guide the people, Aaron is tried for a moment on his own responsibility, and he fails from a weak inability to withstand the demand of the people for visible \"gods to go before them,\" by making an image of Jehovah, in the well-known form of Egyptian idolatry (Apis or Mnevis). He repented of his sin, and Moses gained forgiveness for him. (9:20) Aaron was not consecrated by Moses to the new office of the high priesthood. (Exodus 29:9) From this time the history of Aaron is almost entirely that of the priesthood, and its chief feature is the great rebellion of Korah and the Levites. Leaning, as he seems to have done, wholly on Moses, it is not strange that he should have shared his sin at Meribah and its punishment. See [3]Moses. (Numbers 20:10-12) Aaron's death seems to have followed very speedily. It took place on Mount Hor, after the transference of his robes and office to Eleazar. (Numbers 20:28) This mount is still called the \"Mountain of Aaron.\" See [4]Hor. The wife of Aaron was Elisheba, (Exodus 6:23) and the two sons who survived him, Eleazar and Ithamar. The high priesthood descended to the former, and to his descendants until the time of Eli, who, although of the house of Ithamar, received the high priesthood and transmitted it to his children; with them it continued till the accession of Solomon, who took it from Abiathar and restored it to Zadok (of the house of Eleazar). See [5]Abiathar."
        ]
    },
    {
        "Word": "Aaronites",
        "Definitions": [
            "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.",
            "(1 Chronicles 12:27) priests of the family of Aaron."
        ]
    },
    {
        "Word": "Abaddon",
        "Definitions": [
            "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.",
            "the destroyer",
            "See [7]Apollyon."
        ]
    },
    {
        "Word": "Abagtha",
        "Definitions": [
            "One of the seven eunuchs in Ahasuerus's court (Esther 1:10; 2:21).",
            "father of the wine-press",
            "(God-given), one of the seven eunuchs in the Persian court of Ahasuerus. (Esther 1:10)"
        ]
    },
    {
        "Word": "Abana",
        "Definitions": [
            "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.",
            "made of stone; a building",
            "(perennial, stony), one of the \"rivers of Damascus.\" (2 Kings 5:12) The Barada and the Awaj are now the chief streams of Damascus, the former representing the Abana and the latter the Pharpar of the text. The Barada (Abana) rises in the Antilibanus, at about 23 miles from the city, after flowing through which it runs across the plain, of whose fertility it is the chief source, till it loses itself in the lake or marsh Bahret-el-Kibliyeh."
        ]
    },
    {
        "Word": "Abarim",
        "Definitions": [
            "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.",
            "passages; passengers",
            "(regions beyond), a mountain or range of highlands on the east of the Jordan, in the land of Moab, facing Jericho, and forming the eastern wall of the Jordan valley at that part. Its most elevated spot was \"the Mount Nebo, head of the Pisgah,\" from which Moses viewed the Promised Land before his death. These mountains are mentioned in (Numbers 27:12; 33:47,48) and Deuteronomy 32:49"
        ]
    },
    {
        "Word": "Abba",
        "Definitions": [
            "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.\"",
            "father",
            "See [8]Ab."
        ]
    },
    {
        "Word": "Abda",
        "Definitions": [
            "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).",
            "a servant; servitude",
            "+ Father of Adoniram. (1 Kings 4:6) + Son of Shammua, (Nehemiah 11:17) called Obadiah in (1 Chronicles 9:16)"
        ]
    },
    {
        "Word": "Abdeel",
        "Definitions": [
            "Servant of God, (Jer. 36:26), the father of Shelemiah.",
            "a vapor; a cloud of God",
            "father of Shelemiah. (Jeremiah 36:26)"
        ]
    },
    {
        "Word": "Abdi",
        "Definitions": [
            "My servant. (1.) 1 Chr. 6:44. (2.) 2 Chr. 29:12. (3.) Ezra 10:26.",
            "my servant",
            "(my servant).",
            "+ A Merarite, and ancestor of Ethan the singer. (1 Chronicles 6:44) (B.C. before 1015.) + The father of Kish, a Merarite, in the reign of Hezekiah. (2 Chronicles 29:12) (B.C. before 736.) + One of the Bene-Elam in the time of Ezra, who had married a foreign wife. (Ezra 10:26) (B.C. 659.)"
        ]
    },
    {
        "Word": "Abdiel",
        "Definitions": [
            "Servant of God, (1 Chr. 5:15), a Gadite chief.",
            "servant of God",
            "(the servant of God), son of Guni and father of Ahi, one of the Gadites who were settled in the land of Bashan, (1 Chronicles 5:15), in the days of Jotham king of Judah. (B.C. 758.)"
        ]
    },
    {
        "Word": "Abdon",
        "Definitions": [
            "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.",
            "servant; cloud of judgment",
            "(servile).",
            "+ A judge of Israel, (Judges 12:13,(15) perhaps the same person as Bedan, in (1 Samuel 12:11) (B.C. 1233-1225). + Son of Shashak. (1 Chronicles 8:23) + First-born son of Jehiel, son of Gideon. (1 Chronicles 8:30; 9:35,36). + Son of Micah, a contemporary of Josiah, (2 Chronicles 34:20) called Achbor in (2 Kings 22:12) (B.C. 628.) + A city in the tribe if Asher, given to the Gershonites, (Joshua 21:30; 1 Chronicles 6:74) the modern Abdeh, 10 miles northeast of Accho."
        ]
    },
    {
        "Word": "Abednego",
        "Definitions": [
            "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).",
            "servant of light; shining",
            "(i.e. servant of Nego, perhaps the same as Nebo), the Chaldean name given to Azariah, one of the three friends of Daniel, miraculously save from the fiery furnace. Dan. 3. (B.C. about 600.)"
        ]
    },
    {
        "Word": "Abel",
        "Definitions": [
            "(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:",
            "vanity; breath; vapor",
            "a city; mourning",
            "the name of several places in Palestine, probably signifies a meadow .",
            "(i.e., breath, vapor, transitoriness, probably so called from the shortness of his life), the second son of Adam, murdered by his brother Cain, (Genesis 4:1-16) he was a keeper or feeder of sheep. Our Lord spoke of Abel as the first martyr, (Matthew 23:35) so did the early Church subsequently. The traditional site of his murder and his grave are pointed out near Damascus."
        ]
    },
    {
        "Word": "Abel-beth-maachah",
        "Definitions": [
            "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.",
            "mourning to the house of Maachah"
        ]
    },
    {
        "Word": "Abel-cheramim",
        "Definitions": [
            "(Judg. 11:33, R.V.; A. V., \"plain of the vineyards\"), a village of the Ammonites, whither Jephthah pursued their forces."
        ]
    },
    {
        "Word": "Abel-meholah",
        "Definitions": [
            "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.",
            "mourning of sickness"
        ]
    },
    {
        "Word": "Abel-mizraim",
        "Definitions": [
            "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.",
            "the mourning of Egyptians"
        ]
    },
    {
        "Word": "Abel-shittim",
        "Definitions": [
            "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).",
            "mourning of thorns"
        ]
    },
    {
        "Word": "Abez",
        "Definitions": [
            "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.",
            "an egg; muddy",
            "(lofty), a town in the possession of Issachar, named between Kishion and Remeth in (Joshua 19:20) only."
        ]
    },
    {
        "Word": "Abia",
        "Definitions": [
            "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)."
        ]
    },
    {
        "Word": "Abi-albon",
        "Definitions": [
            "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).",
            "most intelligent father"
        ]
    },
    {
        "Word": "Abiasaph",
        "Definitions": [
            "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).",
            "consuming father; gathering",
            "(father of gathering, i.e. gathered), (Exodus 6:24) otherwise written Ebi/asaph. (1 Chronicles 6:23,37; 9:19) one of the descendants of Korah, and head of the Korhites. Among the remarkable descendants of Abiasaph were Samuel the prophet, (1 Samuel 1:11) and Heman the singer."
        ]
    },
    {
        "Word": "Abiathar",
        "Definitions": [
            "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.",
            "excellent father; father of the remnant",
            "(father of abundance, i.e. liberal), High priest and fourth in descent from Eli. (B.C. 1060-1012.) Abiathar was the only one of the all the sons of Ahimelech the high priest who escaped the slaughter inflicted upon his father's house by Saul, in revenge for his father's house by Saul, in revenge of his having inquired of the Lord for David and given him the shew-bread to eat. (1 Samuel 22:1) ... Abiathar having become high priest fled to David, and was thus enabled to inquire of the Lord for him. (1 Samuel 23:9; 30:7; 2 Samuel 2:1; 5:19) etc. He adhered to David in his wanderings while pursued by Saul; he was with him while he reigned in Hebron, and afterwards in Jerusalem. (2 Samuel 2:1-3) He continued faithful to him in Absalom's rebellion. (2 Samuel 15:24,29,35,36; 17:15-17; 19:11) When, however, Adonijah set himself up fro David's successor on the throne, in opposition to Solomon, Abiathar sided with him, while Zadok was on Solomon's side. For this Abiathar was deprived of the high priesthood. Zadok had joined David at Hebron, (1 Chronicles 12:28) so that there was henceforth who high priests in the reign of David, and till the deposition of Abiathar by Solomon, when Zadok became the sole high priest."
        ]
    },
    {
        "Word": "Abib",
        "Definitions": [
            "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).",
            "green fruit; ears of corn",
            "(green fruits). [[20]Month]"
        ]
    },
    {
        "Word": "Abida",
        "Definitions": [
            "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."
        ]
    },
    {
        "Word": "Abidan",
        "Definitions": [
            "Father of judgment; judge, head of the tribe of Benjamin at the Exodus (Num. 1:11; 2:22).",
            "father of judgment",
            "(father of the judge), chief of the tribe of Benjamin at the time of the Exodus. (B.C. 1491.) (Numbers 1:11; 2:22; 7:60,65; 10:24)"
        ]
    },
    {
        "Word": "Abieezer",
        "Definitions": [
            "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)."
        ]
    },
    {
        "Word": "Abiel",
        "Definitions": [
            "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).",
            "God my father"
        ]
    },
    {
        "Word": "Abiezrite",
        "Definitions": [
            "Father of help, a descendant of Abiezer (Judg. 6:11, 24; 8:32)."
        ]
    },
    {
        "Word": "Abigail",
        "Definitions": [
            "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).",
            "the father's joy",
            "(father, i.e. source, of joy).",
            "+ The beautiful wife of Nabal, a wealthy owner of goats and sheep in Carmel. (B.C. 1060.) When David's messengers were slighted by Nabal, Abigail supplies David and his followers with provisions, and succeeded in appeasing his anger. The days after this Nabal died, and David sent for Abigail and made her his wife. (1 Samuel 25:14) etc. By her he had a son, called Chileab in (2 Samuel 3:3) but Daniel in (1 Chronicles 3:1) + A sister of David, married to Jether the Ishmaelite, and mother, by him, of Amasa. (1 Chronicles 2:17) In (2 Samuel 17:25) for Israelite read Ishmaelite. (B.C. 1068.)"
        ]
    },
    {
        "Word": "Abihail",
        "Definitions": [
            "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).",
            "the father of strength",
            "(father of, i.e. possessing, strength).",
            "+ Father of Zuriel, chief of the Levitical father of Merari, a contemporary of Moses. (Numbers 3:35) (B.C. 1490.) + Wife of Abishur. (1 Chronicles 2:29) + Son of Huri, of the tribe of Gad. (1 Chronicles 5:14) + Wife of Rehoboam. She is called the daughter, i.e. descendant, of Eliab, the elder brother of David. (2 Chronicles 11:18) (B.C. 972.) + Father of Esther and uncle of Mordecai. (Esther 2:15; 9:29)"
        ]
    },
    {
        "Word": "Abihu",
        "Definitions": [
            "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.",
            "he is my father",
            "(he (God) is my father), the second son, (Numbers 3:2) of Aaron by Elisheba. (Exodus 6:23) Being, together with his elder brother Nadab, guilty of offering strange fire to the lord, he was consumed by fire from heaven. (Leviticus 10:1,2)"
        ]
    },
    {
        "Word": "Abihud",
        "Definitions": [
            "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).",
            "father of praise; confession",
            "(father of renown, famous), son of Bela and grandson of Benjamin. (1 Chronicles 8:3)"
        ]
    },
    {
        "Word": "Abijah",
        "Definitions": [
            "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.",
            "the Lord is my father"
        ]
    },
    {
        "Word": "Abijam",
        "Definitions": [
            "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 [2]ABIJAH.)",
            "father of the sea",
            "[[29]Abia, Abiah, Or Abijah, [30]Abijah Or Abijam, 1]"
        ]
    },
    {
        "Word": "Abilene",
        "Definitions": [
            "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.",
            "the father of mourning",
            "(land of meadows), (Luke 3:1) a city situated on the eastern slope of Antilibanus, in a district fertilized by the river Barada (Abana). The city was 18 miles from Damascus, and stood in a remarkable gorge called Suk Wady Barada ."
        ]
    },
    {
        "Word": "Abimael",
        "Definitions": [
            "Father of Mael, one of the sons or descendants of Joktan, in Northern Arabia (Gen. 10:28; 1 Chr. 1:22).",
            "a father sent from God",
            "(father of Mael), a descendant of Joktan, (Genesis 10:28; 1 Chronicles 1:22) and probably the progenitor of an Arab tribe (Mali)."
        ]
    },
    {
        "Word": "Abimelech",
        "Definitions": [
            "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.)",
            "father of the king",
            "(father of the king), the name of several Philistine kings, was probably a common title of these kings, like that of Pharaoh among the Egyptians and that of Caesar and Augustus among the Romans. Hence in the title of (Psalms 34:1) ... the name of Abimelech is given to the king, who is called Achish in (1 Samuel 21:11)",
            "+ A Philistine, king of Gerar, Genesis 20,21, who, exercising the right claimed by Eastern princes of collecting all the beautiful women of their dominions into their harem, (Genesis 12:15; Esther 2:3) sent for and took Sarah. A similar account is given of Abraham's conduct of this occasion to that of his behavior towards Pharaoh. [[32]Abraham] (B.C. 1920.) + Another king of Gerar int he time of Isaac, of whom a similar narrative is recorded in relation to Rebekah. (Genesis 26:1) etc. (B.C. 1817.) + Son of the judge Gideon by his Shechemite concubine. (Judges 8:31) (B.C. 1322-1319.) After his father's death he murdered all his brethren, 70 in number, with the exception of Jotham, the youngest, who concealed himself; and he then persuaded the Shechemites to elect him king. Shechem now became an independent state. After Abimelech had reigned three years, the citizens of Shechem rebelled. He was absent at the time, but he returned and quelled the insurrection. Shortly after he stormed and took Thebez, but was struck on the head by a woman with the fragment of a millstone, comp. (2 Samuel 11:21) and lest he should be said to have died by a woman, he bade his armor-bearer slay him. + A son of Abiathar. (1 Chronicles 18:16)"
        ]
    },
    {
        "Word": "Abinadab",
        "Definitions": [
            "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).",
            "father of a vow, or of willingness",
            "+ A Levite, a native of Kirjath-jearim, in whose house the ark remained 20 years. (1 Samuel 7:1,2; 1 Chronicles 13:7) (B.C. 1124.) + Second son of Jesse, who followed Saul to his war against the Philistines, (1 Samuel 16:8; 17:13) (B.C. 1063.) + A son of Saul, who was slain with his brothers at the fatal battle on Mount Gilboa. (1 Samuel 31:2) (B.C. 1053.) + Father of one of the twelve chief officers of Solomon. (1 Kings 4:11) (B.C. before 1014.)"
        ]
    },
    {
        "Word": "Abinoam",
        "Definitions": [
            "Father of kindness, the father of Barak (Judg. 4:6; 5:1).",
            "father of beauty",
            "the father of Barak. (Judges 4:6,12; 5:1,12) (B.C. 1300.)"
        ]
    },
    {
        "Word": "Abiram",
        "Definitions": [
            "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 [3]JERICHO.)",
            "high father; father of deceit",
            "+ A Reubenite, son of Eliab, who with Korah, a Levite, organized a conspiracy against Moses and Aaron. (Numbers 16:1) ... [For details, see [34]Korah] (B.C. 1490.) + Eldest son of Hiel the bethelite, who died when his father laid the foundations of Jericho, (1 Kings 16:34) and thus accomplished the first part of the curse of Joshua. (Joshua 6:26) (B.C. after 905.)"
        ]
    },
    {
        "Word": "Abishag",
        "Definitions": [
            "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).",
            "ignorance of the father",
            "a beautiful Shunammite (from Shunem, in the tribe of Issachar), taken into David's harem to comfort him in his extreme old age. (1 Kings 1:1-4)"
        ]
    },
    {
        "Word": "Abishai",
        "Definitions": [
            "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.",
            "the present of my father"
        ]
    },
    {
        "Word": "Abishua",
        "Definitions": [
            "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).",
            "father of salvation"
        ]
    },
    {
        "Word": "Abishur",
        "Definitions": [
            "Father of the wall; i.e., \"mason\", one of the two sons of Shammai of the tribe of Judah (1 Chr. 2:28, 29).",
            "father of the wall; father of uprightness",
            "(father of the wall), son of Shammai. (1 Chronicles 2:28)"
        ]
    },
    {
        "Word": "Abital",
        "Definitions": [
            "Father of dew; i.e., \"fresh\", David's fifth wife (2 Sam. 3:4).",
            "the father of the dew; or of the shadow",
            "(father of the dew), one of David's wives. (2 Samuel 3:4; 1 Chronicles 3:3)"
        ]
    },
    {
        "Word": "Abitub",
        "Definitions": [
            "Father of goodness, a Benjamite (1 Chr. 8:11).",
            "father of goodness",
            "(father of goodness), son of Shaharaim by Hushim. (1 Chronicles 8:11)"
        ]
    },
    {
        "Word": "Abjects",
        "Definitions": [
            "(Ps. 35:15), the translation of a Hebrew word meaning smiters; probably, in allusion to the tongue, slanderers. (Comp. Jer. 18:18.)"
        ]
    },
    {
        "Word": "Ablution",
        "Definitions": [
            "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 [4]WASHING.)",
            "[[35]Purification]"
        ]
    },
    {
        "Word": "Abner",
        "Definitions": [
            "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.)",
            "father of light",
            "(father of light).",
            "+ Son of Ner, who was the brother of Kish, (1 Chronicles 9:36) the father of Saul. (B.C. 1063.) Abner, therefore, was Saul's first cousin, and was made by him commander-in-chief of his army. (1 Samuel 14:51; 17:57; 26:5-14) After the death of Saul David was proclaimed king of Judah; and some time subsequently Abner proclaimed Ish-bosheth, Saul's son, king of Israel. War soon broke out between the two rival kings, and a \"very sore battle\" was fought at Gibeon between the men of Israel under Abner and the men of Judah under Joab. (1 Chronicles 2:16) Abner had married Rizpah, Saul's concubine, and this, according to the views of Oriental courts, might be so interpreted as to imply a design upon the throne. Rightly or wrongly, Ish-bosheth so understood it, and he even ventured to reproach Abner with it. Abner, incensed at his ingratitude, opened negotiations with David, by whom he was most favorably received at Hebron. He then undertook to procure his recognition throughout Israel; but after leaving his presence for the purpose was enticed back by Joab, and treacherously murdered by him and his brother Abishai, at the gate of the city, partly, no doubt, from fear lest so distinguished a convert to their cause should gain too high a place in David's favor, but ostensibly in retaliation for the death of Asahel. David in sorrow and indignation, poured forth a simple dirge over the slain hero. (2 Samuel 3:33,34) + The father of Jaasiel, chief of the Benjamites in David's reign, (1 Chronicles 27:21) probably the same as the preceding."
        ]
    },
    {
        "Word": "Abomination",
        "Definitions": [
            "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)."
        ]
    },
    {
        "Word": "Abraham",
        "Definitions": [
            "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 [5]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 [6]HAGAR; [7]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).",
            "father of a great multitude",
            "(father of a multitude) was the son of Terah, and founder of the great Hebrew nation. (B.C. 1996-1822.) His family, a branch of the descendants of Shem, was settled in Ur of the Chaldees, beyond the Euphrates, where Abraham was born. Terah had two other sons, Nahor and Haran. Haran died before his father in Ur of the Chaldees, leaving a son, Lot; and Terah, taking with him Abram, with Sarai his wife and his grandson Lot, emigrated to Haran in Mesopotamia, where he died. On the death of his father, Abram, then in the 75th year of his age, with Sarai and Lot, pursued his course to the land of Canaan, whither he was directed by divine command, (Genesis 12:5) when he received the general promise that he should become the founder of a great nation, and that all the families of the earth should be blessed in him. He passed through the heart of the country by the great highway to Shechem, and pitched his tent beneath the terebinth of Moreh. (Genesis 12:6) Here he received in vision from Jehovah the further revelation that this was the land which his descendants should inherit. (Genesis 12:7) The next halting-place of the wanderer was on a mountain between Bethel and Ai, (Genesis 12:8) but the country was suffering from famine, and Abram journeyed still southward to the rich cornlands of Egypt. There, fearing that the great beauty of Sarai might tempt the powerful monarch of Egypt and expose his own life to peril, he arranged that Sarai should represent herself as his sister, which her actual relationship to him, as probably the daughter of his brother Haran, allowed her to do with some semblance of truth. But her beauty was reported to the king, and she was taken into the royal harem. The deception was discovered, and Pharaoh with some indignation dismissed Abram from the country. (Genesis 12:10-20) He left Egypt with great possessions, and, accompanied by Lot, returned by the south of Palestine to his former encampment between Bethel and Ai. The increased wealth of the two kinsmen was the ultimate cause of their separation. Lot chose the fertile plain of the Jordan near Sodom, while Abram pitched his tent among the groves of Mamre, close to Hebron. (Genesis 13:1) ... Lot with his family and possessions having been carried away captive by Chedorlaomer king of Elam, who had invaded Sodom, Abram pursued the conquerors and utterly routed them not far from Damascus. The captives and plunder were all recovered, and Abram was greeted on his return by the king of Sodom, and by Melchizedek king of Salem, priest of the most high God, who mysteriously appears upon the scene to bless the patriarch and receive from him a tenth of the spoil. (Genesis 14:1) ... After this the thrice-repeated promise that his descendants should become a mighty nation and possess the land in which he was a stranger was confirmed with all the solemnity of a religious ceremony. (Genesis 15:1) ... Ten years had passed since he had left his father's house, and the fulfillment of the promise was apparently more distant than at first. At the suggestion of Sarai, who despaired of having children of her own, he took as his concubine Hagar, her Egyptian main, who bore him Ishmael in the 86th year of his age. (Genesis 16:1) ... [[36]Hagar; [37]Ishmael] But this was not the accomplishment of the promise. Thirteen years elapsed, during which Abram still dwelt in Hebron, when the covenant was renewed, and the rite of circumcision established as its sign. This most important crisis in Abram's life, when he was 99 years old, is marked by the significant change of his name to Abraham, \"father of a multitude;\" while his wife's from Sarai became Sarah. The promise that Sarah should have a son was repeated in the remarkable scene described in ch. 18. Three men stood before Abraham as he sat in his tent door in the heat of the day. The patriarch, with true Eastern hospitality, welcomed the strangers, and bade them rest and refresh themselves. The meal ended, they foretold the birth of Isaac, and went on their way to Sodom. Abraham accompanied them, and is represented as an interlocutor in a dialogue with Jehovah, in which he pleaded in vain to avert the vengeance threatened to the devoted cities of the plain. (Genesis 18:17-33) In remarkable contrast with Abraham's firm faith with regard to the magnificent fortunes of his posterity stand the incident which occurred during his temporary residence among the Philistines in Gerar, whither he had for some cause removed after the destruction of Sodom. It was almost a repetition of what took place in Egypt a few years before. At length Isaac, the long-looked for child, was born. Sarah's jealousy aroused by the mockery of Ishmael at the \"great banquet\" which Abram made to celebrate the weaning of her son, (Genesis 21:9) demanded that, with his mother Hagar, he should be driven out. (Genesis 21:10) But the severest trial of his faith was yet to come. For a long period the history is almost silent. At length he receives the strange command to take Isaac, his only son, and offer him for a burnt offering at an appointed place Abraham hesitated not to obey. His faith, hitherto unshaken, supported him in this final trial, \"accounting that God was able to raise up his son, even from the dead, from whence also he received him in a figure.\" (Hebrews 11:19) The sacrifice was stayed by the angel of Jehovah, the promise of spiritual blessing made for the first time, and Abraham with his son returned to Beersheba, and for a time dwelt there. (Genesis 22:1) ... But we find him after a few years in his original residence at Hebron, for there Sarah died, (Genesis 23:2) and was buried in the cave of Machpelah. The remaining years of Abraham's life are marked by but few incidents. After Isaac's marriage with Rebekah and his removal to Lahai-roi, Abraham took to wife Keturah, by whom he had six children, Zimran, Jokshan, Medan, Midian, Ishbok and Shuah, who became the ancestors of nomadic tribes inhabiting the countries south and southeast of Palestine. Abraham lived to see the gradual accomplishment of the promise in the birth of his grandchildren Jacob and Esau, and witnessed their growth to manhood. (Genesis 25:26) At the goodly age of 175 he was \"gathered to his people,\" and laid beside Sarah in the tomb of Machpelah by his sons Isaac and Ishmael. (Genesis 25:7-10)"
        ]
    },
    {
        "Word": "Abraham's bosom",
        "Definitions": [
            "(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 [8]banquet; [9]MEALS.)"
        ]
    },
    {
        "Word": "Abram",
        "Definitions": [
            "Exalted father. (see [10]ABRAHAM.)",
            "high father",
            "(a high father), the earlier name of Abraham."
        ]
    },
    {
        "Word": "Abronah",
        "Definitions": [
            "R.V., one of Israel's halting-places in the desert (Num. 33:34, 35), just before Ezion-gaber. In A.V., \"Ebronah.\""
        ]
    },
    {
        "Word": "Absalom",
        "Definitions": [
            "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.",
            "father of peace",
            "(father of peace), third son of David by Maachah, daughter of Tamai king of Geshur, a Syrian district adjoining the northeast frontier of the Holy Land. (Born B.C. 1050.) Absalom had a sister, Tamar, who was violated by her half-brother Amnon. The natural avenger of such an outrage would be Tamar's full brother Absalom. He brooded over the wrong for two years, and then invited all the princes to a sheep-shearing feast at his estate in Baalhazor, on the borders of Ephraim and Benjamin. Here he ordered his servants to murder Amnon, and then fled for safety to his grandfather's court at Geshur, where he remained for three years. At the end of that time he was brought back by an artifice of Joab. David, however, would not see Absalom for two more years; but at length Joab brought about a reconciliation. Absalom now began at once to prepare for rebellion. He tried to supplant his father by courting popularity, standing in the gate, conversing with every suitor, and lamenting the difficulty which he would find in getting a hearing. He also maintained a splendid retinue, (2 Samuel 15:1) and was admired for his personal beauty. It is probable too that the great tribe of Judah had taken some offence at David's government. Absalom raised the standard of revolt at Hebron, the old capital of Judah, now supplanted by Jerusalem. The revolt was at first completely successful; David fled from his capital over the Jordan to Mahanaim in Gilead, and Absalom occupied Jerusalem. At last, after being solemnly anointed king at Jerusalem, (2 Samuel 19:10) Absalom crossed the Jordan to attack his father, who by this time had rallied round him a considerable force. A decisive battle was fought in Gilead, in the wood of Ephraim. Here Absalom's forces were totally defeated, and as he himself was escaping his long hair was entangled in the branches of a terebinth, where he was left hanging while the mule on which he was riding ran away from under him. He was dispatched by Joab in spite of the prohibition of David, who, loving him to the last, had desired that his life might be spared. He was buried in a great pit in the forest, and the conquerors threw stones over his grave, an old proof of bitter hostility. (Joshua 7:26)"
        ]
    },
    {
        "Word": "Acacia",
        "Definitions": [
            "(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."
        ]
    },
    {
        "Word": "Accad",
        "Definitions": [
            "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 [11]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 [12]BABYLON; [13]CHALDEA.)",
            "a vessel; pitcher; spark",
            "one of the cities in the land of Shinar. (Genesis 10:10) Its position is quite uncertain."
        ]
    },
    {
        "Word": "Accho",
        "Definitions": [
            "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.",
            "close; pressed together",
            "(the [39]Ptolemais of the Maccabees and New Testament), Now called Acca, or more usually by Europeans St. Jean d'Acre, the most important seaport town on the Syrian coast, about 30 miles south of Tyre. It was situated on a slightly projecting headland, at the northern extremity of that spacious bay which is formed by the bold promontory of Carmel on the opposite side. Later it was named Ptolemais, after one of the Ptolemies, probably Soter. The only notice of it in the New Testament is in (Acts 21:7) where it is called Ptolemais ."
        ]
    },
    {
        "Word": "Accuser",
        "Definitions": [
            "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."
        ]
    },
    {
        "Word": "Aceldama",
        "Definitions": [
            "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.",
            "field of blood",
            "(the field of blood) (Akeldama in the Revised Version), the name given by the Jews of Jerusalem to a field near Jerusalem purchased by Judas with the money which he received for the betrayal of Christ, and so called from his violent death therein. (Acts 1:19) The \"field of blood\" is now shown on the steep southern face of the valley or ravine of Hinnom, \"southwest of the supposed pool of Siloam.\""
        ]
    },
    {
        "Word": "Achaia",
        "Definitions": [
            "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).",
            "grief; trouble",
            "(trouble) signifies in the New Testament a Roman province which included the whole of the Peloponnesus and the greater part of Hellas proper, with the adjacent islands. This province, with that of Macedonia, comprehended the while of Greece; hence Achaia and Macedonia are frequently mentioned together in the New Testament to indicate all Greece. (Acts 18:12; 19:21; Romans 15:26; 16:5; 1 Corinthians 16:15; 2 Corinthians 7:5; 9:2; 11:10; 1 Thessalonians 1:7,8) In the time of the emperor Claudius it was governed by a proconsul, translated in the Authorized Version \"deputy,\" of Achaia. (Acts 18:12)"
        ]
    },
    {
        "Word": "Achaichus",
        "Definitions": [
            "(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."
        ]
    },
    {
        "Word": "Achan",
        "Definitions": [
            "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.",
            "or Achar, he that troubleth",
            "(troubler), an Israelite of the tribe of Judah, who, when Jericho and all that it contained were accursed and devoted to destruction, secreted a portion of the spoil in his tent. For this sin he was stoned to death with his whole family by the people, in a valley situated between Ai and Jericho, and their remains, together with his property, were burnt. (Joshua 7:19-26) From this event the valley received the name of Achor (i.e. trouble). [[40]Achor, Valley Of] (B.C. 1450.)"
        ]
    },
    {
        "Word": "Achbor",
        "Definitions": [
            "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).",
            "a rat; bruising",
            "(mouse).",
            "+ Father of Baalhanan king of Edom. (Genesis 36:38,39; 1 Chronicles 1:49) + Son of Michaiah, a contemporary of Josiah, (2 Kings 22:12,14; Jeremiah 26:22; 36:12) called [41]Abdon in (2 Chronicles 34:20) (B.C. 623.)"
        ]
    },
    {
        "Word": "Achish",
        "Definitions": [
            "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).",
            "thus it is; how is this",
            "(angry), a Philistine king of Gath, who in the title of the 34th Psalm is called Abimelech. David twice found a refuge with him when he fled from Saul. (B.C. 1061.) On the first occasion he was alarmed for his safety, feigned madness, and was sent away."
        ]
    },
    {
        "Word": "Achmetha",
        "Definitions": [
            "(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.",
            "brother of death",
            "[[42]Ecbatana]"
        ]
    },
    {
        "Word": "Achor",
        "Definitions": [
            "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.",
            "trouble"
        ]
    },
    {
        "Word": "Achsah",
        "Definitions": [
            "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).",
            "adorned; bursting the veil",
            "(ankle-chain, anklet), daughter of Caleb. Her father promised her in marriage to whoever should take Debir. Othniel, her father's younger brother, took that city, and accordingly received the hand of Achsah as his reward. Caleb added to her dowry the upper and lower springs. (B.C. 1450-1426.) (Joshua 15:15-19; Judges 1:11-15)"
        ]
    },
    {
        "Word": "Achshaph",
        "Definitions": [
            "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.",
            "poison; tricks",
            "(fascination), a city within the territory of Asher, named between Beten and Alammelech, (Joshua 19:25) originally the seat of a Canaanite king. (Joshua 11:1; 12:20)"
        ]
    },
    {
        "Word": "Achzib",
        "Definitions": [
            "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.",
            "liar; lying; one that runs",
            "(lying, false).",
            "+ A city in the lowlands of Judah, named with Keilah and Mareshah. (Joshua 15:44; Micah 1:14) It is probably the same with [44]Chezib and [45]Chozeba, which see. + A town belonging to Asher, (Joshua 19:29) from which the Canaanites were not expelled, (Judges 1:31) afterwards Ecdippa. It is now es-Zib, on the seashore, 2h. 20m. north of Acre."
        ]
    },
    {
        "Word": "Acre",
        "Definitions": [
            "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)."
        ]
    },
    {
        "Word": "Acts of the Apostles",
        "Definitions": [
            "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 [14]PAUL.)"
        ]
    },
    {
        "Word": "Adah",
        "Definitions": [
            "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).",
            "an assembly",
            "(ornament, beauty).",
            "+ The first of the two wives of Lamech, by whom were borne to him Jabal and Jubal. (Genesis 4:19) (B.C. 3600). + A Hittitess, one of the three wives of Esau, mother of Eliphaz. (Genesis 36:2,10,12,16) In (Genesis 26:34) she is called [46]Bashemath. (B.C. 1797.)"
        ]
    },
    {
        "Word": "Adam",
        "Definitions": [
            "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).",
            "earthy; red",
            "a city on the Jordan, \"beside Zaretan,\" in the time of Joshua. (Joshua 3:16)",
            "Man, generically, for the name Adam was not confined to the father of the human race, but like homo was applicable to woman as well as to man . (Genesis 5:2)",
            "(red earth), the name given in Scripture to the first man. It apparently has reference to the ground from which he was formed, which is called in Hebrew Adamah . The idea of redness of color seems to be inherent in either word. The creation of man was the work of the sixth day--the last and crowning act of creation. Adam was created (not born) a perfect man in body and spirit, but as innocent and completely inexperienced as a child. The man Adam was placed in a garden which the Lord God had planted \"eastward in Eden,\" for the purpose of dressing it and keeping it. [[48]Eden] Adam was permitted to eat of the fruit of every tree in the garden but one, which was called (\"the tree of the knowledge of good and evil,\" because it was the test of Adam's obedience. By it Adam could know good and evil int he divine way, through obedience; thus knowing good by experience in resisting temptation and forming a strong and holy character, while he knew evil only by observation and inference. Or he could \"know good and evil,\" in Satan's way, be experiencing the evil and knowing good only by contrast. -ED.) The prohibition to taste the fruit of this tree was enforced by the menace of death. There was also another tree which was called \"the tree of life.\" While Adam was in the garden of Eden, the beasts of the field and the fowls of the air were brought to him to be named. After this the Lord God caused a deep sleep to fall upon him, and took one of his ribs from him, which he fashioned into a woman and brought her to the man. At this time they were both described as being naked without the consciousness of shame. By the subtlety of the serpent the woman who was given to be with Adam was beguiled into a violation of the one command which had been imposed upon them. She took of the fruit of the forbidden tree and gave it to her husband. The propriety of its name was immediately shown in the results which followed; self-consciousness was the first-fruits of sin their eyes were opened and they knew that they were naked. Though the curse of Adam's rebellion of necessity fell upon him, yet the very prohibition to eat of the tree of life after his transgression was probably a manifestation of divine mercy, because the greatest malediction of all would have been to have the gift of indestructible life super-added to a state of wretchedness and sin. The divine mercy was also shown in the promise of a deliverer given at the very promise of a deliverer given at the very time the curse was imposed, (Genesis 3:15) and opening a door of hope to Paradise, regained for him and his descendants. Adam is stated to have lived 930 years. His sons mentioned in Scripture are Cain, Abel and Seth; it is implied, however, that he had others."
        ]
    },
    {
        "Word": "Adamah",
        "Definitions": [
            "Red earth, a fortified city of Naphtali, probably the modern Damieh, on the west side of the sea of Tiberias (Josh. 19:33, 36).",
            "red earth; of blood",
            "(red earth), one of the \"fenced cities\" of Naphtali, named between Chinnereth and Ramah. (Joshua 19:36)"
        ]
    },
    {
        "Word": "Adamant",
        "Definitions": [
            "(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).",
            "the translation of the Hebrew word Shamir in (Ezekiel 3:9) and Zech 7:12 In (Jeremiah 17:1) it is translated \"diamond.\" In these three passages the word is the representative of some stone of excessive hardness, and is used metaphorically. It is very probable that by Shamir is intended emery, a variety of corundum, a mineral inferior, only to the diamond in hardness."
        ]
    },
    {
        "Word": "Adam, a type",
        "Definitions": [
            "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."
        ]
    },
    {
        "Word": "Adam, the city of",
        "Definitions": [
            "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)."
        ]
    },
    {
        "Word": "Adar",
        "Definitions": [
            "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.",
            "high; eminent",
            "[[49]Month]",
            "(high), a place on the south boundary of Judah. (Joshua 15:3)"
        ]
    },
    {
        "Word": "Adbeel",
        "Definitions": [
            "Miracle of God, the third of the twelve sons of Ishmael, and head of an Arabian tribe (Gen. 25:13; 1 Chr. 1:29).",
            "vapor, or cloud of God",
            "(offspring of God), a son of Ishmael, (Genesis 25:13; 1 Chronicles 1:29) and probably the progenitor of an Arab tribe. (B.C. about 1850.)"
        ]
    },
    {
        "Word": "Addar",
        "Definitions": [
            "Ample, splendid, son of Bela (1 Chr. 8:3); called also \"Ard\" (Gen. 46:21)",
            "(mighty one), son of Bela, (1 Chronicles 8:3) called [52]Ard in (Numbers 26:40)"
        ]
    },
    {
        "Word": "Adder",
        "Definitions": [
            "(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.",
            "This word is used for any poisonous snake, and is applied in this general sense by the translators of the Authorized Version. The word adder occurs five times in the text of the Authorized Version (see below), and three times int he margin as synonymous with cockatrice, viz., (Isaiah 11:8; 14:29; 59:5) It represents four Hebrew words:",
            "+ Acshub is found only in (Psalms 140:3) and may be represented by the Toxicoa of Egypt and North Africa. + Pethen. [[53]Asp] + Tsepha, or Tsiphoni, occurs five times in the Hebrew Bible. In (Proverbs 23:32) it is it is translated adder, and in (Isaiah 11:8; 14:29; 59:5; Jeremiah 8:17) it is rendered cockatrice . From Jeremiah we learn that it was of a hostile nature, and from the parallelism of (Isaiah 11:8) it appears that the Tsiphoni was considered even more dreadful than the Pethen . + Shephipon occurs only in (Genesis 49:17) where it is used to characterize the tribe of Dan. The habit of lurking int he sand and biting at the horse's heels here alluded to suits the character of a well-known species of venomous snake, and helps to identify it with the celebrated horned viper, the asp of Cleopatra (Cerastes), which is found abundantly in the dry sandy deserts of Egypt, Syria and Arabia. The cerastes is extremely venomous. Bruce compelled a specimen to scratch eighteen pigeons upon the thigh as quickly as possible, and they all died in nearly the same interval of time."
        ]
    },
    {
        "Word": "Addi",
        "Definitions": [
            "Ornament, (Luke 3:28), the son of Cosam, and father of Melchi, one of the progenitors of Christ.",
            "my witness; adorned; prey",
            "(ornament). (Luke 3:28) Son of Cosam, and father of Melchi in our Lord's genealogy; the third above Salathiel."
        ]
    },
    {
        "Word": "Addon",
        "Definitions": [
            "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.",
            "basis; foundation; the Lord",
            "(lord). [[54]Addan]"
        ]
    },
    {
        "Word": "Adiel",
        "Definitions": [
            "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).",
            "the witness of the Lord",
            "(ornament of God).",
            "+ A prince of the tribe of Simeon, descended from the prosperous family of Shimei. (1 Chronicles 4:36) He took part in the murderous raid made by his tribe upon the peaceable Hamite shepherds of the valley of Gedor in the reign of Hezekiah. (B.C. about 711.) + A priest, ancestor of Maasiai. (1 Chronicles 9:12) + Ancestor of Azmaveth, David's treasurer. (1 Chronicles 27:25) (B.C. 1050.)"
        ]
    },
    {
        "Word": "Adin",
        "Definitions": [
            "Effeminate. (1.) Ezra 8:6. (2.) Neh. 10:16.",
            "Adina, adorned; voluptuous; dainty",
            "(dainty, delicate), ancestor of a family who returned form Babylon with Zerubbabel, to the number of 454, (Ezra 2:15) or 655 according to the parallel list in (Nehemiah 7:20) (B.C. 536.) They joined with Nehemiah in a covenant to separate themselves from the heathen. (Nehemiah 10:16) (B.C. 410.)"
        ]
    },
    {
        "Word": "Adina",
        "Definitions": [
            "Slender, one of David's warriors (1 Chr. 11:42), a Reubenite.",
            "(slender), one of David's captains beyond the Jordan, and a chief of the Reubenites. (1 Chronicles 11:42)"
        ]
    },
    {
        "Word": "Adino",
        "Definitions": [
            "The Eznite, one of David's mighty men (2 Sam. 23:8). (See [15]JASHOBEAM.)"
        ]
    },
    {
        "Word": "Adjuration",
        "Definitions": [
            "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)."
        ]
    },
    {
        "Word": "Admah",
        "Definitions": [
            "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 [16]ZEBOIM.)",
            "earthy; red; bloody",
            "(earthy, fortress), one of the \"cities of the plain,\" always coupled with Zeboim. (Genesis 10:19; 14:2,8; 29:23; Hosea 11:8)"
        ]
    },
    {
        "Word": "Adnah",
        "Definitions": [
            "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).",
            "eternal rest",
            "(pleasure).",
            "+ A Manassite who deserted from Saul and joined the fortunes of David on his road to Ziklag from the camp of the Philistines. He was captain of a thousand of his tribe, and fought at David's side in the pursuit of the Amalekites. (1 Chronicles 12:20) (B.C. 1054.) + The captain of over 300,000 men of Judah who were in Jehoshaphat's army. (2 Chronicles 17:14) (B.C. 908.)"
        ]
    },
    {
        "Word": "Adonibezek",
        "Definitions": [
            "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).",
            "(lord of Bezek), king of Bezek, a city of the Canaanites. [[57]Bezek] This chieftain was vanquished by the tribe of Judah, (Judges 1:3-7) who cut off his thumbs and great toes, and brought him prisoner to Jerusalem, where he died. He confessed that he had inflicted the same cruelty upon 70 petty kings whom he had conquered. (B.C. 1425)."
        ]
    },
    {
        "Word": "Adonijah",
        "Definitions": [
            "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).",
            "the Lord is my master",
            "(my Lord is Jehovah).",
            "+ The fourth son of David by Haggith, born at Hebron while his father was king of Judah. (2 Samuel 3:4) (B.C. about 1050.) After the death of his three brothers, Amnon, Chileab and Absalom, he became eldest son; and when his father's strength was visibly declining, put forward his pretensions to the crown. Adonijah's cause was espoused by Abiathar and by Joab the famous commander of David's army. [[58]Joab] His name and influence secured a large number of followers among the captains of the royal army belonging to the tribe of Judah, comp. (1 Kings 1:5) and these, together with all the princes except Solomon, were entertained by Adonijah at the great sacrificial feast held \"by the stone Zoheleth, which is by En-rogel.\" [EN-ROGEL] Apprised of these proceedings, David immediately caused Solomon to be proclaimed king, (1 Kings 1:33,34) at Gihon. [[59]Gihon] This decisive measure struck terror into the opposite party, and Adonijah fled to the sanctuary, but was pardoned by Solomon on condition that he should \"show himself a worthy man.\" (1 Kings 1:52) The death of David quickly followed on these events; and Adonijah begged Bath-sheba to procure Solomon's consent to his marriage with Abishag, who had been the wife of David in his old age. (1 Kings 1:3) This was regarded as equivalent to a fresh attempt on the throne [[60]Absalom; [61]Abner]; and therefore Solomon ordered him to be put to death by Benaiah. (1 Kings 2:25) + A Levite in the reign of Jehoshaphat. (2 Chronicles 17:8) + The same as Adonikam. (Nehemiah 10:16) [[62]Adonikam, Or Adonikam]"
        ]
    },
    {
        "Word": "Adonikam",
        "Definitions": [
            "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).",
            "the Lord is raised"
        ]
    },
    {
        "Word": "Adoniram",
        "Definitions": [
            "(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)",
            "my Lord is most high; Lord of might and elevation",
            "(lord of heights), (1 Kings 4:6) by an unusual contraction [64]Adoram, (2 Samuel 20:24) and 1Kin 12:18 Also [65]Hadoram, (2 Chronicles 10:18) chief receiver of the tribute during the reigns of David, (2 Samuel 20:24) Solomon, (1 Kings 4:6) and Rehoboam. (1 Kings 12:18) This last monarch sent him to collect the tribute from the rebellious Israelites, by whom he was stoned to death, (B.C. 1014-973.)"
        ]
    },
    {
        "Word": "Adoni-zedec",
        "Definitions": [
            "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 (see [17]EGYPT) 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."
        ]
    },
    {
        "Word": "Adoption",
        "Definitions": [
            "The giving to any one the name and place and privileges of a son who is not a son by birth.",
            "(1.) Natural. Thus Pharaoh's daughter adopted Moses (Ex. 2:10), and Mordecai Esther (Esther 2:7).",
            "(2.) National. God adopted Israel (Ex. 4:22; Deut. 7:6; Hos. 11:1; Rom. 9:4).",
            "(3.) Spiritual. An act of God's grace by which he brings men into the number of his redeemed family, and makes them partakers of all the blessings he has provided for them. Adoption represents the new relations into which the believer is introduced by justification, and the privileges connected therewith, viz., an interest in God's peculiar love (John 17:23; Rom. 5:5-8), a spiritual nature (2 Pet. 1:4; John 1:13), the possession of a spirit becoming children of God (1 Pet. 1:14; 2 John 4; Rom. 8:15-21; Gal. 5:1; Heb. 2:15), present protection, consolation, supplies (Luke 12:27-32; John 14:18; 1 Cor. 3:21-23; 2 Cor. 1:4), fatherly chastisements (Heb. 12:5-11), and a future glorious inheritance (Rom. 8:17, 23; James 2:5; Phil. 3:21).",
            "an expression used by St. Paul in reference to the present and prospective privileges of Christians. (Romans 8:15,23; Galatians 4:5; Ephesians 1:5) He probably alludes to the Roman custom by which a person not having children of his own might adopt as his son one born of other parents. The relationship was to all intents and purposes the same as existed between a natural father and son. The term is used figuratively to show the close relationship to God of the Christian. (Galatians 4:4,5; Romans 8:14-17) He is received into God's family from the world, and becomes a child and heir of God.",
            "Explained -- 2Co 6:18.",
            "Is according to promise -- Ro 9:8; Ga 3:29.",
            "Is by faith -- Ga 3:7,26.",
            "Is of God's grace -- Eze 16:3-6; Ro 4:16,17; Eph 1:5,6,11.",
            "Is through Christ -- Joh 1:12; Ga 4:4,5; Eph 1:5; Heb 2:10,13.",
            "Saints predestinated to -- Ro 8:29; Eph 1:5,11.",
            "Of Gentiles, predicted -- Ho 2:23; Ro 9:24-26; Eph 3:6.",
            "The Adopted are gathered together in one by Christ -- Joh 11:52.",
            "New birth connected with -- Joh 1:12,13.",
            "The Holy Spirit is a Witness of -- Ro 8:16.",
            "Being led by the Spirit is an evidence of -- Ro 8:14.",
            "Saints receive the Spirit of -- Ro 8:15; Ga 4:6.",
            "A privilege of saints -- Joh 1:12; 1Jo 3:1.",
            "Saints become brethren of Christ by -- Joh 20:17; Heb 2:11,12.",
            "Saints wait for final consummation of -- Ro 8:19,23; 1Jo 3:2.",
            "Subjects saints to the fatherly discipline of God -- De 8:5; 2Sa 7:14; Pr 3:11,12; Heb 12:5-11.",
            "God is long-suffering and merciful towards the partakers of -- Jer 31:1,9,20.",
            "Should lead to holiness -- 2Co 6:17,18; 7:1; Php 2:15; 1Jo 3:2,3.",
            "Should produce",
            "Likeness to God. -- Mt 5:44,45,48; Eph 5:1.",
            "Child-like confidence in God. -- Mt 6:25-34.",
            "A desire for God's glory. -- Mt 5:16.",
            "A spirit of prayer. -- Mt 7:7-11.",
            "A love of peace. -- Mt 5:9.",
            "A forgiving spirit. -- Mt 6:14.",
            "A merciful spirit. -- Lu 6:35,36.",
            "An avoidance of ostentation. -- Mt 6:1-4,6,18.",
            "Safety of those who receive -- Pr 14:26.",
            "Confers a new name -- See Titles of Saints. Nu 6:27; Isa 62:2; Ac 15:17.",
            "Entitles to an inheritance -- Mt 13:43; Ro 8:17; Ga 3:29; 4:7; Eph 3:6.",
            "Is to be pleaded in prayer -- Isa 63:16; Mt 6:9.",
            "Illustrated",
            "Joseph's sons. -- Ge 48:5,14,16,22.",
            "Moses. -- Ex 2:10.",
            "Esther. -- Es 2:7.",
            "Typified",
            "Israel. --Ex 4:22; Ho 11:1; Ro 9:4.",
            "Exemplified",
            "Solomon. -- 1Ch 28:6."
        ]
    },
    {
        "Word": "Adoram",
        "Definitions": [
            "See [18]ADONIRAM.",
            "their beauty; their power",
            "[[67]Adoniram; [68]Hadoram]"
        ]
    },
    {
        "Word": "Adore",
        "Definitions": [
            "To worship; to express reverence and homage. The forms of adoration among the Jews were putting off the shoes (Ex. 3:5; Josh. 5:15), and prostration (Gen. 17:3; Ps. 95:6; Isa. 44:15, 17, 19; 46:6). To \"kiss the Son\" in Ps. 2:12 is to adore and worship him. (See Dan. 3:5, 6.) The word itself does not occur in Scripture."
        ]
    },
    {
        "Word": "Adrammelech",
        "Definitions": [
            "Adar the king. (1.) An idol; a form of the sun-god worshipped by the inhabitants of Sepharvaim (2 Kings 17:31), and brought by the Sepharvite colonists into Samaria. (2.) A son of Sennacherib, king of Assyria (2 Kings 19:37; Isa. 37:38).",
            "the cloak, glory, grandeur or power of the king",
            "(splendor of the king).",
            "+ The name of an idol introduced into Samaria by the colonists from Sepharvaim. (2 Kings 17:31) He was worshipped with rites resembling those of Molech, children being burnt in his honor. Adrammelech was probably the male power of the sun, and [69]Anammelech, who is mentioned with Adrammelech as a companion god, the female power of the sun. + Son of the Assyrian king Sennacherib, who, with his brother Sharezer, murdered their father in the temple of Nisroch at Nineveh, after the failure of the Assyrian attack on Jerusalem. The parricides escaped into Armenia. (2 Kings 19:37; 2 Chronicles 32:21; Isaiah 37:38)"
        ]
    },
    {
        "Word": "Adramyttium",
        "Definitions": [
            "A city of Asia Minor on the coast of Mysia, which in early times was called AEolis. The ship in which Paul embarked at Caesarea belonged to this city (Acts 27:2). He was conveyed in it only to Myra, in Lycia, whence he sailed in an Alexandrian ship to Italy. It was a rare thing for a ship to sail from any port of Palestine direct for Italy. It still bears the name Adramyti, and is a place of some traffic.",
            "the court of death",
            "named form Adramys, brother of Croesus king of Lydia, a seaport in the province of Asia [[70]Asia], situated on a bay of the Aegean Sea, about 70 miles north of Smyrna, in the district anciently called Aeolis, and also Mysia. See (Acts 16:7) [[71]Mitylene] (Acts 27:2) The modern Adramyti is a poor village."
        ]
    },
    {
        "Word": "Adria",
        "Definitions": [
            "(Acts 27:27; R.V., \"the sea of Adria\"), the Adriatic Sea, including in Paul's time the whole of the Mediterranean lying between Crete and Sicily. It is the modern Gulf of Venice, the Mare Superum_ of the Romans, as distinguished from the Mare Inferum_ or Tyrrhenian Sea.",
            "more properly A'drias, the Adriatic Sea. (Acts 27:27) The word seems to have been derived from the town of Adria, near the Po. In Paul's time it included the whole sea between Greece and Italy, reaching south from Crete to Sicily. [[72]Melita]"
        ]
    },
    {
        "Word": "Adriel",
        "Definitions": [
            "Flock of God, the son of Barzillai, the Meholathite, to whom Saul gave in marriage his daughter Merab (1 Sam. 18:19). The five sons that sprang from this union were put to death by the Gibeonites (2 Sam. 21:8, 9. Here it is said that Michal \"brought up\" [R.V., \"bare\"] these five sons, either that she treated them as if she had been their own mother, or that for \"Michal\" we should read \"Merab,\" as in 1 Sam. 18:19).",
            "the flock of God",
            "(flock of God), son of Barzillai, to whom Saul gave his daughter Merab, although he had previously promised her to David. (1 Samuel 18:19) (B.C. about 1062.) His five sons were amongst the seven descendants of Saul whom David surrendered to the Gibeonites. (2 Samuel 21:8)"
        ]
    },
    {
        "Word": "Adullam",
        "Definitions": [
            "One of the royal cities of the Canaanites, now Aid-el-ma (Josh. 12:15; 15:35). It stood on the old Roman road in the valley of Elah (q.v.), which was the scene of David's memorable victory over Goliath (1 Sam. 17:2), and not far from Gath. It was one of the towns which Rehoboam fortified against Egypt (2 Chr. 11:7). It was called \"the glory of Israel\" (Micah 1:15).",
            "The Cave of Adullam has been discovered about 2 miles south of the scene of David's triumph, and about 13 miles west from Bethlehem. At this place is a hill some 500 feet high pierced with numerous caverns, in one of which David gathered together \"every one that was in distress, and every one that was in debt, and every one that was discontented\" (1 Sam. 22:2). Some of these caverns are large enough to hold 200 or 300 men. According to tradition this cave was at Wady Khureitun, between Bethlehem and the Dead Sea, but this view cannot be well maintained.",
            "their testimony; their prey; their ornament",
            "(justice of the people), Apocr. [73]Odollam, a city of Judah int he lowland of the Shefelah, (Joshua 15:35) the seat of a Canaanite king, (Joshua 12:15) and evidently a place of great antiquity. (Genesis 38:1,12,20) Fortified by Rehoboam, (2 Chronicles 11:7) it was one of the towns reoccupied by the Jews after their return from Babylon, (Nehemiah 11:30) and still a city in the time of the Macabees. 2Ma 12:38 Adullam was probably near Deir Dubban, five or six miles north of Eleutheropolis. The limestone cliffs of the whole of that locality are pierced with extensive excavations, some one of which is doubtless the \"cave of Adullam,\" the refuge of David. (1 Samuel 22:1; 2 Samuel 23:13; 1 Chronicles 11:15)"
        ]
    },
    {
        "Word": "Adullamite",
        "Definitions": [
            "An inhabitant of the city of Adullam (Gen. 38:1, 12, 20)."
        ]
    },
    {
        "Word": "Adultery",
        "Definitions": [
            "Conjugal infidelity. An adulterer was a man who had illicit intercourse with a married or a betrothed woman, and such a woman was an adulteress. Intercourse between a married man and an unmarried woman was fornication. Adultery was regarded as a great social wrong, as well as a great sin.",
            "The Mosaic law (Num. 5:11-31) prescribed that the suspected wife should be tried by the ordeal of the \"water of jealousy.\" There is, however, no recorded instance of the application of this law. In subsequent times the Rabbis made various regulations with the view of discovering the guilty party, and of bringing about a divorce. It has been inferred from John 8:1-11 that this sin became very common during the age preceding the destruction of Jerusalem.",
            "Idolatry, covetousness, and apostasy are spoken of as adultery spiritually (Jer. 3:6, 8, 9; Ezek. 16:32; Hos. 1:2:3; Rev. 2:22). An apostate church is an adulteress (Isa. 1:21; Ezek. 23:4, 7, 37), and the Jews are styled \"an adulterous generation\" (Matt. 12:39). (Comp. Rev. 12.)",
            "(Exodus 20:14) The parties to this crime, according to Jewish law, were a married woman and a man who was not her husband. The Mosaic penalty was that both the guilty parties should be stoned, and it applied as well to the betrothed as to the married woman, provided she were free. (22:22-24) A bondwoman so offending was to be scourged, and the man was to make a trespass offering. (Leviticus 19:20-22) At a later time, and when owing, to Gentile example, the marriage tie became a looser bond of union, public feeling in regard to adultery changed, and the penalty of death was seldom or never inflicted. The famous trial by the waters of jealousy, (Numbers 5:11-29) was probably an ancient custom, which Moses found deeply seated--(But this ordeal was wholly in favor of the innocent, and exactly opposite to most ordeals. For the water which the accused drank was perfectly harmless, and only by a miracle could it produce a bad effect; while in most ordeals the accused must suffer what naturally produces death, and be proved innocent only by a miracle. Symbolically adultery is used to express unfaithfulness to covenant vows to God, who is represented as the husband of his people.)"
        ]
    },
    {
        "Word": "Adummim",
        "Definitions": [
            "The red ones, a place apparently on the road between Jericho and Jerusalem, \"on the south side of the torrent\" Wady Kelt, looking toward Gilgal, mentioned Josh. 15:7; 18:17. It was nearly half-way between Jerusalem and Jericho, and now bears the name of Tal-at-ed-Dumm. It is supposed to have been the place referred to in the parable of the Good Samaritan (Luke 10:30-37). Recently a new carriage-road has been completed, and carriages for the first time have come along this road from Jerusalem.",
            "earthy; red; bloody things",
            "(the going up to), a rising ground or pass over against Gilgal,\" and \"on the south side of the 'torrent'\" (Joshua 15:7; 18:17) which is the position still occupied by the road leading up from Jericho and the Jordan valley to Jerusalem, on the south face of the gorge of the Wady Kelt. (Luke 10:30-36)"
        ]
    },
    {
        "Word": "Adversary",
        "Definitions": [
            "(Heb. satan), an opponent or foe (1 Kings 5:4; 11:14, 23, 25; Luke 13:17); one that speaks against another, a complainant (Matt. 5:25; Luke 12:58); an enemy (Luke 18:3), and specially the devil (1 Pet. 5:8)."
        ]
    },
    {
        "Word": "Advocate",
        "Definitions": [
            "(Gr. parakletos), one who pleads another's cause, who helps another by defending or comforting him. It is a name given by Christ three times to the Holy Ghost (John 14:16; 15:26; 16:7, where the Greek word is rendered \"Comforter,\" q.v.). It is applied to Christ in 1 John 2:1, where the same Greek word is rendered \"Advocate,\" the rendering which it should have in all the places where it occurs. Tertullus \"the orator\" (Acts 24:1) was a Roman advocate whom the Jews employed to accuse Paul before Felix.",
            "or Paraclete, one that pleads the cause of another. (1 John 2:1) Used by Christ, (John 14:16; 15:26; 16:7) to describe the office and work of the Holy Spirit, and translated Comforter, i.e. (see margin of Revised Version) Advocate, Helper, Intercessor. This use of the word is derived from the fact that the Jews, being largely ignorant of the Roman law and the Roman language, had to employ Roman advocates in their trials before Roman courts. Applied to Christ, (1 John 2:1)"
        ]
    },
    {
        "Word": "AEnon",
        "Definitions": [
            "Springs, a place near Salim where John baptized (John 3:23). It was probably near the upper source of the Wady Far'ah, an open valley extending from Mount Ebal to the Jordan. It is full of springs. A place has been found called Ainun, four miles north of the springs."
        ]
    },
    {
        "Word": "Affection",
        "Definitions": [
            "Feeling or emotion. Mention is made of \"vile affections\" (Rom. 1:26) and \"inordinate affection\" (Col. 3:5). Christians are exhorted to set their affections on things above (Col. 3:2). There is a distinction between natural and spiritual or gracious affections (Ezek. 33:32)."
        ]
    },
    {
        "Word": "Affinity",
        "Definitions": [
            "Relationship by alliance (2 Chr. 18:1) or by marriage (1 Kings 3:1). Marriages are prohibited within certain degrees of affinity, enumerated Lev. 18:6-17. Consanguinity is relationship by blood.",
            "[[77]Marriage]"
        ]
    },
    {
        "Word": "Afflictions",
        "Definitions": [
            "Common to all (Job 5:7; 14:1; Ps. 34:19); are for the good of men (James 1:2, 3, 12; 2 Cor. 12:7) and the glory of God (2 Cor. 12:7-10; 1 Pet. 4:14), and are to be borne with patience by the Lord's people (Ps. 94:12; Prov. 3:12). They are all directed by God (Lam. 3:33), and will result in the everlasting good of his people (2 Cor. 4:16-18) in Christ Jesus (Rom. 8:35-39).",
            "God appoints -- 2Ki 6:33; Job 5:6,17; Ps 66:11; Am 3:6; Mic 6:9.",
            "God dispenses, as He will -- Job 11:10; Isa 10:15; 45:7.",
            "God regulates the measure of -- Ps 80:5; Isa 9:1; Jer 46:28.",
            "God determines the continuance of -- Ge 15:13,14; Nu 14:33; Isa 10:25; Jer 29:10.",
            "God does not willingly send -- La 3:33.",
            "Man is born to -- Job 5:6,7; 14:1.",
            "Saints appointed to -- 1Th 3:3.",
            "Consequent upon the fall -- Ge 3:16-19.",
            "Sin produces -- Job 4:8; 20:11; Pr 1:31.",
            "Sin visited with -- 2Sa 12:14; Ps 89:30-32; Isa 57:17; Ac 13:10,11.",
            "Often severe -- Job 16:7-16; Ps 42:7; 66:12; Jon 2:3; Re 7:14.",
            "Always less than we deserve -- Ezr 9:13; Ps 103:10.",
            "Frequently terminate in good -- Ge 50:20; Ex 1:11,12; De 8:15,16; Jer 24:5,6; Eze 20:37.",
            "Tempered with mercy -- Ps 78:38,39; 106:43-46; Isa 30:18-21; La 3:32; Mic 7:7-9; Na 1:12.",
            "Saints are to expect -- Joh 16:33; Ac 14:22.",
            "Of saints, are comparatively light -- Ac 20:23,24; Ro 8:18; 2Co 4:17.",
            "Of saints, are but temporary -- Ps 30:5; 103:9; Isa 54:7,8; Joh 16:20; 1Pe 1:6; 5:10.",
            "Saints have joy under -- Job 5:17; Jas 5:11.",
            "Of saints, end in joy and blessedness -- Ps 126:5,6; Isa 61:2,3; Mt 5:4; 1Pe 4:13,14.",
            "Often arise from the profession of the gospel -- Mt 24:9; Joh 15:21; 2Ti 3:11,12.",
            "Exhibit the love and faithfulness of God -- De 8:5; Ps 119:75; Pr 3:12; 1Co 11:32; Heb 12:6,7; Re 3:19."
        ]
    },
    {
        "Word": "Agabus",
        "Definitions": [
            "A \"prophet,\" probably one of the seventy disciples of Christ. He prophesied at Antioch of an approaching famine (Acts 11:27, 28). Many years afterwards he met Paul at Caesarea, and warned him of the bonds and affliction that awaited him at Jerusalem should he persist in going thither (Acts 21:10-12).",
            "a locust; the father's joy or feast",
            "(a locust), a Christian prophet in the apostolic age, mentioned in (Acts 11:28) and Acts 21:10 He predicted, (Acts 11:28) that a famine would take place in the reign of Claudius. Josephus mentions a famine which prevailed in Judea in the reign of Claudius, and swept away many of the inhabitants. (In (Acts 21:10) we learn that Agabus and Paul met at Caesarea some time after this.)"
        ]
    },
    {
        "Word": "Agag",
        "Definitions": [
            "Flame, the usual title of the Amalekite kings, as \"Pharaoh\" was of the Egyptian. (1.) A king of the Amalekites referred to by Balaam (Num. 24:7). He lived at the time of the Exodus.",
            "(2.) Another king of the Amalekites whom Saul spared unlawfully, but whom Samuel on his arrival in the camp of Saul ordered, in retributive justice (Judg. 1), to be brought out and cut in pieces (1 Sam. 15:8-33. Comp. Ex. 17:11; Num. 14:45).",
            "roof; upper floor",
            "(flame), possibly the title of the kings of Amalek, like Pharaoh of Egypt. One king of this name is mentioned in (Numbers 24:7) and another in 1Sam 15:8,9,20,32 The latter was the king of the Amalekites, whom Saul spared contrary to Jehovah's well-known will. (Exodus 17:14; 25:17) For this act of disobedience Samuel was commissioned to declare to Saul his rejection, and he himself sent for Agag and cut him in pieces. (B.C. about 1070.) [[78]Samuel]. Haman is called the [79]Agagite in (Esther 3:1,10; 8:3,5) The Jews consider him a descendant of Agag the Amalekite."
        ]
    },
    {
        "Word": "Agagite",
        "Definitions": [
            "A name applied to Haman and also to his father (Esther 3:1, 10; 8:3, 5). Probably it was equivalent to Amalekite.",
            "[[80]Agag]"
        ]
    },
    {
        "Word": "Agate",
        "Definitions": [
            "(Heb. shebo), a precious stone in the breast-plate of the high priest (Ex. 28:19; 39:12), the second in the third row. This may be the agate properly so called, a semi-transparent crystallized quartz, probably brought from Sheba, whence its name. In Isa. 54:12 and Ezek. 27:16, this word is the rendering of the Hebrew cadcod, which means \"ruddy,\" and denotes a variety of minutely crystalline silica more or less in bands of different tints.",
            "This word is from the Greek name of a stone found in the river Achates in Sicily.",
            "a beautifully-veined semi-transparent precious stone, a variety of quartz. Its colors are delicately arranged in stripes or bands or blended in clouds. It is mentioned four times in the text of the Authorized Version, viz., in (Exodus 28:19; 39:12; Isaiah 54:12; Ezekiel 27:16) In the two former passages; where it is represented by the Hebrew word shebo it is spoken of as forming the second stone in the third row of the high priest's breastplate; in each of the two latter places the original word is cadced, by which, no doubt, is intended a different stone. [RUBY] Our English agate derives its name from the Achates, on the banks of which it was first found."
        ]
    },
    {
        "Word": "Age",
        "Definitions": [
            "Used to denote the period of a man's life (Gen. 47:28), the maturity of life (John 9:21), the latter end of life (Job 11:17), a generation of the human race (Job 8:8), and an indefinite period (Eph. 2:7; 3:5, 21; Col. 1:26). Respect to be shown to the aged (Lev. 19:32). It is a blessing to communities when they have old men among them (Isa. 65:20; Zech. 8:4). The aged supposed to excel in understanding (Job 12:20; 15:10; 32:4, 9; 1 Kings 12:6, 8). A full age the reward of piety (Job 5:26; Gen. 15:15)."
        ]
    },
    {
        "Word": "Agee",
        "Definitions": [
            "Fugitive, the father of Shammah, who was one of David's mighty men (2 Sam. 23:11)",
            "a valley; deepness"
        ]
    },
    {
        "Word": "Agony",
        "Definitions": [
            "Contest; wrestling; severe struggling with pain and suffering. Anguish is the reflection on evil that is already past, while agony is a struggle with evil at the time present. It is only used in the New Testament by Luke (22:44) to describe our Lord's fearful struggle in Gethsemane.",
            "The verb from which the noun \"agony\" is derived is used to denote an earnest endeavour or striving, as \"Strive [agonize] to enter\" (Luke 13:24); \"Then would my servants fight\" [agonize] (John 18:36). Comp. 1 Cor. 9:25; Col. 1:29; 4:12; 1 Tim. 6:12; 2 Tim. 4:7, where the words \"striveth,\" \"labour,\" \"conflict,\" \"fight,\" are the renderings of the same Greek verb."
        ]
    },
    {
        "Word": "Agriculture",
        "Definitions": [
            "Tilling the ground (Gen. 2:15; 4:2, 3, 12) and rearing cattle were the chief employments in ancient times. The Egyptians excelled in agriculture. And after the Israelites entered into the possession of the Promised Land, their circumstances favoured in the highest degree a remarkable development of this art. Agriculture became indeed the basis of the Mosaic commonwealth.",
            "The year in Palestine was divided into six agricultural periods:-",
            "I. SOWING TIME. Tisri, latter half (beginning about the autumnal equinox.) Marchesvan. Kisleu, former half. Early rain due = first showers of autumn.",
            "II. UNRIPE TIME. Kisleu, latter half. Tebet. Sebat, former half.",
            "III. COLD SEASON. Sebat, latter half. Adar. [Veadar.] Nisan, former half. Latter rain due (Deut. 11:14; Jer. 5:24; Hos. 6:3; Zech. 10:1; James 5:7; Job 29:23).",
            "IV. HARVEST TIME. Nisan, latter half. (Beginning about vernal equinox. Barley green. Passover.) Ijar. Sivan, former half., Wheat ripe. Pentecost.",
            "V. SUMMER (total absence of rain) Sivan, latter half. Tammuz. Ab, former half.",
            "VI. SULTRY SEASON Ab, latter half. Elul. Tisri, former half., Ingathering of fruits.",
            "The six months from the middle of Tisri to the middle of Nisan were occupied with the work of cultivation, and the rest of the year mainly with the gathering in of the fruits. The extensive and easily-arranged system of irrigation from the rills and streams from the mountains made the soil in every part of Palestine richly productive (Ps. 1:3; 65:10; Prov. 21:1; Isa. 30:25; 32:2, 20; Hos. 12:11), and the appliances of careful cultivation and of manure increased its fertility to such an extent that in the days of Solomon, when there was an abundant population, \"20,000 measures of wheat year by year\" were sent to Hiram in exchange for timber (1 Kings 5:11), and in large quantities also wheat was sent to the Tyrians for the merchandise in which they traded (Ezek. 27:17). The wheat sometimes produced an hundredfold (Gen. 26:12; Matt. 13:23). Figs and pomegranates were very plentiful (Num. 13:23), and the vine and the olive grew luxuriantly and produced abundant fruit (Deut. 33:24).",
            "Lest the productiveness of the soil should be exhausted, it was enjoined that the whole land should rest every seventh year, when all agricultural labour would entirely cease (Lev. 25:1-7; Deut. 15:1-10).",
            "It was forbidden to sow a field with divers seeds (Deut. 22:9). A passer-by was at liberty to eat any quantity of corn or grapes, but he was not permitted to carry away any (Deut. 23:24, 25; Matt. 12:1). The poor were permitted to claim the corners of the fields and the gleanings. A forgotten sheaf in the field was to be left also for the poor. (See Lev. 19:9, 10; Deut. 24:19.)",
            "Agricultural implements and operations.",
            "The sculptured monuments and painted tombs of Egypt and Assyria throw much light on this subject, and on the general operations of agriculture. Ploughs of a simple construction were known in the time of Moses (Deut. 22:10; comp. Job 1:14). They were very light, and required great attention to keep them in the ground (Luke 9:62). They were drawn by oxen (Job 1:14), cows (1 Sam. 6:7), and asses (Isa. 30:24); but an ox and an ass must not be yoked together in the same plough (Deut. 22:10). Men sometimes followed the plough with a hoe to break the clods (Isa. 28:24). The oxen were urged on by a \"goad,\" or long staff pointed at the end, so that if occasion arose it could be used as a spear also (Judg. 3:31; 1 Sam. 13:21).",
            "When the soil was prepared, the seed was sown broadcast over the field (Matt. 13:3-8). The \"harrow\" mentioned in Job 39:10 was not used to cover the seeds, but to break the clods, being little more than a thick block of wood. In highly irrigated spots the seed was trampled in by cattle (Isa. 32:20); but doubtless there was some kind of harrow also for covering in the seed scattered in the furrows of the field.",
            "The reaping of the corn was performed either by pulling it up by the roots, or cutting it with a species of sickle, according to circumstances. The corn when cut was generally put up in sheaves (Gen. 37:7; Lev. 23:10-15; Ruth 2:7, 15; Job 24:10; Jer. 9:22; Micah 4:12), which were afterwards gathered to the threshing-floor or stored in barns (Matt. 6:26).",
            "The process of threshing was performed generally by spreading the sheaves on the threshing-floor and causing oxen and cattle to tread repeatedly over them (Deut. 25:4; Isa. 28:28). On occasions flails or sticks were used for this purpose (Ruth 2:17; Isa. 28:27). There was also a \"threshing instrument\" (Isa. 41:15; Amos 1:3) which was drawn over the corn. It was called by the Hebrews a moreg, a threshing roller or sledge (2 Sam. 24:22; 1 Chr. 21:23; Isa. 3:15). It was somewhat like the Roman tribulum, or threshing instrument.",
            "When the grain was threshed, it was winnowed by being thrown up against the wind (Jer. 4:11), and afterwards tossed with wooden scoops (Isa. 30:24). The shovel and the fan for winnowing are mentioned in Ps. 35:5, Job 21:18, Isa. 17:13. The refuse of straw and chaff was burned (Isa. 5:24). Freed from impurities, the grain was then laid up in granaries till used (Deut. 28:8; Prov. 3:10; Matt. 6:26; 13:30; Luke 12:18).",
            "This was little cared for by the patriarchs. The pastoral life, however, was the means of keeping the sacred race, whilst yet a family, distinct from mixture and locally unattached, especially whilst in Egypt. When grown into a nation it supplied a similar check on the foreign intercourse, and became the basis of the Mosaic commonwealth. \"The land is mine,\" (Leviticus 25:23) was a dictum which made agriculture likewise the basis of the theocratic relation. Thus every family felt its own life with intense keenness, and had its divine tenure which it was to guard from alienation. The prohibition of culture in the sabbatical year formed a kind of rent reserved by the divine Owner. Landmarks were deemed sacred, (19:14) and the inalienability of the heritage was insured by its reversion to the owner in the year of jubilee; so that only so many years of occupancy could be sold. (Leviticus 25:8-16; 23-35) Rain.--Water was abundant in Palestine from natural sources. (8:7; 11:8-12) Rain was commonly expected soon after the autumnal equinox. The period denoted by the common scriptural expressions of the \"early\" and the \"latter rain,\" (11:1; Jeremiah 5:24; Hosea 6:3; Zechariah 10:1; James 5:7) generally reaching from November to April, constituted the \"rainy season,\" and the remainder of the year the \"dry season.\" Crops.--The cereal crops of constant mention are wheat and barley, and more rarely rye and millet(?). Of the two former, together with the vine, olive and fig, the use of irrigation, the plough and the harrow, mention is made ln the book of (Job 31:40; 15:33; 24:6; 29:19; 39:10) Two kinds of cumin (the black variety called fitches), (Isaiah 28:27) and such podded plants as beans and lentils may be named among the staple produce. Ploughing and Sowing.--The plough was probably very light, one yoke of oxen usually sufficing to draw it. Mountains and steep places were hoed. (Isaiah 7:25) New ground and fallows, (Jeremiah 4:3; Hosea 10:12) were cleared of stones and of thorns, (Isaiah 5:2) early in the year, sowing or gathering from \"among thorns\" being a proverb for slovenly husbandry. (Job 5:5; Proverbs 24:30,31) Sowing also took place without previous ploughing, the seed being scattered broad cast and ploughed in afterwards. The soil was then brushed over with a light harrow, often of thorn bushes. In highly-irrigated spots the seed was trampled by cattle. (Isaiah 32:20) Seventy days before the passover was the time prescribed for sowing. The oxen were urged on by a goad like a spear. (Judges 3:31) The proportion of harvest gathered to seed sown was often vast; a hundred fold is mentioned, but in such a way as to signify that it was a limit rarely attained. (Genesis 26:12; Matthew 13:8) Sowing a field with divers seed was forbidden. (22:9) Reaping and Threshing.--The wheat etc., was reaped by the sickle or pulled by the roots. It was bound in sheaves. The sheaves or heaps were carted, (Amos 2:13) to the floor--a circular spot of hard ground, probably, as now, from 50 to 80 or 100 feet in diameter. (Genesis 1:10,11; 2 Samuel 24:16,18) On these the oxen, etc., forbidden to be muzzled, (25:4) trampled out the grain. At a later time the Jews used a threshing sledge called morag, (Isaiah 41:15; 2 Samuel 24:22; 1 Chronicles 21:23) probably resembling the noreg, still employed in Egypt--a stage with three rollers ridged with iron, which, aided by the driver's weight crushed out, often injuring, the grain, as well as cut or tore the straw, which thus became fit for fodder. Lighter grains were beaten out with a stick. (Isaiah 28:27) The use of animal manure was frequent. (Psalms 83:10; 2 Kings 9:37; Jeremiah 8:2) etc. Winnowing.--The shovel and fan, (Isaiah 30:24) indicate the process of winnowing--a conspicuous part of ancient husbandry. (Psalms 35:5; Job 21:18; Isaiah 17:13) Evening was the favorite time, (Ruth 3:2) when there was mostly a breeze. The fan, (Matthew 3:12) was perhaps a broad shovel which threw the grain up against the wind. The last process was the shaking in a sieve to separate dirt and refuse. (Amos 9:9) Fields and floors were not commonly enclosed; vineyard mostly were, with a tower and other buildings. (Numbers 22:24; Psalms 80:13; Isaiah 5:5; Matthew 21:33) comp. Judg 6:11 The gardens also and orchards were enclosed, frequently by banks of mud from ditches. With regard to occupancy, a tenant might pay a fixed money rent, (Song of Solomon 8:11) or a stipulated share of the fruits. (2 Samuel 9:10; Matthew 21:34) A passer by might eat any quantity of corn or grapes, but not reap or carry off fruit. (23:24,25; Matthew 12:1) The rights of the corner to be left, and of gleaning [[82]Corner; [83]Gleaning], formed the poor man's claim on the soil for support. For his benefit, too, a sheaf forgotten in carrying to the floor was to be left; so also with regard to the vineyard' and the olive grove. (Leviticus 19:9,10; 24:19)"
        ]
    },
    {
        "Word": "Agrippa I.",
        "Definitions": [
            "The grandson of Herod the Great, and son of Aristobulus and Bernice. The Roman emperor Caligula made him governor first of the territories of Philip, then of the tetrarchy of Lysanias, with the title of king (\"king Herod\"), and finally of that of Antipas, who was banished, and of Samaria and Judea. Thus he became ruler over the whole of Palestine. He was a persecutor of the early Christians. He slew James, and imprisoned Peter (Acts 12:1-4). He died at Caesarea, being \"eaten of worms\" (Acts 12:23), A.D. 44. (Comp. Josephus, Ant. xix. 8.)"
        ]
    },
    {
        "Word": "Agrippa II.",
        "Definitions": [
            "Son of the foregoing, was born at Rome, A.D. 27. He was the brother of Bernice and Drusilla. The Emperor Claudius (A.D. 48) invested him with the office of superintendent of the Temple of Jerusalem, and made him governor (A.D. 50) of Chalcis. He was afterwards raised to the rank of king, and made governor over the tetrarchy of Philip and Lysanias (Acts 25:13; 26:2, 7). It was before him that Paul delivered (A.D. 59) his speech recorded in Acts 26. His private life was very profligate. He died (the last of his race) at Rome, at the age of about seventy years, A.D. 100."
        ]
    },
    {
        "Word": "Ague",
        "Definitions": [
            "The translation in Lev. 26:16 (R.V., \"fever\") of the Hebrew word kaddah'ath, meaning \"kindling\", i.e., an inflammatory or burning fever. In Deut. 28:22 the word is rendered \"fever.\""
        ]
    },
    {
        "Word": "Agur",
        "Definitions": [
            "Gatherer; the collector, mentioned as author of the sayings in Prov. 30. Nothing is known of him beyond what is there recorded.",
            "stranger; gathered together",
            "(a gatherer, i.e. together of wise men), The son of Jakeh, an unknown Hebrew sage who uttered or collected the sayings of wisdom recorded in Prov 30."
        ]
    },
    {
        "Word": "Ah!",
        "Definitions": [
            "An exclamation of sorrow or regret (Ps. 35:25; Isa. 1:4, 24; Jer. 1:6; 22:18; Mark 15:29)."
        ]
    },
    {
        "Word": "Aha!",
        "Definitions": [
            "An exclamation of ridicule (Ps. 35:21; 40:15; 70:3). In Isa. 44:16 it signifies joyful surprise, as also in Job 39:25, R.V."
        ]
    },
    {
        "Word": "Ahab",
        "Definitions": [
            "Father's brother. (1.) The son of Omri, whom he succeeded as the seventh king of Israel. His history is recorded in 1 Kings 16-22. His wife was Jezebel (q.v.), who exercised a very evil influence over him. To the calf-worship introduced by Jeroboam he added the worship of Baal. He was severely admonished by Elijah (q.v.) for his wickedness. His anger was on this account kindled against the prophet, and he sought to kill him. He undertook three campaigns against Ben-hadad II., king of Damascus. In the first two, which were defensive, he gained a complete victory over Ben-hadad, who fell into his hands, and was afterwards released on the condition of his restoring all the cities of Israel he then held, and granting certain other concessions to Ahab. After three years of peace, for some cause Ahab renewed war (1 Kings 22:3) with Ben-hadad by assaulting the city of Ramoth-gilead, although the prophet Micaiah warned him that he would not succeed, and that the 400 false prophets who encouraged him were only leading him to his ruin. Micaiah was imprisoned for thus venturing to dissuade Ahab from his purpose. Ahab went into the battle disguised, that he might if possible escape the notice of his enemies; but an arrow from a bow \"drawn at a venture\" pierced him, and though stayed up in his chariot for a time he died towards evening, and Elijah's prophecy (1 Kings 21:19) was fulfilled. He reigned twenty-three years. Because of his idolatry, lust, and covetousness, Ahab is referred to as pre-eminently the type of a wicked king (2 Kings 8:18; 2 Chr. 22:3; Micah 6:16).",
            "(2.) A false prophet referred to by Jeremiah (Jer. 29:21), of whom nothing further is known.",
            "uncle, or father's brother",
            "(uncle).",
            "+ Son of Omri, seventh king of Israel, reigned B.C. 919-896. He married Jezebel, daughter of Ethbaal king of Tyre; and in obedience to her wishes, caused temple to be built to Baal in Samaria itself; and an oracular grove to be consecrated to Astarte. See (1 Kings 18:19) One of Ahab's chief tastes was for splendid architecture which he showed by building an ivory house and several cities. Desiring to add to his pleasure-grounds at Jezreel the vineyard of his neighbor Naboth, he proposed to buy it or give land in exchange for it; and when this was refused by Naboth in accordance with the Levitical law, (Leviticus 25:23) a false accusation of blasphemy was brought against him, and he was murdered, and Ahab took possession of the coveted fields. (2 Kings 9:26) Thereupon Elijah declared that the entire extirpation of Ahab's house was the penalty appointed for his long course of wickedness. [[85]Elijah] The execution, however, of the sentence was delayed in consequence of Ahab's deep repentance. (1 Kings 21:1) ... Ahab undertook three campaigns against Ben-hadad II. king of Damascus, two defensive and one offensive. In the first Ben-hadad laid siege to Samaria, but was repulsed with great loss. (1 Kings 20:1-21) Next year Ben-hadad again invaded Israel by way of Aphek, on the east of Jordan; yet Ahab's victory was so complete that Ben-hadad himself fell into his hands, but was released contrary to God's will, (1 Kings 20:22-34) on condition of restoring the cities of Israel, and admitting Hebrew commissioners into Damascus. After this great success Ahab enjoyed peace for three years, when he attacked Ramoth in Gilead, on the east of Jordan, in conjunction with Jehoshaphat king of Judah, which town he claimed as belonging to Israel. Being told by the prophet Micaiah that he would fall, he disguised himself, but was slain by \"a certain man who drew a bow at a venture.\" When buried in Samaria, the dogs licked up his blood as a servant was washing his chariot; a partial fulfillment of Elijah's prediction, (1 Kings 21:19) which was more literally accomplished in the case of his son. (2 Kings 9:26) + A lying prophet, who deceived the captive Israelites in Babylon, and was burnt to death by Nebuchadnezzar. (Jeremiah 29:21)"
        ]
    },
    {
        "Word": "Ahasuerus",
        "Definitions": [
            "There are three kings designated by this name in Scripture. (1.) The father of Darius the Mede, mentioned in Dan. 9:1. This was probably the Cyaxares I. known by this name in profane history, the king of Media and the conqueror of Nineveh.",
            "(2.) The king mentioned in Ezra 4:6, probably the Cambyses of profane history, the son and successor of Cyrus (B.C. 529).",
            "(3.) The son of Darius Hystaspes, the king named in the Book of Esther. He ruled over the kingdoms of Persia, Media, and Babylonia, \"from India to Ethiopia.\" This was in all probability the Xerxes of profane history, who succeeded his father Darius (B.C. 485). In the LXX. version of the Book of Esther the name Artaxerxes occurs for Ahasuerus. He reigned for twenty-one years (B.C. 486-465). He invaded Greece with an army, it is said, of more than 2,000,000 soldiers, only 5,000 of whom returned with him. Leonidas, with his famous 300, arrested his progress at the Pass of Thermopylae, and then he was defeated disastrously by Themistocles at Salamis. It was after his return from this invasion that Esther was chosen as his queen.",
            "prince; head; chief",
            "(lion-king), the name of one Median and two Persian kings mentioned in the Old Testament.",
            "+ In (Daniel 9:1) Ahasuerus is said to be the father of Darius the Mede. [[89]Darius] This first Ahasuerus is Cyaxares, the conqueror of Nineveh. (Began to reign B.C. 634.) + The Ahasuerus king of Persia, referred to in (Ezra 4:6) must be Cambyses, thought to be Cyrus' successor, and perhaps his son. (B.C. 529.) + The third is the Ahasuerus of the book of Esther. This Ahasuerus is probably Xerxes of history, (Esther 1:1) (B.C. 485), and this conclusion is fortified by the resemblance of character and by certain chronological indications, the account of his life and character agreeing with the book of Esther In the third year of Ahaseuerus was held a great feast and assembly in Shushan the palace, (Esther 1:3) following a council held to consider the invasion of Greece. He divorced his queen Vashti for refusing to appear in public at this banquet, and married, four years afterwards, the Jewess Esther, cousin and ward of Mordecai. Five years after this, Haman, one of his counsellors, having been slighted by Mordecai, prevailed upon the king to order the destruction of all the Jews in the empire. But before the day appointed for the massacre, Esther and Mordecai influenced the king to put Haman to death and to give the Jews the right of self-Defence."
        ]
    },
    {
        "Word": "Ahava",
        "Definitions": [
            "Water, the river (Ezra 8:21) by the banks of which the Jewish exiles assembled under Ezra when about to return to Jerusalem from Babylon. In all probability this was one of the streams of Mesopotamia which flowed into the Euphrates somewhere in the north-west of Babylonia. It has, however, been supposed to be the name of a place (Ezra 8:15) now called Hit, on the Euphrates, east of Damascus.",
            "essence; being; generation",
            "(water), a place, (Ezra 8:15) or a river, Ezra 8:21 On the banks of which Ezra collected the second expedition which returned with him from Babylon to Jerusalem. Perhaps it is the modern Hit, on the Euphrates due east of Damascus."
        ]
    },
    {
        "Word": "Ahaz",
        "Definitions": [
            "Possessor. (1.) A grandson of Jonathan (1 Chr. 8:35; 9:42).",
            "(2.) The son and successor of Jotham, king of Judah (2 Kings 16; Isa. 7-9; 2 Chr. 28). He gave himself up to a life of wickedness and idolatry. Notwithstanding the remonstrances and warnings of Isaiah, Hosea, and Micah, he appealed for help against Rezin, king of Damascus, and Pekah, king of Israel, who threatened Jerusalem, to Tiglath-pileser, the king of Assyria, to the great injury of his kingdom and his own humilating subjection to the Assyrians (2 Kings 16:7, 9; 15:29). He also introduced among his people many heathen and idolatrous customs (Isa. 8:19; 38:8; 2 Kings 23:12). He died at the age of thirty-five years, after reigning sixteen years (B.C. 740-724), and was succeeded by his son Hezekiah. Because of his wickedness he was \"not brought into the sepulchre of the kings.\"",
            "one that takes or possesses",
            "(possessor), eleventh king of Judah, son of Jotham, reigned 741-726, about sixteen years. At the time of his accession, Rezin king of Damascus and Pekah king of Israel had recently formed a league against Judah, and they proceeded to lay siege to Jerusalem. Upon this Isaiah hastened to give advice and encouragement to Ahaz, and the allies failed in their attack on Jerusalem. Isai 7,8,9. But, the allies inflicted a most severe injury on Judah by the capture of Elath, a flourishing port on the Red Sea, while the Philistines invaded the west and south. 2Kin 16; 2Chr 28. Ahaz, having forfeited God's favor by his wickedness, sought deliverance from these numerous troubles by appealing to Tiglath-pileser king of Assyria, who forced him from his most formidable enemies. But Ahaz had to purchase this help at a costly price; he became tributary to Tiglath-pileser. He was weak, a gross idolater, and sought safety in heathen ceremonies, making his son pass through the fire to Molech, consulting wizards and necromancers. (Isaiah 8:19) and other idolatrous practices. (2 Kings 23:12) His only service of permanent value was the introduction of the sun-dial. He died at the age of 36, but was refused a burial with the kings his ancestors. (2 Chronicles 28:27)",
            "+ Son of Micah. (1 Chronicles 8:35,36; 9:42)"
        ]
    },
    {
        "Word": "Ahaziah",
        "Definitions": [
            "Held by Jehovah. (1.) The son and successor of Ahab. He followed the counsels of his mother Jezebel, and imitated in wickedness the ways of his father. In his reign the Moabites revolted from under his authority (2 Kings 3:5-7). He united with Jehoshaphat in an attempt to revive maritime trade by the Red Sea, which proved a failure (2 Chr. 20:35-37). His messengers, sent to consult the god of Ekron regarding his recovery from the effects of a fall from the roof-gallery of his palace, were met on the way by Elijah, who sent them back to tell the king that he would never rise from his bed (1 Kings 22:51; 2 Kings 1:18).",
            "(2.) The son of Joram, or Jehoram, and sixth king of Judah. Called Jehoahaz (2 Chr. 21:17; 25:23), and Azariah (2 Chr. 22:6). Guided by his idolatrous mother Athaliah, his reign was disastrous (2 Kings 8:24-29; 9:29). He joined his uncle Jehoram, king of Israel, in an expedition against Hazael, king of Damascus; but was wounded at the pass of Gur when attempting to escape, and had strength only to reach Megiddo, where he died (2 Kings 9:22-28). He reigned only one year.",
            "seizure; vision of the Lord",
            "(sustained by the Lord).",
            "+ Son of Ahab and Jezebel eighth king of Israel, reigned B.C. 896-895. After the battle of Ramoth in Gilead, in which Ahab perished [[90]Ahab], the vassal king of Moab refused his yearly tribute; comp. (Isaiah 16:1) Before Ahaziah could take measures for enforcing his claim, he was seriously injured by a fall through a lattice in his palace at Samaria. Being an idolater, he sent to inquire of the oracle of Baalzebub in the Philistine city of Ekron whether he should recover his health. But Elijah, who now for the last time exercised the prophetic office, rebuked him for this impiety, and announced to him his approaching death. The only other recorded transaction of his reign, his endeavor to join the king of Judah in trading to Ophir, is related under [91]Jehoshaphat. (1 Kings 22:49-53; 2 Kings 1:1; 2 Chronicles 20:35-37) + Fifth king of Judah, son of Jehoram and Athaliah (daughter of Ahab), and therefore nephew of the preceding Ahaziah, reigned one year, B.C. 884. He is Galled [92]Azariah, (2 Chronicles 22:2) probably by a copyist's error, and [93]Jehoahaz. (2 Chronicles 21:17) He was 22 years old at his accession. (2 Kings 8:26) (his age 42, in (2 Chronicles 22:2) Isa a copyist's error). Ahaziah was an idolater, and he allied himself with his uncle Jehoram king of Israel against Hazael, the new king of Syria. the two kings were, however defeated at Ramoth, where Jehoram was severely wounded. The revolution carried out in Israel by Jehu under the guidance of Elisha broke out while Ahaziah was visiting his uncle at Jezreel. As Jehu approached the town, Jehoram and Ahaziah went out to meet him; the former was shot through the heart by Jehu, and Ahaziah was pursued and mortally wounded. He died when he reached Megiddo."
        ]
    },
    {
        "Word": "Ahiam",
        "Definitions": [
            "Mother's brother, one of David's thirty heroes (2 Sam. 23:33; 1 Chr. 11:35).",
            "mother's brother; brother of a nation",
            "son of Sharar the Hararite (or of Sacar,) (1 Chronicles 11:35) one of David's thirty mighty men. (2 Samuel 23:33) (B.C. 1050.)"
        ]
    },
    {
        "Word": "Ahiezer",
        "Definitions": [
            "Brother of help; i.e., \"helpful.\" (1.) The chief of the tribe of Dan at the time of the Exodus (Num. 1:12; 2:25; 10:25).",
            "(2.) The chief of the Benjamite slingers that repaired to David at Ziklag (1 Chr. 12:3).",
            "brother of assistance",
            "(brother of help).",
            "+ Son of Ammishaddai, hereditary chieftain of the tribe of Dan. (Numbers 1:12; 2:25; 7:66) (B.C. 1490). + The Benjamite chief of a body of archers in the time of David. (1 Chronicles 12:3) (B.C. 1050.)"
        ]
    },
    {
        "Word": "Ahihud",
        "Definitions": [
            "Brother (i.e., \"friend\") of union. (1.) A son of Bela, the son of Benjamin (1 Chr. 8:7).",
            "(2.) Name different in Hebrew, meaning brother of Judah. Chief of the tribe of Asher; one of those appointed by Moses to superintend the division of Canaan among the tribe (Num. 34:27).",
            "brother of vanity, or of darkness, or of joy, or of praise; witty brother",
            "(brother of renown).",
            "+ The son of Shelomi and prince of the tribe of Asher. (Numbers 34:27) + Chieftain of the tribe of Benjamin. (1 Chronicles 8:7)"
        ]
    },
    {
        "Word": "Ahijah",
        "Definitions": [
            "Brother (i.e., \"friend\") of Jehovah. (1.) One of the sons of Bela (1 Chr. 8:7, R.V.). In A.V. called \"Ahiah.\"",
            "(2.) One of the five sons of Jerahmeel, who was great-grandson of Judah (1 Chr. 2:25).",
            "(3.) Son of Ahitub (1 Sam. 14:3, 18), Ichabod's brother; the same probably as Ahimelech, who was high priest at Nob in the reign of Saul (1 Sam. 22:11). Some, however, suppose that Ahimelech was the brother of Ahijah, and that they both officiated as high priests, Ahijah at Gibeah or Kirjath-jearim, and Ahimelech at Nob.",
            "(4.) A Pelonite, one of David's heroes (1 Chr. 11:36); called also Eliam (2 Sam. 23:34).",
            "(5.) A Levite having charge of the sacred treasury in the temple (1 Chr. 26:20).",
            "(6.) One of Solomon's secretaries (1 Kings 4:3).",
            "(7.) A prophet of Shiloh (1 Kings 11:29; 14:2), called the \"Shilonite,\" in the days of Rehoboam. We have on record two of his remarkable prophecies, 1 Kings 11:31-39, announcing the rending of the ten tribes from Solomon; and 1 Kings 14:6-16, delivered to Jeroboam's wife, foretelling the death of Abijah the king's son, the destruction of Jeroboam's house, and the captivity of Israel \"beyond the river.\" Jeroboam bears testimony to the high esteem in which he was held as a prophet of God (1 Kings 14:2, 3).",
            "same with Ahiah",
            "[[94]Ahiah, Or Ahijah]"
        ]
    },
    {
        "Word": "Ahikam",
        "Definitions": [
            "Brother of support = helper, one of the five whom Josiah sent to consult the prophetess Huldah in connection with the discovery of the book of the law (2 Kings 22:12-14; 2 Chr. 34:20). He was the son of Shaphan, the royal secretary, and the father of Gedaliah, governor of Judea after the destruction of Jerusalem by the Babylonians (2 Kings 25:22; Jer. 40:5-16; 43:6). On one occasion he protected Jeremiah against the fury of Jehoiakim (Jer. 26:24). It was in the chamber of another son (Germariah) of Shaphan that Baruch read in the ears of all the people Jeremiah's roll.",
            "a brother who raises up or avenges",
            "(a brother who raises up), son of Shaphan the scribe, an influential officer at the court of Josiah, was one of the delegates sent by Hilkaih to consult Huldah. (2 Kings 22:12-14) In the reign of Jehoiakim he successfully used his influence to protect the prophet Jeremiah. (Jeremiah 26:24) He was the father of Gedaliah. [[95]Gedaliah] (B.C. 641)."
        ]
    },
    {
        "Word": "Ahimaaz",
        "Definitions": [
            "Brother of anger = irascible. (1.) The father Ahinoam, the wife of Saul (1 Sam. 14:50).",
            "(2.) The son and successor of Zadok in the office of high priest (1 Chr. 6:8, 53). On the occasion of the revolt of Absalom he remained faithful to David, and was of service to him in conveying to him tidings of the proceedings of Absalom in Jerusalem (2 Sam. 15:24-37; 17:15-21). He was swift of foot, and was the first to carry to David tidings of the defeat of Absalom, although he refrained, from delicacy of feeling, from telling him of his death (2 Sam. 18:19-33).",
            "a brother of the council",
            "(brother of anger).",
            "+ Son of Zadok the high priest in David's reign, and celebrated for his swiftness of foot. During Absalom's rebellion he carried to David the important intelligence that Ahithophel had counselled an immediate attack upon David and his followers. (2 Samuel 15:24-37; 17:15-22) Shortly afterwards he was the first to bring to the king the good news of Absalom's defeat. (2 Samuel 18:19-33) (B.C. 972-956.) + Saul's wife's father. (1 Samuel 14:50) (B.C. before 1093.) + Solomon's son-in-law. (1 Kings 4:15) (B.C. after 1014.)"
        ]
    },
    {
        "Word": "Ahiman",
        "Definitions": [
            "Brother of a gift = liberal. (1.) One of the three giant Anakim brothers whom Caleb and the spies saw in Mount Hebron (Num. 13:22) when they went in to explore the land. They were afterwards driven out and slain (Josh. 15:14; Judg. 1:10).",
            "(2.) One of the guardians of the temple after the Exile (1 Chr. 9:17).",
            "brother of the right hand",
            "(brother of the right hand).",
            "+ One of the three giant Anakim who inhabited Mount Hebron, (Numbers 13:22,23) seen by Caleb and the spies. (B.C. 1490.) The whole race was cut off by Joshua, (Joshua 11:21) and the three brothers were slain by the tribe of Judah. (Judges 1:10) + A Levite porter. (1 Chronicles 9:17)"
        ]
    },
    {
        "Word": "Ahimelech",
        "Definitions": [
            "Brother of the king, the son of Ahitub and father of Abiathar (1 Sam. 22:20-23). He descended from Eli in the line of Ithamar. In 1 Chr. 18:16 he is called Abimelech, and is probably the same as Ahiah (1 Sam. 14:3, 18). He was the twelfth high priest, and officiated at Nob, where he was visited by David (to whom and his companions he gave five loaves of the showbread) when he fled from Saul (1 Sam. 21:1-9). He was summoned into Saul's presence, and accused, on the information of Doeg the Edomite, of disloyalty because of his kindness to David; whereupon the king commanded that he, with the other priests who stood beside him (86 in all), should be put to death. This sentence was carried into execution by Doeg in the most cruel manner (1 Sam. 22:9-23). Possibly Abiathar had a son also called Ahimelech, or the two names, as some think, may have been accidentally transposed in 2 Sam. 8:17; 1 Chr. 18:16, marg.; 24:3, 6, 31.",
            "my brother is a king; my king's brother",
            "(brother of the king).",
            "+ Son of Ahitub, (1 Samuel 22:11,12) and high priest of Nob in the days of Saul. He gave David the shew bread to eat, and the sword of Goliath; and for so doing was put to death, with his whole house, by Saul's order. Abiathar alone escaped. [[96]Abiathar] (B.C. 1085-1060.) + A Hittite. (1 Samuel 26:6)"
        ]
    },
    {
        "Word": "Ahinadab",
        "Definitions": [
            "Brother of liberality = liberal, one of the twelve commissariat officers appointed by Solomon in so many districts of his kingdom to raise supplies by monthly rotation for his household. He was appointed to the district of Mahanaim (1 Kings 4:14), east of Jordan.",
            "a willing brother; brother of a vow",
            "(brother the noble, i.e. a noble brother), Son of Iddo, one of Solomon's twelve commissaries who supplied provisions for the royal household. (1 Kings 4:14) (B.C. 1014-975.)"
        ]
    },
    {
        "Word": "Ahinoam",
        "Definitions": [
            "Brother of pleasantness = pleasant. (1.) The daughter of Ahimaaz, and wife of Saul (1 Sam. 14:50).",
            "(2.) A Jezreelitess, the first wife of David (1 Sam. 25:43; 27:3). She was the mother of Amnon (2 Sam. 3:2). (See 1 Sam. 30:5, 18; 2 Sam. 2:2.)",
            "beauty of the brother; brother of motion",
            "(brother of grace, i.e. gracious).",
            "+ The daughter of Ahimaaz and wife of Saul. (1 Samuel 14:50) (B.C. about 1090.) + A native of Jezreel who was married to David during his wandering life. (1 Samuel 25:43) (B.C. 1060.) She lived with him and his other wife Abigail at the court of Achish, (1 Samuel 27:3) was taken prisoner with her by the Amalekites when they plundered Ziklag, (1 Samuel 30:5) but was rescued by David. (1 Samuel 30:18)"
        ]
    },
    {
        "Word": "Ahio",
        "Definitions": [
            "Brotherly. (1.) One of the sons of Beriah (1 Chr. 8:14).",
            "(2.) One of the sons of Jehiel the Gibeonite (1 Chr. 8:31; 9:37).",
            "(3.) One of the sons of Abinadab the Levite. While Uzzah went by the side of the ark, he walked before it guiding the oxen which drew the cart on which it was carried, after having brought it from his father's house in Gibeah (1 Chr. 13:7; 2 Sam. 6:3, 4).",
            "his brother; his brethren",
            "(brotherly).",
            "+ Son of Abinadab, who accompanied the ark when it was brought out of his father's house. (2 Samuel 6:3,4; 1 Chronicles 13:7) (B.C.1043.) + A Benjamite, one of the sons of Beriah. (1 Chronicles 8:14) + A Benjamite, Son of Jehiel. (1 Chronicles 8:31; 9:37)"
        ]
    },
    {
        "Word": "Ahira",
        "Definitions": [
            "Brother of evil = unlucky, or my brother is friend, chief of the tribe of Naphtali at the Exodus (Num. 1:15; 2:29).",
            "brother of iniquity; brother of the shepherd",
            "(brother of evil, i.e. unlucky), Chief of the tribe of Naphtali. (Numbers 1:15; 2:29; 7:78,83; 10:27)"
        ]
    },
    {
        "Word": "Ahishar",
        "Definitions": [
            "Brother of song = singer, the officer who was \"over the household\" of Solomon (1 Kings 4:6).",
            "brother of a prince; brother of a song",
            "the controller of Solomon's household. (1 Kings 4:6)"
        ]
    },
    {
        "Word": "Ahithophel",
        "Definitions": [
            "Brother of insipidity or impiety, a man greatly renowned for his sagacity among the Jews. At the time of Absalom's revolt he deserted David (Ps. 41:9; 55:12-14) and espoused the cause of Absalom (2 Sam. 15:12). David sent his old friend Hushai back to Absalom, in order that he might counteract the counsel of Ahithophel (2 Sam. 15:31-37). This end was so far gained that Ahithophel saw he had no longer any influence, and accordingly he at once left the camp of Absalom and returned to Giloh, his native place, where, after arranging his wordly affairs, he hanged himself, and was buried in the sepulchre of his fathers (2 Sam. 17:1-23). He was the type of Judas (Ps. 41:9).",
            "brother of ruin or folly",
            "(brother of foolishness), a native of Giloh, was a privy councillor of David, whose wisdom was highly esteemed, though his name had an exactly opposite signification. (2 Samuel 16:23) (B.C. 1055-1023.) He was the grandfather of Bathsheba. Comp. (2 Samuel 11:3) with 2Sam 23:34 Ahithophel joined the conspiracy of Absalom against David, and persuaded him to take possession of the royal harem, (2 Samuel 16:21) and recommended an immediate pursuit of David. His advice was wise; but Hushai advised otherwise. When Ahithophel saw that Hushai's advice prevailed, he despaired of success, and returning to his own home \"put his household in order and hanged himself.\" (2 Samuel 17:1-23)"
        ]
    },
    {
        "Word": "Ahitub",
        "Definitions": [
            "Brother of goodness = good. (1.) The son of Phinehas. On the death of his grandfather Eli he succeeded to the office of high priest, and was himself succeeded by his son Ahijah (1 Sam. 14:3; 22:9, 11, 12, 20).",
            "(2.) The father of Zadok, who was made high priest by Saul after the extermination of the family of Ahimelech (1 Chr. 6:7, 8; 2 Sam. 8:17).",
            "brother of goodness",
            "(brother of goodness).",
            "+ The son of Phinehas and grandson of Eli, and therefore of the family of Ithamar. (1 Samuel 14:3; 22:9,11) (B.C. 1125.) He was succeeded by his son Ahijah ([100]Ahimelech). (B.C. 1085.) + Son of Amariah, and father of Zadok the high priest, (1 Chronicles 6:7,8; 2 Samuel 8:17) of the house of Eleazar. (B.C. before 1045.)"
        ]
    },
    {
        "Word": "Ahlab",
        "Definitions": [
            "Fatness, a town of Asher lying within the unconquered Phoenician border (Judg. 1:31), north-west of the Sea of Galilee; commonly identified with Giscala, now el-Jish.",
            "made of milk, or of fat; brother of the heart",
            "(fertile), a city of Asher from which the Canaanites were not driven out. (Judges 1:31)"
        ]
    },
    {
        "Word": "Ahoah",
        "Definitions": [
            "Brotherly, one of the sons of Bela, the son of Benjamin (1 Chr. 8:4). He is also called Ahiah (ver. 7) and Iri (1 Chr. 7:7). His descendants were called Ahohites (2 Sam. 23:9, 28).",
            "a live brother; my thorn or thistle",
            "(brothely), son of Bela the son of Benjamin. (1 Chronicles 8:4) In (1 Chronicles 8:7) he is called [101]Ahiah, Or Ahijah. The patronymic, [102]Ahohite, is found in (2 Samuel 23:9,28; 1 Chronicles 11:12,29; 27:4)"
        ]
    },
    {
        "Word": "Ahohite",
        "Definitions": [
            "An epithet applied to Dodo, one of Solomon's captains (1 Chr. 27:4); to his son Eleazar, one of David's three mightiest heroes (2 Sam. 23:9; 1 Chr. 11:12); and to Zalmon, one of the thirty (2 Sam. 23:28; 1 Chr. 11:29), from their descent from Ahoah.",
            "[[103]Ahoah]"
        ]
    },
    {
        "Word": "Aholah",
        "Definitions": [
            "She has her own tent, a name used by Ezekiel (23:4, 5, 36, 44) as a symbol of the idolatry of the kingdom of Israel. This kingdom is described as a lewdwoman, an adulteress, given up to the abominations and idolatries of the Egyptians and Assyrians. Because of her crimes, she was carried away captive, and ceased to be a kingdom. (Comp. Ps. 78:67-69; 1 Kings 12:25-33; 2 Chr. 11:13-16.)",
            "his tabernacle; his tent"
        ]
    },
    {
        "Word": "Aholiab",
        "Definitions": [
            "Tent of the father, an artist of the tribe of Dan, appointed to the work of preparing materials for the tabernacle (Ex. 31:6; 35:34; 36:1, 2; 38:23).",
            "the tent of the father",
            "a Danite of great skill as a weaver and embroiderer, whom Moses appointed with Bezaleel to erect the tabernacle. (Exodus 35:30-35) (B.C. 1490.)"
        ]
    },
    {
        "Word": "Aholibah",
        "Definitions": [
            "My tent is in her, the name of an imaginary harlot, applied symbolically to Jerusalem, because she had abandoned the worship of the true God and given herself up to the idolatries of foreign nations. (Ezek. 23:4, 11, 22, 36, 44).",
            "my tent, or my tabernacle, in her"
        ]
    },
    {
        "Word": "Aholibamah",
        "Definitions": [
            "Tent of the height, the name given to Judith, the daughter of Beeri = Anah (Gen. 26:34; 36:2), when she became the wife of Esau. A district among the mountains of Edom, probably near Mount Hor, was called after her name, or it may be that she received her name from the district. From her descended three tribes of Edomites, founded by her three sons.",
            "my tabernacle is exalted"
        ]
    },
    {
        "Word": "Ai",
        "Definitions": [
            "Ruins. (1.) One of the royal cities of the Canaanites (Josh. 10:1; Gen. 12:8; 13:3). It was the scene of Joshua's defeat, and afterwards of his victory. It was the second Canaanite city taken by Israel (Josh. 7:2-5; 8:1-29). It lay rebuilt and inhibited by the Benjamites (Ezra 2:28; Neh. 7:32; 11:31). It lay to the east of Bethel, \"beside Beth-aven.\" The spot which is most probably the site of this ancient city is Haiyan, 2 miles east from Bethel. It lay up the Wady Suweinit, a steep, rugged valley, extending from the Jordan valley to Bethel.",
            "(2.) A city in the Ammonite territory (Jer. 49:3). Some have thought that the proper reading of the word is Ar (Isa. 15:1).",
            "or Hai, mass; heap",
            "(heap of ruins).",
            "+ A city lying east of Bethel and \"beside Bethaven.\" (Joshua 7:2; 8:9) It was the second city taken by Israel after the passage of the Jordan, and was \"utterly destroyed.\" (Joshua 7:3-5; 8:1; Joshua 9:3; 10:1,2; 12:9) + A city of the Ammonites, apparently attached to Heshbon. (Jeremiah 49:3)"
        ]
    },
    {
        "Word": "Aijeleth Shahar",
        "Definitions": [
            "Hind of the dawn, a name found in the title of Ps. 22. It is probably the name of some song or tune to the measure of which the psalm was to be chanted. Some, however, understand by the name some instrument of music, or an allegorical allusion to the subject of the psalm.",
            "(the hind of the morning dawn), found once only in the Bible, in the title of (Psalms 22:1) It probably describes to the musician the melody to which the psalm was to be played."
        ]
    },
    {
        "Word": "Air",
        "Definitions": [
            "The atmosphere, as opposed to the higher regions of the sky (1 Thess. 4:17; Rev. 9:2; 16:17). This word occurs once as the rendering of the Hebrew ruah (Job 41:16); elsewhere it is the rendering of shamaiyim, usually translated \"heavens.\"",
            "The expression \"to speak into the air\" (1 Cor. 14:9) is a proverb denoting to speak in vain, as to \"beat the air\" (1 Cor. 9:26) denotes to labour in vain."
        ]
    },
    {
        "Word": "Ajalon",
        "Definitions": [
            "And Aij'alon, place of deer. (1.) A town and valley originally assigned to the tribe of Dan, from which, however, they could not drive the Amorites (Judg. 1:35). It was one of the Levitical cities given to the Kohathites (1 Chr. 6:69). It was not far from Beth-shemesh (2 Chr. 28:18). It was the boundary between the kingdoms of Judah and Israel, and is frequently mentioned in Jewish history (2 Chr. 11:10; 1 Sam. 14:31; 1 Chr. 8:13). With reference to the valley named after the town, Joshua uttered the celebrated command, \"Sun, stand thou still on Gibeon; and thou, Moon, in the valley of Ajalon\" (Josh. 10:12). It has been identified as the modern Yalo, at the foot of the Beth-horon pass (q.v.). In the Tell Amarna letters Adoni-zedek (q.v.) speaks of the destruction of the \"city of Ajalon\" by the invaders, and describes himself as \"afflicted, greatly afflicted\" by the calamities that had come on the land, urging the king of Egypt to hasten to his help.",
            "(2.) A city in the tribe of Zebulun (Judg. 12:12), the modern Jalun, three miles north of Cabul.",
            "a chain; strength; a stag"
        ]
    },
    {
        "Word": "Akkub",
        "Definitions": [
            "(another form of Jacob). (1.) The head of one of the families of Nethinim (Ezra 2:45).",
            "(2.) A Levite who kept the gate of the temple after the return from Babylon (1 Chr. 9:17; Ezra 2:42; Neh. 7:45).",
            "(3.) A descendant of David (1 Chr. 3:24).",
            "foot-print; supplanting; crookedness; lewdness",
            "(insidious).",
            "+ A descendant of Zerubbabel and son of Elioenai. (1 Chronicles 3:24) + One of the porters or doorkeepers at the east gate of the temple. (B.C. 636-440.) + One of the Nethinim, whole family returned with Zerubbabel. (Ezra 2:45) (B.C. 536.) + A Levite who assisted Ezra in expounding the law to the people. (Nehemiah 8:7)"
        ]
    },
    {
        "Word": "Akrabbim",
        "Definitions": [
            "Scorpions, probably the general name given to the ridge containing the pass between the south of the Dead Sea and Zin, es-Sufah, by which there is an ascent to the level of the land of Palestine. Scorpions are said to abound in this whole district, and hence the name (Num. 34:4). It is called \"Maaleh-acrabbim\" in Josh. 15:3, and \"the ascent of Akrabbim\" in Num. 34:4.",
            "scorpions",
            "(the ascent of, or the going up to); also MAALEH-ACRABBIM (the scorpion pass), A pass between the south end of the Dead Sea and Zin, forming one of the landmarks on the south boundary at once of Judah, (Joshua 15:3) and of the Holy Land. (Numbers 34:4) Also the boundary of the Amorites. (Judges 1:36) As to the name, scorpions abound in the whole of this district."
        ]
    },
    {
        "Word": "Alabaster",
        "Definitions": [
            "Occurs only in the New Testament in connection with the box of \"ointment of spikenard very precious,\" with the contents of which a woman anointed the head of Jesus as he sat at supper in the house of Simon the leper (Matt. 26:7; Mark 14:3; Luke 7:37). These boxes were made from a stone found near Alabastron in Egypt, and from this circumstance the Greeks gave them the name of the city where they were made. The name was then given to the stone of which they were made; and finally to all perfume vessels, of whatever material they were formed. The woman \"broke\" the vessel; i.e., she broke off, as was usually done, the long and narrow neck so as to reach the contents. This stone resembles marble, but is softer in its texture, and hence very easily wrought into boxes. Mark says (14:5) that this box of ointment was worth more than 300 pence, i.e., denarii, each of the value of sevenpence halfpenny of our money, and therefore worth about 10 pounds. But if we take the denarius as the day's wage of a labourer (Matt. 20:2), say two shillings of our money, then the whole would be worth about 30 pounds, so costly was Mary's offering.",
            "from the Arabic al bastraton, a whitish stone or from Alabastron, the place in Egypt where it is found. It occurs only in (Matthew 26:7; Mark 14:3; Luke 7:37) The ancients considered alabaster to be the best material in which to preserve their ointments. The Oriental alabaster (referred to in the Bible) is a translucent carbonate of lime, formed on the floors of limestone caves by the percolation of water. It is of the same material as our marbles, but differently formed. It is usually clouded or banded like agate, hence sometimes called onyx marble. Our common alabaster is different from this, being a variety of gypsum or sulphate of lime, used In its finer forms for vases, etc.; in the coarser it is ground up for plaster of Paris. The noted sculptured slabs from Nineveh are made of this material."
        ]
    },
    {
        "Word": "Alamoth",
        "Definitions": [
            "Virgins, a musical term (1 Chr. 15:20), denoting that the psalm which bears this inscription (Ps. 46) was to be sung by soprano or female voices.",
            "(virgins), (Psalms 46:1) title; (1 Chronicles 15:20) Some interpret it to mean a musical instrument, and others a melody."
        ]
    },
    {
        "Word": "Alarm",
        "Definitions": [
            "A particular quivering sound of the silver trumpets to give warning to the Hebrews on their journey through the wilderness (Num. 10:5, 6), a call to arms, or a war-note (Jer. 4:19; 49:2; Zeph. 1:16)."
        ]
    },
    {
        "Word": "Alemeth",
        "Definitions": [
            "Covering. (1.) One of the nine sons of Becher, the son of Benjamin (1 Chr. 7:8).",
            "(2.) One of the sons of Jehoadah, or Jarah, son of Ahaz (1 Chr. 8:36).",
            "(3.) A sacerdotal city of Benjamin (1 Chr. 6:60), called also Almon (Josh. 21:18), now Almit, a mile north-east of the ancient Anathoth.",
            "hiding; youth; worlds; upon the dead",
            "(covering), a Benjamite, son of Jehoadah or Jarah, (1 Chronicles 8:36; 9:42) and descended from Jonathan the son of Saul. (B.C after 1077.)"
        ]
    },
    {
        "Word": "Alexander",
        "Definitions": [
            "Man-defender. (1.) A relative of Annas the high priest, present when Peter and John were examined before the Sanhedrim (Acts 4:6).",
            "(2.) A man whose father, Simon the Cyrenian, bore the cross of Christ (Mark 15:21).",
            "(3.) A Jew of Ephesus who took a prominent part in the uproar raised there by the preaching of Paul (Acts 19:33). The Jews put him forward to plead their cause before the mob. It was probably intended that he should show that he and the other Jews had no sympathy with Paul any more than the Ephesians had. It is possible that this man was the same as the following.",
            "(4.) A coppersmith who, with Hymenaeus and others, promulgated certain heresies regarding the resurrection (1 Tim. 1:19; 2 Tim. 4:14), and made shipwreck of faith and of a good conscience. Paul excommunicated him (1 Tim. 1:20; comp. 1 Cor. 5:5).",
            "one who assists men",
            "+ Son of Simon the Cyrenian, who was compelled to bear the cross for our Lord. (Mark 15:21) + One of the kindred of Annas the high priest. (Acts 4:6) + A Jew at Ephesus whom his countrymen put forward during the tumult raised by Demetrius the silversmith, (Acts 19:33) to plead their cause with the mob. + An Ephesian Christian reprobated by St. Paul in (1 Timothy 1:20) as having, together with one Hymenaeus, put from him faith and a good conscience, and so made shipwreck concerning the faith. This may be the same with + Alexander the coppersmith, mentioned by the same apostle, (2 Timothy 4:14) as having done him many mischiefs."
        ]
    },
    {
        "Word": "Alexander the Great",
        "Definitions": [
            "The king of Macedonia, the great conqueror; probably represented in Daniel by the \"belly of brass\" (Dan. 2:32), and the leopard and the he-goat (7:6; 11:3, 4). He succeeded his father Philip, and died at the age of thirty-two from the effects of intemperance, B.C. 323. His empire was divided among his four generals."
        ]
    },
    {
        "Word": "Alexandria",
        "Definitions": [
            "The ancient metropolis of Lower Egypt, so called from its founder, Alexander the Great (about B.C. 333). It was for a long period the greatest of existing cities, for both Nineveh and Babylon had been destroyed, and Rome had not yet risen to greatness. It was the residence of the kings of Egypt for 200 years. It is not mentioned in the Old Testament, and only incidentally in the New. Apollos, eloquent and mighty in the Scriptures, was a native of this city (Acts 18:24). Many Jews from Alexandria were in Jerusalem, where they had a synagogue (Acts 6:9), at the time of Stephen's martyrdom. At one time it is said that as many as 10,000 Jews resided in this city. It possessed a famous library of 700,000 volumes, which was burned by the Saracens (A.D. 642). It was here that the Hebrew Bible was translated into Greek. This is called the Septuagint version, from the tradition that seventy learned men were engaged in executing it. It was, however, not all translated at one time. It was begun B.C. 280, and finished about B.C. 200 or 150. (See [19]VERSION.)"
        ]
    },
    {
        "Word": "Algum",
        "Definitions": [
            "(2 Chr. 2:8; 9:10, 11), the same as almug (1 Kings 10:11)."
        ]
    },
    {
        "Word": "Alien",
        "Definitions": [
            "A foreigner, or person born in another country, and therefore not entitled to the rights and privileges of the country where he resides. Among the Hebrews there were two classes of aliens.",
            "(1.) Those who were strangers generally, and who owned no landed property.",
            "(2.) Strangers dwelling in another country without being naturalized (Lev. 22:10; Ps. 39:12).",
            "Both of these classes were to enjoy, under certain conditions, the same rights as other citizens (Lev. 19:33, 34; Deut. 10:19). They might be naturalized and permitted to enter into the congregation of the Lord by submitting to circumcision and abandoning idolatry (Deut. 23:3-8).",
            "This term is used (Eph. 2:12) to denote persons who have no interest in Christ."
        ]
    },
    {
        "Word": "Allegory",
        "Definitions": [
            "Used only in Gal. 4:24, where the apostle refers to the history of Isaac the free-born, and Ishmael the slave-born, and makes use of it allegorically.",
            "Every parable is an allegory. Nathan (2 Sam. 12:1-4) addresses David in an allegorical narrative. In the eightieth Psalm there is a beautiful allegory: \"Thou broughtest a vine out of Egypt,\" etc. In Eccl. 12:2-6, there is a striking allegorical description of old age.",
            "a figure of speech, which has been defined by Bishop Marsh, in accordance with its etymology as, \"a representation of one thing which is intended to excite the representation of another thing.\" (\"A figurative representation containing a meaning other than and in addition to the literal.\" \"A fable or parable; is a short allegory with one definite moral.\"--Encyc. Brit.) In every allegory there is a twofold sense--the immediate or historic, which is understood from the words, and the ultimate, which is concerned with the things signified by the words. The allegorical interpretation is not of the words, but of the thing signified by them, and not only may, but actually does, coexist with the literal interpretation in every allegory, whether the narrative in which it is conveyed be of things possible or real. An illustration of this may be seen in (Galatians 4:24) where the apostle gives an allegorical interpretation to the historical narrative of Hagar and Sarah, not treating that narrative as an allegory in itself; as our Authorized Version would lead us to suppose, but drawing from it a deeper sense than is conveyed by the immediate representation. (Addison's Vision of Mirza and Bunyan's Pilgrim's Progress are among the best allegories in all literature.)"
        ]
    },
    {
        "Word": "Alleluia",
        "Definitions": [
            "The Greek form (Rev. 19:1, 3, 4, 6) of the Hebrew Hallelujah = Praise ye Jehovah, which begins or ends several of the psalms (106, 111, 112, 113, etc.).",
            "praise the Lord",
            "so written in (Revelation 19:6) foll., or more properly [110]Hallelujah, praise ye Jehovah, as it is found in the margin of (Psalms 104:35; 105:45; 106; 111:1; 112:1; 113:1) comp. Psal 113:9; 115:18; 116:19, 117:2 The literal meaning of \"hallelujah\" sufficiently indicates the character of the Psalms in which it occurs as hymns of praise and thanksgiving."
        ]
    },
    {
        "Word": "Alliance",
        "Definitions": [
            "A treaty between nations, or between individuals, for their mutual advantage.",
            "Abraham formed an alliance with some of the Canaanitish princes (Gen. 14:13), also with Abimelech (21:22-32). Joshua and the elders of Israel entered into an alliance with the Gibeonites (Josh. 9:3-27). When the Israelites entered Palestine they were forbidden to enter into alliances with the inhabitants of the country (Lev. 18:3, 4; 20:22, 23).",
            "Solomon formed a league with Hiram (1 Kings 5:12). This \"brotherly covenant\" is referred to 250 years afterwards (Amos 1:9). He also appears to have entered into an alliance with Pharaoh (1 Kings 10:28, 29).",
            "In the subsequent history of the kingdoms of Judah and Israel various alliances were formed between them and also with neighbouring nations at different times.",
            "From patriarchal times a covenant of alliance was sealed by the blood of some sacrificial victim. The animal sacrificed was cut in two (except birds), and between these two parts the persons contracting the alliance passed (Gen. 15:10). There are frequent allusions to this practice (Jer. 34:18). Such alliances were called \"covenants of salt\" (Num. 18:19; 2 Chr. 13:5), salt being the symbol of perpetuity. A pillar was set up as a memorial of the alliance between Laban and Jacob (Gen. 31:52). The Jews throughout their whole history attached great importance to fidelity to their engagements. Divine wrath fell upon the violators of them (Josh. 9:18; 2 Sam. 21:1, 2; Ezek. 17:16)."
        ]
    },
    {
        "Word": "Allon",
        "Definitions": [
            "Oak. (1.) The expression in the Authorized Version of Josh. 19:33, \"from Allon to Zaanannim,\" is more correctly rendered in the Revised Version, \"from the oak in Zaanannim.\" The word denotes some remarkable tree which stood near Zaanannim, and which served as a landmark.",
            "(2.) The son of Jedaiah, of the family of the Simeonites, who expelled the Hamites from the valley of Gedor (1 Chr. 4:37).",
            "an oak; strong",
            "a large strong tree of some description probably an oak.",
            "+ [111]Allon more accurately [112]Elon, a place named among the cities of Naphtali. (Joshua 19:33) Probably the more correct construction is to take it with the following word, i.e., \"the oak by Zaanannim. [[113]Elon] + [114]Allon BACHUTH (oak of weeping) the tree under which Rebekah's nurse, Deborah, was buried. (Genesis 35:8)",
            "(an oak) a Simeonite, ancestor of Ziza, a prince of his tribe in the reign of Hezekiah (1 Chronicles 4:37) (B.C. 727.)"
        ]
    },
    {
        "Word": "Allon-bachuth",
        "Definitions": [
            "Oak of weeping, a tree near Bethel, at the spot where Deborah, Rebekah's nurse, was buried (Gen. 35:8). Large trees, from their rarity in the plains of Palestine, were frequently designated as landmarks. This particular tree was probably the same as the \"palm tree of Deborah\" (Judg. 4:5).",
            "the oak of weeping"
        ]
    },
    {
        "Word": "Almodad",
        "Definitions": [
            "Immeasurable, the first named of the sons of Joktan (Gen. 10:26), the founder of an Arabian tribe.",
            "measure of God",
            "(measure) the first in order of the descendants of Joktan. (Genesis 10:26; 1 Chronicles 1:20)"
        ]
    },
    {
        "Word": "Almon",
        "Definitions": [
            "Hidden, one of the sacerdotal cities of Benjamin (Josh. 21:18), called also Alemeth (1 Chr. 6:60).",
            "hidden",
            "(concealed) a city within the tribe of Benjamin, with \"suburbs\" given to the priests. (Joshua 21:18) [[115]Alemeth]"
        ]
    },
    {
        "Word": "Almond",
        "Definitions": [
            "A native of Syria and Palestine. In form, blossoms, and fruit it resembles the peach tree. Its blossoms are of a very pale pink colour, and appear before its leaves. Its Hebrew name, shaked, signifying \"wakeful, hastening,\" is given to it on account of its putting forth its blossoms so early, generally in February, and sometimes even in January. In Eccl. 12:5, it is referred to as illustrative, probably, of the haste with which old age comes. There are others, however, who still contend for the old interpretation here. \"The almond tree bears its blossoms in the midst of winter, on a naked, leafless stem, and these blossoms (reddish or flesh-coloured in the beginning) seem at the time of their fall exactly like white snow-flakes. In this way the almond blossom is a very fitting symbol of old age, with its silvery hair and its wintry, dry, barren, unfruitful condition.\" In Jer. 1:11 \"I see a rod of an almond tree [shaked]...for I will hasten [shaked] my word to perform it\" the word is used as an emblem of promptitude. Jacob desired his sons (Gen. 43:11) to take with them into Egypt of the best fruits of the land, almonds, etc., as a present to Joseph, probably because this tree was not a native of Egypt. Aaron's rod yielded almonds (Num. 17:8; Heb. 9:4). Moses was directed to make certain parts of the candlestick for the ark of carved work \"like unto almonds\" (Ex. 25:33, 34). The Hebrew word luz, translated \"hazel\" in the Authorized Version (Gen. 30:37), is rendered in the Revised Version \"almond.\" It is probable that luz denotes the wild almond, while shaked denotes the cultivated variety."
        ]
    },
    {
        "Word": "Alms",
        "Definitions": [
            "Not found in the Old Testament, but repeatedly in the New. The Mosaic legislation (Lev. 25:35; Deut. 15:7) tended to promote a spirit of charity, and to prevent the occurrence of destitution among the people. Such passages as these, Ps. 41:1; 112:9; Prov. 14:31; Isa. 10:2; Amos 2:7; Jer. 5:28; Ezek. 22:29, would also naturally foster the same benevolent spirit.",
            "In the time of our Lord begging was common (Mark 10:46; Acts 3:2). The Pharisees were very ostentatious in their almsgivings (Matt. 6:2). The spirit by which the Christian ought to be actuated in this duty is set forth in 1 John 3:17. A regard to the state of the poor and needy is enjoined as a Christian duty (Luke 3:11; 6:30; Matt. 6:1; Acts 9:36; 10:2, 4), a duty which was not neglected by the early Christians (Luke 14:13; Acts 20:35; Gal. 2:10; Rom. 15:25-27; 1 Cor. 16:1-4). They cared not only for the poor among themselves, but contributed also to the necessities of those at a distance (Acts 11:29; 24:17; 2 Cor. 9:12). Our Lord and his attendants showed an example also in this (John 13:29).",
            "In modern times the \"poor-laws\" have introduced an element which modifies considerably the form in which we may discharge this Christian duty.",
            "The duty of alms-giving, especially in kind, consisting chiefly in portions to be left designedly from produce of the field, the vineyard and the oliveyard, (Leviticus 19:9,10; 23:22; 15:11; 24:19; 26:2-13; Ruth 2:2) is strictly enjoined by the law. Every third year also, (14:28) each proprietor was directed to share the tithe of his produce with \"the Levite, the stranger, the fatherless and the widow.\" The theological estimate of alms-giving among the Jews is indicated in the following passages: (Job 31:17; Proverbs 10:2; 11:4; Esther 9:22; Psalms 112:9; Acts 9:36) the case of Dorcas; (Acts 10:2) of Cornelius; to which may be added Tobit 4:10,11; 14:10,11, and Ecclus. 3:30; 40:24. The Pharisees were zealous in almsgiving, but too ostentatious their mode of performance, for which our Lord finds fault with them. (Matthew 6:2) The duty of relieving the poor was not neglected by the Christians. (Matthew 6:1-4; Luke 14:13; Acts 20:35; Galatians 2:10) Regular proportionate giving was expected. (Acts 11:30; Romans 15:25-27; 1 Corinthians 16:1-4)"
        ]
    },
    {
        "Word": "Almug",
        "Definitions": [
            "(1 Kings 10:11, 12) = algum (2 Chr. 2:8; 9:10, 11), in the Hebrew occurring only in the plural almuggim (indicating that the wood was brought in planks), the name of a wood brought from Ophir to be used in the building of the temple, and for other purposes. Some suppose it to have been the white sandal-wood of India, the Santalum album of botanists, a native of the mountainous parts of the Malabar coasts. It is a fragrant wood, and is used in China for incense in idol-worship. Others, with some probability, think that it was the Indian red sandal-wood, the pterocarpus santalinus, a heavy, fine-grained wood, the Sanscrit name of which is valguka. It is found on the Coromandel coast and in Ceylon."
        ]
    },
    {
        "Word": "Aloes",
        "Definitions": [
            "(Heb. ahalim), a fragrant wood (Num. 24:6; Ps. 45:8; Prov. 7:17; Cant. 4:14), the Aquilaria agallochum of botanists, or, as some suppose, the costly gum or perfume extracted from the wood. It is found in China, Siam, and Northern India, and grows to the height sometimes of 120 feet. This species is of great rarity even in India. There is another and more common species, called by Indians aghil, whence Europeans have given it the name of Lignum aquile, or eagle-wood. Aloewood was used by the Egyptians for embalming dead bodies. Nicodemus brought it (pounded aloe-wood) to embalm the body of Christ (John 19:39); but whether this was the same as that mentioned elsewhere is uncertain.",
            "The bitter aloes of the apothecary is the dried juice of the leaves Aloe vulgaris."
        ]
    },
    {
        "Word": "Alphaeus",
        "Definitions": [
            "(1.) The father of James the Less, the apostle and writer of the epistle (Matt. 10:3; Mark 3:18; Luke 6:15; Acts 1:13), and the husband of Mary (John 19:25). The Hebrew form of this name is Cleopas, or Clopas (q.v.).",
            "(2.) The father of Levi, or Matthew (Mark 2:14).",
            "(changing) the father of the apostle James the Less, (Matthew 10:3; Mark 3:18; Luke 6:15; Acts 1:13) and husband of Mary. (John 19:25) [[118]Mary] In this latter place he is called Clopas (not, as in the Authorized Version, Cleophas)."
        ]
    },
    {
        "Word": "Altar",
        "Definitions": [
            "(Heb. mizbe'ah, from a word meaning \"to slay\"), any structure of earth (Ex. 20:24) or unwrought stone (20:25) on which sacrifices were offered. Altars were generally erected in conspicuous places (Gen. 22:9; Ezek. 6:3; 2 Kings 23:12; 16:4; 23:8; Acts 14:13). The word is used in Heb. 13:10 for the sacrifice offered upon it--the sacrifice Christ offered.",
            "Paul found among the many altars erected in Athens one bearing the inscription, \"To the unknown God\" (Acts 17:23), or rather \"to an [i.e., some] unknown God.\" The reason for this inscription cannot now be accurately determined. It afforded the apostle the occasion of proclaiming the gospel to the \"men of Athens.\"",
            "The first altar we read of is that erected by Noah (Gen. 8:20). Altars were erected by Abraham (Gen. 12:7; 13:4; 22:9), by Isaac (Gen. 26:25), by Jacob (33:20; 35:1, 3), and by Moses (Ex. 17:15, \"Jehovah-nissi\").",
            "In the tabernacle, and afterwards in the temple, two altars were erected.",
            "(1.) The altar of burnt offering (Ex. 30:28), called also the \"brasen altar\" (Ex. 39:39) and \"the table of the Lord\" (Mal. 1:7).",
            "This altar, as erected in the tabernacle, is described in Ex. 27:1-8. It was a hollow square, 5 cubits in length and in breadth, and 3 cubits in height. It was made of shittim wood, and was overlaid with plates of brass. Its corners were ornamented with \"horns\" (Ex. 29:12; Lev. 4:18).",
            "In Ex. 27:3 the various utensils appertaining to the altar are enumerated. They were made of brass. (Comp. 1 Sam. 2:13, 14; Lev. 16:12; Num. 16:6, 7.)",
            "In Solomon's temple the altar was of larger dimensions (2 Chr. 4:1. Comp. 1 Kings 8:22, 64; 9:25), and was made wholly of brass, covering a structure of stone or earth. This altar was renewed by Asa (2 Chr. 15:8). It was removed by Ahaz (2 Kings 16:14), and \"cleansed\" by Hezekiah, in the latter part of whose reign it was rebuilt. It was finally broken up and carried away by the Babylonians (Jer. 52:17).",
            "After the return from captivity it was re-erected (Ezra 3:3, 6) on the same place where it had formerly stood. (Comp. 1 Macc. 4:47.) When Antiochus Epiphanes pillaged Jerusalem the altar of burnt offering was taken away.",
            "Again the altar was erected by Herod, and remained in its place till the destruction of Jerusalem by the Romans (70 A.D.).",
            "The fire on the altar was not permitted to go out (Lev. 6:9).",
            "In the Mosque of Omar, immediately underneath the great dome, which occupies the site of the old temple, there is a rough projection of the natural rock, of about 60 feet in its extreme length, and 50 in its greatest breadth, and in its highest part about 4 feet above the general pavement. This rock seems to have been left intact when Solomon's temple was built. It was in all probability the site of the altar of burnt offering. Underneath this rock is a cave, which may probably have been the granary of Araunah's threshing-floor (1 Chr. 21:22).",
            "(2.) The altar of incense (Ex. 30:1-10), called also \"the golden altar\" (39:38; Num. 4:11), stood in the holy place \"before the vail that is by the ark of the testimony.\" On this altar sweet spices were continually burned with fire taken from the brazen altar. The morning and the evening services were commenced by the high priest offering incense on this altar. The burning of the incense was a type of prayer (Ps. 141:2; Rev. 5:8; 8:3, 4).",
            "This altar was a small movable table, made of acacia wood overlaid with gold (Ex. 37:25, 26). It was 1 cubit in length and breadth, and 2 cubits in height.",
            "In Solomon's temple the altar was similar in size, but was made of cedar-wood (1 Kings 6:20; 7:48) overlaid with gold. In Ezek. 41:22 it is called \"the altar of wood.\" (Comp. Ex. 30:1-6.)",
            "In the temple built after the Exile the altar was restored. Antiochus Epiphanes took it away, but it was afterwards restored by Judas Maccabaeus (1 Macc. 1:23; 4:49). Among the trophies carried away by Titus on the destruction of Jerusalem the altar of incense is not found, nor is any mention made of it in Heb. 9. It was at this altar Zacharias ministered when an angel appeared to him (Luke 1:11). It is the only altar which appears in the heavenly temple (Isa. 6:6; Rev. 8:3, 4).",
            "The first altar of which we have any account is that built by Noah when he left the ark. (Genesis 8:20) In the early times altars were usually built in certain spots hallowed by religious associations, e.g., where God appeared. (Genesis 12:7; 13:18; 26:25; 35:1) Though generally erected for the offering of sacrifice, in some instances they appear to have been only memorials. (Genesis 12:7; Exodus 17:15,16) Altars were most probably originally made of earth. The law of Moses allowed them to be made of either earth or unhewn stones. (Exodus 20:24,25) I. The Altar of Burnt Offering . It differed in construction at different times. (1) In the tabernacle, (Exodus 27:1) ff.; Exod 38:1 ff., it was comparatively small and portable. In shape it was square. It as five cubits in length, the same in breadth, and three cubits high. It was made of planks of shittim (or acacia) wood overlaid with brass. The interior was hollow. (Exodus 27:8) At the four corners were four projections called horns made, like the altar itself, of shittim wood overlaid with brass, (Exodus 27:2) and to them the victim was bound when about to be sacrificed. (Psalms 118:27) Round the altar, midway between the top and bottom, ran a projecting ledge, on which perhaps the priest stood when officiating. To the outer edge of this, again, a grating or network of brass was affixed, and reached to the bottom of the altar. At the four corners of the network were four brazen rings, into which were inserted the staves by which the altar was carried. These staves were of the same material as the altar itself. As the priests were forbidden to ascend the altar by steps, (Exodus 20:26) it has been conjectured that a slope of earth led gradually up to the ledge from which they officiated. The place of the altar was at the door of the tabernacle of the congregation.)\" (Exodus 40:29) (2) In Solomon's temple the altar was considerably larger in its dimensions. It differed too in the material of which it was made, being entirely of brass. (1 Kings 8:64; 2 Chronicles 7:7) It had no grating, and instead of a single gradual slope, the ascent to it was probably made by three successive platforms, to each of which it has been supposed that steps led. The altar erected by Herod in front of the temple was 15 cubits in height and 50 cubits in length and breadth. According to (Leviticus 6:12,13) a perpetual fire was to be kept burning on the altar. II. The Altar of Incense, called also the golden altar to distinguish it from the altar of burnt offering which was called the brazen altar. (Exodus 38:30) (a) That in the tabernacle was made of acacia wood, overlaid with pure gold. In shape it was square, being a cubit in length and breadth and two cubits in height. Like the altar of burnt offering it had horns at the four corners, which were of one piece with the rest of the altar. This altar stood in the holy place, \"before the vail that is by the ark of the testimony.\" (Exodus 30:6; 40:5) (b) The altar of Solomon's temple was similar, (1 Kings 7:48; 1 Chronicles 28:18) but was made of cedar overlaid with gold. III. Other Altars . In (Acts 17:23) reference is made to an alter to an unknown God. There were several altars in Athens with this inscription, erected during the time of a plague. Since they knew not what god was offended and required to be propitiated."
        ]
    },
    {
        "Word": "Altaschith",
        "Definitions": [
            "Destroy not, the title of Ps. 57, 58, 59, and 75. It was probably the name of some song to the melody of which these psalms were to be chanted.",
            "(destroy not), found in the introductory verse to Psalms 57,58,59,75. It was probably the beginning of some song or poem to the tune of which those psalms were to be chanted."
        ]
    },
    {
        "Word": "Alush",
        "Definitions": [
            "One of the places, the last before Rephidim, at which the Hebrews rested on their way to Sinai (Num. 33:13, 14). It was probably situated on the shore of the Red Sea.",
            "mingling together",
            "(a crowd of men) one of the stations of the Israelites on their journey to Sinai, the last before Rephidim. (Numbers 33:13,14)"
        ]
    },
    {
        "Word": "Amalek",
        "Definitions": [
            "Dweller in a valley, the son of Eliphaz and grandson of Esau (Gen. 36:12; 1 Chr. 1:36); the chief of an Idumean tribe (Gen. 36:16). His mother was a Horite, a tribe whose territory the descendants of Esau had seized.",
            "a people that licks up",
            "(dweller in a valley), a son of Eliphaz by his concubine Timnah grandson of Esau, and chieftain (\"duke,\" Authorized Version) of Edom. (Genesis 36:12,16; 1 Chronicles 1:36) (B.C. about 1700.)"
        ]
    },
    {
        "Word": "Amalekite",
        "Definitions": [
            "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; comp. 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.\""
        ]
    },
    {
        "Word": "Amana",
        "Definitions": [
            "Perennial. (1.) The Hebrew margin of 2 Kings 5:12 gives this as another reading of Abana (q.v.), a stream near Damascus.",
            "(2.) A mountain (Cant. 4:8), probably the southern summit of Anti-Libanus, at the base of which are the sources of the Abana.",
            "integrity; truth; a nurse",
            "(a covenant), apparently a mountain in or near Lebanon. (Song of Solomon 4:8) It is commonly assumed that this is the mountain in which the river Abana, (2 Kings 5:12) has its source."
        ]
    },
    {
        "Word": "Amariah",
        "Definitions": [
            "Said by Jehovah. (1.) One of the descendants of Aaron by Eleazar (1 Chr. 6:7, 52). He was probably the last of the high priests of Eleazar's line prior to the transfer of that office to Eli, of the line of Ithamar.",
            "(2.) A Levite, son of Hebron, of the lineage of Moses (1 Chr. 23:19; 24:23).",
            "(3.) A \"chief priest\" who took an active part in the reformation under Jehoshaphat (2 Chr. 19:11); probably the same as mentioned in 1 Chr. 6:9.",
            "(4.) 1 Chr. 6:11; Ezra 7:3. (5.) One of the high priests in the time of Hezekiah (2 Chr. 31:15). (6.) Zeph. 1:1. (7.) Neh. 11:4. (8.) Neh. 10:3. (9.) Ezra 10:42.",
            "the Lord says; the integrity of the Lord",
            "(the Lord says, i.e. promises).",
            "+ Father of Ahitub according to (1 Chronicles 6:7,52) and son of Meraioth, in the line of the high priests. + The high priest in the reign of Jehoshaphat. (2 Chronicles 19:11) He was the son of Azariah. + The head of a Levitical house of the Kohathites. (1 Chronicles 23:13; 24:23) + The head of one of the twenty-four courses of priest. (2 Chronicles 31:15; Nehemiah 10:3; 12:2,13) + One of the sons of Bani in the time of Ezra. (Ezra 10:42) + A priest who returned with Zerubbabel. (Nehemiah 10:3; 12:2,13) + A descendant of Pharez. (Nehemiah 11:4) + An ancestor of Zephaniah the prophet. (Zephaniah 1:1)"
        ]
    },
    {
        "Word": "Amasa",
        "Definitions": [
            "Burden. (1.) The son of Abigail, a sister of king David (1 Chr. 2:17; 2 Sam. 17:25). He was appointed by David to command the army in room of his cousin Joab (2 Sam. 19:13), who afterwards treacherously put him to death as a dangerous rival (2 Sam. 20:4-12).",
            "(2.) A son of Hadlai, and chief of Ephraim (2 Chr. 28:12) in the reign of Ahaz.",
            "sparing the people",
            "(a burden).",
            "+ Son of Ithra, or Jether, by Abigail, David's sister. (2 Samuel 17:25) He joined in Absalom's rebellion, B.C. 1023, was appointed commander-in-chief and suffered defeat by Joab. (2 Samuel 18:6) David, incensed against Joab for killing Absalom, forgave Amasa and appointed him Joab's successor. (2 Samuel 19:13) Joab afterwards, when they were both in pursuit of the rebel Sheba, pretending to salute Amasa stabbed him with his sword. (2 Samuel 20:10) + A prince of Ephraim, son of Hadlai, in the reign of Ahaz. (2 Chronicles 28:12)"
        ]
    },
    {
        "Word": "Amasai",
        "Definitions": [
            "Burdensome. (1.) A Levite, son of Elkanah, of the ancestry of Samuel (1 Chr. 6:25, 35).",
            "(2.) The leader of a body of men who joined David in the \"stronghold,\" probably of Adullam (1 Chr. 12:18).",
            "(3.) One of the priests appointed to precede the ark with blowing of trumpets on its removal from the house of Obed-edom (1 Chr. 15:24).",
            "(4.) The father of a Levite, one of the two Kohathites who took a prominent part at the instance of Hezekiah in the cleansing of the temple (2 Chr. 29:12).",
            "strong"
        ]
    },
    {
        "Word": "Amashai",
        "Definitions": [
            "The son of Azareel, appointed by Nehemiah to reside at Jerusalem and do the work of the temple (Neh. 11:13).",
            "the people's gift"
        ]
    },
    {
        "Word": "Amasiah",
        "Definitions": [
            "Burden of (i.e., \"sustained by\") Jehovah, the \"son of Zichri, who willingly offered himself unto the Lord,\" a captain over thousands under Jehoshaphat (2 Chr. 17:16; comp. Judg. 5:9).",
            "(whom Jehovah bears), son of Zichri and captain of 200,000 warriors of Judah in the reign of Jehoshaphat. (2 Chronicles 17:16) (B.C. 910.)"
        ]
    },
    {
        "Word": "Amaziah",
        "Definitions": [
            "Strengthened by Jehovah. (1.) A Levite, son of Hilkiah, of the descendants of Ethan the Merarite (1 Chr. 6:45).",
            "(2.) The son and successor of Joash, and eighth king of the separate kingdom of Judah (2 Kings 14:1-4). He began his reign by punishing the murderers of his father (5-7; 2 Chr. 25:3-5). He was the first to employ a mercenary army of 100,000 Israelite soldiers, which he did in his attempt to bring the Edomites again under the yoke of Judah (2 Chr. 25:5, 6). He was commanded by a prophet of the Lord to send back the mercenaries, which he did (2 Chr. 25:7-10, 13), much to their annoyance. His obedience to this command was followed by a decisive victory over the Edomites (2 Chr. 25:14-16). Amaziah began to worship some of the idols he took from the Edomites, and this was his ruin, for he was vanquished by Joash, king of Israel, whom he challenged to battle. The disaster he thus brought upon Judah by his infatuation in proclaiming war against Israel probably occasioned the conspiracy by which he lost his life (2 Kings 14:8-14, 19). He was slain at Lachish, whither he had fled, and his body was brought upon horses to Jerusalem, where it was buried in the royal sepulchre (2 Kings 14:19, 20; 2 Chr. 25:27, 28).",
            "(3.) A priest of the golden calves at Bethel (Amos 7:10-17).",
            "(4.) The father of Joshah, one of the Simeonite chiefs in the time of Hezekiah (1 Chr. 4:34).",
            "the strength of the Lord",
            "(the strength of the Lord).",
            "+ Son of Joash, and eighth king of Judah, reigned B.C. 837-809. He succeeded to the throne at the age of 25, on the murder of his father, and punished the murderers. In order to restore his kingdom to the greatness of Jehoshaphat's days, he made war on the Edomites, defeated them in the Valley of Salt, south of the Dead Sea, and took their capital, Selah or Petra, to which he gave the name of Jokteel, i.e. \"God-subdued.\" Flushed with his success, he challenged Joash king of Israel to battle, but was completely defeated, and himself was taken prisoner and conveyed by Joash to Jerusalem, which opened its gates to the conqueror. Amaziah lived 15 years after the death of Joash; and in the 29th year of his reign was murdered by conspirators at Lachish, whither he had retired from Jerusalem for safety. (2 Chronicles 25:27) + A descendant of Simeon (1 Chronicles 4:34) + A Levite. (1 Chronicles 6:45) + Priest of the golden calf at Bethel who endeavored to drive the prophet Amos from Israel into Judah. (Amos 7:11,12,14)"
        ]
    },
    {
        "Word": "Ambassador",
        "Definitions": [
            "In the Old Testament the Hebrew word tsir, meaning \"one who goes on an errand,\" is rendered thus (Josh. 9:4; Prov. 13:17; Isa. 18:2; Jer. 49:14; Obad. 1:1). This is also the rendering of melits, meaning \"an interpreter,\" in 2 Chr. 32:31; and of malak, a \"messenger,\" in 2 Chr. 35:21; Isa. 30:4; 33:7; Ezek. 17:15. This is the name used by the apostle as designating those who are appointed by God to declare his will (2 Cor. 5:20; Eph. 6:20).",
            "The Hebrews on various occasions and for various purposes had recourse to the services of ambassadors, e.g., to contract alliances (Josh. 9:4), to solicit favours (Num. 20:14), to remonstrate when wrong was done (Judg. 11:12), to condole with a young king on the death of his father (2 Sam. 10:2), and to congratulate a king on his accession to the throne (1 Kings 5:1).",
            "To do injury to an ambassador was to insult the king who sent him (2 Sam. 10:5).",
            "a person of high rank employed by a government to represent it and transact its business at the seat of government of some other power. The earliest examples of ambassadors employed occur in (Numbers 20:14; 21:21; Judges 11:7-19) afterwards in that of the fraudulent Gibeonites, (Joshua 9:4) etc., and in the instances of civic strife mentioned (Judges 11:12) and Judg 20:12 Ambassadors are found to have been employed not only on occasions of hostile challenge or insolent menace, (1 Kings 20:2,6; 2 Kings 14:8) but of friendly compliment, of request for alliance or other aid, of submissive deprecation and of curious inquiry. (2 Kings 14:8; 16:7; 18:14; 2 Chronicles 32:31) Ministers are called ambassadors of Christ."
        ]
    },
    {
        "Word": "Amber",
        "Definitions": [
            "(Ezek. 1:4, 27; 8:2. Heb., hashmal, rendered by the LXX. elektron, and by the Vulgate electrum), a metal compounded of silver and gold. Some translate the word by \"polished brass,\" others \"fine brass,\" as in Rev. 1:15; 2:18. It was probably the mixture now called electrum. The word has no connection, however, with what is now called amber, which is a gummy substance, reckoned as belonging to the mineral kingdom though of vegetable origin, a fossil resin.",
            "(Heb. chasmal) occurs only in (Ezekiel 1:4,27; 8:2) It is usually supposed that the Hebrew word chasmal (denotes a metal) and not the fossil resin called amber ."
        ]
    },
    {
        "Word": "Ambush",
        "Definitions": [
            "Joshua at the capture of Ai lay in ambush, and so deceived the inhabitants that he gained an easy victory (Josh. 8:4-26). Shechem was taken in this manner (Judg. 9:30-45. Comp. Jer. 51:12)."
        ]
    },
    {
        "Word": "Amen",
        "Definitions": [
            "This Hebrew word means firm, and hence also faithful (Rev. 3:14). In Isa. 65:16, the Authorized Version has \"the God of truth,\" which in Hebrew is \"the God of Amen.\" It is frequently used by our Saviour to give emphasis to his words, where it is translated \"verily.\" Sometimes, only, however, in John's Gospel, it is repeated, \"Verily, verily.\" It is used as an epithet of the Lord Jesus Christ (Rev. 3:14).",
            "It is found singly and sometimes doubly at the end of prayers (Ps. 41:13; 72:19; 89:52), to confirm the words and invoke the fulfilment of them. It is used in token of being bound by an oath (Num. 5:22; Deut. 27:15-26; Neh. 5:13; 8:6; 1 Chr. 16:36). In the primitive churches it was common for the general audience to say \"Amen\" at the close of the prayer (1 Cor. 14:16).",
            "The promises of God are Amen; i.e., they are all true and sure (2 Cor. 1:20).",
            "literally \"true\" and used as a substantive, \"that which is true,\" \"truth,\" (Isaiah 65:16) a word used in strong asseverations, fixing, as it were, the stamp of truth upon the assertion which it accompanied, and making it binding as an oath. Comp. (Numbers 5:22) In the synagogues and private houses it was customary for the people or members of the family who were present to say \"amen\" to the prayers which were offered. (Matthew 6:13; 1 Corinthians 14:16) And not only public prayers, but those offered in private, and doxologies, were appropriately concluded with \"amen.\" (Romans 9:5; 11:36; 15:33; 16:27; 2 Corinthians 13:14) etc."
        ]
    },
    {
        "Word": "Amethyst",
        "Definitions": [
            "One of the precious stones in the breastplate of the high priest (Ex. 28:19; 39:12), and in the foundation of the New Jerusalem (Rev. 21:20). The ancients thought that this stone had the power of dispelling drunkenness in all who wore or touched it, and hence its Greek name formed from a_, \"privative,\" and _methuo, \"to get drunk.\" Its Jewish name, ahlamah', was derived by the rabbins from the Hebrew word halam, \"to dream,\" from its supposed power of causing the wearer to dream.",
            "It is a pale-blue crystallized quartz, varying to a dark purple blue. It is found in Persia and India, also in different parts of Europe.",
            "(Heb. achlamah) a subspecies of quartz of a bluish-violet color. Mention is made of this precious stone, which formed the third in the third row of the high priestly breastplate, in (Exodus 28:19; 39:12) It occurs also in (Revelation 21:20)"
        ]
    },
    {
        "Word": "Amittai",
        "Definitions": [
            "True, the father of Jonah the prophet, a native of Gath-hepher (2 Kings 14:25; Jonah 1:1).",
            "true; fearing",
            "(true), father of the prophet Jonah. (2 Kings 14:25; Jonah 1:1)"
        ]
    },
    {
        "Word": "Ammah",
        "Definitions": [
            "A cubit, the name of a hill which Joab and Abishai reached as the sun went down, when they were in pursuit of Abner (2 Sam. 2:24). It lay to the east of Gibeon.",
            "my, or his, people",
            "(head), The hill of, A hill facing Giah by the way of the wilderness of Gibeon, named as the point to which Joab pursued Abner (2 Samuel 2:24)"
        ]
    },
    {
        "Word": "Ammi",
        "Definitions": [
            "My people, a name given by Jehovah to the people of Israel (Hos. 2:1, 23. Comp. 1:9; Ezek. 16:8; Rom. 9:25, 26; 1 Pet. 2:10).",
            "same as Ammah",
            "i.e., as explained in the margin of the Authorized Version, my people . (Hosea 2:1)"
        ]
    },
    {
        "Word": "Ammiel",
        "Definitions": [
            "People of God. (1.) One of the twelve spies sent by Moses to search the land of Canaan (Num. 13:12). He was one of the ten who perished by the plague for their unfavourable report (Num. 14:37).",
            "(2.) The father of Machir of Lo-debar, in whose house Mephibosheth resided (2 Sam. 9:4, 5; 17:27).",
            "(3.) The father of Bathsheba, the wife of Uriah, and afterwards of David (1 Chr. 3:5). He is called Eliam in 2 Sam. 11:3.",
            "(4.) One of the sons of Obed-edom the Levite (1 Chr. 26:5).",
            "the people of God",
            "(people of God).",
            "+ The spy from the tribe of Dan. (Numbers 13:12) (B.C. 1490.) He perished by the plague for his evil report. + Father of Machir of Lo-debar. (2 Samuel 9:4; 17:27) + Father of Bath-sheba, (1 Chronicles 3:5) called [127]Eliam in (2 Samuel 11:3) + The sixth son of Obed-edom, (1 Chronicles 26:5) and one of the doorkeepers of the temple. (B.C. 1014.)"
        ]
    },
    {
        "Word": "Ammihud",
        "Definitions": [
            "People of glory; i.e., \"renowned.\" (1.) The father of the Ephraimite chief Elishama, at the time of the Exodus (Num. 1:10; 2:18; 7:48, 53).",
            "(2.) Num. 34:20. (3.) Num. 34:28.",
            "(4.) The father of Talmai, king of Geshur, to whom Absalom fled after the murder of Amnon (2 Sam. 13:37).",
            "(5.) The son of Omri, and the father of Uthai (1 Chr. 9:4).",
            "people of praise",
            "(people of praise).",
            "+ An Ephraimite father of Elishama, the chief of the tribe at the time of the Exodus. (Numbers 1:10; 2:18; 7:48,53; 10:22; 7:26) and, through him, ancestor of Joshua. (B.C. 1491.) + A Simeonite, father of Shemuel. (Numbers 34:20) + The father of Pedahel, prince of the tribe of Naphtali. (Numbers 34:28) + The father-of Talmai king of Geshur. (2 Samuel 13:37) + A descendant of Pharez, son of Judah. (1 Chronicles 9:4)"
        ]
    },
    {
        "Word": "Amminadab",
        "Definitions": [
            "Kindred of the prince. (1.) The father of Nahshon, who was chief of the tribe of Judah (Num. 1:7; 2:3; 7:12, 17; 10:14). His daughter Elisheba was married to Aaron (Ex. 6:23).",
            "(2.) A son of Kohath, the second son of Levi (1 Chr. 6:22), called also Izhar (2, 18).",
            "(3.) Chief of the 112 descendants of Uzziel the Levite (1 Chr. 15:10, 11).",
            "(one of the prince's people).",
            "+ Son of Ram or Aram, and father of Nahshon, or [128]Naasson (as it is written) (Matthew 1:4; Luke 3:32); (Numbers 1:7; 2:3; Ruth 4:19,20; 1 Chronicles 2:10) One of the ancestors of Jesus Christ. + The chief of the 112 sons of Uzziel, a Junior Levitical house of the family of the Kohathites. (Exodus 6:23; 1 Chronicles 15:10,11) + In (1 Chronicles 6:22) Izhar, the son of Kohath, is called [129]Amminadib; probably a clerical error."
        ]
    },
    {
        "Word": "Amminadib",
        "Definitions": [
            "A person mentioned in Cant. 6:12, whose chariots were famed for their swiftness. It is rendered in the margin \"my willing people,\" and in the Revised Version \"my princely people.\"",
            "Probably another form of Amminadab. He was noted for the swiftness of his chariot. (Song of Solomon 6:12) It is uncertain whether we ought to read here AMMINADIB, with the Authorized Version, or my willing people, as in the margin. Ammishad'da-i (people of the Almighty), the father of Ahiezer, prince of the tribe of Dan at the time of the Exodus. (Numbers 1:12; 2:25; 7:66,71; 10:25) (B.C. 1491.)"
        ]
    },
    {
        "Word": "Ammishaddai",
        "Definitions": [
            "People of the Almighty, the father of Ahiezer, who was chief of the Danites at the time of the Exodus (Num. 1:12; 2:25). This is one of the few names compounded with the name of God, Shaddai, \"Almighty.\"",
            "the people of the Almighty; the Almighty is with me"
        ]
    },
    {
        "Word": "Ammizabad",
        "Definitions": [
            "People of the giver, the son of Benaiah, who was the third and chief captain of the host under David (1 Chr. 27:6).",
            "dowry of the people",
            "(people of the Giver, i.e. God), the son of Benaiah, who commanded the third division of David's army. (1 Chronicles 27:6) (B.C. 1050.)"
        ]
    },
    {
        "Word": "Ammon",
        "Definitions": [
            "Another form of the name Ben-ammi, the son of Lot (Gen. 19:38). This name is also used for his posterity (Ps. 83:7).",
            "a people; the son of my people",
            "(sons of renown, mountaineers), Am'monites, Children of Ammon, A people descended from Ben-ammi, the son of Lot by his younger daughter. (Genesis 19:38) comp Psal 83:7,8 The Ammonites are frequently mentioned with the Moabites (descendants of Ben-ammi's half-brother), and sometimes under the same name. Comp. (Judges 10:6; 2 Chronicles 20:1; Zephaniah 2:8) etc. The precise position of the territory of the Ammonites is not ascertainable. In the earliest mention of them, (2:20) they are said to have dwelt in their place, Jabbok being their border. (Numbers 21:24; 2:37; 3:16) (i.e. Land or country is, however, but rarely ascribed to them. Their capital city was Rabbath, called also Rabbath Ammon on the Jabbok. We find everywhere traces of the fierce habits of maranders in their incursions.) (1 Samuel 11:2; Amos 1:13) and a very high degree of crafty cruelty to their toes. (Jeremiah 41:6,7; Judges 17:11,12) Moab was the settled and civilized half of the nation of Lot, and Ammon formed its predatory and Bedouin section. On the west of Jordan they never obtained a footing. The hatred in which the Ammonites were held by Israel is stated to have arisen partly from their denial of assistance, (23:4) to the Israelites on their approach to Canaan. But whatever its origin the animosity continued in force to the latest date. The tribe was governed by a king, (Judges 11:12) etc.; (1 Samuel 12:12; 2 Samuel 10:1; Jeremiah 40:14) and by \"princes.\" (2 Samuel 10:3; 1 Chronicles 19:3) The divinity of the tribe was Molech [[130]Molech], and they were gross idolaters."
        ]
    },
    {
        "Word": "Ammonite",
        "Definitions": [
            "The usual name of the descendants of Ammon, the son of Lot (Gen. 19:38). From the very beginning (Deut. 2:16-20) of their history till they are lost sight of (Judg. 5:2), this tribe is closely associated with the Moabites (Judg. 10:11; 2 Chr. 20:1; Zeph. 2:8). Both of these tribes hired Balaam to curse Israel (Deut. 23:4). The Ammonites were probably more of a predatory tribe, moving from place to place, while the Moabites were more settled. They inhabited the country east of the Jordan and north of Moab and the Dead Sea, from which they had expelled the Zamzummims or Zuzims (Deut. 2:20; Gen. 14:5). They are known as the Beni-ammi (Gen. 19:38), Ammi or Ammon being worshipped as their chief god. They were of Semitic origin, and closely related to the Hebrews in blood and language. They showed no kindness to the Israelites when passing through their territory, and therefore they were prohibited from \"entering the congregation of the Lord to the tenth generation\" (Deut. 23:3). They afterwards became hostile to Israel (Judg. 3:13). Jephthah waged war against them, and \"took twenty cities with a very great slaughter\" (Judg. 11:33). They were again signally defeated by Saul (1 Sam. 11:11). David also defeated them and their allies the Syrians (2 Sam. 10:6-14), and took their chief city, Rabbah, with much spoil (2 Sam. 10:14; 12:26-31). The subsequent events of their history are noted in 2 Chr. 20:25; 26:8; Jer. 49:1; Ezek. 25:3, 6. One of Solomon's wives was Naamah, an Ammonite. She was the mother of Rehoboam (1 Kings 14:31; 2 Chr. 12:13).",
            "The prophets predicted fearful judgments against the Ammonites because of their hostility to Israel (Zeph. 2:8; Jer. 49:1-6; Ezek. 25:1-5, 10; Amos 1:13-15).",
            "The national idol worshipped by this people was Molech or Milcom, at whose altar they offered human sacrifices (1 Kings 11:5, 7). The high places built for this idol by Solomon, at the instigation of his Ammonitish wives, were not destroyed till the time of Josiah (2 Kings 23:13)."
        ]
    },
    {
        "Word": "Amnon",
        "Definitions": [
            "Faithful. (1.) One of the sons of Shammai, of the children of Ezra (1 Chr. 4:20; comp. 17).",
            "(2.) The eldest son of David, by Ahinoam of Jezreel (1 Chr. 3:1; 2 Sam. 3:2). Absalom caused him to be put to death for his great crime in the matter of Tamar (2 Sam. 13:28, 29).",
            "faithful and true; tutor",
            "(faithful).",
            "+ Eldest son of David. (B.C. 1052.) He dishonored his half-sister Tamar, and was in consequence murdered by her brother. (2 Samuel 13:1-29) + Son of Shimon. (1 Chronicles 4:20)"
        ]
    },
    {
        "Word": "Amon",
        "Definitions": [
            "Builder. (1.) The governor of Samaria in the time of Ahab. The prophet Micaiah was committed to his custody (1 Kings 22:26; 2 Chr. 18:25).",
            "(2.) The son of Manasseh, and fourteenth king of Judah. He restored idolatry, and set up the images which his father had cast down. Zephaniah (1:4; 3:4, 11) refers to the moral depravity prevailing in this king's reign.",
            "He was assassinated (2 Kings 21:18-26: 2 Chr. 33:20-25) by his own servants, who conspired against him.",
            "(3.) An Egyptian god, usually depicted with a human body and the head of a ram, referred to in Jer. 46:25, where the word \"multitudes\" in the Authorized Version is more appropriately rendered \"Amon\" in the Revised Version. In Nah. 3:8 the expression \"populous No\" of the Authorized version is rendered in the Revised Version \"No-amon.\" Amon is identified with Ra, the sun-god of Heliopolis.",
            "(4.) Neh. 7:59.",
            "faithful; true",
            "(builder).",
            "+ One of Ahab's governors. (1 Kings 22:26; 2 Chronicles 18:25) + King of Judah, son and successor of Manasseh, reigned two years, from B.C. 642 to 640. Amon devoted himself wholly to the service of false gods, but was killed in a conspiracy, and was succeeded by his son Josiah."
        ]
    },
    {
        "Word": "Amorites",
        "Definitions": [
            "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 Palestine, 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. Comp. 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. Comp. 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)."
        ]
    },
    {
        "Word": "Amos",
        "Definitions": [
            "Borne; a burden, one of the twelve minor prophets. He was a native of Tekota, the modern Tekua, a town about 12 miles south-east of Bethlehem. He was a man of humble birth, neither a \"prophet nor a prophet's son,\" but \"an herdman and a dresser of sycomore trees,\" R.V. He prophesied in the days of Uzziah, king of Judah, and was contemporary with Isaiah and Hosea (Amos 1:1; 7:14, 15; Zech. 14:5), who survived him a few years. Under Jeroboam II. the kingdom of Israel rose to the zenith of its prosperity; but that was followed by the prevalence of luxury and vice and idolatry. At this period Amos was called from his obscurity to remind the people of the law of God's retributive justice, and to call them to repentance.",
            "The Book of Amos consists of three parts:",
            "(1.) The nations around are summoned to judgment because of their sins (1:1-2:3). He quotes Joel 3:16.",
            "(2.) The spiritual condition of Judah, and especially of Israel, is described (2:4-6:14).",
            "(3.) In 7:1-9:10 are recorded five prophetic visions. (a) The first two (7:1-6) refer to judgments against the guilty people. (b) The next two (7:7-9; 8:1-3) point out the ripeness of the people for the threatened judgements. 7:10-17 consists of a conversation between the prophet and the priest of Bethel. (c) The fifth describes the overthrow and ruin of Israel (9:1-10); to which is added the promise of the restoration of the kingdom and its final glory in the Messiah's kingdom.",
            "The style is peculiar in the number of the allusions made to natural objects and to agricultural occupations. Other allusions show also that Amos was a student of the law as well as a \"child of nature.\" These phrases are peculiar to him: \"Cleanness of teeth\" [i.e., want of bread] (4:6); \"The excellency of Jacob\" (6:8; 8:7); \"The high places of Isaac\" (7:9); \"The house of Isaac\" (7:16); \"He that createth the wind\" (4:13). Quoted, Acts 7:42.",
            "loading; weighty",
            "(burden), native of Tekoa in Judah, about six miles south of Bethlehem, originally a shepherd and dresser of sycamore trees, who was called by God s Spirit to be a prophet, although not trained in any of the regular prophetic schools. (Amos 1:1; 7:14,15) He travelled from Judah into the northern kingdom of Israel or Ephraim, and there exercised his ministry, apparently not for any long time. (His date cannot be later than B.C. 808 for he lived in the reigns of Uzziah king of Judah and Jeroboam king of Israel; but his ministry probably took place at an earlier date, perhaps about the middle of Jeroboam's reign Nothing is known of the time or manner of his death.--ED.)"
        ]
    },
    {
        "Word": "Amoz",
        "Definitions": [
            "Strong, the father of the prophet Isaiah (2 Kings 19:2, 20; 20:1; Isa. 1:1; 2:1). As to his personal history little is positively known. He is supposed by some to have been the \"man of God\" spoken of in 2 Chr. 25:7, 8.",
            "strong; robust",
            "(strong), father of the prophet Isaiah, and, according to rabbinical tradition, brother of Amaziah king of Judah. (2 Kings 19:2,20; 20:1; Isaiah 1:1) (B.C. before 756.)"
        ]
    },
    {
        "Word": "Amphipolis",
        "Definitions": [
            "City on both sides, a Macedonian city, a great Roman military station, through which Paul and Silas passed on their way from Philippi to Thessalonica, a distance of 33 Roman miles from Philippi (Acts 17:1).",
            "(a city surrounded by the sea), a city of Macedonia, through which Paul and Silas passed on their way from Philippi to Thessalonica (Acts 17:1) It was distant 33 Roman miles from Philippi, to the southwest, and about three miles from the sea. Its site is now occupied by a village called Neokhorio ; in Turkish Jeni-Keni, or \"New Town.\""
        ]
    },
    {
        "Word": "Amplias",
        "Definitions": [
            "A Roman Christian saluted by Paul (Rom. 16:8).",
            "large; extensive",
            "(large), a Christian at Rome. (Romans 16:8) (A.D. 55.)"
        ]
    },
    {
        "Word": "Amram",
        "Definitions": [
            "Kindred of the High; i.e., \"friend of Jehovah.\" (1.) The son of Kohath, the son of Levi. He married Jochebed, \"his father's sister,\" and was the father of Aaron, Miriam, and Moses (Ex. 6:18, 20; Num. 3:19). He died in Egypt at the age of 137 years (Ex. 6:20). His descendants were called Amramites (Num. 3:27; 1 Chr. 26:23). (2.) Ezra 10:34.",
            "an exalted people; their sheaves; handfuls of corn",
            "(an exalted people).",
            "+ A Levite of the family of the Kohathites, and father of Moses. (Exodus 6:18,20) (B.C. 1571.) + A son of Dishon and descendant of Seir, (1 Chronicles 1:41) properly \"Hamram\" = [134]Hemdan in (Genesis 36:26) + One of the sons of Bani in the time of Ezra, who had married a foreign wife. (Ezra 10:34) (B.C. 459)."
        ]
    },
    {
        "Word": "Amraphel",
        "Definitions": [
            "King of Shinar, southern Chaldea, one of the confederates of Chedorlaomer, king of Elam, in a war against Sodom and cities of the plain (Gen. 14:1, 4). It is now found that Amraphel (or Ammirapaltu) is the Khammu-rabi whose name appears on recently-discovered monuments. (See [20]CHEDORLAOMER). After defeating Arioch (q.v.) he united Babylonia under one rule, and made Babylon his capital.",
            "one that speaks of secrets",
            "(keeper of the gods) perhaps a Hamite king of Shinar or Babylonia, who joined the victorious incursion of the Elamite Chedorlaomer against the kings of Sodom and Gomorrah and the cities of the plain. Gen. 14. (B.C. 1898.)"
        ]
    },
    {
        "Word": "Anab",
        "Definitions": [
            "Grape-town, one of the cities in the mountains of Judah, from which Joshua expelled the Anakim (Josh. 11:21; 15:50). It still retains its ancient name. It lies among the hills, 10 miles south-south-west of Hebron.",
            "a grape; a knot",
            "(grape-town), a town in the mountains of Judah, (Joshua 15:50) named with Debir and Hebron as once belonging to the Anakim. (Joshua 11:21)"
        ]
    },
    {
        "Word": "Anah",
        "Definitions": [
            "Speech. (1.) One of the sons of Seir, and head of an Idumean tribe, called a Horite, as in course of time all the branches of this tribe were called from their dwelling in caves in Mount Seir (Gen. 36:20, 29; 1 Chr. 1:38).",
            "(2.) One of the two sons of Zibeon the Horite, and father of Esau's wife Aholibamah (Gen. 36:18, 24).",
            "one who answers; afflicted",
            "(one who answers), the son of Zibeon and father of Aholibamah, one of Esau's wives. (Genesis 36:2,14,25) He is supposed to have discovered the \"hot springs\" (not \"mules,\" as in the Authorized Version) in the desert as he fed the asses of Zibeon his father. (B.C. 1797.)"
        ]
    },
    {
        "Word": "Anak",
        "Definitions": [
            "Long-necked, the son of Arba, father of the Anakim (Josh. 15:13; 21:11, Heb. Anok).",
            "a collar; ornament"
        ]
    },
    {
        "Word": "Anakim",
        "Definitions": [
            "The descendants of Anak (Josh. 11:21; Num. 13:33; Deut. 9:2). They dwelt in the south of Palestine, in the neighbourhood of Hebron (Gen. 23:2; Josh. 15:13). In the days of Abraham (Gen. 14:5, 6) they inhabited the region afterwards known as Edom and Moab, east of the Jordan. They were probably a remnant of the original inhabitants of Palestine before the Canaanites, a Cushite tribe from Babel, and of the same race as the Phoenicians and the Egyptian shepherd kings. Their formidable warlike appearance, as described by the spies sent to search the land, filled the Israelites with terror. They seem to have identified them with the Nephilim, the \"giants\" (Gen. 6:4; Num. 13:33) of the antediluvian age. There were various tribes of Anakim (Josh. 15:14). Joshua finally expelled them from the land, except a remnant that found a refuge in the cities of Gaza, Gath, and Ashdod (Josh. 11:22). The Philistine giants whom David encountered (2 Sam. 21:15-22) were descendants of the Anakim. (See [21]GIANTS.)",
            "(long-necked), a race of giants, descendants of Arba, (Joshua 15:13; 21:11) dwelling in the southern part of Canaan, and particularly at Hebron, which from their progenitor received the name of \"city of Arba.\" Anak was the name of the race rather than that of an individual. (Joshua 14:15) The race appears to have been divided into three tribes or families, bearing the names Sheshai, Ahiman and Talmai. Though the war-like appearance of the Anakim had struck the Israelites with terror in the time of Moses, (Numbers 13:28; 9:2) they were nevertheless dispossessed by Joshua, (Joshua 11:21,22) and their chief city, Hebron, became the possession of Caleb. (Joshua 15:14; Judges 1:20) After this time they vanish from history."
        ]
    },
    {
        "Word": "Anamim",
        "Definitions": [
            "The name of an Egyptian tribe descended from Mizraim (Gen. 10:13; 1 Chr. 1:11).",
            "a fountain; answer; affliction",
            "a Mizraite people or tribe. (Genesis 10:13; 1 Chronicles 1:11)"
        ]
    },
    {
        "Word": "Anammelech",
        "Definitions": [
            "One of the gods worshipped by the people of Sepharvaim, who colonized Samaria (2 Kings 17:31). The name means \"Anu is king.\" It was a female deity representing the moon, as Adrammelech (q.v.) was the male representing the sun.",
            "answer; poverty of the king",
            "(image of the king), one of the idols worshipped by the colonists introduced into Samaria from Sepharvaim. (2 Kings 17:31) He was worshipped with rites resembling those of Molech, and is the companion-god to Adrammelech."
        ]
    },
    {
        "Word": "Anan",
        "Definitions": [
            "Cloud, one of the Israelites who sealed the covenant after the return from Babylon (Neh. 10:26).",
            "(a cloud), one of the \"heads of the people\" who signed the covenant with Nehemiah. (Nehemiah 10:26) (B.C. 410.)"
        ]
    },
    {
        "Word": "Ananiah",
        "Definitions": [
            "Protected by Jehovah, the name of a town in the tribe of Benjamin between Nob and Hazor (Neh. 11:32). It is probably the modern Beit Hanina, a small village 3 miles north of Jerusalem.",
            "a place, named between Nob and Hazor, in which the Benjamites lived after their return from captivity. (Nehemiah 11:32)",
            "(protected by Jehovah) probably a priest, and ancestor of Azariah, who assisted in rebuilding the city wall in the days of Nehemiah. (Nehemiah 3:23) (B.C. before 446.)"
        ]
    },
    {
        "Word": "Ananias",
        "Definitions": [
            "A common Jewish name, the same as Hananiah. (1.) One of the members of the church at Jerusalem, who conspired with his wife Sapphira to deceive the brethren, and who fell down and immediately expired after he had uttered the falsehood (Acts 5:5). By common agreement the members of the early Christian community devoted their property to the work of furthering the gospel and of assisting the poor and needy. The proceeds of the possessions they sold were placed at the disposal of the apostles (Acts 4:36, 37). Ananias might have kept his property had he so chosen; but he professed agreement with the brethren in the common purpose, and had of his own accord devoted it all, as he said, to these sacred ends. Yet he retained a part of it for his own ends, and thus lied in declaring that he had given it all. \"The offence of Ananias and Sapphira showed contempt of God, vanity and ambition in the offenders, and utter disregard of the corruption which they were bringing into the society. Such sin, committed in despite of the light which they possessed, called for a special mark of divine indignation.\"",
            "(2.) A Christian at Damascus (Acts 9:10). He became Paul's instructor; but when or by what means he himself became a Christian we have no information. He was \"a devout man according to the law, having a good report of all the Jews which dwelt\" at Damascus (22:12).",
            "(3.) The high priest before whom Paul was brought in the procuratorship of Felix (Acts 23:2, 5, 24). He was so enraged at Paul's noble declaration, \"I have lived in all good conscience before God until this day,\" that he commanded one of his attendants to smite him on the mouth. Smarting under this unprovoked insult, Paul quickly replied, \"God shall smite thee, thou whited wall.\" Being reminded that Ananias was the high priest, to whose office all respect was to be paid, he answered, \"I wist not, brethren, that he was the high priest\" (Acts 23:5). This expression has occasioned some difficulty, as it is scarcely probable that Paul should have been ignorant of so public a fact. The expression may mean (a) that Paul had at the moment overlooked the honour due to the high priest; or (b), as others think, that Paul spoke ironically, as if he had said, \"The high priest breaking the law! God's high priest a tyrant and a lawbreaker! I see a man in white robes, and have heard his voice, but surely it cannot, it ought not to be, the voice of the high priest.\" (See Dr. Lindsay on Acts, in loco.) (c) Others think that from defect of sight Paul could not observe that the speaker was the high priest. In all this, however, it may be explained, Paul, with all his excellency, comes short of the example of his divine Master, who, when he was reviled, reviled not again.",
            "or Ananiah, the cloud of the Lord",
            "(whom Jehovah has graciously given)",
            "+ A high priest in (Acts 23:2-5; 24:1) He was the son of Nebedaeus. He was nominated to the office by Herod king of Chalcis in A.D. 48; was deposed shortly before Felix left the province and assassinated by the Sicarii at the beginning of the last Jewish war. + A disciple at Jerusalem, husband of Sapphira. (Acts 5:1-11) having sold his goods for the benefit of the church he kept back a part of the price, bringing to the apostles the remainder as if it was the whole, his wife being privy to the scheme. St. Peter denounced the fraud, and Ananias fell down and expired. + A Jewish disciple at Damascus, (Acts 9:10-17) of high repute, (Acts 22:12) who sought out Saul during the period of blindness which followed his conversion, and announced to him his future commission as a preacher of the gospel. Tradition makes him to have been afterwarded bishop of Damascus, and to have died by martyrdom."
        ]
    },
    {
        "Word": "Anath",
        "Definitions": [
            "An answer; i.e., to \"prayer\", the father of Shamgar, who was one of the judges of Israel (Judg. 3:31).",
            "(answer), father of Shamgar. (Judges 3:31; 5:6)"
        ]
    },
    {
        "Word": "Anathema",
        "Definitions": [
            "Anything laid up or suspended; hence anything laid up in a temple or set apart as sacred. In this sense the form of the word is anath(ee)ma, once in plural used in the Greek New Testament, in Luke 21:5, where it is rendered \"gifts.\" In the LXX. the form anathema is generally used as the rendering of the Hebrew word herem, derived from a verb which means (1) to consecrate or devote; and (2) to exterminate. Any object so devoted to the Lord could not be redeemed (Num. 18:14; Lev. 27:28, 29); and hence the idea of exterminating connected with the word. The Hebrew verb (haram) is frequently used of the extermination of idolatrous nations. It had a wide range of application. The anathema_ or _herem was a person or thing irrevocably devoted to God (Lev. 27:21, 28); and \"none devoted shall be ransomed. He shall surely be put to death\" (27:29). The word therefore carried the idea of devoted to destruction (Num. 21:2, 3; Josh. 6:17); and hence generally it meant a thing accursed. In Deut. 7:26 an idol is called a herem = anathema, a thing accursed.",
            "In the New Testament this word always implies execration. In some cases an individual denounces an anathema on himself unless certain conditions are fulfilled (Acts 23:12, 14, 21). \"To call Jesus accursed\" [anathema] (1 Cor. 12:3) is to pronounce him execrated or accursed. If any one preached another gospel, the apostle says, \"let him be accursed\" (Gal. 1:8, 9); i.e., let his conduct in so doing be accounted accursed.",
            "In Rom. 9:3, the expression \"accursed\" (anathema) from Christ, i.e., excluded from fellowship or alliance with Christ, has occasioned much difficulty. The apostle here does not speak of his wish as a possible thing. It is simply a vehement expression of feeling, showing how strong was his desire for the salvation of his people.",
            "The anathema in 1 Cor. 16:22 denotes simply that they who love not the Lord are rightly objects of loathing and execration to all holy beings; they are guilty of a crime that merits the severest condemnation; they are exposed to the just sentence of \"everlasting destruction from the presence of the Lord.\"",
            "separated; set apart",
            "which literally means a thing suspended, is the equivalent of the Hebrew word signifying a thing or person voted. Any object so devoted to Jehovah was irredeemable. If an inanimate object, it was to be given to the priests, (Numbers 18:14) if a living creature or even a man, it was to be slain. (Leviticus 27:28,29) The word anathema frequently occurs in St. Paul's writings, and is generally translated accused. An examination of the passages in which it occurs shows that it had acquired a more general sense as expressive either of strong feeling, (Romans 9:3) or of dislike and condemnation. (1 Corinthians 12:3; 16:22; Galatians 1:9)"
        ]
    },
    {
        "Word": "Anathoth",
        "Definitions": [
            "The name of one of the cities of refuge, in the tribe of Benjamin (Josh. 21:18). The Jews, as a rule, did not change the names of the towns they found in Palestine; hence this town may be regarded as deriving its name from the goddess Anat. It was the native place of Abiezer, one of David's \"thirty\" (2 Sam. 23:27), and of Jehu, another of his mighty men (1 Chr. 12:3). It is chiefly notable, however, as the birth-place and usual residence of Jeremiah (Jer. 1:1; 11:21-23; 29:27; 32:7-9). It suffered greatly from the army of Sennacherib, and only 128 men returned to it from the Exile (Neh. 7:27; Ezra 2:23). It lay about 3 miles north of Jerusalem. It has been identified with the small and poor village of Anata, containing about 100 inhabitants.",
            "or Anath, answer; song; poverty",
            "a priests' city belonging to the tribe of Benjamin, with \"suburbs.\" (Joshua 21:18; 1 Chronicles 6:60) Anathoth lay about three miles from Jerusalem. (Isaiah 10:30) The cultivation of the priests survives in tilled fields of grain, with figs and olives. There are the remains of walls and strong foundations, and the quarries still supply Jerusalem with building stones.",
            "(answers to prayer).",
            "+ Son of Becher, a son of Benjamin. (1 Chronicles 7:8) + One of the \"heads of the people\" who signed the covenant in the time of Nehemiah. (Nehemiah 10:19) (B.C. 410.)"
        ]
    },
    {
        "Word": "Anchor",
        "Definitions": [
            "From Acts 27:29, 30, 40, it would appear that the Roman vessels carried several anchors, which were attached to the stern as well as to the prow. The Roman anchor, like the modern one, had two teeth or flukes. In Heb. 6:19 the word is used metaphorically for that which supports or keeps one steadfast in the time of trial or of doubt. It is an emblem of hope.",
            "\"If you fear, Put all your trust in God: that anchor holds.\"",
            "(Acts 27:29)"
        ]
    },
    {
        "Word": "Ancient of Days",
        "Definitions": [
            "An expression applied to Jehovah three times in the vision of Daniel (7:9, 13, 22) in the sense of eternal. In contrast with all earthly kings, his days are past reckoning."
        ]
    },
    {
        "Word": "Andrew",
        "Definitions": [
            "Manliness, a Greek name; one of the apostles of our Lord. He was of Bethsaida in Galilee (John 1:44), and was the brother of Simon Peter (Matt. 4:18; 10:2). On one occasion John the Baptist, whose disciple he then was, pointing to Jesus, said, \"Behold the Lamb of God\" (John 1:40); and Andrew, hearing him, immediately became a follower of Jesus, the first of his disciples. After he had been led to recognize Jesus as the Messiah, his first care was to bring also his brother Simon to Jesus. The two brothers seem to have after this pursued for a while their usual calling as fishermen, and did not become the stated attendants of the Lord till after John's imprisonment (Matt. 4:18, 19; Mark 1:16, 17). Very little is related of Andrew. He was one of the confidential disciples (John 6:8; 12:22), and with Peter, James, and John inquired of our Lord privately regarding his future coming (Mark 13:3). He was present at the feeding of the five thousand (John 6:9), and he introduced the Greeks who desired to see Jesus (John 12:22); but of his subsequent history little is known. It is noteworthy that Andrew thrice brings others to Christ, (1) Peter; (2) the lad with the loaves; and (3) certain Greeks. These incidents may be regarded as a key to his character.",
            "a strong man",
            "(manly), one of the apostles of our Lord, (John 1:40; Matthew 4:18) brother of Simon Peter. He was of Bethsaida, and had been a disciple of John the Baptist, leaving him to follow our Lord. By his means his brother Simon was brought to Jesus. (John 1:41) His place among the apostles seems to have been fourth, next after the three Peter, James and John, and in company with Philip. (Mark 3:18; Acts 1:13) The traditions about him are various. He is said to have preached in Scythia, in Greece, in Asia Minor and Thrace, and to have been crucified at Patrae in Achaia."
        ]
    },
    {
        "Word": "Andronicus",
        "Definitions": [
            "Man-conquering, a Jewish Christian, the kinsman and fellowprisoner of Paul (Rom. 16:7); \"of note among the apostles.\"",
            "a man excelling others",
            "(man-conqueror).",
            "+ An officer left as viceroy, 2 Macc. 4:31, in Antioch by Antiochus Epiphanes during his absence. 2 Macc. 4:31-38. (B.C. 171.) + Another officer of Antiochus Epiphanes who was left by him on Garizem. 2 Macc. 5:23. + A Christian at Rome, saluted by St. Paul, (Romans 16:7) together with Junia."
        ]
    },
    {
        "Word": "Anem",
        "Definitions": [
            "Two fountains, a Levitical city in the tribe of Issachar (1 Chr. 6:73). It is also called En-gannim (q.v.) in Josh. 19:21; the modern Jenin.",
            "or Anen, an answer; their affliction",
            "(two springs), a city of Issachar, with \"suburbs,\" belonging to the (Gershonites). (1 Chronicles 6:70)"
        ]
    },
    {
        "Word": "Aner",
        "Definitions": [
            "A boy. (1.) A Canaanitish chief who joined his forces with those of Abraham in pursuit of Chedorlaomer (Gen. 14:13, 24).",
            "(2.) A city of Manasseh given to the Levites of Kohath's family (1 Chr. 6:70).",
            "answer; song; affliction",
            "one of the three Amorite chiefs of Hebron who aided Abraham in the pursuit after the four invading kings. (Genesis 14:13,24)",
            "(boy), a city of Manasseh, west of Jordan, with \"suburbs,\" given to the Kohathites. (1 Chronicles 6:70)"
        ]
    },
    {
        "Word": "Angel",
        "Definitions": [
            "A word signifying, both in the Hebrew and Greek, a \"messenger,\" and hence employed to denote any agent God sends forth to execute his purposes. It is used of an ordinary messenger (Job 1:14: 1 Sam. 11:3; Luke 7:24; 9:52), of prophets (Isa. 42:19; Hag. 1:13), of priests (Mal. 2:7), and ministers of the New Testament (Rev. 1:20).",
            "It is also applied to such impersonal agents as the pestilence (2 Sam. 24:16, 17; 2 Kings 19:35), the wind (Ps. 104:4).",
            "But its distinctive application is to certain heavenly intelligences whom God employs in carrying on his government of the world. The name does not denote their nature but their office as messengers. The appearances to Abraham at Mamre (Gen. 18:2, 22. Comp. 19:1), to Jacob at Peniel (Gen. 32:24, 30), to Joshua at Gilgal (Josh. 5:13, 15), of the Angel of the Lord, were doubtless manifestations of the Divine presence, \"foreshadowings of the incarnation,\" revelations before the \"fulness of the time\" of the Son of God.",
            "(1.) The existence and orders of angelic beings can only be discovered from the Scriptures. Although the Bible does not treat of this subject specially, yet there are numerous incidental details that furnish us with ample information. Their personal existence is plainly implied in such passages as Gen. 16:7, 10, 11; Judg. 13:1-21; Matt. 28:2-5; Heb. 1:4, etc.",
            "These superior beings are very numerous. \"Thousand thousands,\" etc. (Dan. 7:10; Matt. 26:53; Luke 2:13; Heb. 12:22, 23). They are also spoken of as of different ranks in dignity and power (Zech. 1:9, 11; Dan. 10:13; 12:1; 1 Thess. 4:16; Jude 1:9; Eph. 1:21; Col. 1:16).",
            "(2.) As to their nature, they are spirits (Heb. 1:14), like the soul of man, but not incorporeal. Such expressions as \"like the angels\" (Luke 20:36), and the fact that whenever angels appeared to man it was always in a human form (Gen. 18:2; 19:1, 10; Luke 24:4; Acts 1:10), and the titles that are applied to them (\"sons of God,\" Job 1:6; 38:7; Dan. 3:25; comp. 28) and to men (Luke 3:38), seem all to indicate some resemblance between them and the human race. Imperfection is ascribed to them as creatures (Job 4:18; Matt. 24:36; 1 Pet. 1:12). As finite creatures they may fall under temptation; and accordingly we read of \"fallen angels.\" Of the cause and manner of their \"fall\" we are wholly ignorant. We know only that \"they left their first estate\" (Matt. 25:41; Rev. 12:7, 9), and that they are \"reserved unto judgement\" (2 Pet. 2:4). When the manna is called \"angels' food,\" this is merely to denote its excellence (Ps. 78:25). Angels never die (Luke 20:36). They are possessed of superhuman intelligence and power (Mark 13:32; 2 Thess. 1:7; Ps. 103:20). They are called \"holy\" (Luke 9:26), \"elect\" (1 Tim. 5:21). The redeemed in glory are \"like unto the angels\" (Luke 20:36). They are not to be worshipped (Col. 2:18; Rev. 19:10).",
            "(3.) Their functions are manifold. (a) In the widest sense they are agents of God's providence (Ex. 12:23; Ps. 104:4; Heb. 11:28; 1 Cor. 10:10; 2 Sam. 24:16; 1 Chr. 21:16; 2 Kings 19:35; Acts 12:23). (b) They are specially God's agents in carrying on his great work of redemption. There is no notice of angelic appearances to man till after the call of Abraham. From that time onward there are frequent references to their ministry on earth (Gen. 18; 19; 24:7, 40; 28:12; 32:1). They appear to rebuke idolatry (Judg. 2:1-4), to call Gideon (Judg. 6:11, 12), and to consecrate Samson (13:3). In the days of the prophets, from Samuel downward, the angels appear only in their behalf (1 Kings 19:5; 2 Kings 6:17; Zech. 1-6; Dan. 4:13, 23; 10:10, 13, 20, 21).",
            "The Incarnation introduces a new era in the ministrations of angels. They come with their Lord to earth to do him service while here. They predict his advent (Matt. 1:20; Luke 1:26-38), minister to him after his temptation and agony (Matt. 4:11; Luke 22:43), and declare his resurrection and ascension (Matt. 28:2-8; John 20:12, 13; Acts 1:10, 11). They are now ministering spirits to the people of God (Heb. 1:14; Ps. 34:7; 91:11; Matt. 18:10; Acts 5:19; 8:26; 10:3; 12:7; 27:23). They rejoice over a penitent sinner (Luke 15:10). They bear the souls of the redeemed to paradise (Luke 16:22); and they will be the ministers of judgement hereafter on the great day (Matt. 13:39, 41, 49; 16:27; 24:31). The passages (Ps. 34:7, Matt. 18:10) usually referred to in support of the idea that every individual has a particular guardian angel have no such meaning. They merely indicate that God employs the ministry of angels to deliver his people from affliction and danger, and that the angels do not think it below their dignity to minister even to children and to the least among Christ's disciples.",
            "The \"angel of his presence\" (Isa. 63:9. Comp. Ex. 23:20, 21; 32:34; 33:2; Num. 20:16) is probably rightly interpreted of the Messiah as the guide of his people. Others have supposed the expression to refer to Gabriel (Luke 1:19)."
        ]
    },
    {
        "Word": "Anger",
        "Definitions": [
            "The emotion of instant displeasure on account of something evil that presents itself to our view. In itself it is an original susceptibility of our nature, just as love is, and is not necessarily sinful. It may, however, become sinful when causeless, or excessive, or protracted (Matt. 5:22; Eph. 4:26; Col. 3:8). As ascribed to God, it merely denotes his displeasure with sin and with sinners (Ps. 7:11).",
            "Forbidden -- Ec 7:9; Mt 5:22; Ro 12:19.",
            "A work of the flesh -- Ga 5:20.",
            "A characteristic of fools -- Pr 12:16; 14:29; 27:3; Ec 7:9.",
            "Connected with",
            "Pride. -- Pr 21:24.",
            "Cruelty. -- Ge 49:7; Pr 27:3,4.",
            "Clamour and evil-speaking. -- Eph 4:31.",
            "Malice and blasphemy. -- Col 3:8.",
            "Strife and contention. -- Pr 21:19; 29:22; 30:33.",
            "Brings its own punishment -- Job 5:2; Pr 19:19; 25:28.",
            "Grievous words stir up -- Jdj 12:4; 2Sa 19:43; Pr 15:1.",
            "Should not betray us into sin -- Ps 37:8; Eph 4:26.",
            "In prayer be free from -- 1Ti 2:8.",
            "May be averted by wisdom -- Pr 29:8.",
            "Meekness pacifies -- Pr 15:1; Ec 10:4.",
            "Children should not be provoked to -- Eph 6:4; Col 3:21.",
            "Be slow to -- Pr 15:18; 16:32; 19:11; Tit 1:7; Jas 1:19.",
            "Avoid those given to -- Ge 49:6; Pr 22:24.",
            "Justifiable, Exemplified",
            "Our Lord. -- Mr 3:5.",
            "Jacob. -- Ge 31:36.",
            "Moses. -- Ex 11:8; 32:19; Le 10:16; Nu 16:15.",
            "Nehemiah. -- Ne 5:6; 13:17,25.",
            "Sinful, Exemplified",
            "Cain. -- Ge 4:5,6.",
            "Esau. -- Ge 27:45.",
            "Simeon and Levi. -- Ge 49:5-7.",
            "Moses. -- Nu 20:10,11.",
            "Balaam. -- Nu 22:27.",
            "Saul. -- 1Sa 20:30.",
            "Ahab. -- 1Ki 21:4.",
            "Naaman. -- 2Ki 5:11.",
            "Asa. -- 2Ch 16:10.",
            "Uzziah. -- 2Ch 26:19.",
            "Haman. -- Es 3:5.",
            "Nebuchadnezzar. -- Da 3:13.",
            "Jonah. -- Jon 4:4.",
            "Herod. -- Mt 2:16.",
            "Jews. -- Lu 4:28.",
            "High Priest, &c. -- Ac 5:17; 7:54."
        ]
    },
    {
        "Word": "Anim",
        "Definitions": [
            "Fountains, a city in the mountains of Judah (Josh. 15:50), now el-Ghuwein, near Eshtemoh, about 10 miles south-west of Hebron.",
            "answerings; singings; afflicted",
            "(fountains), a city in the mountains of Judah, named with Eshtemoh and Goshen. (Joshua 15:50)"
        ]
    },
    {
        "Word": "Animal",
        "Definitions": [
            "An organized living creature endowed with sensation. The Levitical law divided animals into clean and unclean, although the distinction seems to have existed before the Flood (Gen. 7:2). The clean could be offered in sacrifice and eaten. All animals that had not cloven hoofs and did not chew the cud were unclean. The list of clean and unclean quadrupeds is set forth in the Levitical law (Deut. 14:3-20; Lev. 11)."
        ]
    },
    {
        "Word": "Anise",
        "Definitions": [
            "This word is found only in Matt. 23:23. It is the plant commonly known by the name of dill, the Peucedanum graveolens of the botanist. This name dill is derived from a Norse word which means to soothe, the plant having the carminative property of allaying pain. The common dill, the Anethum graveolens, is an annual growing wild in the cornfields of Spain and Portugal and the south of Europe generally. There is also a species of dill cultivated in Eastern countries known by the name of shubit. It was this species of garden plant of which the Pharisees were in the habit of paying tithes. The Talmud requires that the seeds, leaves, and stem of dill shall pay tithes. It is an umbelliferous plant, very like the caraway, its leaves, which are aromatic, being used in soups and pickles. The proper anise is the Pimpinella anisum.",
            "This word occurs only in (Matthew 23:23) It is by no means a matter of certainty whether the anise (Pimpinella anisum, Lin.) or the dill (Anethum graveolens) is here intended though the probability is more in favor of the latter plant. \"Anise is an annual plant growing to the height of one foot, carries a white flower, and blooms from June till August. The seeds are imported and used in large quantities on account of their aromatic and carminative properties. It grows wild in Egypt, in Syria, Palestine and all parts of the Levant. Among the ancients anise seems to have been a common pot-herb in every garden. Although it is less used in medicine by the moderns than by the ancients, it still retains its former reputation as an excellent stomachic, particularly for delicate women and young children. The Romans chewed it in order to keep up an agreeable moisture in the mouth and to sweeten the breath, while some Orientals still do the same.\" Dill, a somewhat similar plant, is an annual, bearing small aromatic seeds, used also for cookery and medicine."
        ]
    },
    {
        "Word": "Anna",
        "Definitions": [
            "Grace, an aged widow, the daughter of Phanuel. She was a \"prophetess,\" like Miriam, Deborah, and Huldah (2 Chr. 34:22). After seven years of married life her husband died, and during her long widowhood she daily attended the temple services. When she was eighty-four years old, she entered the temple at the moment when the aged Simeon uttered his memorable words of praise and thanks to God that he had fulfilled his ancient promise in sending his Son into the world (Luke 2:36, 37).",
            "gracious; one who gives",
            "(grace), a \"prophetess\" in Jerusalem at the time of our Lord's Presentation in the temple. (Luke 2:36) She was of the tribe of Asher."
        ]
    },
    {
        "Word": "Annas",
        "Definitions": [
            "Was high priest A.D. 7-14. In A.D. 25 Caiaphas, who had married the daughter of Annas (John 18:13), was raised to that office, and probably Annas was now made president of the Sanhedrim, or deputy or coadjutor of the high priest, and thus was also called high priest along with Caiaphas (Luke 3:2). By the Mosaic law the high-priesthood was held for life (Num. 3:10); and although Annas had been deposed by the Roman procurator, the Jews may still have regarded him as legally the high priest. Our Lord was first brought before Annas, and after a brief questioning of him (John 18:19-23) was sent to Caiaphas, when some members of the Sanhedrim had met, and the first trial of Jesus took place (Matt. 26:57-68). This examination of our Lord before Annas is recorded only by John. Annas was president of the Sanhedrim before which Peter and John were brought (Acts 4:6).",
            "one who answers; humble",
            "(humble), the son of one Seth was appointed high priest A.D. 7 by Quirinus, the imperial governor of Syria, but was obliged by Valerius Gratus, procurator of Judea, to give way to Ismael, son of Phabi, at the beginning of the reign of Tiberius, A.D. 14. About A.D. 25 Joseph Caiaphas, son-in-law of An-nas, became high priest, (John 18:13) but in Luke 3:2 Annas and Caiaphas are both called high priests. Our Lord's first hearing, (John 18:13) was before Annas, who then sent him bound to Caiaphas. Some maintain that the two, Annas and Caiaphas, were together at the head of the Jewish people,--Caiaphas as actual high priest, Annas as resident of the Sanhedrin- (Acts 4:6) Others again suppose that Annas held the office of sagin, or substitute of the high priest; others still that Annas held the title and was really the ruling power. He lived to old age, having had five sons high priests."
        ]
    },
    {
        "Word": "Anoint",
        "Definitions": [
            "The practice of anointing with perfumed oil was common among the Hebrews. (1.) The act of anointing was significant of consecration to a holy or sacred use; hence the anointing of the high priest (Ex. 29:29; Lev. 4:3) and of the sacred vessels (Ex. 30:26). The high priest and the king are thus called \"the anointed\" (Lev. 4:3, 5, 16; 6:20; Ps. 132:10). Anointing a king was equivalent to crowning him (1 Sam. 16:13; 2 Sam. 2:4, etc.). Prophets were also anointed (1 Kings 19:16; 1 Chr. 16:22; Ps. 105:15). The expression, \"anoint the shield\" (Isa. 21:5), refers to the custom of rubbing oil on the leather of the shield so as to make it supple and fit for use in war.",
            "(2.) Anointing was also an act of hospitality (Luke 7:38, 46). It was the custom of the Jews in like manner to anoint themselves with oil, as a means of refreshing or invigorating their bodies (Deut. 28:40; Ruth 3:3; 2 Sam. 14:2; Ps. 104:15, etc.). This custom is continued among the Arabians to the present day.",
            "(3.) Oil was used also for medicinal purposes. It was applied to the sick, and also to wounds (Ps. 109:18; Isa. 1:6; Mark 6:13; James 5:14).",
            "(4.) The bodies of the dead were sometimes anointed (Mark 14:8; Luke 23:56).",
            "(5.) The promised Deliverer is twice called the \"Anointed\" or Messiah (Ps. 2:2; Dan. 9:25, 26), because he was anointed with the Holy Ghost (Isa. 61:1), figuratively styled the \"oil of gladness\" (Ps. 45:7; Heb. 1:9). Jesus of Nazareth is this anointed One (John 1:41; Acts 9:22; 17:2, 3; 18:5, 28), the Messiah of the Old Testament."
        ]
    },
    {
        "Word": "Ant",
        "Definitions": [
            "(Heb. nemalah, from a word meaning to creep, cut off, destroy), referred to in Prov. 6:6; 30:25, as distinguished for its prudent habits. Many ants in Palestine feed on animal substances, but others draw their nourishment partly or exclusively from vegetables. To the latter class belongs the ant to which Solomon refers. This ant gathers the seeds in the season of ripening, and stores them for future use; a habit that has been observed in ants in Texas, India, and Italy.",
            "(Heb. nemalah). This insect is mentioned twice in the Old Testament: in (Proverbs 6:6; 30:25) In the former of these passages the diligence of this insect is instanced by the wise man as an example worthy of imitation; in the second passage the ant's wisdom is especially alluded to; for these insects \"though they be little on the earth, are exceeding wise.\" (For a long time European commentators and naturalists denied that ants stored up grain for future use, as was asserted in Proverbs but while this is true of most of the 104 European species, two of those species do lay up food, and are called harvesting ants . Like species have been found in Texas and South America, and are known to exist in Palestine. They show many other proofs of their skill. Some of them build wonderful houses; these are often several stories high, sometimes five hundred times the height of the builders, with rooms, corridors, and vaulted roofs supported by pillars. Some species keep a kind of cows; others have a regular army of soldiers; some keep slaves--\"No closer imitation of the ways of man could be found in the entire animal economy.\" (See Encyc. Brit.) McCook's \"The Honey Ants\" gives many curious facts about the habits of this peculiar kind of ant, and of the harvesting ants of the American plains.--ED.)"
        ]
    },
    {
        "Word": "Antichrist",
        "Definitions": [
            "Against Christ, or an opposition Christ, a rival Christ. The word is used only by the apostle John. Referring to false teachers, he says (1 John 2:18, 22; 4:3; 2 John 1:7), \"Even now are there many antichrists.\"",
            "(1.) This name has been applied to the \"little horn\" of the \"king of fierce countenance\" (Dan. 7:24, 25; 8:23-25).",
            "(2.) It has been applied also to the \"false Christs\" spoken of by our Lord (Matt. 24:5, 23, 24).",
            "(3.) To the \"man of sin\" described by Paul (2 Thess. 2:3, 4, 8-10).",
            "(4.) And to the \"beast from the sea\" (Rev. 13:1; 17:1-18).",
            "an adversary to Christ",
            "This term is employed by the apostle John alone, and is defined by him in a manner which leaves no doubt as to its intrinsic meaning. With regard to its application there is less certainty. In the first passage-- (1 John 2:18)--in which it occurs, the apostle makes direct reference to the false Christs whose coming, it had been fore-told, should mark the last days. In v. 22 we find, \"he is antichrist, that denieth the Father and the Son;\" and still more positively, \"every spirit that confesseth not that Jesus Christ is come in the flesh is of antichrist.\" Comp. (2 John 1:7) From these emphatic and repeated definitions it has been supposed that the object of the apostle in his first epistle was to combat the errors of Cerinthus, the Docetae and the Gnostics on the subject of the Incarnation. (They denied the union of the divine and human in Christ.) The coming of Antichrist was (believed to be foretold in the \"vile person\" of Daniel's prophecy, (Daniel 11:21) which received its first accomplishment in Antiochus Epiphanes but of which the complete fulfillment was reserved for the last times. He is identified with \"the man of sin, the son of perdition.\" 2 Thessalonians 2:3) This interpretation brings Antichrist into close connection with the gigantic power of evil, symbolized by the \"beast,\" (Revelation 13:1) ... who received his power from the dragon (i.e. the devil, the serpent of Genesis), continued for forty and two months, and was invested with the kingdom of the ten kings who destroyed the harlot Babylon, (Revelation 17:12,17) the city of seven hills. The destruction of Babylon is to be followed by the rule of Antichrist for a short period, (Revelation 17:10) to be in his turn overthrown in \"the battle of that great day of God Almighty,\" (Revelation 16:14) with the false prophet and all his followers. Rev. 19. The personality of Antichrist is to be inferred as well from the personality of his historical precursor as from that of him to whom he stands opposed. Such an interpretation is to be preferred to that which regards Antichrist as the embodiment and personification of all powers and agencies inimical to Christ, or of the Antichristian might of the world.",
            "Denies the Father and the Son -- 1Jo 2:22.",
            "Denies the incarnation of Christ -- 1Jo 4:3; 2Jo 1:7.",
            "Spirit of, prevalent in apostolic times -- 1Jo 2:18.",
            "Deceit, a characteristic of -- 2Jo 1:7."
        ]
    },
    {
        "Word": "Antioch",
        "Definitions": [
            "(1.) In Syria, on the river Orontes, about 16 miles from the Mediterranean, and some 300 miles north of Jerusalem. It was the metropolis of Syria, and afterwards became the capital of the Roman province in Asia. It ranked third, after Rome and Alexandria, in point of importance, of the cities of the Roman empire. It was called the \"first city of the East.\" Christianity was early introduced into it (Acts 11:19, 21, 24), and the name \"Christian\" was first applied here to its professors (Acts 11:26). It is intimately connected with the early history of the gospel (Acts 6:5; 11:19, 27, 28, 30; 12:25; 15:22-35; Gal. 2:11, 12). It was the great central point whence missionaries to the Gentiles were sent forth. It was the birth-place of the famous Christian father Chrysostom, who died A.D. 407. It bears the modern name of Antakia, and is now a miserable, decaying Turkish town. Like Philippi, it was raised to the rank of a Roman colony. Such colonies were ruled by \"praetors\" (R.V. marg., Acts 16:20, 21).",
            "(2.) In the extreme north of Pisidia; was visited by Paul and Barnabas on the first missionary journey (Acts 13:14). Here they found a synagogue and many proselytes. They met with great success in preaching the gospel, but the Jews stirred up a violent opposition against them, and they were obliged to leave the place. On his return, Paul again visited Antioch for the purpose of confirming the disciples (Acts 14:21). It has been identified with the modern Yalobatch, lying to the east of Ephesus.",
            "speedy as a chariot",
            "(from Antiochus)-",
            "+ IN [135]Syria. The capital of the Greek kings of Syria, and afterwards the residence of the Roman governors of the province which bore the same name. Situation .--This metropolis was situated where the chain of Lebanon, running northward, and the chain of Taurus, running eastward. are brought to an abrupt meeting. Here the Orontes breaks through the mountains; and Antioch was placed at a bend of the river, 16 1/2 miles from the Mediterranean, partly on an island, partly on the levee which forms the left bank, and partly on the steep and craggy ascent of Mount Silpius, which, rose abruptly on the south. It is about 300 miles north of Jerusalem. In the immediate neighborhood was Daphne the celebrated sanctuary of Apollo 2 Macc. 4:33; whence the city was sometimes called Antioch by Daphne, to distinguish it from other cities of the same name. Destruction .--The city was founded in the year 300 B.C., by Seleucus Nicator. It grew under the successive Seleucid kings till it became a city of great extent and of remarkable beauty. One feature, which seems to have been characteristic of the great Syrian cities,--a vast street with colonnades, intersecting the whole from end to end,--was added by Antiochus Epiphanes. By Pompey it was made a free city, and such it continued till the time of Antoninus Pius. The early emperors raised there some large and important structures, such as aqueducts, amphitheatres and baths. (Antioch, in Paul's time, was the third city of the Roman empire, and contained over 200,000 inhabitants. Now it is a small, mean place of about 6000.--ED.) Bible History .--No city, after Jerusalem, is so intimately connected with the history of the apostolic church. Jews were settled there from the first in large numbers, were governed by their own ethnarch, and allowed to have the same political privileges with the Greeks. The chief interest of Antioch, however, is connected with the progress of Christianity among the heathen, Here the first Gentile church was founded, (Acts 11:20,21) here the disciples of Jesus Christ were first called Christians (Acts 11:26) It was from Antioch that St. Paul started on his three missionary journeys. + IN [136]Pisidia, (Acts 13:14; 14:19,21; 2 Timothy 3:11) on the borders of Phrygia, corresponds to Yalobatch, which is distant from Aksher six hours over the mountains. This city, like the Syrian Antioch, was founded by Seleucus Nicator. Under the Romans it became a colonia, and was also called Caesarea."
        ]
    },
    {
        "Word": "Antiochus",
        "Definitions": [
            "The name of several Syrian kings from B.C. 280 to B.C. 65. The most notable of these were, (1.) Antiochus the Great, who ascended the throne B.C. 223. He is regarded as the \"king of the north\" referred to in Dan. 11:13-19. He was succeeded (B.C. 187) by his son, Seleucus Philopater, spoken of by Daniel (11:20) as \"a raiser of taxes\", in the Revised Version, \"one that shall cause an exactor to pass through the glory of the kingdom.\"",
            "(2.) Antiochus IV., surnamed \"Epiphanes\" i.e., the Illustrious, succeeded his brother Seleucus (B.C. 175). His career and character are prophetically described by Daniel (11:21-32). He was a \"vile person.\" In a spirit of revenge he organized an expedition against Jerusalem, which he destroyed, putting vast multitudes of its inhabitants to death in the most cruel manner. From this time the Jews began the great war of independence under their heroic Maccabean leaders with marked success, defeating the armies of Antiochus that were sent against them. Enraged at this, Antiochus marched against them in person, threatening utterly to exterminate the nation; but on the way he was suddenly arrested by the hand of death (B.C. 164).",
            "(an opponent), the name of a number of kings of Syria who lived during the interval between the Old and New Testaments, and had frequent connection with the Jews during that period. They are referred to in the Apocrypha especially in the books of the Maccabees."
        ]
    },
    {
        "Word": "Antipas",
        "Definitions": [
            "(1.) Herod Antipas, a son of Herod the Great by his Samaritan wife Malthace. He was tetrarch of Galilee and Peraea during the whole period of our Lord's life on earth (Luke 23:7). He was a frivolous and vain prince, and was chargeable with many infamous crimes (Mark 8:15; Luke 3:19; 13:31, 32). He beheaded John the Baptist (Matt. 14:1-12) at the instigation of Herodias, the wife of his half-brother Herod-Philip, whom he had married. Pilate sent Christ to him when he was at Jerusalem at the Passover (Luke 23:7). He asked some idle questions of him, and after causing him to be mocked, sent him back again to Pilate. The wife of Chuza, his house-steward, was one of our Lord's disciples (Luke 8:3).",
            "(2.) A \"faithful martyr\" (Rev. 2:13), of whom nothing more is certainly known.",
            "for all, or against all",
            "[[137]Herod]",
            "(like the father), martyr at Pergamos, (Revelation 2:13) and according to tradition the bishop of that place. (A.D. before 100.)"
        ]
    },
    {
        "Word": "Antipatris",
        "Definitions": [
            "A city built by Herod the Great, and called by this name in honour of his father, Antipater. It lay between Caesarea and Lydda, two miles inland, on the great Roman road from Caesarea to Jerusalem. To this place Paul was brought by night (Acts 23:31) on his way to Caesarea, from which it was distant 28 miles. It is identified with the modern, Ras-el-Ain, where rise the springs of Aujeh, the largest springs in Palestine.",
            "for, or against the father"
        ]
    },
    {
        "Word": "Antonia",
        "Definitions": [
            "A fortress in Jerusalem, at the north-west corner of the temple area. It is called \"the castle\" (Acts 21:34, 37). From the stairs of this castle Paul delivered his famous speech to the multitude in the area below (Acts 22:1-21). It was originally a place in which were kept the vestments of the high priest. Herod fortified it, and called it Antonia in honour of his friend Mark Antony. It was of great size, and commanded the temple. It was built on a plateau of rock, separated on the north from the hill Bezetha by a ditch about 30 feet deep and 165 feet wide.",
            "(from Marc Antony) (a square stone fortress or castle adjoining the northwest corner of the temple area at Jerusalem. There was a tower at each corner. It was rebuilt by Herod the Great, and named by him from Marc Antony. From the stairs of this castle Paul addressed the multitude who had assaulted him (Acts 21:31-40)--ED.)"
        ]
    },
    {
        "Word": "Antothite",
        "Definitions": [
            "An inhabitant of Anathoth, found only in 1 Chr. 11:28; 12:3. In 2 Sam. 23:27 it is Anethothite; in 1 Chr. 27:12, Anetothite. (R.V., \"Anathothite.\")",
            "a dweller at Anathoth. (1 Chronicles 11:28; 12:3) [[138]Anathoth]"
        ]
    },
    {
        "Word": "Anvil",
        "Definitions": [
            "The rendering of the Hebrew word , \"beaten,\" found only in Isa. 41:7."
        ]
    },
    {
        "Word": "Ape",
        "Definitions": [
            "An animal of the monkey tribe (1 Kings 10:22; 2 Chr. 9:21). It was brought from India by the fleets of Solomon and Hiram, and was called by the Hebrews koph_, and by the Greeks _kepos, both words being just the Indian Tamil name of the monkey, kapi, i.e., swift, nimble, active. No species of ape has ever been found in Palestine or the adjacent regions."
        ]
    },
    {
        "Word": "Apelles",
        "Definitions": [
            "A Christian at Rome whom Paul salutes (Rom. 16:10), and styles \"approved in Christ.\"",
            "exclusion; separation",
            "(called), a Christian saluted by St. Paul in (Romans 16:10) Tradition makes him bishop of Smyrna or Heraclea. (A.D. 55.)"
        ]
    },
    {
        "Word": "Apharsachites",
        "Definitions": [
            "A company of the colonists whom the Assyrian king planted in Samaria (Ezra 5:6; 6:6)."
        ]
    },
    {
        "Word": "Apharsites",
        "Definitions": [
            "Another of the tribes removed to Samaria (Ezra 4:9), or perhaps the same as the preceding."
        ]
    },
    {
        "Word": "Aphik",
        "Definitions": [
            "(Judg. 1:31); Aphek (Josh. 13:4; 19:30), stronghold. (1.) A city of the tribe of Asher. It was the scene of the licentious worship of the Syrian Aphrodite. The ruins of the temple, \"magnificent ruins\" in a \"spot of strange wildness and beauty\", are still seen at Afka, on the north-west slopes of Lebanon, near the source of the river Adonis (now Nahr Ibrahim), 12 miles east of Gebal.",
            "(2.) A city of the tribe of Issachar, near to Jezreel (1 Sam. 4:1; 29:1; comp. 28:4).",
            "(3.) A town on the road from Damascus to Palestine, in the level plain east of Jordan, near which Benhadad was defeated by the Israelites (1 Kings 20:26, 30; 2 Kings 13:17). It has been identified with the modern Fik, 6 miles east of the Sea of Galilee, opposite Tiberias.",
            "(strong), a city of Asher from which the Canaanites were not driven out. (Judges 1:31) Probably the same place as [142]Aphek, 2."
        ]
    },
    {
        "Word": "Apocalypse",
        "Definitions": [
            "The Greek name of the Book of Revelation (q.v.).",
            "uncovering, revelation",
            "A Greek word meaning revelation, applied chiefly to the book of Revelation by John. [[143]Revelation Of St. John]"
        ]
    },
    {
        "Word": "Apocrypha",
        "Definitions": [
            "Hidden, spurious, the name given to certain ancient books which found a place in the LXX. and Latin Vulgate versions of the Old Testament, and were appended to all the great translations made from them in the sixteenth century, but which have no claim to be regarded as in any sense parts of the inspired Word.",
            "(1.) They are not once quoted by the New Testament writers, who frequently quote from the LXX. Our Lord and his apostles confirmed by their authority the ordinary Jewish canon, which was the same in all respects as we now have it.",
            "(2.) These books were written not in Hebrew but in Greek, and during the \"period of silence,\" from the time of Malachi, after which oracles and direct revelations from God ceased till the Christian era.",
            "(3.) The contents of the books themselves show that they were no part of Scripture. The Old Testament Apocrypha consists of fourteen books, the chief of which are the Books of the Maccabees (q.v.), the Books of Esdras, the Book of Wisdom, the Book of Baruch, the Book of Esther, Ecclesiasticus, Tobit, Judith, etc.",
            "The New Testament Apocrypha consists of a very extensive literature, which bears distinct evidences of its non-apostolic origin, and is utterly unworthy of regard.",
            "hidden",
            "(concealed, hidden).",
            "+ Old Testament Apocrypha ._The collection of books to which this term is popularly applied includes the following (the order given is that in which they stand in the English version); I. 1 Esdras; II. 2 Esdras; III. Tobit; IV. Judith; V. The rest of the chapters of the book of Esther, which are found neither in the Hebrew nor in the Chaldee; VI. The Wisdom of Solomon; VII. The Wisdom of Jesus the Son of Sirach, or Ecclesiasticus; VII. Baruch; IX. The Song of the Three Holy Children, X. The History of Susanna; XI. The History of the destruction of Bel and the Dragon; XII. The Prayer of Manasses king of Judah; XIII. 1 Maccabee; XIV. 2 Maccabees. The primary meaning of apocrypha, \"hidden, secret,\" seems, toward the close of the second century to have been associated with the signification \"spurious,\" and ultimately to have settled down into the latter. The separate books of this collection are treated of in distinct articles. Their relation to the canonical books of the Old Testament is discussed under [144]Canon Of Scripture, The. + New Testament Apocrypha-- (A collection of legendary and spurious Gospels, Acts of the Apostles, and Epistles. They are go entirely inferior to the genuine books, so full of nonsensical and unworthy stories of Christ and the apostles, that they have never been regarded as divine, or bound up in our Bibles. It is said that Mohammed obtained his ideas of Christ entirely from these spurious gospels.--ED.)"
        ]
    },
    {
        "Word": "Apollonia",
        "Definitions": [
            "A city of Macedonia between Amphipolis and Thessalonica, from which it was distant about 36 miles. Paul and Silas passed through it on their way to Thessalonica (Acts 17:1).",
            "perdition, destruction",
            "(belonging to Apollo), a city of Macedonia, through which Paul and Silas passed in their way from Philippi and Amphipolis to Thessalonica. (Acts 17:1) According to the Antonine Itinerary it was distant 30 Roman miles from Amphipolis and 37 Roman miles from Thessalonica."
        ]
    },
    {
        "Word": "Apollos",
        "Definitions": [
            "A Jew \"born at Alexandria,\" a man well versed in the Scriptures and eloquent (Acts 18:24; R.V., \"learned\"). He came to Ephesus (about A.D. 49), where he spake \"boldly\" in the synagogue (18:26), although he did not know as yet that Jesus of Nazareth was the Messiah. Aquila and Priscilla instructed him more perfectly in \"the way of God\", i.e., in the knowledge of Christ. He then proceeded to Corinth, where he met Paul (Acts 18:27; 19:1). He was there very useful in watering the good seed Paul had sown (1 Cor. 1:12), and in gaining many to Christ. His disciples were much attached to him (1 Cor. 3:4-7, 22). He was with Paul at Ephesus when he wrote the First Epistle to the Corinthians; and Paul makes kindly reference to him in his letter to Titus (3:13). Some have supposed, although without sufficient ground, that he was the author of the Epistle to the Hebrews.",
            "one who destroys; destroyer",
            "(given by Apollo) a Jew from Alexandria, eloquent (which may also mean learned) and mighty in the Scriptures; one instructed in the way of the Lord, according to the imperfect view of the disciples of John the Baptist, (Acts 18:24) but on his coming to Ephesus during a temporary absence of St. Paul, A.D. 54, more perfectly taught by Aquila and Priscilla. After this he became a preacher of the gospel, first in Achaia and then in Corinth. (Acts 18:27; 19:1) When the apostle wrote his First Epistle to the Corinthians, Apollos was with or near him, (1 Corinthians 16:12) probably at Ephesus in A.D. 57. He is mentioned but once more in the New Testament, in (Titus 3:13) After this nothing is known of him. Tradition makes him bishop of Caesarea."
        ]
    },
    {
        "Word": "Apollyon",
        "Definitions": [
            "Destroyer, the name given to the king of the hosts represented by the locusts (Rev. 9:11). It is the Greek translation of the Hebrew Abaddon (q.v.).",
            "a destroyer",
            "or, as it is literally in the margin of the Authorized Version of (Revelation 9:11) \"a destroyer,\" is the rendering of the Hebrew word [145]Abaddon, \"the angel of the bottomless pit.\" From the occurrence of the word in (Psalms 88:11) the rabbins have made Abaddon the nethermost of the two regions into which they divide the lower world; but that in (Revelation 9:11) Abaddon is the angel and not the abyss is perfectly evident in the Greek."
        ]
    },
    {
        "Word": "Apostle",
        "Definitions": [
            "A person sent by another; a messenger; envoy. This word is once used as a descriptive designation of Jesus Christ, the Sent of the Father (Heb. 3:1; John 20:21). It is, however, generally used as designating the body of disciples to whom he intrusted the organization of his church and the dissemination of his gospel, \"the twelve,\" as they are called (Matt. 10:1-5; Mark 3:14; 6:7; Luke 6:13; 9:1). We have four lists of the apostles, one by each of the synoptic evangelists (Matt. 10:2-4; Mark 3:16; Luke 6:14), and one in the Acts (1:13). No two of these lists, however, perfectly coincide.",
            "Our Lord gave them the \"keys of the kingdom,\" and by the gift of his Spirit fitted them to be the founders and governors of his church (John 14:16, 17, 26; 15:26, 27; 16:7-15). To them, as representing his church, he gave the commission to \"preach the gospel to every creature\" (Matt. 28:18-20). After his ascension he communicated to them, according to his promise, supernatural gifts to qualify them for the discharge of their duties (Acts 2:4; 1 Cor. 2:16; 2:7, 10, 13; 2 Cor. 5:20; 1 Cor. 11:2). Judas Iscariot, one of \"the twelve,\" fell by transgression, and Matthias was substituted in his place (Acts 1:21). Saul of Tarsus was afterwards added to their number (Acts 9:3-20; 20:4; 26:15-18; 1 Tim. 1:12; 2:7; 2 Tim. 1:11).",
            "Luke has given some account of Peter, John, and the two Jameses (Acts 12:2, 17; 15:13; 21:18), but beyond this we know nothing from authentic history of the rest of the original twelve. After the martyrdom of James the Greater (Acts 12:2), James the Less usually resided at Jerusalem, while Paul, \"the apostle of the uncircumcision,\" usually travelled as a missionary among the Gentiles (Gal. 2:8). It was characteristic of the apostles and necessary (1) that they should have seen the Lord, and been able to testify of him and of his resurrection from personal knowledge (John 15:27; Acts 1:21, 22; 1 Cor. 9:1; Acts 22:14, 15). (2.) They must have been immediately called to that office by Christ (Luke 6:13; Gal. 1:1). (3.) It was essential that they should be infallibly inspired, and thus secured against all error and mistake in their public teaching, whether by word or by writing (John 14:26; 16:13; 1 Thess. 2:13).",
            "(4.) Another qualification was the power of working miracles (Mark 16:20; Acts 2:43; 1 Cor. 12:8-11). The apostles therefore could have had no successors. They are the only authoritative teachers of the Christian doctrines. The office of an apostle ceased with its first holders.",
            "In 2 Cor. 8:23 and Phil. 2:25 the word \"messenger\" is the rendering of the same Greek word, elsewhere rendered \"apostle.\"",
            "(one sent forth), in the New Testament originally the official name of those twelve of the disciples whom Jesus chose to send forth first to preach the gospel and to be with him during the course of his ministry on earth. The word also appears to have been used in a non-official sense to designate a much wider circle of Christian messengers and teachers See (2 Corinthians 8:23; Philemon 2:25) It is only of those who were officially designated apostles that we treat in the article. Their names are given in (Matthew 10:2-4) and Christ's charge to them in the rest of the chapter. Their office.-- (1) The original qualification of an apostle, as stated by St. Peter on the occasion of electing a successor to the traitor Judas, was that he should have been personally acquainted with the whole ministerial course of our Lord from his baptism by John till the day when he was taken up into heaven. (2) They were chosen by Christ himself (3) They had the power of working miracles. (4) They were inspired. (John 16:13) (5) Their world seems to have been pre-eminently that of founding the churches and upholding them by supernatural power specially bestowed for that purpose.",
            "(6) The office ceased, a matter of course, with its first holders-all continuation of it, from the very condition of its existence (cf. (1 Corinthians 9:1)), being impossible. Early history and training .--The apostles were from the lower ranks of life, simple and uneducated; some of them were related to Jesus according to the flesh; some had previously been disciples of John the Baptist. Our Lord chose them early in his public career They seem to have been all on an equality, both during and after the ministry of Christ on earth. Early in our Lord's ministry he sent them out two and two to preach repentance and to perform miracles in his name Matt 10; Luke 9. They accompanied him in his journey, saw his wonderful works, heard his discourses addressed to the people, and made inquiries of him on religious matters. They recognized him as the Christ of God, (Matthew 16:16; Luke 9:20) and described to him supernatural power (Luke 9:54) but in the recognition of the spiritual teaching and mission of Christ they made very low progress, held back as they were by weakness of apprehension and by national prejudices. Even at the removal of our Lord from the earth they were yet weak in their knowledge, (Luke 24:21; John 16:12) though he had for so long been carefully preparing and instructing them. On the feast of Pentecost, ten days after our Lord's ascension, the Holy Spirit came down on the assembled church, Acts 2; and from that time the apostles became altogether different men, giving witness with power of the life and death and resurrection of Jesus, as he had declared they should. (Luke 24:48; Acts 1:8,22; 2:32; 3:15; 5:32; 13:31) Later labors and history.--First of all the mother-church at Jerusalem grew up under their hands, Acts 3-7, and their superior dignity and power were universally acknowledged by the rulers and the people. (Acts 5:12) ff. Their first mission out of Jerusalem was to Samaria (Acts 8:5-25) where the Lord himself had, during his ministry, sown the seed of the gospel. Here ends the first period of the apostles' agency, during which its centre is Jerusalem and the prominent figure is that of St. Peter. The centre of the second period of the apostolic agency is Antioch, where a church soon was built up, consisting of Jews and Gentiles; and the central figure of this and of the subsequent period is St. Paul. The third apostolic period is marked by the almost entire disappearance of the twelve from the sacred narrative and the exclusive agency of St. Paul, the great apostle of the Gentiles. Of the missionary work of the rest of the twelve we know absolutely nothing from the sacred narrative."
        ]
    },
    {
        "Word": "Apothecary",
        "Definitions": [
            "Rendered in the margin and the Revised Version \"perfumer,\" in Ex. 30:25; 37:29; Eccl. 10:1. The holy oils and ointments were prepared by priests properly qualified for this office. The feminine plural form of the Hebrew word is rendered \"confectionaries\" in 1 Sam. 8:13."
        ]
    },
    {
        "Word": "Apparel",
        "Definitions": [
            "In Old Testament times the distinction between male and female attire was not very marked. The statute forbidding men to wear female apparel (Deut. 22:5) referred especially to ornaments and head-dresses. Both men and women wore (1) an under garment or tunic, which was bound by a girdle. One who had only this tunic on was spoken of as \"naked\" (1 Sam. 19:24; Job 24:10; Isa. 20:2). Those in high stations sometimes wore two tunics, the outer being called the \"upper garment\" (1 Sam. 15:27; 18:4; 24:5; Job 1:20). (2.) They wore in common an over-garment (\"mantle,\" Isa. 3:22; 1 Kings 19:13; 2 Kings 2:13), a loose and flowing robe. The folds of this upper garment could be formed into a lap (Ruth 3:15; Ps. 79:12; Prov. 17:23; Luke 6:38). Generals of armies usually wore scarlet robes (Judg. 8:26; Nah. 2:3). A form of conspicuous raiment is mentioned in Luke 20:46; comp. Matt. 23:5.",
            "Priests alone wore trousers. Both men and women wore turbans. Kings and nobles usually had a store of costly garments for festive occasions (Isa. 3:22; Zech. 3:4) and for presents (Gen. 45:22; Esther 4:4; 6:8, 11; 1 Sam. 18:4; 2 Kings 5:5; 10:22). Prophets and ascetics wore coarse garments (Isa. 20:2; Zech. 13:4; Matt. 3:4)."
        ]
    },
    {
        "Word": "Appeal",
        "Definitions": [
            "A reference of any case from an inferior to a superior court. Moses established in the wilderness a series of judicatories such that appeals could be made from a lower to a higher (Ex. 18:13-26.)",
            "Under the Roman law the most remarkable case of appeal is that of Paul from the tribunal of Festus at Caesarea to that of the emperor at Rome (Acts 25:11, 12, 21, 25). Paul availed himself of the privilege of a Roman citizen in this matter.",
            "The principle, of appeal was recognized by the Mosaic law in the establishment of a central court under the presidency of the judge or ruler for the time being, before which all cased too difficult for the local court were to be tried. (17:8,9) According to the above regulation, the appeal lay in the time of the Judges to the judge, (Judges 4:5) and under the monarchy to the king. Jehoshaphat delegated his judicial authority to a court permanently established for the purpose. (2 Chronicles 19:8) These courts were re-established by Ezra. (Ezra 7:25) After the institution of the Sanhedrin the final appeal lay to them. St. Paul, as a Roman citizen, exercized a right of appeal from the jurisdiction of the local court at Jerusalem to the emperor. (Acts 25:11)"
        ]
    },
    {
        "Word": "Apphia",
        "Definitions": [
            "Increasing, a female Christian at Colosse (Philemon 1:2), supposed by some to have been the wife of Philemon.",
            "productive; fruitful",
            "(fruitful) a Christian woman addressed jointly with Philemon and Archippus in Phil. 2; apparently a member of Philemon's household, and not improbably his wife. (A.D. 57)"
        ]
    },
    {
        "Word": "Appii Forum",
        "Definitions": [
            "I.e., \"the market of Appius\" (Acts 28:15, R.V.), a town on the road, the \"Appian Way,\" from Rome to Brundusium. It was 43 miles from Rome. Here Paul was met by some Roman Christians on his way to the capital. It was natural that they should halt here and wait for him, because from this place there were two ways by which travellers might journey to Rome.",
            "(market-place of Appius), a well-known station on the Appian Way, the great road which led from Rome to the neighborhood of the Bay of Naples. (Acts 28:15) There is no difficulty in identifying the site with some ruins near Treponti . [[146]Three Taverns [147]Taverns, The Three]"
        ]
    },
    {
        "Word": "Apple",
        "Definitions": [
            "(Heb. tappuah, meaning \"fragrance\"). Probably the apricot or quince is intended by the word, as Palestine was too hot for the growth of apples proper. It is enumerated among the most valuable trees of Palestine (Joel 1:12), and frequently referred to in Canticles, and noted for its beauty (2:3, 5; 8:5). There is nothing to show that it was the \"tree of the knowledge of good and evil.\" Dr. Tristram has suggested that the apricot has better claims than any other fruit-tree to be the apple of Scripture. It grows to a height of 30 feet, has a roundish mass of glossy leaves, and bears an orange coloured fruit that gives out a delicious perfume. The \"apple of the eye\" is the Heb. ishon, meaning manikin, i.e., the pupil of the eye (Prov. 7:2). (Comp. the promise, Zech. 2:8; the prayer, Ps. 17:8; and its fulfilment, Deut. 32:10.)",
            "The so-called \"apple of Sodom\" some have supposed to be the Solanum sanctum (Heb. hedek), rendered \"brier\" (q.v.) in Micah 7:4, a thorny plant bearing fruit like the potato-apple. This shrub abounds in the Jordan valley. (See [22]ENGEDI.)"
        ]
    },
    {
        "Word": "Apron",
        "Definitions": [
            "Found in the Authorized Version in Gen. 3:7, of the bands of fig-leaves made by our first parents. In Acts 19:12, it denotes the belt or half-girdle worn by artisans and servants round the waist for the purpose of preserving the clothing from injury. In marg. of Authorized Version, Ruth 3:15, correctly rendered instead of \"vail.\" (R.V., \"mantle.\")"
        ]
    },
    {
        "Word": "Aquila",
        "Definitions": [
            "Eagle, a native of Pontus, by occupation a tent-maker, whom Paul met on his first visit to Corinth (Acts 18:2). Along with his wife Priscilla he had fled from Rome in consequence of a decree (A.D. 50) by Claudius commanding all Jews to leave the city. Paul sojourned with him at Corinth, and they wrought together at their common trade, making Cilician hair-cloth for tents. On Paul's departure from Corinth after eighteen months, Aquila and his wife accompanied him to Ephesus, where they remained, while he proceeded to Syria (Acts 18:18, 26). When they became Christians we are not informed, but in Ephesus they were (1 Cor. 16:19) Paul's \"helpers in Christ Jesus.\" We find them afterwards at Rome (Rom. 16:3), interesting themselves still in the cause of Christ. They are referred to some years after this as being at Ephesus (2 Tim. 4:19). This is the last notice we have of them.",
            "an eagle",
            "(an eagle), a Jew whom St. Paul found at Corinth on his arrival from Athens. (Acts 18:2) (A.D, 52,) He was a native of Pontus, but had fled with his wife Priscilla, from Rome, in consequence of an order of Claudius commanding all Jews to leave the city. He became acquainted with St. Paul, and they abode together, and wrought at their common trade of making the Cilician tent or hair-cloth. On the departure of the apostle from Corinth, a year and eight months after, Priscilla and Aquila accompanied him to Ephesus. There they remained and there they taught Apollos. At what time they became Christians is uncertain."
        ]
    },
    {
        "Word": "Arab",
        "Definitions": [
            "Ambush, a city in the mountains of Judah (Josh. 15:52), now Er-Rabiyeh.",
            "multiplying; sowing sedition; a window; a locust",
            "(ambush) a city of Judah in the mountainous district, probably in the neighborhood of Hebron; mentioned only in (Joshua 15:62)"
        ]
    },
    {
        "Word": "Arabah",
        "Definitions": [
            "Plain, in the Revised Version of 2 Kings 14:25; Josh. 3:16; 8:14; 2 Sam. 2:29; 4:7 (in all these passages the A.V. has \"plain\"); Amos 6:14 (A.V. \"wilderness\"). This word is found in the Authorized Version only in Josh. 18:18. It denotes the hollow depression through which the Jordan flows from the Lake of Galilee to the Dead Sea. It is now called by the Arabs el-Ghor. But the Ghor is sometimes spoken of as extending 10 miles south of the Dead Sea, and thence to the Gulf of Akabah on the Red Sea is called the Wady el-Arabah.",
            "(burnt up). Although this word appears in the Authorized Version in its original shape only in (Joshua 18:18) yet in the Hebrew text it is of frequent occurrence. It indicates more particularly the deep-sunken valley or trench which forms the most striking among the many striking natural features of Palestine, and which extends with great uniformity of formation from the slopes of Hermon to the Elanitic Gulf (Gulf of Akabah) of the Red Sea; the most remarkable depression known to exist on the surface of the globe. Through the northern portion of this extraordinary fissure the Jordan rushes through the lakes of Huleh and Gennesaret down its tortuous course to the deep chasm of the Dead Sea. This portion, about 150 miles in length, is known amongst the Arabs by the name of el-Ghor . The southern boundary of the (Ghor is the wall of cliffs which crosses the valley about 10 miles south of the Dead Sea. From their summits, southward to the Gulf of Akabah, the valley changes its name, or, it would be more accurate to say, retains old name of Wady el-Arabah ."
        ]
    },
    {
        "Word": "Arabia",
        "Definitions": [
            "Arid, an extensive region in the south-west of Asia. It is bounded on the west by the Isthmus of Suez and the Red Sea, on the south by the Indian Ocean, and on the east by the Persian Gulf and the Euphrates. It extends far into the north in barren deserts, meeting those of Syria and Mesopotamia. It is one of the few countries of the world from which the original inhabitants have never been expelled.",
            "It was anciently divided into three parts:, (1.) Arabia Felix (Happy Arabia), so called from its fertility. It embraced a large portion of the country now known by the name of Arabia. The Arabs call it Yemen. It lies between the Red Sea and the Persian Gulf. (2.) Arabia Deserta, the el-Badieh or \"Great Wilderness\" of the Arabs. From this name is derived that which is usually given to the nomadic tribes which wander over this region, the \"Bedaween,\" or, more generally, \"Bedouin,\" (3.) Arabia Petraea, i.e., the Rocky Arabia, so called from its rocky mountains and stony plains. It comprehended all the north-west portion of the country, and is much better known to travellers than any other portion. This country is, however, divided by modern geographers into (1) Arabia Proper, or the Arabian Peninsula; (2) Northern Arabia, or the Arabian Desert; and (3) Western Arabia, which includes the peninsula of Sinai and the Desert of Petra, originally inhabited by the Horites (Gen. 14:6, etc.), but in later times by the descendants of Esau, and known as the Land of Edom or Idumea, also as the Desert of Seir or Mount Seir.",
            "The whole land appears (Gen. 10) to have been inhabited by a variety of tribes of different lineage, Ishmaelites, Arabians, Idumeans, Horites, and Edomites; but at length becoming amalgamated, they came to be known by the general designation of Arabs. The modern nation of Arabs is predominantly Ishmaelite. Their language is the most developed and the richest of all the Semitic languages, and is of great value to the student of Hebrew.",
            "The Israelites wandered for forty years in Arabia. In the days of Solomon, and subsequently, commercial intercourse was to a considerable extent kept up with this country (1 Kings 10:15; 2 Chr. 9:14; 17:11). Arabians were present in Jerusalem at Pentecost (Acts 2:11). Paul retired for a season into Arabia after his conversion (Gal. 1:17). This country is frequently referred to by the prophets (Isa. 21:11; 42:11; Jer. 25:24, etc.)",
            "evening; desert; ravens",
            "(desert, barren), a country known in the Old Testament under two designations:--",
            "+ The East Country, (Genesis 25:6) or perhaps the East, ((Genesis 10:30; Numbers 23:7; Isaiah 2:6) and Land of the Sons of the East, (Genesis 29:1) Gentile name, Sons of the East, (Judges 6:3; 7:12; 1 Kings 4:30; Job 1:3; Isaiah 11:14; Jeremiah 49:28; Ezekiel 25:4) From these passages it appears that Land of the East and Sons of the East indicate, primarily, the country east of Palestine, and the tribes descended from Ishmael and from Keturah; and that this original signification may have become gradually extended to Arabia and its inhabitants generally, though without any strict limitation. + 'Arab and 'Arab, whence Arabia. (2 Chronicles 9:14; Isaiah 21:13; Jeremiah 26:24; Ezekiel 27:21) (Arabia is a triangular peninsula, included between the Mediterranean and Red seas, the Indian Ocean and the Persian Gulf. Its extreme length, north and south, is about 1300 miles, and its greatest breadth 1500 miles. -Encyc. Brit.) Divisions .--Arabia may be divided into Arabia Proper, containing the whole peninsula as far as the limits of the northern deserts; Northern Arabia (Arabia Deserta), constituting the great desert of Arabia; and Western Arabia, the desert of Petra and the peninsula of Sinai, or the country that has been called Arabia Petraea, I. Arabia Proper, or the Arabian penninsula consists of high tableland, declining towards the north. Most of it is well peopled, watered by wells and streams, and enjoys periodical rains. The moist fertile tracts are those on the southwest and south. II. Northern Arabia, or the Arabian Desert, is a high, undulating, parched plain, of which the Euphrates forms the natural boundary from the Persian Gulf to the frontier of Syria, whence it is bounded by the latter country and the desert of Petra on the northwest and west, the peninsula of Arabia forming its southern limit. It has few oases, the water of the wells is generally either brackish or unpotable and it is visited by the sand-wind called Samoom . The inhabitants principally descended from Ishmael and from Keturah, have always led a wandering and pastoral life. They conducted a considerable trade of merchandise of Arabia and India from the shore of the Persian Gulf. (Ezekiel 27:20-24) III. Western Arabia includes the peninsula of Sinai [[148]Sinai, Or Sinai] and the desert of Petra; corresponding generally with the limits of Arabia Petraea. The latter name is probably derived from that of its chief city, not from its stony character. It was mostly peopled by descendants of Esau, and was generally known as the land of Edom or Idumea [[149]Edom, Idumaea Or Idumea], as well as by its older appellation, the desert of Seir or Mount Seir. [[150]Seir] Inhabitants .-- (Arabia, which once ruled from India to the Atlantic, now has eight or nine millions of inhabitants, about one-fifth of whom are Bedouin or wandering tribes, and the other four-fifths settled Arabs.--Encyc. Brit.) + The descendants of [151]Joktan occupied the principal portions of the south and southwest of the peninsula, with colonies in the interior. The principal Joktanite kingdom, and the chief state of ancient Arabia, was that of the Yemen. + The ISHMAELITES appear to have entered the peninsula from the northwest. That they have spread over the whole of it (with the exception of one or two districts on the south coast), and that the modern nation is predominantly Ishmaelite, is asserted by the Arabs. + Of the descendants of [152]Keturah the Arabs say little. They appear to have settled chiefly north of the peninsula in Desert Arabia, from Palestine to the Persian Gulf. + In northern and western Arabia are other peoples, which, from their geographical position and mode of life are sometimes classed with the Arabs, of these are [153]Amalek, the descendants of [154]Esau, etc. (Productions-- The productions are varied. The most noted animal is the horse. Camels, sheep, cattle, asses, mules and cats are common. Agricultural products are coffee, wheat, barley, millet, beans, pulse, dates and the common garden plants. In pasture lands Arabia is peculiarly fortunate. In mineral products it is singularly poor, lead being most abundant.--Encyc. Brit.) Religion .-- The most ancient idolatry of the Arabs we must conclude to have been fetishism. Magianism, an importation from Chaldaea and Persia, must be reckoned among the religions of the pagan Arabs; but it never had very numerous followers. Christianity was introduced into southern Arabia toward the close of the second century, and about a century later it had made great progress. It flourished chiefly in the Yemen, where many churches were built. Judaism was propagated in Arabia, principally by Karaites, at the captivity. They are now nominally Mohammedans. Language .-- Arabic the language of Arabia, is the most developed and the richest of Shemitic languages, and the only one of which we have an extensive literature; it is, therefore, of great importance to the study of Hebrew. Government .-- Arabia is now under the government of the Ottoman empire."
        ]
    },
    {
        "Word": "Arad",
        "Definitions": [
            "(1.) Now Tell Arad, a Canaanite city, about 20 miles south of Hebron. The king of Arad \"fought against Israel and took of them prisoners\" when they were retreating from the confines of Edom (Num. 21:1; 33:40; Judg. 1:16). It was finally subdued by Joshua (12:14).",
            "(2.) One of the sons of Beriah (1 Chr. 8:15).",
            "a wild ass; a dragon",
            "a royal city of the Canaanites, named with Hormah and Libnah. (Joshua 12:14) The wilderness of Judah was to the south of Arad.\" (Judges 1:16) It may be identified with a hill, Tel 'Arad, an hour and a half northeast by east from Milh (Moladah), and eight hours from Hebron.",
            "(a wild ass), a Benjamite, son of Beriah, who drove out the inhabitants of Gath. (1 Chronicles 8:15) (B.C. 536.)"
        ]
    },
    {
        "Word": "Aram",
        "Definitions": [
            "The son of Shem (Gen. 10:22); according to Gen. 22:21, a grandson of Nahor. In Matt. 1:3, 4, and Luke 3:33, this word is the Greek form of Ram, the father of Amminadab (1 Chr. 2:10).",
            "The word means high, or highlands, and as the name of a country denotes that elevated region extending from the northeast of Palestine to the Euphrates. It corresponded generally with the Syria and Mesopotamia of the Greeks and Romans. In Gen. 25:20; 31:20, 24; Deut. 26:5, the word \"Syrian\" is properly \"Aramean\" (R.V., marg.). Damascus became at length the capital of the several smaller kingdoms comprehended under the designation \"Aram\" or \"Syria.\"",
            "highness, magnificence, one that deceives; curse",
            "(high).",
            "+ The name by which the Hebrews designated, generally, the country lying to the northeast of Palestine; the great mass of that high tableland which, rising with sudden abruptness from the Jordan and the very margin of the Lake of Gennesaret, stretched at an elevation of no less than 2000 feet above the level of the sea, to the banks of the Euphrates itself. Throughout the Authorized Version the word is, with only a very few exceptions, rendered, as in the Vulgate and LXX., [155]Syria. Its earliest occurrence in the book of Genesis is in the form of Aram-naharaim, i.e. the \"highland of or between the two rivers.\" (Genesis 24:10) Authorized Version \"Mesopotamia.\" In the later history we meet with a number of small nations or kingdoms forming parts of the general land of Aram; but as Damascus increased in importance it gradually absorbed the smaller powers, (1 Kings 20:1) and the name of Aram was at last applied to it alone. (Isaiah 7:8) also 1Kin 11:24,25; 15:18 etc. + Another Aram is named in (Genesis 22:21) as a son of Kemuel and descendant of Nahor. + An Asherite, one of the sons of Shamer. (1 Chronicles 7:34) + Son of Esrom or Hezron, and the Greek form of the Hebrew [156]Ram. (Matthew 1:3,4; Luke 3:33)"
        ]
    },
    {
        "Word": "Aram-naharaim",
        "Definitions": [
            "Aram of the two rivers, is Mesopotamia (as it is rendered in Gen. 24:10), the country enclosed between the Tigris on the east and the Euphrates on the west (Ps. 60, title); called also the \"field of Aram\" (Hos. 12:12, R.V.) i.e., the open country of Aram; in the Authorized Version, \"country of Syria.\" Padan-aram (q.v.) was a portion of this country."
        ]
    },
    {
        "Word": "Aram-zobah",
        "Definitions": [
            "(Ps. 60, title), probably the region between the Euphrates and the Orontes."
        ]
    },
    {
        "Word": "Aran",
        "Definitions": [
            "Wild goat, a descendant of Seir the Horite (Gen. 36:28).",
            "an ark; their curse",
            "(wild goat), a Horite, son of Dishan and brother of Uz. Genesis 36:28; 1Chr 1:42"
        ]
    },
    {
        "Word": "Ararat",
        "Definitions": [
            "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.",
            "the curse of trembling"
        ]
    },
    {
        "Word": "Araunah",
        "Definitions": [
            "Agile; also called Ornan 1 Chr. 21:15, a Jebusite who dwelt in Jerusalem before it was taken by the Israelites. The destroying angel, sent to punish David for his vanity in taking a census of the people, was stayed in his work of destruction near a threshing-floor belonging to Araunah which was situated on Mount Moriah. Araunah offered it to David as a free gift, together with the oxen and the threshing instruments; but the king insisted on purchasing it at its full price (2 Sam. 24:24; 1 Chr. 21:24, 25), for, according to the law of sacrifices, he could not offer to God what cost him nothing. On the same place Solomon afterwards erected the temple (2 Sam. 24:16; 2 Chr. 3:1). (See [23]ALTAR.)",
            "ark; song; joyful cry",
            "(ark), a Jebusite who sold his threshing floor on Mount Moriah to David as a site for an altar to Jehovah, together with his oxen. (2 Samuel 24:18-24; 1 Chronicles 21:25)"
        ]
    },
    {
        "Word": "Arba",
        "Definitions": [
            "Four, a giant, father of Anak. From him the city of Hebron derived its name of Kirjath-arba, i.e., the city of Araba (Josh. 14:15; 15:13; 21:11; Gen. 13:18; 23:2). (See [24]HEBRON.)",
            "four",
            "(city of the four), the progenitor of the Anakim, or sons of Anak, from whom their chief city, [159]Hebron, received its name of Kirjath-Arba. (Joshua 14:15; 15:13; 21:11)"
        ]
    },
    {
        "Word": "Arbathite",
        "Definitions": [
            "A name given to Abi-albon, or, as elsewhere called, Abiel, one of David's warriors (2 Sam. 23:31; 1 Chr. 11:32), probably as being an inhabitant of Arabah (Josh. 15:61), a town in the wilderness of Judah.",
            "a native of the Arabah or Ghor . [[160]Arabah] Abi-albon the Arbathite was one of David's mighty men. (2 Samuel 23:31; 1 Chronicles 11:32)"
        ]
    },
    {
        "Word": "Arch",
        "Definitions": [
            "An architectural term found only in Ezek. 40:16, 21, 22, 26, 29. There is no absolute proof that the Israelites employed arches in their buildings. The arch was employed in the building of the pyramids of Egypt. The oldest existing arch is at Thebes, and bears the date B.C. 1350. There are also still found the remains of an arch, known as Robinson's Arch, of the bridge connecting Zion and Moriah. (See TYROPOEON [25]VALLEY.)"
        ]
    },
    {
        "Word": "Archangel",
        "Definitions": [
            "(1Thess. 4:16; Jude 1:9), the prince of the angels."
        ]
    },
    {
        "Word": "Archelaus",
        "Definitions": [
            "Ruler of the people, son of Herod the Great, by Malthace, a Samaritan woman. He was educated along with his brother Antipas at Rome. He inherited from his father a third part of his kingdom viz., Idumea, Judea, and Samaria, and hence is called \"king\" (Matt. 2:22). It was for fear of him that Joseph and Mary turned aside on their way back from Egypt. Till a few days before his death Herod had named Antipas as his successor, but in his last moments he named Archelaus.",
            "the prince of the people",
            "(prince of the people), son of Herod the Great by a Samaritan woman, Malthake, and, with his brother Antipas brought up at Rome. At the death of Herod (B.C. 4) his kingdom was divided between his three sons, Herod Antipas, Archelaus and Philip. Archelaus never properly bore the title of king, (Matthew 2:22) but only that of ethnarch. In the tenth year of his reign, or the ninth according to Dion Cassius, i.e. A.D. 6, a complaint was preferred against him by his brothers and his subjects on the ground of his tyranny, in consequence of which he was banished to Vienne in Gaul, where he is generally said to have died."
        ]
    },
    {
        "Word": "Archer",
        "Definitions": [
            "A shooter with the bow (1 Chr. 10:3). This art was of high antiquity (Gen. 21:20; 27:3). Saul was wounded by the Philistine archers (1 Sam. 31:3). The phrase \"breaking the bow\" (Hos. 1:5; Jer. 49:35) is equivalent to taking away one's power, while \"strengthening the bow\" is a symbol of its increase (Gen. 49:24). The Persian archers were famous among the ancients (Isa. 13:18; Jer. 49:35; 50:9, 14, 29, 42. (See [26]BOW)."
        ]
    },
    {
        "Word": "Archevite",
        "Definitions": [
            "One of the nations planted by the Assyrians in Samaria (Ezra 4:9); the men of Erech."
        ]
    },
    {
        "Word": "Archi",
        "Definitions": [
            "A city on the boundary of Ephraim and Benjamin (Josh. 16:2), between Bethel and Beth-horon the nether.",
            "(Joshua 16:2) A place in the neighborhood of Bethel, on the boundary between Ephraim and Benjamin. It designates a clan perhaps originally from Erech in Babylonia, of which Hushai was one. [[162]Archite, The]"
        ]
    },
    {
        "Word": "Archippus",
        "Definitions": [
            "Master of the horse, a \"fellow-soldier\" of Paul's (Philemon 1:2), whom he exhorts to renewed activity (Col. 4:17). He was a member of Philemon's family, probably his son.",
            "a master of horses",
            "(master of the horse), a Christian teacher in Colossae, (Colossians 4:17) called by St. Paul his \"fellow soldier,\" Phil 2. He was probably a member of Philemon's family. (A.D. 62.)"
        ]
    },
    {
        "Word": "Archite",
        "Definitions": [
            "The usual designation of Hushai (2 Sam. 15:32; 17:5, 14; 1 Chr. 27:33), who was a native of Archi. He was \"the king's friend\", i.e., he held office under David similar to that of our modern privy councillor."
        ]
    },
    {
        "Word": "Arcturus",
        "Definitions": [
            "Bear-keeper, the name given by the ancients to the brightest star in the constellation Bootes. In the Authorized Version (Job 9:9; 38:32) it is the rendering of the Hebrew word 'ash, which probably designates the constellation the Great Bear. This word (ash) is supposed to be derived from an Arabic word meaning night-watcher, because the Great Bear always revolves about the pole, and to our nothern hemisphere never sets.",
            "a gathering together",
            "(bear-keeper). The Hebrew words 'Ash and 'Aish, rendered \"Arcturus\" in the Authorized Version of (Job 9:9; 38:32) in conformity with the Vulgate of the former passages are now generally believed to be identical, and to represent the constellation Ursa Major, known commonly as the Great Bear or Charles' Wain."
        ]
    },
    {
        "Word": "Ard",
        "Definitions": [
            "Descent, a grandson of Benjamin (Num. 26:38-40). In 1 Chr. 8:3 he is called Addar. His descendants are mentioned in Num. 26:40.",
            "one that commands; he that descends",
            "(one that descending), the son of Bela and grandson of Benjamin. (Genesis 46:21; Numbers 26:40) In (1 Chronicles 8:3) he is called [163]Addar."
        ]
    },
    {
        "Word": "Ardon",
        "Definitions": [
            "Descendant, the last of the three sons of Caleb by his first wife Azubah (1 Chr. 2:18).",
            "ruling; a judgment of malediction",
            "(fugitive) a Son of Caleb, the son of Hezron, by his wife Azubah. (1 Chronicles 2:18)"
        ]
    },
    {
        "Word": "Areopagite",
        "Definitions": [
            "A member of the court of Areopagus (Acts 17:34).",
            "a member of the court of Areopagus. (Acts 17:31) [[164]Mars Hill' HILL]"
        ]
    },
    {
        "Word": "Areopagus",
        "Definitions": [
            "The Latin form of the Greek word rendered \"Mars' hill.\" But it denotes also the council or court of justice which met in the open air on the hill. It was a rocky height to the west of the Acropolis at Athens, on the south-east summit of which the council was held which was constituted by Solon, and consisted of nine archons or chief magistrates who were then in office, and the ex-archons of blameless life.",
            "On this hill of Mars (Gr. Ares) Paul delivered his memorable address to the \"men of Athens\" (Acts 17:22-31).",
            "the hill of Mars",
            "[[165]Mars Hill' HILL]"
        ]
    },
    {
        "Word": "Aretas",
        "Definitions": [
            "The father-in-law of Herod Antipas, and king of Arabia Petraea. His daughter returned to him on the occasion of her husband's entering into an adulterous alliance with Herodias, the wife of Herod-Philip, his half-brother (Luke 3:19, 20; Mark 6:17; Matt. 14:3). This led to a war between Aretas and Herod Antipas. Herod's army was wholly destroyed (A.D. 36). Aretas, taking advantage of the complications of the times on account of the death of the Emperor Tiberius (A.D. 37), took possession of Damascus (2 Cor. 11:32; comp. Acts 9:25). At this time Paul returned to Damascus from Arabia.",
            "agreeable, virtuous"
        ]
    },
    {
        "Word": "Argob",
        "Definitions": [
            "Stony heap, an \"island,\" as it has been called, of rock about 30 miles by 20, rising 20 or 30 feet above the table-land of Bashan; a region of crags and chasms wild and rugged in the extreme. On this \"island\" stood sixty walled cities, ruled over by Og. It is called Trachonitis (\"the rugged region\") in the New Testament (Luke 3:1). These cities were conquered by the Israelites (Deut. 3:4; 1 Kings 4:13). It is now called the Lejah. Here \"sixty walled cities are still traceable in a space of 308 square miles. The architecture is ponderous and massive. Solid walls 4 feet thick, and stones on one another without cement; the roofs enormous slabs of basaltic rock, like iron; the doors and gates are of stone 18 inches thick, secured by ponderous bars. The land bears still the appearance of having been called the land of giants' under the giant Og.\" \"I have more than once entered a deserted city in the evening, taken possession of a comfortable house, and spent the night in peace. Many of the houses in the ancient cities of Bashan are perfect, as if only finished yesterday. The walls are sound, the roofs unbroken, and even the window-shutters in their places. These ancient cities of Bashan probably contain the very oldest specimens of domestic architecture in the world\" (Porter's Giant Cities). (See [27]BASHAN.)",
            "a turf, or fat land",
            "perhaps a Gileadite officer who was governor of Argob. He was either an accomplice of Pekah in the murder of Pekahiah or was slain by Pekah. (2 Kings 15:25)",
            "(stony), a tract of country on the east of the Jordan, in Bashan, the kingdom of Og, containing 60 great and fortified cities. In later times it was called Trachonitis, and it is now apparently identified with the Leiah, a very remarkable district south of Damascus and east of the Sea of Galilee. (3:4,13,14)"
        ]
    },
    {
        "Word": "Arieh",
        "Definitions": [
            "The lion, the name of one of the body-guard slain with Pekahiah at Samaria (2 Kings 15:25) by the conspirator Pekah.",
            "(lion). Either one of the accomplices of Pekah in his conspiracy against Pekahiah, or one of the princes of Pekahiah who was put to death with him. (2 Kings 15:20) (B.C. 757.)"
        ]
    },
    {
        "Word": "Ariel",
        "Definitions": [
            "The lion of God. (1.) One of the chief men sent by Ezra to procure Levites for the sanctuary (Ezra 8:16).",
            "(2.) A symbolic name for Jerusalem (Isa. 29:1, 2, 7) as \"victorious under God,\" and in Ezek. 43:15, 16, for the altar (marg., Heb. ariel) of burnt offerings, the secret of Israel's lion-like strength.",
            "altar; light or lion of God",
            "(lion of God).",
            "+ One of the \"chief men\" who under Ezra directed the caravan which he led back from Babylon to Jerusalem. (Ezra 8:16) (B.C. 459.) The word occurs also in reference to two Moabites slain by Benaiah. (2 Samuel 23:20; 1 Chronicles 11:22) Many regard the word as an epithet, \"lion-like;\" but it seems better to look upon it as a proper name, and translate \"two [sons] of Ariel.\" + A designation given by Isaiah to the city of Jerusalem. (Isaiah 29:1,2,7) We must understand by it either \"lion of God,\" as the chief city, or \"hearth of God,\" a synonym for the altar of burnt offering. On the whole it seems most probable that, as a name given to Jerusalem, Ariel means \"lion of God,\" whilst the word used by Ezekiel, (Ezekiel 43:15,16) means \"hearth of God.\""
        ]
    },
    {
        "Word": "Arimathea",
        "Definitions": [
            "A \"city of the Jews\" (Luke 23:51), the birth-place of Joseph in whose sepulchre our Lord was laid (Matt. 27:57, 60; John 19:38). It is probably the same place as Ramathaim in Ephraim, and the birth-place of Samuel (1 Sam. 1:1, 19). Others identify it with Ramleh in Dan, or Rama (q.v.) in Benjamin (Matt. 2:18).",
            "a lion dead to the Lord",
            "(heights). (Matthew 27:57; Luke 23:51; John 19:38) St. Luke calls it \"a city of Judea.\" It is identified by many with the modern Ramleh ."
        ]
    },
    {
        "Word": "Arioch",
        "Definitions": [
            "Lion-like, venerable. (1.) A king of Ellasar who was confederate with Chedorlamer (Gen. 14:1, 9). The tablets recently discovered by Mr. Pinches (see [28]CHALDEA) show the true reading is Eri-Aku of Larsa. This Elamite name meant \"servant of the moon-god.\" It was afterwards changed into Rimsin, \"Have mercy, O moon-god.\" (2.) Dan. 2:14.",
            "long; great; tall",
            "(venerable).",
            "+ The king of Eliasar, one of the allies of Chedorlaomer in his expedition against his rebellious tributaries. (Genesis 14:1) (B.C. 1921-1912.) + The captain of Nebuchadnezzar's body-guard. (Daniel 2:14) etc. + Properly Eirioch, or Erioch, mentioned in Judith 1:6 as king of the Elymaeans."
        ]
    },
    {
        "Word": "Aristarchus",
        "Definitions": [
            "Best ruler, native of Thessalonica (Acts 20:4), a companion of Paul (Acts 19:29; 27:2). He was Paul's \"fellow-prisoner\" at Rome (Col. 4:10; Philemon 1:24).",
            "the best prince",
            "(the best ruler), a Thessalonian, (Acts 20:4; 27:2) who accompanied St. Paul on his third missionary journey. (Acts 19:29) He was with the apostle on his return to Asia, (Acts 20:4) and again, Acts 27:2 On his voyage to Rome. We trace him afterwards as St. Paul's fellow prisoner in (Colossians 4:10) and Phle 1:24 Tradition makes him bishop of Apamea."
        ]
    },
    {
        "Word": "Aristobulus",
        "Definitions": [
            "A Roman mentioned in Paul's Epistle to the Romans (16:10), whose \"household\" is saluated.",
            "a good counselor",
            "(the best counsellor), a resident at Rome, some of whose household are greeted in (Romans 16:10) Tradition makes him one of the 70 disciples and reports that he preached the gospel in Britain."
        ]
    },
    {
        "Word": "Ark",
        "Definitions": [
            "Noah's ark, a building of gopher-wood, and covered with pitch, 300 cubits long, 50 cubits broad, and 30 cubits high (Gen. 6:14-16); an oblong floating house of three stories, with a door in the side and a window in the roof. It was 100 years in building (Gen. 5:32; 7:6). It was intended to preserve certain persons and animals from the deluge which God was about to bring over the earth. It contained eight persons (Gen. 7:13; 2 Pet. 2:5), and of all \"clean\" animals seven pairs, and of \"unclean\" one pair, and of birds seven pairs of each sort (Gen. 7:2, 3). It was in the form of an oblong square, with flat bottom and sloping roof. Traditions of the Deluge, by which the race of man was swept from the earth, and of the ark of Noah have been found existing among all nations.",
            "The ark of bulrushes in which the infant Moses was laid (Ex. 2:3) is called in the Hebrew teebah, a word derived from the Egyptian teb, meaning \"a chest.\" It was daubed with slime and with pitch. The bulrushes of which it was made were the papyrus reed.",
            "The sacred ark is designated by a different Hebrew word, 'aron', which is the common name for a chest or coffer used for any purpose (Gen. 50:26; 2 Kings 12:9, 10). It is distinguished from all others by such titles as the \"ark of God\" (1 Sam. 3:3), \"ark of the covenant\" (Josh. 3:6; Heb. 9:4), \"ark of the testimony\" (Ex. 25:22). It was made of acacia or shittim wood, a cubit and a half broad and high and two cubits long, and covered all over with the purest gold. Its upper surface or lid, the mercy-seat, was surrounded with a rim of gold; and on each of the two sides were two gold rings, in which were placed two gold-covered poles by which the ark could be carried (Num. 7:9; 10:21; 4:5, 19, 20; 1 Kings 8:3, 6). Over the ark, at the two extremities, were two cherubim, with their faces turned toward each other (Lev. 16:2; Num. 7:89). Their outspread wings over the top of the ark formed the throne of God, while the ark itself was his footstool (Ex. 25:10-22; 37:1-9). The ark was deposited in the \"holy of holies,\" and was so placed that one end of the poles by which it was carried touched the veil which separated the two apartments of the tabernacle (1 Kings 8:8). The two tables of stone which constituted the \"testimony\" or evidence of God's covenant with the people (Deut. 31:26), the \"pot of manna\" (Ex. 16:33), and \"Aaron's rod that budded\" (Num. 17:10), were laid up in the ark (Heb. 9:4). (See [29]TABERNACLE) The ark and the sanctuary were \"the beauty of Israel\" (Lam. 2:1). During the journeys of the Israelites the ark was carried by the priests in advance of the host (Num. 4:5, 6; 10:33-36; Ps. 68:1; 132:8). It was borne by the priests into the bed of the Jordan, which separated, opening a pathway for the whole of the host to pass over (Josh. 3:15, 16; 4:7, 10, 11, 17, 18). It was borne in the procession round Jericho (Josh. 6:4, 6, 8, 11, 12). When carried it was always wrapped in the veil, the badgers' skins, and blue cloth, and carefully concealed even from the eyes of the Levites who carried it. After the settlement of Israel in Palestine the ark remained in the tabernacle at Gilgal for a season, and was then removed to Shiloh till the time of Eli, between 300 and 400 years (Jer. 7:12), when it was carried into the field of battle so as to secure, as they supposed, victory to the Hebrews, and was taken by the Philistines (1 Sam. 4:3-11), who sent it back after retaining it seven months (1 Sam. 5:7, 8). It remained then at Kirjath-jearim (7:1, 2) till the time of David (twenty years), who wished to remove it to Jerusalem; but the proper mode of removing it having been neglected, Uzzah was smitten with death for putting \"forth his hand to the ark of God,\" and in consequence of this it was left in the house of Obed-edom in Gath-rimmon for three months (2 Sam. 6:1-11), at the end of which time David removed it in a grand procession to Jerusalem, where it was kept till a place was prepared for it (12-19). It was afterwards deposited by Solomon in the temple (1 Kings 8:6-9). When the Babylonians destroyed Jerusalem and plundered the temple, the ark was probably taken away by Nebuchadnezzar and destroyed, as no trace of it is afterwards to be found. The absence of the ark from the second temple was one of the points in which it was inferior to the first temple."
        ]
    },
    {
        "Word": "Arkite",
        "Definitions": [
            "(Gen. 10:17; 1 Chr. 1:15), a designation of certain descendants from the Phoenicians or Sidonians, the inhabitants of Arka, 12 miles north of Tripoli, opposite the northern extremity of Lebanon."
        ]
    },
    {
        "Word": "Arm",
        "Definitions": [
            "Used to denote power (Ps. 10:15; Ezek. 30:21; Jer. 48:25). It is also used of the omnipotence of God (Ex. 15:16; Ps. 89:13; 98:1; 77:15; Isa. 53:1; John 12:38; Acts 13:17)"
        ]
    },
    {
        "Word": "Armageddon",
        "Definitions": [
            "Occurs only in Rev. 16:16 (R.V., \"Har-Magedon\"), as symbolically designating the place where the \"battle of that great day of God Almighty\" (ver. 14) shall be fought. The word properly means the \"mount of Megiddo.\" It is the scene of the final conflict between Christ and Antichrist. The idea of such a scene was suggested by the Old Testament great battle-field, the plain of Esdraelon (q.v.).",
            "hill of fruits; mountain of Megiddo",
            "(the hill or city of Megiddo). (Revelation 16:16) The scene of the struggle of good and evil is suggested by that battle-field, the plain of Esdraelon, which was famous for two great victories, of Barak over the Canaanites and of Gideon over the Midianites; and for two great disasters, the deaths of Saul and Josiah. Hence it signifies in Revelation a place of great slaughter, the scene of a terrible retribution upon the wicked. The Revised Version gives the name as Har-Magedon, i.e. the hill (as Ar is the city) of Megiddo .--ED.)"
        ]
    },
    {
        "Word": "Armenia",
        "Definitions": [
            "High land, occurs only in Authorized Version, 2 Kings 19:37; in Revised Version, \"Ararat,\" which is the Hebrew word. A country in western Asia lying between the Caspian and the Black Sea. Here the ark of Noah rested after the Deluge (Gen. 8:4). It is for the most part high table-land, and is watered by the Aras, the Kur, the Euphrates, and the Tigris. Ararat was properly the name of a part of ancient Armenia. Three provinces of Armenia are mentioned in Jer. 51:27, Ararat, Minni, and Ashchenaz. Some, however, think Minni a contraction for Armenia. (See [30]ARARAT.)",
            "(land of Aram) is nowhere mentioned under that name in the original Hebrew, though it occurs in the English version, (2 Kings 19:37) for Ararat. Description.--Armenia is that lofty plateau whence the rivers Euphrates, Tigris, Araxes and Acampsis pour down their waters in different directions; the first two to the Persian Gulf, the last two respectively to the Caspian and Euxine seas. It may be termed the nucleus of the mountain system of western Asia. From the centre of the plateau rise two lofty chains of mountains, which run from east to west. Divisions.--Three districts are mentioned in the Bible. (1) ARARAT is mentioned as the place whither the sons of Sennacherib fled. (Isaiah 37:38) It was the central district, surrounding the mountain of that name. (2) [167]Minni only occurs in (Jeremiah 51:27) It is probably identical with the district Minyas, in the upper valley of the Murad-su branch of the Euphrates. (3) [168]Togarmah is noticed in two passages of (Ezekiel 27:14; 38:6) both of which are in favor of its identity with Armenia. Present condition.--The Armenians, numbering about two millions, are nominally Christians. About half of them live in Armenia. Their favorite pursuit is commerce. The country is divided, as to government, between Russia, Turkey and Persia.--ED."
        ]
    },
    {
        "Word": "Armoni",
        "Definitions": [
            "Inhabitant of a fortress, the first-named of the two sons of Saul and Rizpah. He was delivered up to the Gibeonites by David, and hanged by them (2 Sam. 21:8, 9).",
            "son of Saul by Rizpah. (2 Samuel 21:8)"
        ]
    },
    {
        "Word": "Armour",
        "Definitions": [
            "Is employed in the English Bible to denote military equipment, both offensive and defensive.",
            "(1.) The offensive weapons were different at different periods of history. The \"rod of iron\" (Ps. 2:9) is supposed to mean a mace or crowbar, an instrument of great power when used by a strong arm. The \"maul\" (Prov. 25:18; cognate Hebrew word rendered \"battle-axe\" in Jer. 51:20, and \"slaughter weapon\" in Ezek. 9:2) was a war-hammer or martel. The \"sword\" is the usual translation of hereb, which properly means \"poniard.\" The real sword, as well as the dirk-sword (which was always double-edged), was also used (1 Sam. 17:39; 2 Sam. 20:8; 1 Kings 20:11). The spear was another offensive weapon (Josh. 8:18; 1 Sam. 17:7). The javelin was used by light troops (Num. 25:7, 8; 1 Sam. 13:22). Saul threw a javelin at David (1 Sam. 19:9, 10), and so virtually absolved him from his allegiance. The bow was, however, the chief weapon of offence. The arrows were carried in a quiver, the bow being always unbent till the moment of action (Gen. 27:3; 48:22; Ps. 18:34). The sling was a favourite weapon of the Benjamites (1 Sam. 17:40; 1 Chr. 12:2. Comp. 1 Sam. 25:29).",
            "(2.) Of the defensive armour a chief place is assigned to the shield or buckler. There were the great shield or target (the tzinnah), for the protection of the whole person (Gen. 15:1; Ps. 47:9; 1 Sam. 17:7; Prov. 30:5), and the buckler (Heb. mageen) or small shield (1 Kings 10:17; Ezek. 26:8). In Ps. 91:4 \"buckler\" is properly a roundel appropriated to archers or slingers. The helmet (Ezek. 27:10; 1 Sam. 17:38), a covering for the head; the coat of mail or corselet (1 Sam. 17:5), or habergeon (Neh. 4;16), harness or breat-plate (Rev. 9:9), for the covering of the back and breast and both upper arms (Isa. 59:17; Eph. 6:14). The cuirass and corselet, composed of leather or quilted cloth, were also for the covering of the body. Greaves, for the covering of the legs, were worn in the time of David (1 Sam. 17:6). Reference is made by Paul (Eph. 6:14-17) to the panoply of a Roman soldier. The shield here is the thureon, a door-like oblong shield above all, i.e., covering the whole person, not the small round shield. There is no armour for the back, but only for the front."
        ]
    },
    {
        "Word": "Armour-bearer",
        "Definitions": [
            "An officer selected by kings and generals because of his bravery, not only to bear their armour, but also to stand by them in the time of danger. They were the adjutants of our modern armies (Judg. 9:54; 1 Sam. 14:7; 16:21; 31:6)."
        ]
    },
    {
        "Word": "Armoury",
        "Definitions": [
            "The place in which armour was deposited when not used (Neh. 3:19; Jer. 50:25). At first each man of the Hebrews had his own arms, because all went to war. There were no arsenals or magazines for arms till the time of David, who had a large collection of arms, which he consecrated to the Lord in his tabernacle (1 Sa,. 21:9; 2 Sam. 8:7-12; 1 Chr. 26:26, 27)."
        ]
    },
    {
        "Word": "Army",
        "Definitions": [
            "The Israelites marched out of Egypt in military order (Ex. 13:18, \"harnessed;\" marg., \"five in a rank\"). Each tribe formed a battalion, with its own banner and leader (Num. 2:2; 10:14). In war the army was divided into thousands and hundreds under their several captains (Num. 31:14), and also into families (Num. 2:34; 2 Chr. 25:5; 26:12). From the time of their entering the land of Canaan to the time of the kings, the Israelites made little progress in military affairs, although often engaged in warfare. The kings introduced the custom of maintaining a bodyguard (the Gibborim; i.e., \"heroes\"), and thus the nucleus of a standing army was formed. Saul had an army of 3,000 select warriors (1 Sam. 13:2; 14:52; 24:2). David also had a band of soldiers around him (1 Sam. 23:13; 25:13). To this band he afterwards added the Cherethites and the Pelethites (2 Sam. 15:18; 20:7). At first the army consisted only of infantry (1 Sam. 4:10; 15:4), as the use of horses was prohibited (Deut. 17:16); but chariots and horses were afterwards added (2 Sam. 8:4; 1 Kings 10:26, 28, 29; 1 Kings 9:19). In 1 Kings 9:22 there is given a list of the various gradations of rank held by those who composed the army. The equipment and maintenance of the army were at the public expense (2 Sam. 17:28, 29; 1 Kings 4:27; 10:16, 17; Judg. 20:10). At the Exodus the number of males above twenty years capable of bearing arms was 600,000 (Ex. 12:37). In David's time it mounted to the number of 1,300,000 (2 Sam. 24:9).",
            "I. [179]Jewish ARMY.--Every man above 20 years of age was a soldier, (Numbers 1:3) each tribe formed a regiment, with its own banner and its own leader (Numbers 2:2; 10:14) their positions in the camp or on the march were accurately fixed, Numb. 2; the whole army started and stopped at a given signal, (Numbers 10:5,6) thus they came up out of Egypt ready for the fight. (Exodus 13:18) On the approach of an enemy a conscription was made from the general body, under the direction of a muster-master, (20:5; 2 Kings 25:19) by whom also the officers were appointed. (20:9) The army had then divided into thousands and hundreds under their respective captains, (Numbers 31:14) and still further into families. (Numbers 2:34; 2 Chronicles 25:5; 26:12) With the king arose the custom of maintaining a body-guard, which formed the nucleus of a standing army, and David's band of 600, (1 Samuel 23:13; 25:13) he retained after he became king, and added the [180]Cherethites and [181]Pelethites. (2 Samuel 15:18; 20:7) David further organized a national militia, divided into twelve regiments under their respective officers, each of which was called out for one month in the year. (1 Chronicles 27:1) ... It does not appear that the system established by David was maintained by the kings of Judah; but in Israel the proximity of the hostile kingdom of Syria necessitated the maintenance of a standing army. The maintenance and equipment of the soldiers at the public expense dated from the establishment of a standing army. It is doubtful whether the soldier ever received pay even under the kings. II. [182]Roman Empire ARMY.--The Roman army was divided into legions, the number of which varied considerably (from 3000 to 6000), each under six tribuni (\"chief captains,\") (Acts 21:31) who commanded by turns. The legion was subdivided into ten cohorts (\"band,\") (Acts 10:1) the cohort into three maniples, and the maniple into two centuries, containing originally 100 men, as the name implies, but subsequently from 50 to 100 men, according to the strength of the legion. There were thus 60 centuries in a legion, each under the command of a centurion. (Acts 10:1,22; Matthew 8:5; 27:54) In addition to the legionary cohorts, independent cohorts of volunteers served under the Roman standards. One of these cohorts was named the Italian, (Acts 10:1) as consisting of volunteers from Italy. The headquarters of the Roman forces in Judea were at Caesarea."
        ]
    },
    {
        "Word": "Arnon",
        "Definitions": [
            "Swift, the southern boundary of the territory of Israel beyond Jordan, separating it from the land of Moab (Deut. 3:8, 16). This river (referred to twenty-four times in the Bible) rises in the mountains of Gilead, and after a circuitous course of about 80 miles through a deep ravine it falls into the Dead Sea nearly opposite Engedi. The stream is almost dry in summer. It is now called el-Mujeb. The territory of the Amorites extended from the Arnon to the Jabbok.",
            "rejoicing; sunlight",
            "(roaring), the river or torrent which formed the boundary between Moab and the Amorites, on the north of Moab, (Numbers 21:13,14,24,26; Judges 11:22) and afterwards between Moab and Israel (Reuben). (2:24,36; 3:8,12,16; 4:48; Joshua 12:1,2; 13:9,16; Judges 11:13,26) There can be no doubt that the Wady el-Mojeb of the present day is the Arnon. Its principal source is near Katrane, on the Haj route."
        ]
    },
    {
        "Word": "Aroer",
        "Definitions": [
            "Ruins. (1.) A town on the north bank of the Arnon (Deut. 4:48; Judg. 11:26; 2 Kings 10:33), the southern boundary of the kingdom of Sihon (Josh. 12:2). It is now called Arair, 13 miles west of the Dead Sea.",
            "(2.) One of the towns built by the tribe of Gad (Num. 32:34) \"before Rabbah\" (Josh. 13:25), the Ammonite capital. It was famous in the history of Jephthah (Judg. 11:33) and of David (2 Sam. 24:5). (Comp. Isa. 17:2; 2 Kings 15:29.)",
            "(3.) A city in the south of Judah, 12 miles south-east of Beersheba, to which David sent presents after recovering the spoil from the Amalekites at Ziklag (1 Sam. 30:26, 28). It was the native city of two of David's warriors (1 Chr. 11:44). It is now called Ar'arah.",
            "heath; tamarisk",
            "(ruins).",
            "+ A city on the torrent Arnon, the southern point of the territory of Sihon king of the Amorites and afterwards of the tribe of Reuben, (2:36; 3:12; 4:48; Joshua 12:2; 13:9,16; Judges 11:26; 2 Kings 10:33; 1 Chronicles 5:8) but later again in possession of Moab. (Jeremiah 48:19) It is the modern Ara'ir, upon the very edge of the precipitous north bank of the Wady Mojeb . + Aroer, \"that is 'facing' Rahbah\" (Rabbah of Ammon), a town built by and belonging to Gad. (Numbers 32:34; Joshua 13:25; 2 Samuel 24:5) This is probably the place mentioned in (Judges 11:33) which was shown in Jerome's time. + Aroer, in (Isaiah 17:2) if a place at all, must be still farther north than either of the two already named. + A town in Judah, named only in (1 Samuel 30:28) perhaps Wady Ar'arah, on the road from Petra to Gaza."
        ]
    },
    {
        "Word": "Arpad",
        "Definitions": [
            "(Isa. 10:9; 36:19; 37:13), also Arphad, support, a Syrian city near Hamath, along with which it is invariably mentioned (2 Kings 19:13; 18:34; Isa. 10:9), and Damascus (Jer. 49:23). After a siege of three years it fell (B.C. 742) before the Assyrian king Tiglath-pileser II. Now Tell Erfud.",
            "the light of redemption"
        ]
    },
    {
        "Word": "Arphaxad",
        "Definitions": [
            "Son of Shem, born the year after the Deluge. He died at the age of 438 years (Gen. 11:10-13; 1 Chr. 1:17, 18; Luke 3:36). He dwelt in Mesopotamia, and became, according to the Jewish historian Josephus, the progenitor of the Chaldeans. The tendency is to recognize in the word the name of the country nearest the ancient domain of the Chaldeans. Some regard the word as an Egypticized form of the territorial name of Ur Kasdim, or Ur of the Chaldees.",
            "a healer; a releaser",
            "(stronghold of the Chaldees).",
            "+ The son of Shem and ancestor of Eber. (Genesis 10:22,24; 11:10) + Arphaxad, a king \"who reigned over the Medes in Ecbatana,\" Judith 1:1-4; perhaps the same as Phraortes, who fell in a battle with the Assyrians, 633 B.C."
        ]
    },
    {
        "Word": "Arrows",
        "Definitions": [
            "At first made of reeds, and then of wood tipped with iron. Arrows are sometimes figuratively put for lightning (Deut. 32:23, 42; Ps. 7:13; 18:14; 144:6; Zech. 9:14). They were used in war as well as in the chase (Gen. 27:3; 49:23). They were also used in divination (Ezek. 21:21).",
            "The word is frequently employed as a symbol of calamity or disease inflicted by God (Job 6:4; 34:6; Ps. 38:2; Deut. 32:23. Comp. Ezek. 5:16), or of some sudden danger (Ps. 91:5), or bitter words (Ps. 64:3), or false testimony (Prov. 25:18).",
            "[[187]Arms, Armor]",
            "Deadly and destructive weapons -- Pr 26:18.",
            "Called shafts -- Isa 49:2.",
            "Sharp -- Ps 120:4; Isa 5:28.",
            "Bright and polished -- Isa 49:2; Jer 51:11.",
            "Sometimes poisoned -- Job 6:4.",
            "Carried in a quiver -- Ge 27:3; Isa 49:2; Jer 5:16; La 3:13.",
            "Discharged",
            "From a bow. -- Ps 11:2; Isa 7:24.",
            "From engines. -- 2Ch 26:15.",
            "At a mark for amusement. -- 1Sa 20:20-22.",
            "At the beasts of the earth. -- Ge 27:3.",
            "Against enemies. -- 2Ki 19:32; Jer 50:14.",
            "With great force. -- Nu 24:8; 2Ki 9:24.",
            "Fleetness of, alluded to -- Zec 9:14.",
            "The ancients divined by -- Eze 21:21.",
            "Illustrative",
            "Of Christ. -- Isa 49:2.",
            "Of the word of Christ. -- Ps 45:5.",
            "Of God's judgment. -- De 32:23-42; Ps 7:13; 21:12; 64:7; Eze 5:16.",
            "Of severe afflictions. -- Job 6:4; Ps 38:2.",
            "Of bitter words. -- Ps 64:3.",
            "Of slanderous tongues. -- Jer 9:8.",
            "Of false witnesses. -- Pr 25:18.",
            "Of devices of the wicked. -- Ps 11:2.",
            "Of young children. -- Ps 127:5.",
            "Of lightnings. -- Ps 77:17,18; Hab 3:11.",
            "(Broken), of destruction of power. -- Ps 76:3.",
            "(Falling from the hand), of the paralysing power. -- Eze 39:3."
        ]
    },
    {
        "Word": "Artaxerxes",
        "Definitions": [
            "The Greek form of the name of several Persian kings. (1.) The king who obstructed the rebuilding of the temple (Ezra 4:7). He was probably the Smerdis of profane history.",
            "(2.) The king mentioned in Ezra 7:1, in the seventh year (B.C. 458) of whose reign Ezra led a second colony of Jews back to Jerusalem, was probably Longimanus, who reigned for forty years (B.C. 464-425); the grandson of Darius, who, fourteen years later, permitted Nehemiah to return and rebuild Jerusalem.",
            "the silence of light; fervent to spoil",
            "(the great warrior).",
            "+ The first Artaxerxes is mentioned in (Ezra 4:7) and appears identical with Smerdis, the Magian impostor and pretended brother of Cambyses, who usurped the throne B.C. 522, and reigned eight months. + In (Nehemiah 2:1) we have another Artaxerxes. We may safely identify him with Artaxerxes Macrocheir or Longimanus, the son of Xerxces, who reigned B.C. 464-425."
        ]
    },
    {
        "Word": "Artificer",
        "Definitions": [
            "A person engaged in any kind of manual occupation (Gen. 4:22; Isa. 3:3)."
        ]
    },
    {
        "Word": "Artillery",
        "Definitions": [
            "1 Sam. 20:40, (Heb. keli, meaning \"apparatus;\" here meaning collectively any missile weapons, as arrows and lances. In Revised Version, \"weapons\"). This word is derived from the Latin artillaria = equipment of war."
        ]
    },
    {
        "Word": "Arvad",
        "Definitions": [
            "Wandering, (Ezek. 27:8), a small island and city on the coast of Syria, mentioned as furnishing mariners and soldiers for Tyre. The inhabitants were called Arvadites. The name is written Aruada or Arada in the Tell-el-Amarna tablets.",
            "(wandering) (Ezekiel 27:8,11) The island of Ruad, which lies off Tortosa (Tartus), two or three miles from the Phoenician coast. In agreement with this is the mention of \"the Arvadite, in (Genesis 10:18) and 1Chr 1:16 As a son of Canaan, with Zidon, Hamath an other northern localities."
        ]
    },
    {
        "Word": "Asa",
        "Definitions": [
            "Physician, son of Abijah and grandson of Rehoboam, was the third king of Judah. He was zealous in maintaining the true worship of God, and in rooting all idolatry, with its accompanying immoralities, out of the land (1 Kings 15:8-14). The Lord gave him and his land rest and prosperity. It is recorded of him, however, that in his old age, when afflicted, he \"sought not to the Lord, but to the physicians\" (comp. Jer. 17:5). He died in the forty-first year of his reign, greatly honoured by his people (2 Chr. 16:1-13), and was succeeded by his son Jehoshaphat.",
            "physician; cure",
            "(physician, or cure).",
            "+ Son of Abijah and third king of Judah. (B.C. 956-916.) (His long reign of 41 years was peaceful in its earlier portion, and he undertook the reformation of all abuses, especially of idolatry. He burnt the symbol of his grandmother Maachah's religion and deposed her from the dignity of \"king's mother,\") and renewed the great altar which the idolatrous priests apparently had desecrated. (2 Chronicles 15:8) Besides this he fortified cities on his frontiers, and raised an army, amounting, according to (2 Chronicles 14:8) to 580,000 men, a number probably exaggerated by an error of the copyist. During Asa's reign, Zerah, at the head of an enormous host, (2 Chronicles 14:9) attacked Mareshah. There he was utterly defeated, and driven back with immense loss to Gerar. The peace which followed this victory was broken by the attempt of Baasha of Israel to fortify Ramah. To stop this Asa purchased the help of Benhadad I. king of Damascus, by a large payment of treasure, forced Baasha to abandon his purpose, and destroyed the works which he had begun at Ramah. In his old age Asa suffered from gout, He died, greatly loved and honored, in the 41st year of his reign. + Ancestor of Berechiah a Levite who resided in one of the villages of the Netophathites after the return from Babylon. (1 Chronicles 9:16)"
        ]
    },
    {
        "Word": "Asahel",
        "Definitions": [
            "Made by God, the youngest son of Zeruiah, David's sister. He was celebrated for his swiftness of foot. When fighting against Ish-bosheth at Gibeon, in the army of his brother Joab, he was put to death by Abner, whom he pursued from the field of battle (2 Sam. 2:18, 19). He is mentioned among David's thirty mighty men (2 Sam. 23:24; 1 Chr. 11:26). Others of the same name are mentioned (2 Chr. 17:8; 31:13; Ezra 10:15).",
            "creature of God",
            "(made by God).",
            "+ Nephew of David, being the youngest son of his sister Zeruiah. He was celebrated for his swiftness of foot. When fighting under his brother Joab at Gibeon, he pursued Abner, who was obliged to kill him in self-defence. (2 Samuel 2:18) ff. [[189]Abner] (B.C. 1050.) + One of the Levites in the reign of Jehoshaphat, who went throughout the cities of Judah to instruct the people in the knowledge of the law. (2 Chronicles 17:8) (B.C. 910.) + A Levite in the reign of Hezekiah, who had charge of the tithes and dedicated things in the temple. (2 Chronicles 31:13) (B.C. 927.) + A priest, father of Jonathan, in the time of Ezra. (Ezra 10:15) He is called AZAEL in 1Esd 9:14. (B.C. before 459.)"
        ]
    },
    {
        "Word": "Asaph",
        "Definitions": [
            "Convener, or collector. (1.) A Levite; one of the leaders of David's choir (1 Chr. 6:39). Psalms 50 and 73-83 inclusive are attributed to him. He is mentioned along with David as skilled in music, and a \"seer\" (2 Chr. 29:30). The \"sons of Asaph,\" mentioned in 1 Chr. 25:1, 2 Chr. 20:14, and Ezra 2:41, were his descendants, or more probably a class of poets or singers who recognized him as their master.",
            "(2.) The \"recorder\" in the time of Hezekiah (2 Kings 18:18, 37).",
            "(3.) The \"keeper of the king's forest,\" to whom Nehemiah requested from Artaxerxes a \"letter\" that he might give him timber for the temple at Jerusalem (Neh. 2:8).",
            "who gathers together",
            "(collector of the people).",
            "+ A Levite, son of Berechiah, one of the leaders of David's choir. (1 Chronicles 6:39) Psalms 50 and 73-83 are attributed to him; and he was in after times celebrated as a seer as well as a musical composer. (2 Chronicles 29:30; Nehemiah 12:46) (B.C. 1050.) + The father or ancestor of Joah, the chronicler to the kingdom of Judah in the reign of Hezekiah, (2 Kings 18:18,37; Isaiah 36:3,22) probably the same as the preceding. + The keeper of the royal forest or \"paradise\" of Artaxerxes, (Nehemiah 2:8) a Jew, in high office at the court of Persia. (B.C. 536.) + Ancestor of Mattaniah, the conductor of the temple-choir after the return from Babylon. (1 Chronicles 9:16; Nehemiah 11:17) Most probably the same as 1 and 2."
        ]
    },
    {
        "Word": "Ascension",
        "Definitions": [
            "See [31]CHRIST."
        ]
    },
    {
        "Word": "Asenath",
        "Definitions": [
            "An Egyptian name, meaning \"gift of the sun-god\", daughter of Potipherah, priest of On or Heliopolis, wife of Joseph (Gen. 41:45). She was the mother of Manasseh and Ephraim (50-52; 46:20).",
            "peril; misfortune",
            "(worshipper of Neith), daughter of Potipherah, priest, or possibly prince, of On [[195]Potipherah, Or Potipherah], wife of Joseph, (Genesis 41:45) and mother of Manasseh and Ephraim. (Genesis 41:50; 46:20) (B.C. 1715.)"
        ]
    },
    {
        "Word": "Ash",
        "Definitions": [
            "(Heb. o'ren, \"tremulous\"), mentioned only Isa. 44:14 (R.V., \"fir tree\"). It is rendered \"pine tree\" both in the LXX. and Vulgate versions. There is a tree called by the Arabs aran, found still in the valleys of Arabia Petraea, whose leaf resembles that of the mountain ash. This may be the tree meant. Our ash tree is not known in Syria.",
            "(Heb. oren), only in (Isaiah 44:14) As the true ash is not a native of Palestine, some understand this to be a species of pine tree. Perhaps the larch (Laryx europaea) may be intended."
        ]
    },
    {
        "Word": "Ashdod",
        "Definitions": [
            "Stronghold, a Philistine city (Josh. 15:47), about midway between Gaza and Joppa, and 3 miles from the Mediterranean. It was one of the chief seats of the worship of Dagon (1 Sam. 5:5). It belonged to the tribe of Judah (Josh. 15:47), but it never came into their actual possession. It was an important city, as it stood on the highroad from Egypt to Palestine, and hence was strongly fortified (2 Chr. 26:6; Isa. 20:1). Uzziah took it, but fifty years after his death it was taken by the Assyrians (B.C. 758). According to Sargon's record, it was captured by him in B.C. 711. The only reference to it in the New Testament, where it is called Azotus, is in the account of Philip's return from Gaza (Acts 8:40). It is now called Eshdud.",
            "effusion; inclination; theft"
        ]
    },
    {
        "Word": "Ashdoth-pisgah",
        "Definitions": [
            "(Deut. 3:17; Josh. 12:3; 13:20) in Authorized Version, but in Revised Version translated \"slopes of Pisgah.\" In Deut. 4:49 it is translated in the Authorized Version \"springs of Pisgah.\" The name Ashdoth is translated \"springs\" in the Authorized Version, but \"slopes\" in the Revised Version, of Josh. 10:40 and 12:8. It has been identified with the springs under Mount Nebo, now called Ayun Musa."
        ]
    },
    {
        "Word": "Asher",
        "Definitions": [
            "Happy, Jacob's eigth son; his mother was Zilpah, Leah's handmaid (Gen. 30:13). Of the tribe founded by him nothing is recorded beyond its holding a place in the list of the tribes (35:26; 46:17; Ex. 1:4, etc.) It increased in numbers twenty-nine percent, during the thirty-eight years' wanderings. The place of this tribe during the march through the desert was between Dan and Naphtali (Num. 2:27). The boundaries of the inheritance given to it, which contained some of the richest soil in Palestine, and the names of its towns, are recorded in Josh. 19:24-31; Judg. 1:31, 32. Asher and Simeon were the only tribes west of the Jordan which furnished no hero or judge for the nation. Anna the prophetess was of this tribe (Luke 2:36).",
            "happiness",
            "a place which formed one boundary of the tribe of Manasseh on the south. (Joshua 17:7) Mr. Porter suggests that Teyasir may be the Asher of Manasseh. Handbook, p.348.",
            "Apocrypha and New Testament, A'ser (blessed), the eighth son of Jacob, by Zilpah, Leah's handmaid. (Genesis 30:13) (B.C. 1753.) The general position of his tribe was on the seashore from Carmel northward with Manasseh on the south, Zebulun and Issachar on the southeast, and Naphtali on the north-east. (Joshua 19:24-31; 17:10,11) and Judg 1:31,32 They possessed the maritime portion of the rich plain of Esdraelon;, probably for a distance of 8 or 10 miles from the shore. This territory contained some of the richest soil in all Palestine."
        ]
    },
    {
        "Word": "Asherah",
        "Definitions": [
            "And pl. Asherim in Revised Version, instead of \"grove\" and \"groves\" of the Authorized Version. This was the name of a sensual Canaanitish goddess Astarte, the feminine of the Assyrian Ishtar. Its symbol was the stem of a tree deprived of its boughs, and rudely shaped into an image, and planted in the ground. Such religious symbols (\"groves\") are frequently alluded to in Scripture (Ex. 34:13; Judg. 6:25; 2 Kings 23:6; 1 Kings 16:33, etc.). These images were also sometimes made of silver or of carved stone (2 Kings 21:7; \"the graven image of Asherah,\" R.V.). (See [32]GROVE [1].).",
            "(straight), the name of a Phoenician goddess, or rather of the idol itself (Authorized Version \"grove\"). Asherah is closely connected with [199]Ashtoreth and her worship, (Judges 3:7) comp. Judg 2:3; 6:25; 1Kin 18:19 Ashtoreth being, perhaps, the proper name of the goddess, whilst Asherah is the name of her image or symbol, which was of wood. See (Judges 6:25-30; 2 Kings 23:14)"
        ]
    },
    {
        "Word": "Ashes",
        "Definitions": [
            "The ashes of a red heifer burned entire (Num. 19:5) when sprinkled on the unclean made them ceremonially clean (Heb. 9:13).",
            "To cover the head with ashes was a token of self-abhorrence and humiliation (2 Sam. 13:19; Esther 4:3; Jer. 6:26, etc.).",
            "To feed on ashes (Isa. 44:20), means to seek that which will prove to be vain and unsatisfactory, and hence it denotes the unsatisfactory nature of idol-worship. (Comp. Hos. 12:1).",
            "The ashes on the altar of burnt offering were gathered into a cavity in its surface. The ashes of a red heifer burnt entire, according to regulations prescribed in Numb. 19, had the ceremonial efficacy of purifying the unclean, (Hebrews 9:13) but of polluting the clean. [[200]Sacrifice] Ashes about the person, especially on the head, were used as a sign of sorrow. [[201]Mourning]"
        ]
    },
    {
        "Word": "Ashkelon",
        "Definitions": [
            "=Askelon=Ascalon, was one of the five cities of the Philistines (Josh. 13:3; 1 Sam. 6:17). It stood on the shore of the Mediterranean, 12 miles north of Gaza. It is mentioned on an inscription at Karnak in Egypt as having been taken by king Rameses II., the oppressor of the Hebrews. In the time of the judges (Judg. 1:18) it fell into the possession of the tribe of Judah; but it was soon after retaken by the Philistines (2 Sam. 1:20), who were not finally dispossessed till the time of Alexander the Great. Samson went down to this place from Timnath, and slew thirty men and took their spoil. The prophets foretold its destruction (Jer. 25:20; 47:5, 7). It became a noted place in the Middle Ages, having been the scene of many a bloody battle between the Saracens and the Crusaders. It was beseiged and taken by Richard the Lion-hearted, and \"within its walls and towers now standing he held his court.\" Among the Tell Amarna tablets (see [33]EGYPT) are found letters or official despatches from Yadaya, \"captain of horse and dust of the king's feet,\" to the \"great king\" of Egypt, dated from Ascalon. It is now called Askalan."
        ]
    },
    {
        "Word": "Ashkenaz",
        "Definitions": [
            "One of the three sons of Gomer (Gen. 10:3), and founder of one of the tribes of the Japhetic race. They are mentioned in connection with Minni and Ararat, and hence their original seat must have been in Armenia (Jer. 51:27), probably near the Black Sea, which, from their founder, was first called Axenus, and afterwards the Euxine.",
            "a fire that spreads",
            "(spreading fire), one of the three sons of Gomer, son of Japhet. (Genesis 10:3) We may probably recognize the tribe of Ashkenaz on the northern shore of Asia Minor in the name of Lake Ascanius, and in Europe in the name Scandia, Scandinavia . Knobel considers that Ashkenaz is to be identified with the German race."
        ]
    },
    {
        "Word": "Ashpenaz",
        "Definitions": [
            "The master of the eunuchs of Nebuchadnezzar (Dan. 1:3), the \"Rabsaris\" of the court. His position was similar to that of the Kislar-aga of the modern Turkish sultans.",
            "(horse-nose), the master of the eunuchs of Nebuchadnezzar. (Daniel 1:3)"
        ]
    },
    {
        "Word": "Ashtaroth",
        "Definitions": [
            "A city of Bashan, in the kingdom of Og (Deut. 1:4; Josh. 12:4; 13:12; 9:10). It was in the half-tribe of Manasseh (Josh. 13:12), and as a Levitical city was given to the Gershonites (1 Chr. 6:71). Uzzia, one of David's valiant men (1 Chr. 11:44), is named as of this city. It is identified with Tell Ashterah, in the Hauran, and is noticed on monuments B.C. 1700-1500. The name Beesh-terah (Josh. 21:27) is a contraction for Beth-eshterah, i.e., \"the house of Ashtaroth.\"",
            "Ashtoreth, flocks; sheep; riches",
            "and once As'taroth (a star), a city on the east of Jordan in Bashan, in the kingdom of Og, doubtless so called from being a seat of the worship of the goddess of the same name. (1:4; Joshua 9:10; 12:4; 13:12)"
        ]
    },
    {
        "Word": "Ashteroth Karnaim",
        "Definitions": [
            "Ashteroth of the two horns, the abode of the Rephaim (Gen. 14:5). It may be identified with Ashtaroth preceding; called \"Karnaim\", i.e., the \"two-horned\" (the crescent moon). The Samaritan version renders the word by \"Sunamein,\" the present es-Sunamein, 28 miles south of Damascus.",
            "(Ashteroth of the two horns or peaks) a place of very great antiquity, the abode of the Rephaim. (Genesis 14:5) The name reappears but once, as Carnaim or Carnion, 1 Macc. 5:26,43,44; 2 Macc. 12:21,26, in \"the land of Galaad.\" It is probably the modern Es-Sanamein, on the Haj route, about 25 miles south of Damascus."
        ]
    },
    {
        "Word": "Ashtoreth",
        "Definitions": [
            "The moon goddess of the Phoenicians, representing the passive principle in nature, their principal female deity; frequently associated with the name of Baal, the sun-god, their chief male deity (Judg. 10:6; 1 Sam. 7:4; 12:10). These names often occur in the plural (Ashtaroth, Baalim), probably as indicating either different statues or different modifications of the deities. This deity is spoken of as Ashtoreth of the Zidonians. She was the Ishtar of the Accadians and the Astarte of the Greeks (Jer. 44:17; 1 Kings 11:5, 33; 2 Kings 23:13). There was a temple of this goddess among the Philistines in the time of Saul (1 Sam. 31:10). Under the name of Ishtar, she was one of the great deities of the Assyrians. The Phoenicians called her Astarte. Solomon introduced the worship of this idol (1 Kings 11:33). Jezebel's 400 priests were probably employed in its service (1 Kings 18:19). It was called the \"queen of heaven\" (Jer. 44:25).",
            "(a star) the principal female divinity of the Phoenicians, called Ishtar by the Assyrians and Astarte by the Greeks and Romans. She was by some ancient writers identified with the moon. But on the other hand the Assyrian Ishtar was not the moon-goddess, but the planet Venus; and Astarte was by many identified with the goddess Venus (or Aphrodite), as well as with the plant of that name. It is certain that the worship of Astarte became identified with that of Venus, and that this worship was connected with the most impure rites is apparent from the close connection of this goddess with [202]Asherah. (1 Kings 11:5,33; 2 Kings 23:13)"
        ]
    },
    {
        "Word": "Ashurites",
        "Definitions": [
            "Mentioned among those over whom Ish-bosheth was made king (2 Sam. 2:9)."
        ]
    },
    {
        "Word": "Asia",
        "Definitions": [
            "Is used to denote Proconsular Asia, a Roman province which embraced the western parts of Asia Minor, and of which Ephesus was the capital, in Acts 2:9; 6:9; 16:6; 19:10, 22; 20:4, 16, 18, etc., and probably Asia Minor in Acts 19:26, 27; 21:27; 24:18; 27:2. Proconsular Asia contained the seven churches of the Apocalypse (Rev. 1:11). The \"chiefs of Asia\" (Acts 19:31) were certain wealthy citizens who were annually elected to preside over the games and religious festivals of the several cities to which they belonged. Some of these \"Asiarchs\" were Paul's friends.",
            "muddy; boggy",
            "(orient). The passages in the New Testament where this word occurs are the following; (Acts 2:9; 6:9; 16:6; 19:10,22,26,27; 20:4,16,18; 21:27; 27:2; Romans 16:5; 1 Corinthians 16:19; 2 Corinthians 1:8; 2 Timothy 1:15; 1 Peter 1:1; Revelation 1:4,11) In all these it may be confidently stated that the word is used for a Roman province which embraced the western part of the peninsula of Asia Minor and of which Ephesus was the capital."
        ]
    },
    {
        "Word": "Asnapper",
        "Definitions": [
            "Probably the same as Assur-bani-pal (Sardanapalos of the Greeks), styled the \"great and noble\" (Ezra 4:10), was the son and successor (B.C. 668) of Esar-haddon (q.v.). He was \"luxurious, ambitious, and cruel, but a magnificent patron of literature.\" He formed at Nineveh a library of clay tablets, numbering about 10,000. These are now mostly in the British Museum. They throw much light on the history and antiquities of Assyria.",
            "Assur-bani-pal was a munificent patron of literature, and the conqueror of Elam. Towards the middle of his reign his empire was shaken by a great rebellion headed by his brother in Babylon. The rebellion was finally put down, but Egypt was lost, and the military power of Assyria was so exhausted that it could with difficulty resist the hordes of Kimmerians who poured over Western Asia. (See [34]NINEVEH.)",
            "unhappiness; increase of danger",
            "(swift), mentioned in (Ezra 4:10) as the person who settled the Cutheans in the cities of Samaria. He was probably a general of Esarhaddon. (B.C. 712.)"
        ]
    },
    {
        "Word": "Asp",
        "Definitions": [
            "(Heb. pethen), Deut. 32:33; Job 20:14, 16; Isa. 11:8. It was probably the Egyptian cobra (Naja haje), which was very poisonous (Rom. 3:13; Gr. aspis). The Egyptians worshipped it as the uraeus, and it was found in the desert and in the fields. The peace and security of Messiah's reign is represented by the figure of a child playing on the hole of the asp. (See [35]ADDER.)",
            "(Heb. pethen), translated (adder in) (Psalms 58:4; 91:13) Probably the Egyptian cobra, a small and very poisonous serpent, a dweller in the holes of walls, (Isaiah 11:8) and a snake upon which the serpent-charmers practiced their art."
        ]
    },
    {
        "Word": "Ass",
        "Definitions": [
            "Frequently mentioned throughout Scripture. Of the domesticated species we read of, (1.) The she ass (Heb. athon), so named from its slowness (Gen. 12:16; 45:23; Num. 22:23; 1 Sam. 9:3). (2.) The male ass (Heb. hamor), the common working ass of Western Asia, so called from its red colour. Issachar is compared to a strong ass (Gen. 49:14). It was forbidden to yoke together an ass and an ox in the plough (Deut. 22:10). (3.) The ass's colt (Heb. air), mentioned Judg. 10:4; 12:14. It is rendered \"foal\" in Gen. 32:15; 49:11. (Comp. Job 11:12; Isa. 30:6.) The ass is an unclean animal, because it does not chew the cud (Lev. 11:26. Comp. 2 Kings 6:25). Asses constituted a considerable portion of wealth in ancient times (Gen. 12:16; 30:43; 1 Chr. 27:30; Job 1:3; 42:12). They were noted for their spirit and their attachment to their master (Isa. 1:3). They are frequently spoken of as having been ridden upon, as by Abraham (Gen. 22:3), Balaam (Num. 22:21), the disobedient prophet (1 Kings 13:23), the family of Abdon the judge, seventy in number (Judg. 12:14), Zipporah (Ex. 4:20), the Shunammite (1 Sam. 25:30), etc. Zechariah (9:9) predicted our Lord's triumphal entrance into Jerusalem, \"riding upon an ass, and upon a colt,\" etc. (Matt. 21:5, R.V.).",
            "Of wild asses two species are noticed, (1) that called in Hebrew 'arod, mentioned Job 39:5 and Dan. 5:21, noted for its swiftness; and (2) that called pe're, the wild ass of Asia (Job 39:6-8; 6:5; 11:12; Isa. 32:14; Jer. 2:24; 14:6, etc.). The wild ass was distinguished for its fleetness and its extreme shyness. In allusion to his mode of life, Ishmael is likened to a wild ass (Gen. 16:12. Here the word is simply rendered \"wild\" in the Authorized Version, but in the Revised Version, \"wild-ass among men\").",
            "Five Hebrew names of the genus Asinus occur in the Old Testament.",
            "+ Chamor denotes the male domestic ass. + Athon, the common domestic she-ass. + Air, the name of a wild ass, which occurs (Genesis 32:15; 49:11) + Pere, a species of wild ass mentioned (Genesis 12:16) + Arod occurs only in (Job 39:5) but in what respect it differs from the Pere is uncertain. The ass in eastern countries is a very different animal from what he is in western Europe. The most noble and honorable amongst the Jews were wont to be mounted on asses. (With us the ass is a symbol of stubbornness and stupidity, while in the East it is especially remarkable for its patience, gentleness, intelligence, meek submission and great power of endurance.\"--L. Abbott. The color is usually a reddish brown, but there are white asses, which are much prized. The ass was the animal of peace as the horse was the animal of war; hence the appropriateness of Christ in his triumphal entry riding on an ass. The wild ass is a beautiful animal.--ED.) Mr. Lavard remarks that in fleetness the wild ass (Asinus hemippus) equals the gazelle and to overtake it is a feat which only one or two of the most celebrated mares have been known to accomplish."
        ]
    },
    {
        "Word": "Asshur",
        "Definitions": [
            "Second son of Shem (Gen. 10:22; 1 Chr. 1:17). He went from the land of Shinar and built Nineveh, etc. (Gen. 10:11, 12). He probably gave his name to Assyria, which is the usual translation of the word, although the form Asshur is sometimes retained (Num. 24:22, 24; Ezek. 27:23, etc.). In Gen. 2:14 \"Assyria\" ought to be \"Asshur,\" which was the original capital of Assyria, a city represented by the mounds of Kalah Sherghat, on the west bank of the Tigris. This city was founded by Bel-kap-kapu about B.C. 1700. At a later date the capital was shifted to Ninua, or Nineveh, now Koyunjik, on the eastern bank of the river. (See [36]CALAH; [37]NINEVEH.)",
            "second son of Shem, (Genesis 10:22) also the Hebrew form for Assyria. [[203]Assyria, Asshur]"
        ]
    },
    {
        "Word": "Assos",
        "Definitions": [
            "A sea-port town of Proconsular Asia, in the district of Mysia, on the north shore of the Gulf of Adramyttium. Paul came hither on foot along the Roman road from Troas (Acts 20:13, 14), a distance of 20 miles. It was about 30 miles distant from Troas by sea. The island of Lesbos lay opposite it, about 7 miles distant.",
            "approaching; coming near"
        ]
    },
    {
        "Word": "Assurance",
        "Definitions": [
            "The resurrection of Jesus (Acts 17:31) is the \"assurance\" (Gr. pistis, generally rendered \"faith\") or pledge God has given that his revelation is true and worthy of acceptance. The \"full assurance [Gr. plerophoria, full bearing'] of faith\" (Heb. 10:22) is a fulness of faith in God which leaves no room for doubt. The \"full assurance of understanding\" (Col. 2:2) is an entire unwavering conviction of the truth of the declarations of Scripture, a joyful steadfastness on the part of any one of conviction that he has grasped the very truth. The \"full assurance of hope\" (Heb. 6:11) is a sure and well-grounded expectation of eternal glory (2 Tim. 4:7, 8). This assurance of hope is the assurance of a man's own particular salvation.",
            "This infallible assurance, which believers may attain unto as to their own personal salvation, is founded on the truth of the promises (Heb. 6:18), on the inward evidence of Christian graces, and on the testimony of the Spirit of adoption (Rom. 8:16). That such a certainty may be attained appears from the testimony of Scripture (Rom. 8:16; 1 John 2:3; 3:14), from the command to seek after it (Heb. 6:11; 2 Pet. 1:10), and from the fact that it has been attained (2 Tim. 1:12; 4:7, 8; 1 John 2:3; 4:16).",
            "This full assurance is not of the essence of saving faith. It is the result of faith, and posterior to it in the order of nature, and so frequently also in the order of time. True believers may be destitute of it. Trust itself is something different from the evidence that we do trust. Believers, moreover, are exhorted to go on to something beyond what they at present have when they are exhorted to seek the grace of full assurance (Heb. 10:22; 2 Pet. 1:5-10). The attainment of this grace is a duty, and is to be diligently sought.",
            "\"Genuine assurance naturally leads to a legitimate and abiding peace and joy, and to love and thankfulness to God; and these from the very laws of our being to greater buoyancy, strength, and cheerfulness in the practice of obedience in every department of duty.\"",
            "This assurance may in various ways be shaken, diminished, and intermitted, but the principle out of which it springs can never be lost. (See [38]FAITH.)",
            "Produced by faith -- Eph 3:12; 2Ti 1:12; Heb 10:22.",
            "Made full by hope -- Heb 6:11,19.",
            "Confirmed by love -- 1Jo 3:14,19; 4:18.",
            "Is the effect of righteousness -- Isa 32:17.",
            "Is abundant in the understanding of the gospel -- Col 2:2; 1Th 1:5.",
            "Saints privileged to have, of",
            "Their election. -- Ps 4:3; 1Th 1:4.",
            "Their redemption. -- Job 19:25.",
            "Their adoption. -- Ro 8:16; 1Jo 3:2.",
            "Their salvation. -- Isa 12:2.",
            "Eternal life. -- 1Jo 5:13.",
            "The unalienable love of God. -- Ro 8:38,39.",
            "Union with God and Christ. -- 1Co 6:15; 2Co 13:5; Eph 5:30; 1Jo 2:5; 4:13.",
            "Peace with God by Christ. -- Ro 5:1.",
            "Preservation. -- Ps 3:6,8; 27:3-5; 46:1-3.",
            "Answers to prayer. -- 1Jo 3:22; 5:14,15.",
            "Continuance in grace. -- Php 1:6.",
            "Comfort in affliction. -- Ps 73:26; Lu 4:18,19; 2Co 4:8-10,16-18.",
            "Support in death. -- Ps 23:4.",
            "A glorious resurrection. -- Job 19:26; Ps 17:15; Php 3:21; 1Jo 3:2.",
            "A kingdom. -- Heb 12:28; Re 5:10.",
            "A crown. -- 2Ti 4:7,8; Jas 1:12.",
            "Give diligence to attain to -- 2Pe 1:10,11.",
            "Strive to maintain -- Heb 3:14,18.",
            "Confident hope in God restores -- Ps 42:11.",
            "Exemplified",
            "David. -- Ps 23:4; 73:24-26.",
            "Paul. -- 2Ti 1:12; 4:18."
        ]
    },
    {
        "Word": "Assyria",
        "Definitions": [
            "The name derived from the city Asshur on the Tigris, the original capital of the country, was originally a colony from Babylonia, and was ruled by viceroys from that kingdom. It was a mountainous region lying to the north of Babylonia, extending along the Tigris as far as to the high mountain range of Armenia, the Gordiaean or Carduchian mountains. It was founded in B.C. 1700 under Bel-kap-kapu, and became an independent and a conquering power, and shook off the yoke of its Babylonian masters. It subdued the whole of Northern Asia. The Assyrians were Semites (Gen. 10:22), but in process of time non-Semite tribes mingled with the inhabitants. They were a military people, the \"Romans of the East.\"",
            "Of the early history of the kingdom of Assyria little is positively known. In B.C. 1120 Tiglath-pileser I., the greatest of the Assyrian kings, \"crossed the Euphrates, defeated the kings of the Hittites, captured the city of Carchemish, and advanced as far as the shores of the Mediterranean.\" He may be regarded as the founder of the first Assyrian empire. After this the Assyrians gradually extended their power, subjugating the states of Northern Syria. In the reign of Ahab, king of Israel, Shalmaneser II. marched an army against the Syrian states, whose allied army he encountered and vanquished at Karkar. This led to Ahab's casting off the yoke of Damascus and allying himself with Judah. Some years after this the Assyrian king marched an army against Hazael, king of Damascus. He besieged and took that city. He also brought under tribute Jehu, and the cities of Tyre and Sidon.",
            "About a hundred years after this (B.C. 745) the crown was seized by a military adventurer called Pul, who assumed the name of Tiglath-pileser III. He directed his armies into Syria, which had by this time regained its independence, and took (B.C. 740) Arpad, near Aleppo, after a siege of three years, and reduced Hamath. Azariah (Uzziah) was an ally of the king of Hamath, and thus was compelled by Tiglath-pileser to do him homage and pay a yearly tribute.",
            "In B.C. 738, in the reign of Menahem, king of Israel, Pul invaded Israel, and imposed on it a heavy tribute (2 Kings 15:19). Ahaz, the king of Judah, when engaged in a war against Israel and Syria, appealed for help to this Assyrian king by means of a present of gold and silver (2 Kings 16:8); who accordingly \"marched against Damascus, defeated and put Rezin to death, and besieged the city itself.\" Leaving a portion of his army to continue the siege, \"he advanced through the province east of Jordan, spreading fire and sword,\" and became master of Philistia, and took Samaria and Damascus. He died B.C. 727, and was succeeded by Shalmanezer IV., who ruled till B.C. 722. He also invaded Syria (2 Kings 17:5), but was deposed in favour of Sargon (q.v.) the Tartan, or commander-in-chief of the army, who took Samaria (q.v.) after a siege of three years, and so put an end to the kingdom of Israel, carrying the people away into captivity, B.C. 722 (2 Kings 17:1-6, 24; 18:7, 9). He also overran the land of Judah, and took the city of Jerusalem (Isa. 10:6, 12, 22, 24, 34). Mention is next made of Sennacherib (B.C. 705), the son and successor of Sargon (2 Kings 18:13; 19:37; Isa. 7:17, 18); and then of Esar-haddon, his son and successor, who took Manasseh, king of Judah, captive, and kept him for some time a prisoner at Babylon, which he alone of all the Assyrian kings made the seat of his government (2 Kings 19:37; Isa. 37:38).",
            "Assur-bani-pal, the son of Esarhaddon, became king, and in Ezra 4:10 is referred to as Asnapper. From an early period Assyria had entered on a conquering career, and having absorbed Babylon, the kingdoms of Hamath, Damascus, and Samaria, it conquered Phoenicia, and made Judea feudatory, and subjected Philistia and Idumea. At length, however, its power declined. In B.C. 727 the Babylonians threw off the rule of the Assyrians, under the leadership of the powerful Chaldean prince Merodach-baladan (2 Kings 20:12), who, after twelve years, was subdued by Sargon, who now reunited the kingdom, and ruled over a vast empire. But on his death the smouldering flames of rebellion again burst forth, and the Babylonians and Medes successfully asserted their independence (B.C. 625), and Assyria fell according to the prophecies of Isaiah (10:5-19), Nahum (3:19), and Zephaniah (3:13), and the many separate kingdoms of which it was composed ceased to recognize the \"great king\" (2 Kings 18:19; Isa. 36:4). Ezekiel (31) attests (about B.C. 586) how completely Assyria was overthrown. It ceases to be a nation. (See [39]NINEVEH; [40]BABYLON.)",
            "country of Assur or Ashur",
            "Antiquity and origin of -- Ge 10:8-11.",
            "Situated beyond the Euphrates -- Isa 7:20.",
            "Watered by the river Tigris -- Ge 2:14.",
            "Called",
            "The land of Nimrod. -- Mic 5:6.",
            "Shinar. -- Ge 11:2; 14:1.",
            "Asshur. -- Ho 14:3.",
            "Nineveh, chief city of -- Ge 10:11; 2Ki 19:36.",
            "Governed by kings -- 2Ki 15:19,29.",
            "Celebrated for",
            "Fertility. -- 2Ki 18:32; Isa 36:17.",
            "Extent of conquests. -- 2Ki 18:33-35; 19:11-13; Isa 10:9-14.",
            "Extensive commerce. -- Eze 27:23,24.",
            "Idolatry, the religion of -- 2Ki 19:37.",
            "As a power, was",
            "Most formidable. -- Isa 28:2.",
            "Intolerant and oppressive. -- Na 3:19.",
            "Cruel and destructive. -- Isa 10:7.",
            "Selfish and reserved. -- Ho 8:9.",
            "Unfaithful, &c. -- 2Ch 28:20,21.",
            "Proud and haughty. -- 2Ki 19:22-24; Isa 10:8.",
            "An instrument of God's vengeance. -- Isa 7:18,19; 10:5,6.",
            "Chief men of, described -- Eze 23:6,12,23.",
            "Armies of, described -- Isa 5:26-29.",
            "Pul king of",
            "Invaded Israel. -- 2Ki 15:19.",
            "Brought off by Menahem. -- 2Ki 15:19,20.",
            "Tiglathpileser king of",
            "Ravaged Israel. -- 2Ki 15:29.",
            "Asked to aid Ahaz against Syria. -- 2Ki 16:7,8.",
            "Took money from Ahaz, but strengthened him not. -- 2Ch 28:20,21.",
            "Conquered Syria. -- 2Ki 16:9.",
            "Shalmaneser king of",
            "Reduced Israel to tribute. -- 2Ki 17:3.",
            "Was conspired against by Hoshea. -- 2Ki 17:4.",
            "Imprisoned Hoshea. -- 2Ki 17:4.",
            "Carried Israel captive. -- 2Ki 17:5,6.",
            "Re-peopled Samaria from Assyria. -- 2Ki 17:24.",
            "Sennacherib king of",
            "Invaded Judah. -- 2Ki 18:13.",
            "Bought off by Hezekiah. -- 2Ki 18:14-16.",
            "Insulted and threatened Judah. -- 2Ki 18:17-32; 19:10-13.",
            "Blasphemed the Lord. -- 2Ki 18:33-35.",
            "Prayed against by Hezekiah. -- 2Ki 19:14-19.",
            "Reproved for pride and blasphemy. -- 2Ki 19:12-34; Isa 37:21-29.",
            "His army destroyed by God. -- 2Ki 19:35.",
            "Assassinated by his sons. -- 2Ki 19:36.",
            "Condemned for oppressing God's people -- Isa 52:4.",
            "Manasseh taken captive to -- 2Ch 33:11.",
            "The re-peopling of Samaria from, completed by Asnappar -- Ezr 4:10.",
            "Idolatry of, brought into Samaria -- 2Ki 17:29.",
            "Judah condemned for trusting to -- Jer 2:18,36.",
            "Israel condemned for trusting to -- Ho 5:13; 7:11; 8:9.",
            "The Jews condemned for following the idolatries of -- Eze 16:28; 23:5,7-49.",
            "The greatness, extent, duration, and fall, illustrated -- Eze 31:3-17.",
            "Predictions respecting",
            "Conquest of the Kenites by. -- Nu 24:22.",
            "Conquest of Syria by. -- Isa 8:4.",
            "Conquest and captivity of Israel by. -- Isa 8:4; Ho 9:3; 10:6; 11:5.",
            "Invasion of Judah by. -- Isa 5:26; 7:17-20; 8:8; 10:5,6,12.",
            "Restoration of Israel from. -- Isa 27:12,13; Ho 11:11; Zec 10:10.",
            "Destruction of. -- Isa 10:12-19; 14:24,25; 30:31-33; 31:8,9; Zec 10:11.",
            "Participation in the blessings of the gospel. -- Isa 19:23-25; Mic 7:12."
        ]
    },
    {
        "Word": "Astrologer",
        "Definitions": [
            "(Dan. 1:20; 2:2, 10, 27, etc.) Heb. ashshaph', an enchanter, one who professes to divine future events by the appearance of the stars. This science flourished among the Chaldeans. It was positively forbidden to the Jews (Deut. 4:19; 18:10; Isa. 47:13)."
        ]
    },
    {
        "Word": "Astronomy",
        "Definitions": [
            "The Hebrews were devout students of the wonders of the starry firmanent (Amos 5:8; Ps. 19). In the Book of Job, which is the oldest book of the Bible in all probability, the constellations are distinguished and named. Mention is made of the \"morning star\" (Rev. 2:28; comp. Isa. 14:12), the \"seven stars\" and \"Pleiades,\" \"Orion,\" \"Arcturus,\" the \"Great Bear\" (Amos 5:8; Job 9:9; 38:31), \"the crooked serpent,\" Draco (Job 26:13), the Dioscuri, or Gemini, \"Castor and Pollux\" (Acts 28:11). The stars were called \"the host of heaven\" (Isa. 40:26; Jer. 33:22).",
            "The oldest divisions of time were mainly based on the observation of the movements of the heavenly bodies, the \"ordinances of heaven\" (Gen. 1:14-18; Job 38:33; Jer. 31:35; 33:25). Such observations led to the division of the year into months and the mapping out of the appearances of the stars into twelve portions, which received from the Greeks the name of the \"zodiac.\" The word \"Mazzaroth\" (Job 38:32) means, as the margin notes, \"the twelve signs\" of the zodiac. Astronomical observations were also necessary among the Jews in order to the fixing of the proper time for sacred ceremonies, the \"new moons,\" the \"passover,\" etc. Many allusions are found to the display of God's wisdom and power as seen in the starry heavens (Ps. 8; 19:1-6; Isa. 51:6, etc.)"
        ]
    },
    {
        "Word": "Asuppim",
        "Definitions": [
            "(1 Chr. 26:15, 17, Authorized Version; but in Revised Version, \"storehouse\"), properly the house of stores for the priests. In Neh. 12:25 the Authorized Version has \"thresholds,\" marg. \"treasuries\" or \"assemblies;\" Revised Version, \"storehouses.\"",
            "gatherings"
        ]
    },
    {
        "Word": "Atad",
        "Definitions": [
            "Buckthorn, a place where Joseph and his brethren, when on their way from Egypt to Hebron with the remains of their father Jacob, made for seven days a \"great and very sore lamentation.\" On this account the Canaanites called it \"Abel-mizraim\" (Gen. 50:10, 11). It was probably near Hebron. The word is rendered \"bramble\" in Judg. 9:14, 15, and \"thorns\" in Ps. 58:9.",
            "a thorn",
            "(thorn), The threshing-floor of, called also Abel-mizraim, (Genesis 50:10,11) afterwards called Beth-hogla, and known to have lain between the Jordan and Jericho, therefore on the west side of Jordan."
        ]
    },
    {
        "Word": "Ataroth",
        "Definitions": [
            "Crowns. (1.) A city east of Jordan, not far from Gilead (Num. 32:3).",
            "(2.) A town on the border of Ephraim and Benjamin (Josh. 16:2, 7), called also Ataroth-adar (16:5). Now ed-Da'rieh.",
            "(3.) \"Ataroth, the house of Joab\" (1 Chr. 2:54), a town of Judah inhabited by the descendants of Caleb.",
            "crowns",
            "(crowns).",
            "+ One of the towns in the \"land of Jazer and land of Gilead,\" (Numbers 32:3) east of the Jordan, taken and built by the tribe of Gad. (Numbers 32:34) + A place on the (south?) boundary of Ephraim and Manasseh. (Joshua 16:2,7) It is impossible to say whether Ataroth is or is not the same place as + ATAROTH-ADAR, or -[208]Addar, on the west border of Benjamin, \"near the 'mountain' that is on the south side of the nether Beth-horon.\" (Joshua 16:5; 18:13) Perhaps the modern Atara, six miles northeast of Bethel. + \"ATAROTH, THE [209]House OF [210]Joab,\" a place(?) occurring in the list of the descendants of Judah. (1 Chronicles 2:54)"
        ]
    },
    {
        "Word": "Ater",
        "Definitions": [
            "Shut; lame. (1.) Ezra 2:16. (2.) Neh. 10:17. (3.) Ezra 2:42.",
            "left hand; shut",
            "(shut up).",
            "+ The children of Ater were among the porters or gate-keepers of the temple who returned with Zerubbabel. (Ezra 2:42; Nehemiah 7:45) + The children of ATER OF [211]Hezekiah to the number of 98 returned with Zerubbabel, (Ezra 2:16; Nehemiah 7:21) and were among the heads of the people who signed the covenant with Nehemiah. (Nehemiah 10:17)"
        ]
    },
    {
        "Word": "Athaliah",
        "Definitions": [
            "Whom God afflicts. (1.) The daughter of Ahab and Jezebel, and the wife of Jehoram, king of Judah (2 Kings 8:18), who \"walked in the ways of the house of Ahab\" (2 Chr. 21:6), called \"daughter\" of Omri (2 Kings 8:26). On the death of her husband and of her son Ahaziah, she resolved to seat herself on the vacant throne. She slew all Ahaziah's children except Joash, the youngest (2 Kings 11:1, 2). After a reign of six years she was put to death in an insurrection (2 Kings 11:20; 2 Chr. 21:6; 22:10-12; 23:15), stirred up among the people in connection with Josiah's being crowned as king.",
            "(2.) Ezra 8:7. (3.) 1 Chr. 8:26.",
            "the time of the Lord",
            "(afflicted of the Lord) daughter of Ahab and Jezebel, married Jehoram the son of Jehoshaphat king of Judah and introduced into that kingdom the worship of Baal. (B.C. 891.) After the great revolution by which Jehu seated himself on the throne of Samaria she killed all the members of the royal family of Judah who had escaped his sword. (2 Kings 11:1) From the slaughter one infant, named Joash, the youngest son of Ahaziah, was rescued by his aunt Jehosheba wife of Jehoiada, (2 Chronicles 23:11) the high priest. (2 Chronicles 24:6) The child was brought up under Jehoiada's care, and concealed in the temple for six years, during which period Athaliah reigned over Judah. At length Jehoiada thought it time to produce the lawful king to the people, trusting to their zeal for the worship of God and their loyalty to the house of David. His plan was successful, and Athaliah was put to death."
        ]
    },
    {
        "Word": "Athens",
        "Definitions": [
            "The capital of Attica, the most celebrated city of the ancient world, the seat of Greek literature and art during the golden period of Grecian history. Its inhabitants were fond of novelty (Acts 17:21), and were remarkable for their zeal in the worship of the gods. It was a sarcastic saying of the Roman satirist that it was \"easier to find a god at Athens than a man.\"",
            "On his second missionary journey Paul visited this city (Acts 17:15; comp. 1 Thess. 3:1), and delivered in the Areopagus his famous speech (17:22-31). The altar of which Paul there speaks as dedicated \"to the [properly \"an\"] unknown God\" (23) was probably one of several which bore the same inscription. It is supposed that they originated in the practice of letting loose a flock of sheep and goats in the streets of Athens on the occasion of a plague, and of offering them up in sacrifice, at the spot where they lay down, \"to the god concerned.\"",
            "(city of Athene), the capital of Attica, and the chief seat of Grecian learning and civilization during the golden period of the history of Greece. Description--Athens is situated about three miles from the seacoast, in the central plain of Attica. In this plain rise several eminences Of these the most prominent is a lofty insulated mountain with a conical peaked Summit, now called the Hill of St. George, and which bore in ancient times the name of Lycabettus . This mountain, which was not included within the ancient walls, lies to the northeast of Athens, and forms the most striking feature in the environs of the city. It is to Athens what Vesuvius is to Naples, or Arthur's Seat to Edinburgh Southwest of Lycabettua there are four hills of moderate height, all of which formed part of the city. Of these the nearest to Lycabettus and at the distance of a mile from the latter, was the Aeropolis, or citadel of Athens, a square craggy rock rising abruptly about 150 feet, with a flat summit of about 1000 feet long from east to west, by 500 feet broad from north to south. Immediately west of the Aeropolis is a second hill of irregular form, the Areopagus (Mars' Hill). To the southwest there rises a third hill, the Pnyx, on which the assemblies of the citizens were held. South of the city was seen the Saronic Gulf, with the harbors of Athens. History.--Athens is said to have derived its name from the prominence given to the worship of the goddess Athena (Minerva) by its king, Erechtheus. The inhabitants were previously called Cecropidae, from Cecrops, who, according to tradition, was the original founder of the city. This at first occupied only the hill or rock which afterwards became the Acropolis; but gradually the buildings spread over the ground at the southern foot of this hill. It was not till the time of Pisistratus and his sons (B.C. 560-514) that the city began to assume any degree of splendor. The most remarkable building of these despots was the gigantic temple of the Olympian Zeus or Jupiter. Under Themistocles the Acropolis began to form the centre of the city, round which the new walls described an irregular circle of about 60 stadia or 7 1/4 miles in circumference. Themistocles transferred the naval station of the Athenians to the peninsula of Piraeus, which is distant about 4 1/2 miles from Athens, and contains three natural harbors. It was not till the administration of Pericles that the walls were built which connected Athens with her ports. Buildings.--Under the administration of Pericles, Athens was adorned with numerous public buildings, which existed in all their glory when St. Paul visited the city. The Acropolis was the centre of the architectural splendor of Athens. It was covered with the temples of gods and heroes; and thus its platform presented not only a sanctuary, but a museum containing the finest productions of the architect and the sculptor, in which the whiteness of the marble was relieved by brilliant colors, and rendered still more dazzling by the transparent clearness of the Athenian atmosphere. The chief building was the Parthenon (i.e. House of the Virgin), the most perfect production of Grecian architecture. It derived its name from its being the temple of Athena Parthenos, or Athena the Virgin, the invincible goddess of war. It stood on the highest part of the Acropolis, near its centre. It was entirely of Pentelic marble, on a rustic basement of ordinary limestone, and its architecture, which was of the Doric order, was of the purest kind. It was adorned with the most exquisite sculptures, executed by various artists under the direction of Phidias. But the chief wonder of the Parthenon was the colossal statue of the virgin goddess executed by Phidias himself: The Acropolis was adorned with another colossal figure of Athena, in bronze, also the work of Phidias. It stood in the open air, nearly opposite the Propylaea. With its pedestal it must have been about 70 feet high, and consequently towered above the roof of the Parthenon, so that the point of its spear and the crest of its helmet were visible off the promontory of Sunium to ships approaching Athens. The Areopagus, or Hill of Ares (Mars), is described elsewhere. [[213]Mars Hill' HILL] The Pnyx, or place for holding the public assemblies of the Athenians, stood on the side of a low rocky hill, at the distance of about a quarter of a mile from the Areopagus. Between the Pnyx on the west) the Areopagus on the north and the Acropolis on the east, and closely adjoining the base of these hills, stood the Agora or \"Market,\" where St. Paul disputed daily. Through it ran the road to the gymnasium and gardens of the Academy, which were situated about a mile from the walls. The Academy was the place where Plato and his disciples taught. East of the city, and outside the walls was the Lyceum, a gymnasium dedicated to Apollo Lyceus, and celebrated as the place in which Aristotle taught. Character.--The remark of the sacred historian respecting the inquisitive character of the Athenians (Acts 17:21) is attested by the unanimous voice of antiquity. Their natural liveliness was partly owing to the purity and clearness of the atmosphere of Attica, which also allowed them to pass much of their time in the open air. The Athenian carefulness in religion is confirmed by the ancient writers. Of the Christian church, founded by St. Paul at Athens, according to ecclesiastical tradition, Dionysius the Areopagite was the first bishop. [[214]Dionysius] Present condition.-- (The population of Athens in 1871 was 48,000. Its university has 52 professors and 1200 students. Educational institutions are very numerous. A railway connects the Pirzeus or port with the city and its terminus stands in the midst of what was once the Agora.--ED.)"
        ]
    },
    {
        "Word": "Atonement",
        "Definitions": [
            "This word does not occur in the Authorized Version of the New Testament except in Rom. 5:11, where in the Revised Version the word \"reconciliation\" is used. In the Old Testament it is of frequent occurrence.",
            "The meaning of the word is simply at-one-ment, i.e., the state of being at one or being reconciled, so that atonement is reconciliation. Thus it is used to denote the effect which flows from the death of Christ.",
            "But the word is also used to denote that by which this reconciliation is brought about, viz., the death of Christ itself; and when so used it means satisfaction, and in this sense to make an atonement for one is to make satisfaction for his offences (Ex. 32:30; Lev. 4:26; 5:16; Num. 6:11), and, as regards the person, to reconcile, to propitiate God in his behalf.",
            "By the atonement of Christ we generally mean his work by which he expiated our sins. But in Scripture usage the word denotes the reconciliation itself, and not the means by which it is effected. When speaking of Christ's saving work, the word \"satisfaction,\" the word used by the theologians of the Reformation, is to be preferred to the word \"atonement.\" Christ's satisfaction is all he did in the room and in behalf of sinners to satisfy the demands of the law and justice of God. Christ's work consisted of suffering and obedience, and these were vicarious, i.e., were not merely for our benefit, but were in our stead, as the suffering and obedience of our vicar, or substitute. Our guilt is expiated by the punishment which our vicar bore, and thus God is rendered propitious, i.e., it is now consistent with his justice to manifest his love to transgressors. Expiation has been made for sin, i.e., it is covered. The means by which it is covered is vicarious satisfaction, and the result of its being covered is atonement or reconciliation. To make atonement is to do that by virtue of which alienation ceases and reconciliation is brought about. Christ's mediatorial work and sufferings are the ground or efficient cause of reconciliation with God. They rectify the disturbed relations between God and man, taking away the obstacles interposed by sin to their fellowship and concord. The reconciliation is mutual, i.e., it is not only that of sinners toward God, but also and pre-eminently that of God toward sinners, effected by the sin-offering he himself provided, so that consistently with the other attributes of his character his love might flow forth in all its fulness of blessing to men. The primary idea presented to us in different forms throughout the Scripture is that the death of Christ is a satisfaction of infinite worth rendered to the law and justice of God (q.v.), and accepted by him in room of the very penalty man had incurred. It must also be constantly kept in mind that the atonement is not the cause but the consequence of God's love to guilty men (John 3:16; Rom. 3:24, 25; Eph. 1:7; 1 John 1:9; 4:9). The atonement may also be regarded as necessary, not in an absolute but in a relative sense, i.e., if man is to be saved, there is no other way than this which God has devised and carried out (Ex. 34:7; Josh. 24:19; Ps. 5:4; 7:11; Nahum 1:2, 6; Rom. 3:5). This is God's plan, clearly revealed; and that is enough for us to know."
        ]
    },
    {
        "Word": "Atonement, Day of",
        "Definitions": [
            "The great annual day of humiliation and expiation for the sins of the nation, \"the fast\" (Acts 27:9), and the only one commanded in the law of Moses. The mode of its observance is described in Lev. 16:3-10; 23:26-32; and Num. 29:7-11.",
            "It was kept on the tenth day of the month Tisri, i.e., five days before the feast of Tabernacles, and lasted from sunset to sunset. (See [41]AZAZEL.)"
        ]
    },
    {
        "Word": "Augustus",
        "Definitions": [
            "The cognomen of the first Roman emperor, C. Julius Caesar Octavianus, during whose reign Christ was born (Luke 2:1). His decree that \"all the world should be taxed\" was the divinely ordered occasion of Jesus' being born, according to prophecy (Micah 5:2), in Bethlehem. This name being simply a title meaning \"majesty\" or \"venerable,\" first given to him by the senate (B.C. 27), was borne by succeeding emperors. Before his death (A.D. 14) he associated Tiberius with him in the empire (Luke 3:1), by whom he was succeeded.",
            "increased, augmented",
            "(venerable) Cae'sar, the first Roman emperor. He was born A.U.C. 691, B.C. 63. His father was Caius Octavius; his mother Atia, daughter of Julia the sister of C. Julius Caesar. He was principally educated by his great-uncle Julius Caesar, and was made his heir. After his murder, the young Octavius, then Caius Julius Caesar Octavianus, was taken into the triumvirate with Antony and Lepidus, and, after the removal of the latter, divided the empire with Antony. The struggle for the supreme power was terminated in favor of Octavianus by the battle of Actium, B.C. 31. On this victory he was saluted imperator by the senate, who conferred on him the title Augustus, B.C. 27. The first link binding him to New Testament history is his treatment of Herod after the battle of Actium. That prince, who had espoused Antony's side, found himself pardoned, taken into favor and confirmed, nay even increased, in his power. After Herod's death, in A.D. 4, Augustus divided his dominions, almost exactly according to his dying directions, among his sons. Augustus died in Nola in Campania, Aug. 19, A.U.C. 767, A.D. 14, in his 76th year; but long before his death he had associated Tiberius with him in the empire."
        ]
    },
    {
        "Word": "Augustus band",
        "Definitions": [
            "(Acts 27:1.: literally, of Sebaste, the Greek form of Augusta, the name given to Caesarea in honour of Augustus Caesar). Probably this \"band\" or cohort consisted of Samaritan soldiers belonging to Caesarea."
        ]
    },
    {
        "Word": "Ava",
        "Definitions": [
            "A place in Assyria from which colonies were brought to Samaria (2 Kings 17:24). It is probably the same with Ivah (18:34; 19:13; Isa. 37:13). It has been identified with Hit on the Euphrates.",
            "or Ivah, iniquity",
            "(ruin), a place in the empire of Assyria, apparently the same as Ivan. (2 Kings 17:24)"
        ]
    },
    {
        "Word": "Aven",
        "Definitions": [
            "Nothingness; vanity. (1.) Hosea speaks of the \"high places of Aven\" (10:8), by which he means Bethel. He also calls it Beth-aven, i.e., \"the house of vanity\" (4:15), on account of the golden calves Jeroboam had set up there (1 Kings 12:28).",
            "(2.) Translated by the LXX. \"On\" in Ezek. 30:17. The Egyptian Heliopolis or city of On (q.v.).",
            "(3.) In Amos 1:5 it denotes the Syrian Heliopolis, the modern Baalbec.",
            "iniquity; force; riches; sorrow",
            "(nothingness).",
            "+ The \"plain of Aven\" is mentioned by (Amos 1:5) in his denunciation of Syria and the country to the north of Palestine. This Aven is by some supposed to be the once magnificent Heiropolis, \"city of I the sun,\" now Baalbek (Bal'bek) of Coele-Syria, whose ruins are one of the wonders of the ages. It was situated in a plain near the foot of the Anti-Libanus range of mountains, 42 miles northwest of Damascus. It is famous for the colossal ruins of its temples, one of which with its courts and porticos, extended over 1000 feet in length. The temples were built of marble or limestone and granite. Some of the columns were 7 feet in diameter and 62 feet high, or including capital and pedestal, 89 feet. Some of the building-stones were 64 feet long and 12 feet thick. The temples are of Roman origin. + In (Hosea 10:8) the word is clearly an abbreviation of Bethaven, that is, Bethel. Comp. (Hosea 4:15) etc. + The sacred city of Heliopolis or On, in Egypt. (Ezekiel 30:17)"
        ]
    },
    {
        "Word": "Avenger of blood",
        "Definitions": [
            "(Heb. goel, from verb gaal, \"to be near of kin,\" \"to redeem\"), the nearest relative of a murdered person. It was his right and duty to slay the murderer (2 Sam. 14:7, 11) if he found him outside of a city of refuge. In order that this law might be guarded against abuse, Moses appointed six cities of refuge (Ex. 21:13; Num. 35:13; Deut. 19:1, 9). These were in different parts of the country, and every facility was afforded the manslayer that he might flee to the city that lay nearest him for safety. Into the city of refuge the avenger durst not follow him. This arrangement applied only to cases where the death was not premeditated. The case had to be investigated by the authorities of the city, and the wilful murderer was on no account to be spared. He was regarded as an impure and polluted person, and was delivered up to the goel (Deut. 19:11-13). If the offence was merely manslaughter, then the fugitive must remain within the city till the death of the high priest (Num. 35:25)."
        ]
    },
    {
        "Word": "Avim",
        "Definitions": [
            "A people dwelling in Hazerim, or \"the villages\" or \"encampments\" on the south-west corner of the sea-coast (Deut. 2:23). They were subdued and driven northward by the Caphtorim. A trace of them is afterwards found in Josh. 13:3, where they are called Avites.",
            "wicked or perverse men",
            "(ruins), A'vims or A'vites .",
            "+ A people among the early inhabitants of Palestine, whom we meet with in the southwest corner of the seacoast, whither they may have made their way north-ward from the desert, (2:23) probably the same as the Hivites. + The people of Avva, among the colonists who were sent by the king of Assyria to reinhabit the depopulated cities of Israel. (2 Kings 17:31)"
        ]
    },
    {
        "Word": "Awl",
        "Definitions": [
            "An instrument only referred to in connection with the custom of boring the ear of a slave (Ex. 21:6; Deut. 15:17), in token of his volunteering perpetual service when he might be free. (Comp. Ps. 40:6; Isa. 50:5).",
            "a tool of which we do not know the ancient form. The only notice of it is in connection with the custom of boring the ear of the slave. (Exodus 21:6; 15:17)"
        ]
    },
    {
        "Word": "Axe",
        "Definitions": [
            "Used in the Authorized Version of Deut. 19:5; 20:19; 1 Kings 6:7, as the translation of a Hebrew word which means \"chopping.\" It was used for felling trees (Isa. 10:34) and hewing timber for building. It is the rendering of a different word in Judg. 9:48, 1 Sam. 13:20, 21, Ps. 74:5, which refers to its sharpness. In 2 Kings 6:5 it is the translation of a word used with reference to its being made of iron. In Isa. 44:12 the Revised Version renders by \"axe\" the Hebrew maatsad, which means a \"hewing\" instrument. In the Authorized Version it is rendered \"tongs.\" It is also used in Jer. 10:3, and rendered \"axe.\" The \"battle-axe\" (army of Medes and Persians) mentioned in Jer. 51:20 was probably, as noted in the margin of the Revised Version, a \"maul\" or heavy mace. In Ps. 74:6 the word so rendered means \"feller.\" (See the figurative expression in Matt. 3:10; Luke 3:9.)"
        ]
    },
    {
        "Word": "Azal",
        "Definitions": [
            "(Zech. 14:5) should perhaps be rendered \"very near\" = \"the way of escape shall be made easy.\" If a proper name, it may denote some place near the western extremity of the valley here spoken of near Jerusalem.",
            "a name only occurring in (Zechariah 14:5) It is mentioned as the limit to which the ravine of the Mount of Olives will extend when \"Jehovah shall go forth to fight.\""
        ]
    },
    {
        "Word": "Azariah",
        "Definitions": [
            "Whom Jehovah helps. (1.) Son of Ethan, of the tribe of Judah (1 Chr. 2:8).",
            "(2.) Son of Ahimaaz, who succeeded his grandfather Zadok as high priest (1 Chr. 6:9; 1 Kings 4:2) in the days of Solomon. He officiated at the consecration of the temple (1 Chr. 6:10).",
            "(3.) The son of Johanan, high priest in the reign of Abijah and Asa (2 Chr. 6:10, 11).",
            "(4.) High priest in the reign of Uzziah, king of Judah (2 Kings 14:21; 2 Chr. 26:17-20). He was contemporary with the prophets Isaiah, Amos, and Joel.",
            "(5.) High priest in the days of Hezekiah (2 Chr. 31:10-13). Of the house of Zadok.",
            "(6.) Several other priests and Levites of this name are mentioned (1 Chr. 6:36; Ezra 7:1; 1 Chr. 9:11; Neh. 3:23, etc.).",
            "(7.) The original name of Abed-nego (Dan. 1:6, 7, 11, 16). He was of the royal family of Judah, and with his other two companions remarkable for his personal beauty and his intelligence as well as piety.",
            "(8.) The son of Oded, a remarkable prophet in the days of Asa (2 Chr. 15:1). He stirred up the king and the people to a great national reformation.",
            "he that hears the Lord",
            "(whom the Lord helps) a common name in Hebrew, and especially in the families of the priests of the line of Eleazar, whose name has precisely the same meaning as Azariah. It is nearly identical, and is often confounded, with Ezra as well as with Zerahiah and Seraiah. The principal persons who bore this name were--",
            "+ Son of Ahimaaz. (1 Chronicles 6:9) He appears from (1 Kings 4:2) to have succeeded Zadok, his grandfather, in the high priesthood, in the reign of Solomon, Ahimaaz having died before Zadok. (B.C. About 1000.) [[219]Ahimaaz] + A chief officer of Solomon's, the son of Nathan, perhaps David's grandson. (1 Kings 4:5) + Tenth king of Judah, more frequently called Uzziah. (2 Kings 14:21; 15:1,6,8,17,23,27; 1 Chronicles 8:12) + Son of Ethan, of the sons of Zerah, where, perhaps, Zerahiah is the more probable reading. (1 Chronicles 2:8) + Son of Jehu of the family of the Jerahmeelites, and descended from Jarha the Egyptian slave of Sheshan. (1 Chronicles 2:38,39) He was probably one of the captains of hundreds in the time of Athaliah mentioned in (2 Chronicles 23:1) (B.C. 886.) + The son of Johanan. (1 Chronicles 6:10) He must have been high priest in the reign of Abijah and Asa. (B.C. 939.) + Another Azariah is inserted between Hilkiah, in Josiah's reign, and Seraiah who was put to death by Nebuchadnezzar, in (1 Chronicles 6:13,14) + Son of Zephaniah, a Kohathite, and ancestor of Samuel the prophet. (1 Chronicles 6:36) Apparently the same as Uzziah in ver. 24. + Azariah; the son of Oded, (2 Chronicles 15:1) called simply Oded in ver. 8, was a remarkable prophet in the days of King Asa, and a contemporary of Azariah the son of Johanan the high priest, and of Hanani the seer. (B.C. 939.) + Son of Jehoshaphat king of Judah. (2 Chronicles 21:2) (B.C.910.) + Another son of Jehoshaphat, and brother of the preceding. (2 Chronicles 21:2) + In (2 Chronicles 22:6) Azariah is a clerical error for Ahaziah. + Son of Jeroham, one of the captains of Judah in the time of Athaliah. (2 Chronicles 23:1) + The high priest in the reign of Uzziah king of Judah. The most memorable event of his life is that which is recorded in (2 Chronicles 26:17-20) (B.C. 810.) Azariah was contemporary with Isaiah the prophet and with Amos and Joel. + Son of Johanan, one of the captains of Ephraim in the reign of Ahaz. (2 Chronicles 28:12) + A Kohathite, father of Joel, in the reign of Hezekiah. (2 Chronicles 29:12) (B.C. 726.) + A Merarite, son of Jehalelel, in the time of Hezekiah. (2 Chronicles 29:12) + The high priest in the days of Hezekiah. (2 Chronicles 31:10,13) He appears to have co operated zealously with the king in that thorough purification of the temple and restoration of the temple service, which was so conspicuous a feature in his reign. He succeeded Urijah, who was high priest in the reign of Ahaz. + Son of Maaseiah who repaired part of the wall of Jerusalem in the time of Nehemiah. (Nehemiah 3:23,24) (B.C. 446-410.) + One of the leaders of the children of the province who went up from Babylon with Zerubbabel. (Nehemiah 7:7) + One of the Levites who assisted Ezra in instructing the people in the knowledge of the law. (Nehemiah 8:7) + One of the priests who sealed the covenant with Nehemiah (Nehemiah 10:2) and probably the same with the Azariah who assisted in the dedication of the city wall. (Nehemiah 12:33) + (Jeremiah 13:2) (Jezaniah). + The original name of Abednego. (Daniel 1:6,7,11,19) He appears to have been of the seed-royal of Judah. (B.C. 603.)"
        ]
    },
    {
        "Word": "Azazel",
        "Definitions": [
            "(Lev. 16:8, 10, 26, Revised Version only here; rendered \"scape-goat\" in the Authorized Version). This word has given rise to many different views. Some Jewish interpreters regard it as the name of a place some 12 miles east of Jerusalem, in the wilderness. Others take it to be the name of an evil spirit, or even of Satan. But when we remember that the two goats together form a type of Christ, on whom the Lord \"laid the iniquity of us all,\" and examine into the root meaning of this word (viz., \"separation\"), the interpretation of those who regard the one goat as representing the atonement made, and the other, that \"for Azazel,\" as representing the effect of the great work of atonement (viz., the complete removal of sin), is certainly to be preferred. The one goat which was \"for Jehovah\" was offered as a sin-offering, by which atonement was made. But the sins must also be visibly banished, and therefore they were symbolically laid by confession on the other goat, which was then \"sent away for Azazel\" into the wilderness. The form of this word indicates intensity, and therefore signifies the total separation of sin: it was wholly carried away. It was important that the result of the sacrifices offered by the high priest alone in the sanctuary should be embodied in a visible transaction, and hence the dismissal of the \"scape-goat.\" It was of no consequence what became of it, as the whole import of the transaction lay in its being sent into the wilderness bearing away sin. As the goat \"for Jehovah\" was to witness to the demerit of sin and the need of the blood of atonement, so the goat \"for Azazel\" was to witness to the efficacy of the sacrifice and the result of the shedding of blood in the taking away of sin.",
            "the scape-goat"
        ]
    },
    {
        "Word": "Azaziah",
        "Definitions": [
            "Whom Jehovah strengthened. (1.) One of the Levitical harpers in the temple (1 Chr. 15:21).",
            "(2.) The father of Hoshea, who was made ruler over the Ephraimites (1 Chr. 27:20).",
            "(3.) One who had charge of the temple offerings (2 Chr. 31:13).",
            "strength of the Lord",
            "(whom the Lord strengthens)",
            "+ A Levite musician in the reign of David, appointed to play the harp in the service which attended the procession by which the ark was brought up from the house of Obed-edom. (1 Chronicles 15:21) (B.C. 1048.) + The father of Hoshea, prince of the tribe of Ephraim when David numbered the people. (1 Chronicles 27:20) + One of the Levites in the reign of Hezekiah, who had charge of the tithes, and dedicated things in the temple. (2 Chronicles 31:13)"
        ]
    },
    {
        "Word": "Azekah",
        "Definitions": [
            "Dug over, a town in the Shephelah or low hills of Judah (Josh. 15:35), where the five confederated Amoritish kings were defeated by Joshua and their army destroyed by a hailstrom (10:10, 11). It was one of the places re-occupied by the Jews on their return from the Captivity (Neh. 11:30).",
            "strength of walls",
            "(dugover), a town of Judah, with dependent villages, lying in the Shefelah or rich agricultural plain. It is most clearly defined as being near Shochoh, (1 Samuel 17:1) but its position has not yet been recognized."
        ]
    },
    {
        "Word": "Azel",
        "Definitions": [
            "Noble, a descendant of king Saul (1 Chr. 8:37; 9:43, 44).",
            "(noble), a descendant of Saul. (1 Chronicles 8:37,38; 9:43,44)"
        ]
    },
    {
        "Word": "Azmaveth",
        "Definitions": [
            "Strong as death. (1.) One of David's thirty warriors (2 Sam. 23:31).",
            "(2.) An overseer over the royal treasury in the time of David and Solomon (1 Chr. 27:25).",
            "(3.) A town in the tribe of Judah, near Jerusalem (Neh. 12:29; Ezra 2:24).",
            "(4.) 1 Chr. 8:36",
            "strong death; a he-goat",
            "a place to all appearance in Benjamin, being named with other towns belonging to that tribe. (Ezra 2:24) The name elsewhere occurs as BETH-AZMAVETH.",
            "(strong unto death).",
            "+ One of David's mighty men, a native of Bahurim, (2 Samuel 23:31; 1 Chronicles 11:33) and therefore probably a Benjamite. (B.C. 1060). + A descendant of Mephibosheth, or Merib-baal. (1 Chronicles 8:36; 9:42) + The father of Jeziel and Pelet, two of the skilled Benjamite slingers and archers who joined David at Ziklag (1 Chronicles 10:3) perhaps identical with No. 1. + Overseer of the royal treasures in the reign of David. (1 Chronicles 27:25)"
        ]
    },
    {
        "Word": "Azotus",
        "Definitions": [
            "The Grecized form (Acts 8:40, etc.) of Ashdod (q.v.).",
            "the same as Ashdod",
            "[[221]Ashdod, Or Azotus]"
        ]
    },
    {
        "Word": "Azubah",
        "Definitions": [
            "Deserted. (1.) The wife of Caleb (1 Chr. 2:18, 19).",
            "(2.) The daughter of Shilhi, and mother of king Jehoshaphat (1 Kings 22:42).",
            "forsaken",
            "(forsaken).",
            "+ Wife of Caleb, son of Hezron. (1 Chronicles 2:18,19) + Mother of King Jehoshaphat. (1 Kings 22:42; 2 Chronicles 20:31) (B.C. 950.)"
        ]
    },
    {
        "Word": "Azur and Azzur",
        "Definitions": [
            "Helper. (1.) The father of Hananiah, a false prophet (Jer. 28:1).",
            "(2.) The father of Jaazaniah (Ezek. 11:1).",
            "(3.) One of those who sealed the covenant with Jehovah on the return from Babylon (Neh. 10:17)."
        ]
    },
    {
        "Word": "Baal",
        "Definitions": [
            "Lord. (1.) The name appropriated to the principal male god of the Phoenicians. It is found in several places in the plural BAALIM (Judg. 2:11; 10:10; 1 Kings 18:18; Jer. 2:23; Hos. 2:17). Baal is identified with Molech (Jer. 19:5). It was known to the Israelites as Baal-peor (Num. 25:3; Deut. 4:3), was worshipped till the time of Samuel (1 Sam 7:4), and was afterwards the religion of the ten tribes in the time of Ahab (1 Kings 16:31-33; 18:19, 22). It prevailed also for a time in the kingdom of Judah (2 Kings 8:27; comp. 11:18; 16:3; 2 Chr. 28:2), till finally put an end to by the severe discipline of the Captivity (Zeph. 1:4-6). The priests of Baal were in great numbers (1 Kings 18:19), and of various classes (2 Kings 10:19). Their mode of offering sacrifices is described in 1 Kings 18:25-29. The sun-god, under the general title of Baal, or \"lord,\" was the chief object of worship of the Canaanites. Each locality had its special Baal, and the various local Baals were summed up under the name of Baalim, or \"lords.\" Each Baal had a wife, who was a colourless reflection of himself.",
            "(2.) A Benjamite, son of Jehiel, the progenitor of the Gibeonites (1 Chr. 8:30; 9:36).",
            "(3.) The name of a place inhabited by the Simeonites, the same probably as Baal-ath-beer (1 Chr. 4:33; Josh. 19:8).",
            "master; lord",
            "geographical. This word occurs as the prefix or suffix to the names of several places in Palestine, some of which are as follows:",
            "+ BAAL a town of Simeon, named only in (1 Chronicles 4:33) which from the parallel list in (Joshua 19:8) seems to have been identical with BAALATH-BEER. + [223]Baalah (mistress). A. Another name for [224]Kirjath-JEARIM, or [225]Kirjath BAAL, the well-known town now Kuriet el Enab . (Joshua 15:9,10; 1 Chronicles 13:6) b. A town in the south of Judah, (Joshua 15:29) which in Josh 19:3 Is called [226]Balah, and in the parallel list, (1 Chronicles 4:29) [227]Bilhah. + [228]Baalath (mistress), a town of Dan named with Gibbethon, Gath-rim-mon and other Philistine places. (Joshua 19:44) + BAALATH-BEER (lord of the well). BAAL 1, a town among those in the south part of Judah, given to Simeon, which also bore the name of RAMATH-NEGEB, or \"the height of the south.\" (Joshua 19:8) + BAAL-GAD (lord of fortune), used to denote the most northern, (Joshua 11:17; 12:7) or perhaps northwestern, (Joshua 13:5) point to which Joshua's victories extended. It was in all probability a Phoenician or Canaanite sanctuary of Baal under the aspect of Gad or Fortune. + BAAL-HAMON (lord of a multitude), a place at which Solomon had a vineyard, evidently of great extent. (Song of Solomon 8:11) + BAAL-HAZOR (village of Baal), a place where Absalom appears to have had a sheep-farm, and where Amnon was murdered. (2 Samuel 13:23) + [229]Mount, [230]Mount, Mountain BAAL-HERMON (Lord of Hermon), (Judges 3:3) and simply Baal-hermon. (1 Chronicles 5:23) This is usually considered as a distinct place from Mount Hermon; but we know that this mountain had at least three names (3:9) and Baal-hermon may have been a fourth in use among the Phoenician worshippers. + BAAL-MEON (lord of the house), one of the towns which were built by the Reubenites. (Numbers 32:38) It also occurs in (1 Chronicles 5:8) and on each occasion with Nebo. In the time of Ezekiel it was Moabite, one of the cities which were the \"glory of the country.\" (Ezekiel 25:9) + BAAL-[231]Perazim (lord of divisions), the scene of a victory of David over the Philistines, and of a great destruction of their images. (2 Samuel 5:20; 1 Chronicles 14:11) See (Isaiah 28:21) where it is called [232]Mount, [233]Mount, Mountain [234]Perazim. + BAAL-SHALISHA (lord of Shalisha), a place named only in (2 Kings 4:42) apparently not far from Gilgal; comp. (2 Kings 4:38) + BAAL-TAMAR (lord of the palm tree), a place named only in (Judges 20:33) as near Gibeah of Benjamin. The palm tree (tamar) of Deborah, (Judges 4:5) was situated somewhere in the locality, and is possibly alluded to. + BAAL-ZEPHON (lord of the north), a place in Egypt near where the Israelites crossed the Red Sea. (Numbers 33:7; Ezekiel 14:2,9) We place Baal-zephon on the western shore of the Gulf of Suez, a little below its head, which at that time was about 30 or 40 miles northward of the Present head.",
            "the supreme male divinity of the Phoenician and Canaanitish nations, as Ashtoreth was their supreme female divinity. Some suppose Baal to correspond to the sun and Ashtoreth to the moon; others that Baal was Jupiter and Ashtoreth Venus. There can be no doubt of the very high antiquity of the worship of Baal. It prevailed in the time of Moses among the Moabites and Midianites, (Numbers 22:41) and through them spread to the Israelites. (Numbers 25:3-18; 4:3) In the times of the kings it became the religion of the court and people of the ten tribes, (1 Kings 16:31-33; 18:19,22) and appears never to have been permanently abolished among them. (2 Kings 17:16) Temples were erected to Baal in Judah, (1 Kings 16:32) and he was worshipped with much ceremony. (1 Kings 18:19,26-28; 2 Kings 10:22) The attractiveness of this worship to the Jews undoubtedly grew out of its licentious character. We find this worship also in Phoenician colonies. The religion of the ancient British islands much resembled this ancient worship of Baal, and may have been derived from it. Nor need we hesitate to regard the Babylonian Bel, (Isaiah 46:1) or Beaus, as essentially identical with Baal, though perhaps under some modified form. The plural, [235]Baalim, is found frequently, showing that he was probably worshipped under different compounds, among which appear--",
            "+ BAAL-BERITH (the covenant Baal), (Judges 8:33; 9:4) the god who comes into covenant with the worshippers. + BAAL-ZEBUB (lord of the fly), and worshipped at Ekron. (2 Kings 1:2,3,16) + BAAL-HANAN. a. The name of one of the early kings of Edom. (Genesis 36:38,39; 1 Chronicles 1:49,50) b. The name of one of David's officers, who had the superintendence of his olive and sycamore plantations. (1 Chronicles 27:28) + BAAL-PEOR (lord of the opening, i.e. for others to join in the worship). We have already referred to the worship of this god. The narrative (Numb 25) seems clearly to show that this form of Baal-worship was connected with licentious rites.",
            "(lord).",
            "+ A Reubenite (1 Chronicles 5:5) + The son of Jehiel, and grandfather of Saul. (1 Chronicles 8:30; 9:36)"
        ]
    },
    {
        "Word": "Baalah",
        "Definitions": [
            "Mistress; city. (1.) A city in the south of Judah (Josh. 15:29), elsewhere called Balah (Josh. 19:3) and Bilhah (1 Chr. 4:29). Now Khurbet Zebalah.",
            "(2.) A city on the northern border of the tribe of Judah (Josh. 15:10), called also Kirjath-jearim, q.v. (15:9; 1 Chr. 13:6), now Kuriet-el-Enab, or as some think, Erma.",
            "(3.) A mountain on the north-western boundary of Judah and Dan (Josh. 15:11).",
            "her idol; she that is governed or subdued; a spouse",
            "[[236]Baal, NO. 2]"
        ]
    },
    {
        "Word": "Baalath",
        "Definitions": [
            "A town of the tribe of Dan (Josh. 19:44). It was fortified by Solomon (1 Kings 9:18; 2 Chr. 8:6). Some have identified it with Bel'ain, in Wady Deir Balut.",
            "a rejoicing; our proud lord",
            "[[237]Baal, Nos. 3,4]"
        ]
    },
    {
        "Word": "Baalath-beer",
        "Definitions": [
            "Baalah of the well, (Josh. 19:8, probably the same as Baal, mentioned in 1 Chr. 4:33, a city of Simeon.",
            "subjected pit"
        ]
    },
    {
        "Word": "Baalbec",
        "Definitions": [
            "Called by the Greeks Heliopolis i.e., \"the city of the sun\", because of its famous Temple of the Sun, has by some been supposed to be Solomon's \"house of the forest of Lebanon\" (1 Kings 7:2; 10:17; 2 Chr. 9:16); by others it is identified with Baal-gad (q.v.). It was a city of Coele-Syria, on the lowest declivity of Anti-Libanus, about 42 miles north-west of Damascus. It was one of the most splendid of Syrian cities, existing from a remote antiquity. After sustaining several sieges under the Moslems and others, it was finally destroyed by an earthquake in 1759. Its ruins are of great extent."
        ]
    },
    {
        "Word": "Baal-berith",
        "Definitions": [
            "Covenant lord, the name of the god worshipped in Shechem after the death of Gideon (Judg. 8:33; 9:4). In 9:46 he is called simply \"the god Berith.\" The name denotes the god of the covenant into which the Israelites entered with the Canaanites, contrary to the command of Jehovah (Ex. 34:12), when they began to fall away to the worship of idols.",
            "idol of the covenant"
        ]
    },
    {
        "Word": "Baale of Judah",
        "Definitions": [
            "Lords of Judah, a city in the tribe of Judah from which David brought the ark into Jerusalem (2 Sam. 6:2). Elsewhere (1 Chr. 13:6) called Kirjath-jearim. (See [42]BAALAH.)"
        ]
    },
    {
        "Word": "Baal-gad",
        "Definitions": [
            "Lord of fortune, or troop of Baal, a Canaanite city in the valley of Lebanon at the foot of Hermon, hence called Baal-hermon (Judge. 3:3; 1 Chr. 5:23), near the source of the Jordan (Josh. 13:5; 11:17; 12:7). It was the most northern point to which Joshua's conquests extended. It probably derived its name from the worship of Baal. Its modern representative is Banias. Some have supposed it to be the same as Baalbec.",
            "idol of fortune or felicity"
        ]
    },
    {
        "Word": "Baal-hamon",
        "Definitions": [
            "Place of a multitude, a place where Solomon had an extensive vineyard (Cant. 8:11). It has been supposed to be identical with Baal-gad, and also with Hammon in the tribe of Asher (Josh. 19:28). Others identify it with Belamon, in Central Palestine, near Dothaim.",
            "who rules a crowd"
        ]
    },
    {
        "Word": "Baal-hanan",
        "Definitions": [
            "Lord of grace. (1.) A king of Edom, son of Achbor (Gen. 36:38, 39; 1 Chr. 1:49, 50).",
            "(2.) An overseer of \"the olive trees and sycomore trees in the low plains\" (the Shephelah) under David (1 Chr. 27:28)."
        ]
    },
    {
        "Word": "Baal-hazor",
        "Definitions": [
            "Having a courtyard, or Baal's village, the place on the borders of Ephraim and Benjamin where Absalom held the feast of sheep-shearing when Amnon was assassinated (2 Sam. 13:23). Probably it is the same with Hazor (Neh. 11:33), now Tell' Asur, 5 miles north-east of Bethel."
        ]
    },
    {
        "Word": "Baal-hermon",
        "Definitions": [
            "Lord of Hermon. (1.) A city near Mount Hermon inhabited by the Ephraimites (1 Chr. 5:23). Probably identical with Baal-gad (Josh. 11:17).",
            "(2.) A mountain east of Lebanon (Judg. 3:3). Probably it may be the same as Mount Hermon, or one of its three peaks.",
            "possessor of destruction or of a thing cursed"
        ]
    },
    {
        "Word": "Baali",
        "Definitions": [
            "My lord, a title the prophet (Hos. 2:16) reproaches the Jewish church for applying to Jehovah, instead of the more endearing title Ishi, meaning \"my husband.\"",
            "my idol; lord over me",
            "(Hosea 2:16) [[239]Baal]"
        ]
    },
    {
        "Word": "Baalim",
        "Definitions": [
            "Plural of Baal; images of the god Baal (Judg. 2:11; 1 Sam. 7:4).",
            "idols; masters; false gods",
            "[[240]Baal]"
        ]
    },
    {
        "Word": "Baalis",
        "Definitions": [
            "King of the Ammonites at the time of the Babylonian captivity (Jer. 40:14). He hired Ishmael to slay Gedaliah who had been appointed governor over the cities of Judah.",
            "a rejoicing; a proud lord",
            "king of the Ammonites at the time of the destruction of Jerusalem by Nebuchadnezzar. (Jeremiah 40:14) (B.C. 588.)"
        ]
    },
    {
        "Word": "Baal-meon",
        "Definitions": [
            "Lord of dwelling, a town of Reuben (Num. 32:38), called also Beth-meon (Jer. 48:23) and Beth-baal-meon (Josh. 13:17). It is supposed to have been the birth-place of Elisha. It is identified with the modern M'ain, about 3 miles south-east of Heshbon.",
            "idol or master of the house"
        ]
    },
    {
        "Word": "Baal-peor",
        "Definitions": [
            "Lord of the opening, a god of the Moabites (Num. 25:3; 31:16; Josh. 22:17), worshipped by obscene rites. So called from Mount Peor, where this worship was celebrated, the Baal of Peor. The Israelites fell into the worship of this idol (Num. 25:3, 5, 18; Deut. 4:3; Ps. 106:28; Hos. 9:10).",
            "master of the opening"
        ]
    },
    {
        "Word": "Baal-perazim",
        "Definitions": [
            "Baal having rents, bursts, or destructions, the scene of a victory gained by David over the Philistines (2 Sam. 5:20; 1 Chr. 14:11). Called Mount Perazim (Isa. 28:21). It was near the valley of Rephaim, west of Jerusalem. Identified with the modern Jebel Aly.",
            "god of divisions"
        ]
    },
    {
        "Word": "Baal-shalisha",
        "Definitions": [
            "Lord of Shalisha, a place from which a man came with provisions for Elisha, apparently not far from Gilgal (2 Kings 4:42). It has been identified with Sirisia, 13 miles north of Lydda.",
            "the god that presides over three; the third idol"
        ]
    },
    {
        "Word": "Baal-tamar",
        "Definitions": [
            "Lord of palm trees, a place in the tribe of Benjamin near Gibeah of Saul (Judg. 20:33). It was one of the sanctuaries or groves of Baal. Probably the palm tree of Deborah (Judg. 4:5) is alluded to in the name.",
            "master of the palm-tree"
        ]
    },
    {
        "Word": "Baal-zebub",
        "Definitions": [
            "Fly-lord, the god of the Philistines at Ekron (2 Kings 1:2, 3, 16). This name was given to the god because he was supposed to be able to avert the plague of flies which in that region was to be feared. He was consulted by Ahaziah as to his recovery.",
            "god of the fly"
        ]
    },
    {
        "Word": "Baal-zephon",
        "Definitions": [
            "Baal of the north, an Egyptian town on the shores of the Gulf of Suez (Ex. 14:2; Num. 33:7), over against which the children of Israel encamped before they crossed the Red Sea. It is probably to be identified with the modern Jebel Deraj or Kulalah, on the western shore of the Gulf of Suez. Baal-zapuna of the Egyptians was a place of worship.",
            "the idol or possession of the north; hidden; secret"
        ]
    },
    {
        "Word": "Baana",
        "Definitions": [
            "Son of affliction. (1.) One of Solomon's purveyors (1 Kings 4:12).",
            "(2.) Son of Hushai, another of Solomon's purveyors (1 Kings 4:16).",
            "(3.) Father of Zadok (Neh. 3:4).",
            "+ The son of Ahilud, Solmon's commissariat officer in Jezreel and the north of the Jordan valley. (1 Kings 4:12) (B.C.1000.) + Father of Zadok, who assisted in rebuilding the wall of Jerusalem under Nehemiah. (Nehemiah 3:4) (B.C. 446.)"
        ]
    },
    {
        "Word": "Baanah",
        "Definitions": [
            "Son of affliction. (1.) One of the two sons of Rimmon the Beerothite, a captain in Saul's army. He and his brother Rechab assassinated Ishbosheth (2 Sam. 4:2), and were on this account slain by David, and their mutilated bodies suspended over the pool at Hebron (5, 6, 12).",
            "(2.) The father of Heled, who was one of David's thirty heroes (2 Sam. 23:29; 1 Chr. 11:30).",
            "in the answer; in affliction",
            "+ Son of Rimmon, a Benjamite, who with his brother Rechab murdered Ishbosheth For this they were killed by David; and their mutilated bodies hung up over the pool at Hebron. (2 Samuel 4:2,5,6,9) (B.C. 1046.) + A Netophathite, father of Heleb or Heled, one of David's mighty men. (2 Samuel 23:29; 1 Chronicles 11:30) (B.C. before 1066.) + Accurately Baana, son of Hushai, Solomon's commissariat officer in Asher. (1 Kings 4:16) (B.C. 1012.) + Aman who accompanied Zerubbabel on his return from the captivity. (Ezra 2:2; Nehemiah 7:7) Possibly the same person is intended in (Nehemiah 10:27) (B.C. 536.)"
        ]
    },
    {
        "Word": "Baasha",
        "Definitions": [
            "Bravery, the third king of the separate kingdom of Israel, and founder of its second dynasty (1 Kings 15; 16; 2 Chr. 16:1-6). He was the son of Ahijah of the tribe of Issachar. The city of Tirzah he made the capital of his kingdom, and there he was buried, after an eventful reign of twenty-four years (1 Kings 15:33). On account of his idolatries his family was exterminated, according to the word of the prophet Jehu (1 Kings 16:3, 4, 10-13).",
            "he that seeks, or lays waste",
            "(wicked), B.C. 953-931, third sovereign of the separate kingdom of Israel, and the founder of its second dynasty. He was son of Ahijah of the tribe of Issachar and conspired against King Nadab, (1 Kings 15:27) and killed him with his whole family. He appears to have been of humble origin. (1 Kings 16:2) It was probably in the 13th year of his reign that he made war on Asa, and began to fortify Ramah. He was defeated by the unexpected alliance of Asa with Ben-hadad I. of Damascus. Baasha died in the 24th year of his reign, and was buried in Tirzah, (Song of Solomon 6:4) which he had made his capital. (1 Kings 16:6; 2 Chronicles 16:1-6)"
        ]
    },
    {
        "Word": "Babe",
        "Definitions": [
            "Used of children generally (Matt. 11:25; 21:16; Luke 10:21; Rom. 2:20). It is used also of those who are weak in Christian faith and knowledge (1 Cor. 3:1; Heb. 5:13; 1 Pet. 2:2). In Isa. 3:4 the word \"babes\" refers to a succession of weak and wicked princes who reigned over Judah from the death of Josiah downward to the destruction of Jerusalem."
        ]
    },
    {
        "Word": "Babel, tower of",
        "Definitions": [
            "The name given to the tower which the primitive fathers of our race built in the land of Shinar after the Deluge (Gen. 11:1-9). Their object in building this tower was probably that it might be seen as a rallying-point in the extensive plain of Shinar, to which they had emigrated from the uplands of Armenia, and so prevent their being scattered abroad. But God interposed and defeated their design by condounding their language, and hence the name Babel, meaning \"confusion.\" In the Babylonian tablets there is an account of this event, and also of the creation and the deluge. (See [43]CHALDEA.)",
            "The Temple of Belus, which is supposed to occupy its site, is described by the Greek historian Herodotus as a temple of great extent and magnificence, erected by the Babylonians for their god Belus. The treasures Nebuchadnezzar brought from Jerusalem were laid up in this temple (2 Chr. 36:7).",
            "The Birs Nimrud, at ancient Borsippa, about 7 miles south-west of Hillah, the modern town which occupies a part of the site of ancient Babylon, and 6 miles from the Euphrates, is an immense mass of broken and fire-blasted fragments, of about 2,300 feet in circumference, rising suddenly to the height of 235 feet above the desert-plain, and is with probability regarded as the ruins of the tower of Babel. This is \"one of the most imposing ruins in the country.\" Others think it to be the ruins of the Temple of Belus."
        ]
    },
    {
        "Word": "Babylon",
        "Definitions": [
            "The Greek form of BABEL; Semitic form Babilu, meaning \"The Gate of God.\" In the Assyrian tablets it means \"The city of the dispersion of the tribes.\" The monumental list of its kings reaches back to B.C. 2300, and includes Khammurabi, or Amraphel (q.v.), the contemporary of Abraham. It stood on the Euphrates, about 200 miles above its junction with the Tigris, which flowed through its midst and divided it into two almost equal parts. The Elamites invaded Chaldea (i.e., Lower Mesopotamia, or Shinar, and Upper Mesopotamia, or Accad, now combined into one) and held it in subjection. At length Khammu-rabi delivered it from the foreign yoke, and founded the new empire of Chaldea (q.v.), making Babylon the capital of the united kingdom. This city gradually grew in extent and grandeur, but in process of time it became subject to Assyria. On the fall of Nineveh (B.C. 606) it threw off the Assyrian yoke, and became the capital of the growing Babylonian empire. Under Nebuchadnezzar it became one of the most splendid cities of the ancient world.",
            "After passing through various vicissitudes the city was occupied by Cyrus, \"king of Elam,\" B.C. 538, who issued a decree permitting the Jews to return to their own land (Ezra 1). It then ceased to be the capital of an empire. It was again and again visited by hostile armies, till its inhabitants were all driven from their homes, and the city became a complete desolation, its very site being forgotten from among men.",
            "On the west bank of the Euphrates, about 50 miles south of Bagdad, there is found a series of artificial mounds of vast extent. These are the ruins of this once famous proud city. These ruins are principally (1) the great mound called Babil by the Arabs. This was probably the noted Temple of Belus, which was a pyramid about 480 feet high. (2) The Kasr (i.e., \"the palace\"). This was the great palace of Nebuchadnezzar. It is almost a square, each side of which is about 700 feet long. The little town of Hillah, near the site of Babylon, is built almost wholly of bricks taken from this single mound. (3) A lofty mound, on the summit of which stands a modern tomb called Amran ibn-Ali. This is probably the most ancient portion of the remains of the city, and represents the ruins of the famous hanging-gardens, or perhaps of some royal palace. The utter desolation of the city once called \"The glory of kingdoms\" (Isa. 13:19) was foretold by the prophets (Isa. 13:4-22; Jer. 25:12; 50:2, 3; Dan. 2:31-38).",
            "The Babylon mentioned in 1 Pet. 5:13 was not Rome, as some have thought, but the literal city of Babylon, which was inhabited by many Jews at the time Peter wrote.",
            "In Rev. 14:8; 16:19; 17:5; and 18:2, \"Babylon\" is supposed to mean Rome, not considered as pagan, but as the prolongation of the ancient power in the papal form. Rome, pagan and papal, is regarded as one power. \"The literal Babylon was the beginner and supporter of tyranny and idolatry...This city and its whole empire were taken by the Persians under Cyrus; the Persians were subdued by the Macedonians, and the Macedonians by the Romans; so that Rome succeeded to the power of old Babylon. And it was her method to adopt the worship of the false deities she had conquered; so that by her own act she became the heiress and successor of all the Babylonian idolatry, and of all that was introduced into it by the immediate successors of Babylon, and consequently of all the idolatry of the earth.\" Rome, or \"mystical Babylon,\" is \"that great city which reigneth over the kings of the earth\" (17:18).",
            "same as Babel",
            "in the Apocalypse, is the symbolical name by which Rome is denoted. (Revelation 14:8; 17:18) The power of Rome was regarded by the later Jews as was that of Babylon by their forefathers. Comp. (Jeremiah 51:7) with Reve 14:8 The occurrence of this name in (1 Peter 5:13) has given rise to a variety of conjectures, many giving it the same meaning as in the Apocalypse; others refer it to Babylon in Asia, and others still to Babylon in Egypt. The most natural supposition of all is that by Babylon is intended the old Babylon of Assyria, which was largely inhabited by Jews at the time in question.",
            "Origin of -- Ge 10:8,10.",
            "Origin of the name -- Ge 11:8,9.",
            "Was called",
            "Land of the Chaldeans. -- Eze 12:13.",
            "Land of Shinar. -- Da 1:2; Zec 5:11.",
            "Land of Merathaim. -- Jer 50:1,21.",
            "Desert of the sea. -- Isa 21:1,9.",
            "Sheshach. -- Jer 25:12,26.",
            "Lady of kingdoms. -- Isa 47:5.",
            "Situated beyond the Euphrates -- Ge 11:31; Jos 24:2,3.",
            "Formerly a part of Mesopotamia -- Ac 7:2.",
            "Founded by the Assyrians, and a part of their empire -- 2Ki 17:24; Isa 23:13.",
            "Watered by the rivers Euphrates and Tigris -- Ps 137:1; Jer 51:13.",
            "Composed of many nations -- Da 3:4; 3:29.",
            "Governed by Kings -- 2Ki 20:12; Da 5:1.",
            "With Media and Persia divided by Darius 120 provinces -- Da 6:1.",
            "Presidents placed over -- Da 2:48; 6:1.",
            "Babylon the chief province of -- Da 3:1.",
            "Babylon the capital of",
            "Its antiquity. -- Ge 11:4,9.",
            "Enlarged by Nebuchadnezzar. -- Da 4:30.",
            "Surrounded with a great wall and fortified. -- Jer 51:53,58.",
            "Called the golden city. -- Isa 14:4.",
            "Called the glory of kingdoms. -- Isa 13:19.",
            "Called beauty of Chaldees, &c. -- Isa 13:19.",
            "Called the city of merchants. -- Eze 17:4.",
            "Called Babylon the great. -- Da 4:30.",
            "Remarkable for",
            "Antiquity. -- Jer 5:15.",
            "Naval power. -- Isa 43:14.",
            "Military power. -- Jer 5:16; 50:23.",
            "National greatness. -- Isa 13:19; Jer 51:41.",
            "Wealth. -- Jer 50:37; 51:13.",
            "Commerce. -- Eze 17:4.",
            "Manufacture of garments. -- Jos 7:21.",
            "Wisdom of senators. -- Isa 47:10; Jer 50:35.",
            "Inhabitants of",
            "Idolatrous. -- Jer 50:38; Da 3:18.",
            "Addicted to magic. -- Isa 47:9,12,13; Da 2:1,2.",
            "Profane and sacrilegious. -- Da 5:1-3.",
            "Wicked. -- Isa 47:10.",
            "As a power was",
            "Arrogant. -- Isa 14:13,14; Jer 50:29,31,32.",
            "Secure and self-confident. -- Isa 47:7,8.",
            "Grand and stately. -- Isa 47:1,5.",
            "Covetous. -- Jer 51:13.",
            "Oppressive. -- Isa 14:4.",
            "Cruel and destructive. -- Isa 14:17; 47:6; Jer 51:25; Hab 1:6,7.",
            "An instrument of God's vengeance on other nations. -- Jer 51:7; Isa 47:6.",
            "Languages spoken in -- Da 1:4; 2:4.",
            "Armies of, described -- Hab 1:7-9.",
            "Represented by",
            "A great eagle. -- Eze 17:3.",
            "A head of gold. -- Da 2:32,37,38.",
            "A lion with eagle's wings. -- Da 7:4.",
            "Ambassadors of, sent to Hezekiah -- 2Ki 20:12.",
            "Nebuchadnezzar king of",
            "Made Jehoiakim tributary. -- 2Ki 24:1.",
            "Besieged Jerusalem. -- 2Ki 24:10,11.",
            "Took Jehoiachin, &c captive to Babylon. -- 2Ki 24:12,14-16; 2Ch 36:10.",
            "Spoiled the temple. -- 2Ki 24:13.",
            "Made Zedekiah king. -- 2Ki 24:17.",
            "Rebelled against by Zedekiah. -- 2Ki 24:20.",
            "Besieged and took Jerusalem. -- 2Ki 25:1-4.",
            "Burned Jerusalem, &c. -- 2Ki 25:9,10.",
            "Took Zedekiah, &c captive to Babylon. -- 2Ki 25:7,11,18-21; 2Ch 36:20.",
            "Spoiled and burned the temple. -- 2Ki 25:9,13-17; 2Ch 36:18,19.",
            "Revolt of the Jews from, and their punishment illustrated -- Eze 17:1-24.",
            "The Jews exhorted to be subject to, and settle in -- Jer 27:17; 29:1-7.",
            "Treatment of the Jews in -- 2Ki 25:27-30; Da 1:3-7.",
            "Grief of the Jews in -- Ps 137:1-6.",
            "Destroyed by the Medes -- Da 5:30,31.",
            "Restoration of the Jews from -- 2Ch 36:23; Ezr 1:1-2:67.",
            "The gospel preached in -- 1Pe 5:13.",
            "A type of Antichrist -- Re 16:19; 17:5.",
            "Predictions respecting",
            "Conquests by. -- Jer 21:3-10; 27:2-6; 49:28-33; Eze 21:19-32; 29:18-20.",
            "Captivity of the Jews by. -- Jer 20:4-6; 22:20-26; 25:9-11; Mic 4:10.",
            "Restoration of the Jews from. -- Isa 14:1-4; 44:28; 48:20; Jer 29:10; 50:4,8,19.",
            "Destruction of. -- Isa 13:1-22; 14:4-22; 21:1-10; 47:1-15; Jer 25:12; 50:1-51:64.",
            "Perpetual desolation of. -- Isa 13:19-22; 14:22,23; Jer 50:13,39; 51:37.",
            "Preaching of the gospel in. -- Ps 87:4."
        ]
    },
    {
        "Word": "Babylonish garment",
        "Definitions": [
            "A robe of rich colours fabricated at Babylon, and hence of great value (Josh. 7:21)."
        ]
    },
    {
        "Word": "Babylon, kingdom of",
        "Definitions": [
            "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 Chaldeans.",
            "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 Palestine, 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 Palestine 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 difficulty.",
            "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 independence."
        ]
    },
    {
        "Word": "Baca, Valley of",
        "Definitions": [
            "(Ps. 84:6; R.V., \"valley of weeping,\" marg., \"or balsam trees\"), probably a valley in some part of Palestine, or generally some one of the valleys through which pilgrims had to pass on their way to the sanctuary of Jehovah on Zion; or it may be figuratively \"a valley of weeping.\""
        ]
    },
    {
        "Word": "Backbite",
        "Definitions": [
            "In Ps. 15:3, the rendering of a word which means to run about tattling, calumniating; in Prov. 25:23, secret talebearing or slandering; in Rom. 1:30 and 2 Cor. 12:20, evil-speaking, maliciously defaming the absent."
        ]
    },
    {
        "Word": "Backslide",
        "Definitions": [
            "To draw back or apostatize in matters of religion (Acts 21:21; 2 Thess. 2:3; 1 Tim. 4:1). This may be either partial (Prov. 14:14) or complete (Heb. 6:4-6; 10:38, 39). The apostasy may be both doctrinal and moral."
        ]
    },
    {
        "Word": "Badger",
        "Definitions": [
            "This word is found in Ex. 25:5; 26:14; 35:7, 23; 36:19; 39:34; Num. 4:6, etc. The tabernacle was covered with badgers' skins; the shoes of women were also made of them (Ezek. 16:10). Our translators seem to have been misled by the similarity in sound of the Hebrew tachash_ and the Latin _taxus, \"a badger.\" The revisers have correctly substituted \"seal skins.\" The Arabs of the Sinaitic peninsula apply the name tucash to the seals and dugongs which are common in the Red Sea, and the skins of which are largely used as leather and for sandals. Though the badger is common in Palestine, and might occur in the wilderness, its small hide would have been useless as a tent covering. The dugong, very plentiful in the shallow waters on the shores of the Red Sea, is a marine animal from 12 to 30 feet long, something between a whale and a seal, never leaving the water, but very easily caught. It grazes on seaweed, and is known by naturalists as Halicore tabernaculi."
        ]
    },
    {
        "Word": "Bag",
        "Definitions": [
            "(1.) A pocket of a cone-like shape in which Naaman bound two pieces of silver for Gehazi (2 Kings 5:23). The same Hebrew word occurs elsewhere only in Isa. 3:22, where it is rendered \"crisping-pins,\" but denotes the reticules (or as R.V., \"satchels\") carried by Hebrew women.",
            "(2.) Another word (kees) so rendered means a bag for carrying weights (Deut. 25:13; Prov. 16:11; Micah 6:11). It also denotes a purse (Prov. 1:14) and a cup (23:31).",
            "(3.) Another word rendered \"bag\" in 1 Sam. 17:40 is rendered \"sack\" in Gen. 42:25; and in 1 Sam. 9:7; 21:5 \"vessel,\" or wallet for carrying food.",
            "(4.) The word rendered in the Authorized Version \"bags,\" in which the priests bound up the money contributed for the restoration of the temple (2 Kings 12:10), is also rendered \"bundle\" (Gen. 42:35; 1 Sam. 25:29). It denotes bags used by travellers for carrying money during a journey (Prov. 7:20; Hag. 1:6).",
            "(5.) The \"bag\" of Judas was a small box (John 12:6; 13:29).",
            "is the rendering of several words in the Old and New Testaments.",
            "+ Charitim, the \"bags\" in which Naaman bound up the two talents of silver for Gehazi. (2 Kings 5:23) They were long cone-like bags of the size to hold a precise amount of money, and tied or sealed for that amount, as we stamp the value on a coin. + Cis, a bag for carrying weights, (25:13) also used as a purse (Proverbs 1:14) + Celi, in (Genesis 42:25) is the \"sack\" in which Jacob's sons carried the corn which they brought from Egypt. + The shepherd's \"bag\" used by David was for the purpose of carrying the lambs unable to walk. (Zechariah 11:15; 16:5) + Tschar, properly a \"bundle,\" (Genesis 42:35) appears to have been used by travellers for carrying money during a long journey. (Proverbs 7:20) + The \"bag\" which Judas carried was probably a small box or chest. (John 12:6; 13:29)"
        ]
    },
    {
        "Word": "Bahurim",
        "Definitions": [
            "Young men, a place east of Jerusalem (2 Sam. 3:16; 19:16), on the road to the Jordan valley. Here Shimei resided, who poured forth vile abuse against David, and flung dust and stones at him and his party when they were making their way down the eastern slopes of Olivet toward Jordan (16:5); and here Jonathan and Ahimaaz hid themselves (17:18).",
            "With the exception of Shimei, Azmaveth, one of David's heroes, is the only other native of the place who is mentioned (2 Sam. 23:31; 1 Chr. 11:33).",
            "choice; warlike; valiant",
            "(low ground), a village, (2 Samuel 16:6) apparently on or close to the road leading up from the Jordan valley to Jerusalem, and near the south boundary of Benjamin."
        ]
    },
    {
        "Word": "Bajith",
        "Definitions": [
            "House, probably a city of Moab, which had a celebrated idol-temple (Isa. 15:2). It has also been regarded as denoting simply the temple of the idol of Moab as opposed to the \"high place.\"",
            "a house",
            "(the horse), referring to the \"temple\" of the false gods of Moab, as opposed to the \"high places\" in the same sentence. (Isaiah 15:2) and comp. (Isaiah 16:12)"
        ]
    },
    {
        "Word": "Bake",
        "Definitions": [
            "The duty of preparing bread was usually, in ancient times, committed to the females or the slaves of the family (Gen. 18:6; Lev. 26:26; 1 Sam. 8:13); but at a later period we find a class of public bakers mentioned (Hos. 7:4, 6; Jer. 37:21).",
            "The bread was generally in the form of long or round cakes (Ex. 29:23; 1 Sam. 2:36), of a thinness that rendered them easily broken (Isa. 58:7; Matt. 14:19; 26:26; Acts 20:11). Common ovens were generally used; at other times a jar was half-filled with hot pebbles, and the dough was spread over them. Hence we read of \"cakes baken on the coals\" (1 Kings 19:6), and \"baken in the oven\" (Lev. 2:4). (See [44]BREAD.)",
            "Reference to baking is found in (Leviticus 26:26; 1 Samuel 8:13; 2 Samuel 13:8; Jeremiah 7:18; 37:21; Hosea 7:4-7)"
        ]
    },
    {
        "Word": "Bake-meats",
        "Definitions": [
            "Baked provisions (Gen. 40:17), literally \"works of the baker,\" such as biscuits and cakes."
        ]
    },
    {
        "Word": "Balaam",
        "Definitions": [
            "Lord of the people; foreigner or glutton, as interpreted by others, the son of Beor, was a man of some rank among the Midianites (Num. 31:8; comp. 16). He resided at Pethor (Deut. 23:4), in Mesopotamia (Num. 23:7). It is evident that though dwelling among idolaters he had some knowledge of the true God; and was held in such reputation that it was supposed that he whom he blessed was blessed, and he whom he cursed was cursed. When the Israelites were encamped on the plains of Moab, on the east of Jordan, by Jericho, Balak sent for Balaam \"from Aram, out of the mountains of the east,\" to curse them; but by the remarkable interposition of God he was utterly unable to fulfil Balak's wish, however desirous he was to do so. The apostle Peter refers (2 Pet. 2:15, 16) to this as an historical event. In Micah 6:5 reference also is made to the relations between Balaam and Balak. Though Balaam could not curse Israel, yet he suggested a mode by which the divine displeasure might be caused to descend upon them (Num. 25). In a battle between Israel and the Midianites (q.v.) Balaam was slain while fighting on the side of Balak (Num. 31:8).",
            "The \"doctrine of Balaam\" is spoken of in Rev. 2:14, in allusion to the fact that it was through the teaching of Balaam that Balak learned the way by which the Israelites might be led into sin. (See [45]NICOLAITANES.) Balaam was constrained to utter prophecies regarding the future of Israel of wonderful magnificence and beauty of expression (Num. 24:5-9, 17).",
            "the ancient of the people; the destruction of the people",
            "(B.C. 1451), the son of beor, a man endowed with the gift of prophecy. (Numbers 22:5) He is mentioned in conjunction with the five kings of Midian, apparently as a person of the same rank. (Numbers 31:8) cf. Numb 31:16 He seems to have lived at Pethor, (23:4; Numbers 22:5) on the river Euphrates, in Mesopotamia. Such was his reputation that when the Israelites were encamped in the plains of Moab, Balak, the king of Moab, sent for Balaam to curse them. Balaam at first was prohibited by God from going. He was again sent for by the king and again refused, but was at length allowed to go. He yielded to the temptations of riches and honor which Balak set before him; but God's anger was kindled at this manifestation of determined self-will, and the angel of the Lord stood in the way for an adversary against him. See (2 Peter 2:16) Balaam predicted a magnificent career for the people whom he was called to curse, but he nevertheless suggested to the Moabites the expedient of seducing them to commit fornication. The effect of this is recorded in (Numbers 25:1) ... A battle was afterwards fought against the Midianites, in which Balaam sided with them, and was slain by the sword of the people whom he had endeavored to curse. (Numbers 31:8)"
        ]
    },
    {
        "Word": "Baladan",
        "Definitions": [
            "He has given a son, the father of the Babylonian king (2 Kings 20:12; Isa. 39:1) Merodach-baladan (q.v.).",
            "one without judgment",
            "[MERODACH-BALADAN]"
        ]
    },
    {
        "Word": "Balah",
        "Definitions": [
            "A city in the tribe of Simeon (Josh. 19:3), elsewhere called Bilhah (1 Chr. 4:29) and Baalah (Josh. 15:29).",
            "(Joshua 19:3) [[245]Baal, Geogr. No. 2, b]"
        ]
    },
    {
        "Word": "Balak",
        "Definitions": [
            "Empty; spoiler, a son of Zippor, and king of the Moabites (Num. 22:2, 4). From fear of the Israelites, who were encamped near the confines of his territory, he applied to Balaam (q.v.) to curse them; but in vain (Josh. 24:9).",
            "who lays waste or destroys",
            "(spoiler), son of Zippor, king of the Moabites, who hired Balaam to curse the Israelites; but his designs were frustrated int he manner recorded in (Numbers 22:24) (B.C. 1451.)"
        ]
    },
    {
        "Word": "Balance",
        "Definitions": [
            "Occurs in Lev. 19:36 and Isa. 46:6, as the rendering of the Hebrew kanch', which properly means \"a reed\" or \"a cane,\" then a rod or beam of a balance. This same word is translated \"measuring reed\" in Ezek. 40:3, 5; 42:16-18. There is another Hebrew word, mozena'yim, i.e., \"two poisers\", also so rendered (Dan. 5:27). The balances as represented on the most ancient Egyptian monuments resemble those now in use. A \"pair of balances\" is a symbol of justice and fair dealing (Job 31:6; Ps. 62:9; Prov. 11:1). The expression denotes great want and scarcity in Rev. 6:5."
        ]
    },
    {
        "Word": "Baldness",
        "Definitions": [
            "From natural causes was uncommon (2 Kings 2:23; Isa. 3:24). It was included apparently under \"scab\" and \"scurf,\" which disqualified for the priesthood (Lev. 21:20). The Egyptians were rarely subject to it. This probably arose from their custom of constantly shaving the head, only allowing the hair to grow as a sign of mourning. With the Jews artificial baldness was a sign of mourning (Isa. 22:12; Jer. 7:29; 16:6); it also marked the conclusion of a Nazarite's vow (Acts 18:18; 21:24; Num. 6:9). It is often alluded to (Micah 1:16; Amos 8:10; Jer. 47:5). The Jews were forbidden to follow the customs of surrounding nations in making themselves bald (Deut. 14:1).",
            "Natural baldness seems to have been uncommon, since it exposed people to public derision. (Leviticus 13:29; 2 Kings 2:23; Isaiah 3:24; 15:2; Jeremiah 47:5; Ezekiel 7:18) Artificial baldness marked the conclusion of a Nazarite's vow, (Numbers 6:9; Acts 18:18) and was a sign of mourning."
        ]
    },
    {
        "Word": "Balm",
        "Definitions": [
            "Contracted from Bal'sam, a general name for many oily or resinous substances which flow or trickle from certain trees or plants when an incision is made through the bark.",
            "(1.) This word occurs in the Authorized Version (Gen. 37:25; 43:11; Jer. 8:22; 46:11; 51:8; Ezek. 27:17) as the rendering of the Hebrew word tsori_ or _tseri, which denotes the gum of a tree growing in Gilead (q.v.), which is very precious. It was celebrated for its medicinal qualities, and was circulated as an article of merchandise by Arab and Phoenician merchants. The shrub so named was highly valued, and was almost peculiar to Palestine. In the time of Josephus it was cultivated in the neighbourhood of Jericho and the Dead Sea. There is an Arab tradition that the tree yielding this balm was brought by the queen of Sheba as a present to Solomon, and that he planted it in his gardens at Jericho.",
            "(2.) There is another Hebrew word, basam_ or _bosem, from which our word \"balsam,\" as well as the corresponding Greek balsamon, is derived. It is rendered \"spice\" (Cant. 5:1, 13; 6:2; margin of Revised Version, \"balsam;\" Ex. 35:28; 1 Kings 10:10), and denotes fragrance in general. Basam also denotes the true balsam-plant, a native of South Arabia (Cant. l.c.).",
            "(from balsam, Heb. tzori, tezri) occurs in (Genesis 37:25; 43:11; Jeremiah 8:22; 46:11; 51:8; Ezekiel 27:17) (It is an aromatic plant, or the resinous odoriferous sap or gum which exudes from such plants.) It is impossible to identify it with any certainty. It is impossible to identify it with any certainty. It may represent the gum of the Pistacia lentiscus, or more probably that of the Balsamodendron opobalsamum, allied to the balm of Gilead, which abounded in Gilead east of the Jordan. The trees resembled fig trees (or grape vines), but were lower, being but 12 to 15 feet high. It is now called the BALM OF [247]Gilead, or Meccabalsam, the tree or shrub being indigenous in the mountains around Mecca. [[248]Incense; [249]Spice, Spices] Hasselquist says that the exudation from the plant \"is of a yellow color, and pellucid. It has a most fragrant smell, which is resinous, balsamic and very agreeable. It is very tenacious or glutinous, sticking to the fingers, and may be drawn into long threads.\" It was supposed to have healing as well as aromatic qualities."
        ]
    },
    {
        "Word": "Bamah",
        "Definitions": [
            "A height, a name used simply to denote a high place where the Jews worshipped idols (Ezek. 20:29). The plural is translated \"high places\" in Num. 22:41 and Ezek. 36:2.",
            "an eminence or high place",
            "(high place). Found only in (Ezekiel 20:29) applied to places of idolatrous worship."
        ]
    },
    {
        "Word": "Bamoth",
        "Definitions": [
            "Heights, the forty-seventh station of the Israelites (Num. 21:19, 20) in the territory of the Moabites."
        ]
    },
    {
        "Word": "Bamoth-baal",
        "Definitions": [
            "Heights of Baal, a place on the river Arnon, or in the plains through which it flows, east of Jordan (Josh. 13:17; comp. Num. 21:28). It has been supposed to be the same place as Bamoth."
        ]
    },
    {
        "Word": "Bands",
        "Definitions": [
            "(1) of love (Hos. 11:4); (2) of Christ (Ps. 2:3); (3) uniting together Christ's body the church (Col. 2:19; 3:14; Eph. 4:3);",
            "(4) the emblem of the captivity of Israel (Ezek. 34:27; Isa. 28:22; 52:2); (5) of brotherhood (Ezek. 37:15-28); (6) no bands to the wicked in their death (Ps. 73:4; Job 21:7; Ps. 10:6). Also denotes chains (Luke 8:29); companies of soldiers (Acts 21:31); a shepherd's staff, indicating the union between Judah and Israel (Zech. 11:7)."
        ]
    },
    {
        "Word": "Bani",
        "Definitions": [
            "Built. (1.) 1 Chr. 6:46. (2.) One of David's thirty-seven warriors, a Gadite (2 Sam. 23:36). (3.) Ezra 2:10; 10:29, 34, 38. (4.) A Levite who was prominent in the reforms on the return from Babylon (Neh. 8:7; 9:4, 5). His son Rehum took part in rebuilding the wall of Jerusalem (Neh. 3:17).",
            "(built).",
            "+ A Gadite, one of David's mighty men. (2 Samuel 23:36) (B.C. 1046.) + A Levite of the line of Merari, and forefather to Ethan. (1 Chronicles 6:46) + A man of Judah of the line of Pharez. (1 Chronicles 9:4) + \"Children of Bani\" returned from captivity with Zerubbabel. (Ezra 2:10; 10:29,34; Nehemiah 10:14) 1 Esd. 5:12. [[251]Binnui; MANI] + An Israelite \"of the sons of Bani.\" (Ezra 10:38) + A Levite. (Nehemiah 3:17) + A Levite. (Nehemiah 8:7; 9:4,5; 10:13) + Another Levite, of the sons of Asaph. (Nehemiah 11:22)"
        ]
    },
    {
        "Word": "Banner",
        "Definitions": [
            "(1.) The flag or banner of the larger kind, serving for three tribes marching together. These standards, of which there were four, were worked with embroidery and beautifully ornamented (Num. 1:52; 2:2, 3, 10, 18, 25; Cant. 2:4; 6:4, 10).",
            "(2.) The flag borne by each separate tribe, of a smaller form. Probably it bore on it the name of the tribe to which it belonged, or some distinguishing device (Num. 2:2, 34).",
            "(3.) A lofty signal-flag, not carried about, but stationary. It was usually erected on a mountain or other lofty place. As soon as it was seen the war-trumpets were blown (Ps. 60:4; Isa. 5:26; 11:12; 13:2; 18:3; 30:17; Jer. 4:6 21; Ezek. 27:7).",
            "(4.) A \"sign of fire\" (Jer. 6:1) was sometimes used as a signal.",
            "The banners and ensigns of the Roman army had idolatrous images upon them, and hence they are called the \"abomination of desolation\" (q.v.). The principal Roman standard, however, was an eagle. (See Matt. 24:28; Luke 17:37, where the Jewish nation is compared to a dead body, which the eagles gather together to devour.)",
            "God's setting up or giving a banner (Ps. 20:5; 60:4; Cant. 2:4) imports his presence and protection and aid extended to his people.",
            "[See [252]Ensign]"
        ]
    },
    {
        "Word": "Banquet",
        "Definitions": [
            "A feast provided for the entertainment of a company of guests (Esther 5; 7; 1 Pet. 4:3); such as was provided for our Lord by his friends in Bethany (Matt. 26:6; Mark 14:3; comp. John 12:2). These meals were in the days of Christ usually called \"suppers,\" after the custom of the Romans, and were partaken of toward the close of the day. It was usual to send a second invitation (Matt. 22:3; Luke 14:17) to those who had been already invited. When the whole company was assembled, the master of the house shut the door with his own hands (Luke 13:25; Matt. 25:10).",
            "The guests were first refreshed with water and fragrant oil (Luke 7:38; Mark 7:4). A less frequent custom was that of supplying each guest with a robe to be worn during the feast (Eccles. 9:8; Rev. 3:4, 5; Matt. 22:11). At private banquets the master of the house presided; but on public occasions a \"governor of the feast\" was chosen (John 2:8). The guests were placed in order according to seniority (Gen. 43:33), or according to the rank they held (Prov. 25:6, 7; Matt. 23:6; Luke 14:7).",
            "As spoons and knives and forks are a modern invention, and were altogether unknown in the East, the hands alone were necessarily used, and were dipped in the dish, which was common to two of the guests (John 13:26). In the days of our Lord the guests reclined at table; but the ancient Israelites sat around low tables, cross-legged, like the modern Orientals. Guests were specially honoured when extra portions were set before them (Gen. 43:34), and when their cup was filled with wine till it ran over (Ps. 23:5). The hands of the guests were usually cleaned by being rubbed on bread, the crumbs of which fell to the ground, and were the portion for dogs (Matt. 15:27; Luke 16:21).",
            "At the time of the three annual festivals at Jerusalem family banquets were common. To these the \"widow, and the fatherless, and the stranger\" were welcome (Deut. 16:11). Sacrifices also included a banquet (Ex. 34:15; Judg. 16:23). Birthday banquets are mentioned (Gen. 40:20; Matt. 14:6). They were sometimes protracted, and attended with revelry and excess (Gen. 21:8; 29:22; 1 Sam. 25:2, 36; 2 Sam. 13:23). Portions were sometimes sent from the table to poorer friends (Neh. 8:10; Esther 9:19, 22). (See [46]MEALS.)"
        ]
    },
    {
        "Word": "Baptism, Christian",
        "Definitions": [
            "An ordinance immediately instituted by Christ (Matt. 28:19, 20), and designed to be observed in the church, like that of the Supper, \"till he come.\" The words \"baptize\" and \"baptism\" are simply Greek words transferred into English. This was necessarily done by the translators of the Scriptures, for no literal translation could properly express all that is implied in them.",
            "The mode of baptism can in no way be determined from the Greek word rendered \"baptize.\" Baptists say that it means \"to dip,\" and nothing else. That is an incorrect view of the meaning of the word. It means both (1) to dip a thing into an element or liquid, and (2) to put an element or liquid over or on it. Nothing therefore as to the mode of baptism can be concluded from the mere word used. The word has a wide latitude of meaning, not only in the New Testament, but also in the LXX. Version of the Old Testament, where it is used of the ablutions and baptisms required by the Mosaic law. These were effected by immersion, and by affusion and sprinkling; and the same word, \"washings\" (Heb. 9:10, 13, 19, 21) or \"baptisms,\" designates them all. In the New Testament there cannot be found a single well-authenticated instance of the occurrence of the word where it necessarily means immersion. Moreover, none of the instances of baptism recorded in the Acts of the Apostles (2:38-41; 8:26-39; 9:17, 18; 22:12-16; 10:44-48; 16:32-34) favours the idea that it was by dipping the person baptized, or by immersion, while in some of them such a mode was highly improbable.",
            "The gospel and its ordinances are designed for the whole world, and it cannot be supposed that a form for the administration of baptism would have been prescribed which would in any place (as in a tropical country or in polar regions) or under any circumstances be inapplicable or injurious or impossible.",
            "Baptism and the Lord's Supper are the two symbolical ordinances of the New Testament. The Supper represents the work of Christ, and Baptism the work of the Spirit. As in the Supper a small amount of bread and wine used in this ordinance exhibits in symbol the great work of Christ, so in Baptism the work of the Holy Spirit is fully seen in the water poured or sprinkled on the person in the name of the Father, Son, and Holy Ghost. That which is essential in baptism is only \"washing with water,\" no mode being specified and none being necessary or essential to the symbolism of the ordinance.",
            "The apostles of our Lord were baptized with the Holy Ghost (Matt. 3:11) by his coming upon them (Acts 1:8). The fire also with which they were baptized sat upon them. The extraordinary event of Pentecost was explained by Peter as a fulfilment of the ancient promise that the Spirit would be poured out in the last days (2:17). He uses also with the same reference the expression shed forth as descriptive of the baptism of the Spirit (33). In the Pentecostal baptism \"the apostles were not dipped into the Spirit, nor plunged into the Spirit; but the Spirit was shed forth, poured out, fell on them (11:15), came upon them, sat on them.\" That was a real and true baptism. We are warranted from such language to conclude that in like manner when water is poured out, falls, comes upon or rests upon a person when this ordinance is administered, that person is baptized. Baptism is therefore, in view of all these arguments \"rightly administered by pouring or sprinkling water upon the person.\"",
            "The subjects of baptism. This raises questions of greater importance than those relating to its mode.",
            "1. The controversy here is not about \"believers' baptism,\" for that is common to all parties. Believers were baptized in apostolic times, and they have been baptized in all time by all the branches of the church. It is altogether a misrepresentation to allege, as is sometimes done by Baptists, that their doctrine is \"believers' baptism.\" Every instance of adult baptism, or of \"believers' baptism,\" recorded in the New Testament (Acts 2:41; 8:37; 9:17, 18; 10:47; 16:15; 19:5, etc.) is just such as would be dealt with in precisely the same way by all branches of the Protestant Church, a profession of faith or of their being \"believers\" would be required from every one of them before baptism. The point in dispute is not the baptism of believers, but whether the infant children of believers, i.e., of members of the church, ought to be baptized.",
            "2. In support of the doctrine of infant baptism, i.e., of the baptism of the infants, or rather the \"children,\" of believing parents, the following considerations may be adduced:",
            "The Church of Christ exists as a divinely organized community. It is the \"kingdom of God,\" one historic kingdom under all dispensations. The commonwealth of Israel was the \"church\" (Acts 7:38; Rom. 9:4) under the Mosaic dispensation. The New Testament church is not a new and different church, but one with that of the Old Testament. The terms of admission into the church have always been the same viz., a profession of faith and a promise of subjection to the laws of the kingdom. Now it is a fact beyond dispute that the children of God's people under the old dispensation were recognized as members of the church. Circumcision was the sign and seal of their membership. It was not because of carnal descent from Abraham, but as being the children of God's professing people, that this rite was administered (Rom. 4:11). If children were members of the church under the old dispensation, which they undoubtedly were, then they are members of the church now by the same right, unless it can be shown that they have been expressly excluded. Under the Old Testament parents acted for their children and represented them. (See Gen. 9:9; 17:10; Ex. 24:7, 8; Deut. 29:9-13.) When parents entered into covenant with God, they brought their children with them. This was a law in the Hebrew Church. When a proselyte was received into membership, he could not enter without bringing his children with him. The New Testament does not exclude the children of believers from the church. It does not deprive them of any privilege they enjoyed under the Old Testament. There is no command or statement of any kind, that can be interpreted as giving any countenance to such an idea, anywhere to be found in the New Testament. The church membership of infants has never been set aside. The ancient practice, orginally appointed by God himself, must remain a law of his kingdom till repealed by the same divine authority. There are lambs in the fold of the Good Shepherd (John 21:15; comp. Luke 1:15; Matt. 19:14; 1 Cor. 7:14).",
            "\"In a company of converts applying for admission into Christ's house there are likely to be some heads of families. How is their case to be treated? How, for example, are Lydia and her neighbour the keeper of the city prison to be treated? Both have been converted. Both are heads of families. They desire to be received into the infant church of Philippi. What is Christ's direction to them? Shall we say that it is to this effect: 'Arise, and wash away your sins, and come into my house. But you must come in by yourselves. These babes in your arms, you must leave them outside. They cannot believe yet, and so they cannot come in. Those other little ones by your side, their hearts may perhaps have been touched with the love of God; still, they are not old enough to make a personal profession, so they too must be left outside...For the present you must leave them where they are and come in by yourselves.' One may reasonably demand very stringent proofs before accepting this as a fair representation of the sort of welcome Christ offers to parents who come to his door bringing their children with them. Surely it is more consonant with all we know about him to suppose that his welcome will be more ample in its scope, and will breathe a more gracious tone. Surely it would be more like the Good Shepherd to say, Come in, and bring your little ones along with you. The youngest needs my salvation; and the youngest is accessible to my salvation. You may be unable as yet to deal with them about either sin or salvation, but my gracious power can find its way into their hearts even now. I can impart to them pardon and a new life. From Adam they have inherited sin and death; and I can so unite them to myself that in me they shall be heirs of righteousness and life. You may without misgiving bring them to me. And the law of my house requires that the same day which witnesses your reception into it by baptism must witness their reception also'\" (The Church, by Professor Binnie, D.D.)."
        ]
    },
    {
        "Word": "Baptism for the dead",
        "Definitions": [
            "Only mentioned in 1 Cor. 15:29. This expression as used by the apostle may be equivalent to saying, \"He who goes through a baptism of blood in order to join a glorified church which has no existence [i.e., if the dead rise not] is a fool.\" Some also regard the statement here as an allusion to the strange practice which began, it is said, to prevail at Corinth, in which a person was baptized in the stead of others who had died before being baptized, to whom it was hoped some of the benefits of that rite would be extended. This they think may have been one of the erroneous customs which Paul went to Corinth to \"set in order.\""
        ]
    },
    {
        "Word": "Baptism, John's",
        "Definitions": [
            "Was not Christian baptism, nor was that which was practised by the disciples previous to our Lord's crucifixion. Till then the New Testament economy did not exist. John's baptism bound its subjects to repentance, and not to the faith of Christ. It was not administered in the name of the Trinity, and those whom John baptized were rebaptized by Paul (Acts 18:24; 19:7)."
        ]
    },
    {
        "Word": "Baptism of Christ",
        "Definitions": [
            "Christ had to be formally inaugurated into the public discharge of his offices. For this purpose he came to John, who was the representative of the law and the prophets, that by him he might be introduced into his offices, and thus be publicly recognized as the Messiah of whose coming the prophecies and types had for many ages borne witness.",
            "John refused at first to confer his baptism on Christ, for he understood not what he had to do with the \"baptism of repentance.\" But Christ said, \"Suffer it to be so now,' NOW as suited to my state of humiliation, my state as a substitute in the room of sinners.\" His reception of baptism was not necessary on his own account. It was a voluntary act, the same as his act of becoming incarnate. Yet if the work he had engaged to accomplish was to be completed, then it became him to take on him the likeness of a sinner, and to fulfil all righteousness (Matt. 3:15).",
            "The official duty of Christ and the sinless person of Christ are to be distinguished. It was in his official capacity that he submitted to baptism. In coming to John our Lord virtually said, \"Though sinless, and without any personal taint, yet in my public or official capacity as the Sent of God, I stand in the room of many, and bring with me the sin of the world, for which I am the propitiation.\" Christ was not made under the law on his own account. It was as surety of his people, a position which he spontaneously assumed. The administration of the rite of baptism was also a symbol of the baptism of suffering before him in this official capacity (Luke 12:50). In thus presenting himself he in effect dedicated or consecrated himself to the work of fulfilling all righteousness."
        ]
    },
    {
        "Word": "Bar",
        "Definitions": [
            "Used to denote the means by which a door is bolted (Neh. 3:3); a rock in the sea (Jonah 2:6); the shore of the sea (Job 38:10); strong fortifications and powerful impediments, etc. (Isa. 45:2; Amos 1:5); defences of a city (1 Kings 4:13). A bar for a door was of iron (Isa. 45:2), brass (Ps. 107:16), or wood (Nah. 3:13)."
        ]
    },
    {
        "Word": "Barabbas",
        "Definitions": [
            "I.e., son of Abba or of a father, a notorious robber whom Pilate proposed to condemn to death instead of Jesus, whom he wished to release, in accordance with the Roman custom (John 18:40; Mark 15:7; Luke 23:19). But the Jews were so bent on the death of Jesus that they demanded that Barabbas should be pardoned (Matt. 27:16-26; Acts 3:14). This Pilate did.",
            "son of shame, confusion",
            "(son of Abba), a robber, (John 18:40) who had committed murder in an insurrection, (Mark 15:7; Luke 28:18) in Jerusalem and was lying in prison the time of the trial of Jesus before Pilate.p"
        ]
    },
    {
        "Word": "Barachel",
        "Definitions": [
            "Whom God has blessed, a Buzite, the father of Elihu, one of Job's friends (Job 32:2, 6).",
            "that bows before God",
            "(God has blessed), father of Elihu. (Job 32:2,6) [[253]Buz]"
        ]
    },
    {
        "Word": "Barachias, Berechiah",
        "Definitions": [
            "4 (q.v.), whom Jehovah hath blessed, father of the prophet Zechariah (Zech. 1:1, 7; Matt. 23:35)."
        ]
    },
    {
        "Word": "Barak",
        "Definitions": [
            "Lightning, the son of Abinoam (Judg. 4:6). At the summons of Deborah he made war against Jabin. She accompanied him into the battle, and gave the signal for the little army to make the attack; in which the host of Jabin was completely routed. The battle was fought (Judg. 4:16) in the plain of Jezreel (q.v.). This deliverance of Israel is commemorated in Judg. 5. Barak's faith is commended (Heb. 11:32). \"The character of Barak, though pious, does not seem to have been heroic. Like Gideon, and in a sense Samson, he is an illustration of the words in Heb. 11:34, 'Out of weakness were made strong.'\" (See [47]DEBORAH.)",
            "thunder, or in vain",
            "(lightning), son of Abinoam of Kedesh, a refuge city in Mount Naphtali, was incited by Deborah, a prophetess of Ephraim, to deliver Israel from the yolk of Jabin. Judges 4. He utterly routed the Canaanites int eh plain of Jezreel (Esdraelon). (B.C. 1291-1251.)"
        ]
    },
    {
        "Word": "Barbarian",
        "Definitions": [
            "A Greek word used in the New Testament (Rom. 1:14) to denote one of another nation. In Col. 3:11, the word more definitely designates those nations of the Roman empire that did not speak Greek. In 1 Cor. 14:11, it simply refers to one speaking a different language. The inhabitants of Malta are so called (Acts 28:1, 2, 4). They were originally a Carthaginian colony. This word nowhere in Scripture bears the meaning it does in modern times.",
            "\"every one not a Greek is a barbarian\" is the common Greek definition, and in this strict sense the word is sued in (Romans 1:14) It often retains this primitive meaning, as in (1 Corinthians 14:11; Acts 28:24)"
        ]
    },
    {
        "Word": "Barber",
        "Definitions": [
            "Found only once, in Ezek. 5:1, where reference is made to the Jewish custom of shaving the head as a sign of mourning. The Nazarites were untouched by the razor from their birth (Num. 6:5). Comp. Judg. 16:19."
        ]
    },
    {
        "Word": "Barefoot",
        "Definitions": [
            "To go barefoot was a sign of great distress (Isa. 20:2, 3, 4), or of some great calamity having fallen on a person (2 Sam. 15:30)."
        ]
    },
    {
        "Word": "Bariah",
        "Definitions": [
            "Fugitive, one of Shemaiah's five sons. Their father is counted along with them in 1 Chr. 3:22.",
            "(fugitive), a descendant of the royal family of Judah. (1 Chronicles 3:22) (B.C. before 410.)"
        ]
    },
    {
        "Word": "Bar-jesus",
        "Definitions": [
            "Son of Joshua, the patronymic of Elymas the sorcerer (Acts 13:6), who met Paul and Barnabas at Paphos. Elymas is a word of Arabic origin meaning \"wise.\""
        ]
    },
    {
        "Word": "Bar-jona",
        "Definitions": [
            "Son of Jonah, the patronymic of Peter (Matt. 16:17; John 1:42), because his father's name was Jonas. (See [48]PETER.)"
        ]
    },
    {
        "Word": "Barkos",
        "Definitions": [
            "Painter, (Ezra 2:53; Neh. 7:55). The father of some of the Nethinim.",
            "(painted). \"Children of Barkos\" were among the Nethinim who returned from the captivity with Zerubbabel. (Ezra 2:53; Nehemiah 7:55) (B.C. 536.)"
        ]
    },
    {
        "Word": "Barley",
        "Definitions": [
            "A grain much cultivated in Egypt (Ex. 9:31) and in Palestine (Lev. 27:16; Deut. 8:8). It was usually the food of horses (1 Kings 4:28). Barley bread was used by the poorer people (Judg. 7:13; 2 Kings 4:42). Barley of the first crop was ready for the harvest by the time of the Passover, in the middle of April (Ruth 1:22; 2 Sam. 21:9). Mention is made of barley-meal (Num. 5:15). Our Lord fed five thousand with \"five barley loaves and two small fishes\" (John 6:9).",
            "is one of the most important of the cereal grains, and the most hardy of them all. It was grown by the Hebrews, (Leviticus 27:16; 8:8; Ruth 2:17) etc., who used it for baking into bread chiefly among the poor, (Judges 7:13; 2 Kings 4:42; John 6:9,13) and as fodder for horses. (1 Kings 4:28) The barley harvest, (Ruth 1:22; 2:23; 2 Samuel 21:9;10) takes place in Palestine in March and April, and in the hilly district as late as May. It always precedes the wheat harvest, in some places by a week, in others by fully three weeks. In Egypt the barley is about a month earlier than the wheat; whence its total destruction by the hail storm. (Exodus 9:31)"
        ]
    },
    {
        "Word": "Barn",
        "Definitions": [
            "A storehouse (Deut. 28:8; Job 39:12; Hag. 2:19) for grain, which was usually under ground, although also sometimes above ground (Luke 12:18)."
        ]
    },
    {
        "Word": "Barnabas",
        "Definitions": [
            "Son of consolation, the surname of Joses, a Levite (Acts 4:36). His name stands first on the list of prophets and teachers of the church at Antioch (13:1). Luke speaks of him as a \"good man\" (11:24). He was born of Jewish parents of the tribe of Levi. He was a native of Cyprus, where he had a possession of land (Acts 4:36, 37), which he sold. His personal appearance is supposed to have been dignified and commanding (Acts 14:11, 12). When Paul returned to Jerusalem after his conversion, Barnabas took him and introduced him to the apostles (9:27). They had probably been companions as students in the school of Gamaliel.",
            "The prosperity of the church at Antioch led the apostles and brethren at Jerusalem to send Barnabas thither to superintend the movement. He found the work so extensive and weighty that he went to Tarsus in search of Saul to assist him. Saul returned with him to Antioch and laboured with him for a whole year (Acts 11:25, 26). The two were at the end of this period sent up to Jerusalem with the contributions the church at Antioch had made for the poorer brethren there (11:28-30). Shortly after they returned, bringing John Mark with them, they were appointed as missionaries to the heathen world, and in this capacity visited Cyprus and some of the principal cities of Asia Minor (Acts 13:14). Returning from this first missionary journey to Antioch, they were again sent up to Jerusalem to consult with the church there regarding the relation of Gentiles to the church (Acts 15:2: Gal. 2:1). This matter having been settled, they returned again to Antioch, bringing the decree of the council as the rule by which Gentiles were to be admitted into the church.",
            "When about to set forth on a second missionary journey, a dispute arose between Saul and Barnabas as to the propriety of taking John Mark with them again. The dispute ended by Saul and Barnabas taking separate routes. Saul took Silas as his companion, and journeyed through Syria and Cilicia; while Barnabas took his nephew John Mark, and visited Cyprus (Acts 15:36-41). Barnabas is not again mentioned by Luke in the Acts.",
            "son of the prophet, or of consolation",
            "(son of consolation or comfort) a name given by the apostles, (Acts 4:36) to Joseph (or Jose), a Levite of the island of Cyprus, who was early a disciple of Christ. In (Acts 9:27) we find him introducing the newly-converted Saul to the apostles at Jerusalem. Barnabas was sent to Jerusalem, (Acts 11:19-26) and went to Tarsus to seek Saul, as one specially raised up to preach to the Gentiles. (Acts 26:17) He brought him to Antioch, and was sent with him to Jerusalem. (Acts 11:30) On their return, they were ordained by the church for the missionary work, (Acts 13:2) and sent forth (A.D. 45). From this time Barnabas and Paul enjoy the title and dignity of apostles. Their first missionary journey is related in (Acts 13:14) Returning to Antioch (A.D. 47 or 48), they were sent (A.D. 50), with some others, to Jerusalem. (Acts 15:1,36) Afterwards they parted and Barnabas took Mark and sailed to Cyprus, his native island. Here the Scripture notices of him cease. The epistle attributed to Barnabas is believed to have been written early in the second century."
        ]
    },
    {
        "Word": "Barrel",
        "Definitions": [
            "A vessel used for keeping flour (1 Kings 17:12, 14, 16). The same word (cad) so rendered is also translated \"pitcher,\" a vessel for carrying water (Gen. 24:14; Judg. 7:16)."
        ]
    },
    {
        "Word": "Barren",
        "Definitions": [
            "For a woman to be barren was accounted a severe punishment among the Jews (Gen. 16:2; 30:1-23; 1 Sam. 1:6, 27; Isa. 47:9; 49:21; Luke 1:25). Instances of barrenness are noticed (Gen. 11:30; 25:21; 29:31; Judg. 13:2, 3; Luke 1:7, 36)."
        ]
    },
    {
        "Word": "Barsabas",
        "Definitions": [
            "Son of Saba, the surname (1) of Joseph, also called Justus (Acts 1:23), some identify him with Barnabas; (2) of Judas, who was a \"prophet.\" Nothing more is known of him than what is mentioned in Acts 15:32.",
            "son of return; son of rest",
            "(son of Sabas or rest). [[258]Joseph BARSABAS; [259]Judas BARSABAS]"
        ]
    },
    {
        "Word": "Bartholomew",
        "Definitions": [
            "Son of Tolmai, one of the twelve apostles (Matt. 10:3; Acts 1:13); generally supposed to have been the same as Nathanael. In the synoptic gospels Philip and Bartholomew are always mentioned together, while Nathanael is never mentioned; in the fourth gospel, on the other hand, Philip and Nathanael are similarly mentioned together, but nothing is said of Bartholomew. He was one of the disciples to whom our Lord appeared at the Sea of Tiberias after his resurrection (John 21:2). He was also a witness of the Ascension (Acts 1:4, 12, 13). He was an \"Israelite indeed\" (John 1:47).",
            "a son that suspends the waters",
            "(son of Tolmai), one of the twelve apostles of Christ. (Matthew 10:3; Mark 3:18; Luke 6:14; Acts 1:13) It has been not improperly conjectured that he is identical with Nathanael. (John 1:45) ff. He is said to have preached the gospel in India, that is, probably, Arabia Felix, and according to some in Armenia."
        ]
    },
    {
        "Word": "Bartimaeus",
        "Definitions": [
            "Son of Timaeus, one of the two blind beggars of Jericho (Mark 10:46; Matt. 20:30). His blindness was miraculously cured on the ground of his faith.",
            "(son of Timeus), a blind beggar of Jericho who, (Mark 10:46) ff., sat by the wayside begging as our Lord passed out of Jericho on his last journey to Jerusalem."
        ]
    },
    {
        "Word": "Baruch",
        "Definitions": [
            "Blessed. (1.) The secretary of the prophet Jeremiah (32:12; 36:4). He was of the tribe of Judah (51:59). To him Jeremiah dictated his prophecies regarding the invasion of the Babylonians and the Captivity. These he read to the people from a window in the temple in the fourth year of the reign of Jehoiakim, king of Judah (Jer. 36). He afterwards read them before the counsellors of the king at a private interview; and then to the king himself, who, after hearing a part of the roll, cut it with a penknife, and threw it into the fire of his winter parlour, where he was sitting.",
            "During the siege of Jerusalem by Nebuchadnezzar, he was the keeper of the deed of purchase Jeremiah had made of the territory of Hanameel (Jer. 32:12). Being accused by his enemies of favouring the Chaldeans, he was cast, with Jeremiah, into prison, where he remained till the capture of Jerusalem (B.C. 586). He probably died in Babylon.",
            "(2.) Neh. 3:20; 10:6; 11:5.",
            "who is blessed",
            "(blessed).",
            "+ Son of Neriah, the friend, (Jeremiah 32:12) amanuensis, (Jeremiah 26:4-32) and faithful attendant of Jeremiah. (Jeremiah 36:10) ff. (B.C. 603.) He was of a noble family, comp. (Jeremiah 51:59) Bar. 1:1, and of distinguished acquirements. His enemies accused him of influencing Jeremiah in favor of the Chaldaeans, (Jeremiah 43:3) cf. Jere 27:13 And he was imprisoned until the capture of Jerusalem, B.C. 586. By the permission of Nebuchadnezzar he remained with Jeremiah at Mizpeh, Jos. Ant. x.9, 1, but was afterwards forced to go down to Egypt. (Jeremiah 43:6) Nothing is known certainly of the close of his life. + The son of Zabbai, who assisted Nehemiah in rebuilding the walls of Jerusalem. (Nehemiah 3:20) (B.C. 446.) + A priest, or family of priests, who signed the covenant with Nehemiah. (Nehemiah 10:6) (B.C. 410.). + The son of Col-hozeh, a descendant of Perez or Pharez, the son of Judah. (Nehemiah 11:5) (B.C. 536.)"
        ]
    },
    {
        "Word": "Barzillai",
        "Definitions": [
            "Of iron. (1.) A Meholathite, the father of Adriel (2 Sam. 21:8).",
            "(2.) A Gileadite of Rogelim who was distinguished for his loyalty to David. He liberally provided for the king's followers (2 Sam. 17:27). David on his death-bed, remembering his kindness, commended Barzillai's children to the care of Solomon (1 Kings 2:7).",
            "(3.) A priest who married a daughter of the preceding (Ezra 2:61).",
            "son of contempt; made of iron",
            "(iron, i.e., strong).",
            "+ A wealthy Gileadite who showed hospitality to David when he fled form Absalom. (2 Samuel 17:27) (B.C. 1023.) He declined the king's offer of ending his days at court. (2 Samuel 19:32-39) + A Meholathite, whose son Adriel married Michal, Saul's daughter. (2 Samuel 21:8) (B.C. before 1062.) + Son-in-law to Barzillai the Gileadite. (Ezra 2:61; Nehemiah 7:63,64) (B.C. before 536.)"
        ]
    },
    {
        "Word": "Bashan",
        "Definitions": [
            "Light soil, first mentioned in Gen. 14:5, where it is said that Chedorlaomer and his confederates \"smote the Rephaim in Ashteroth,\" where Og the king of Bashan had his residence. At the time of Israel's entrance into the Promised Land, Og came out against them, but was utterly routed (Num. 21:33-35; Deut. 3:1-7). This country extended from Gilead in the south to Hermon in the north, and from the Jordan on the west to Salcah on the east. Along with the half of Gilead it was given to the half-tribe of Manasseh (Josh. 13:29-31). Golan, one of its cities, became a \"city of refuge\" (Josh. 21:27). Argob, in Bashan, was one of Solomon's commissariat districts (1 Kings 4:13). The cities of Bashan were taken by Hazael (2 Kings 10:33), but were soon after reconquered by Jehoash (2 Kings 13:25), who overcame the Syrians in three battles, according to the word of Elisha (19). From this time Bashan almost disappears from history, although we read of the wild cattle of its rich pastures (Ezek. 39:18; Ps. 22:12), the oaks of its forests (Isa. 2:13; Ezek. 27:6; Zech. 11:2), and the beauty of its extensive plains (Amos 4:1; Jer. 50:19). Soon after the conquest, the name \"Gilead\" was given to the whole country beyond Jordan. After the Exile, Bashan was divided into four districts, (1.) Gaulonitis, or Jaulan, the most western; (2.) Auranitis, the Hauran (Ezek. 47:16); (3.) Argob or Trachonitis, now the Lejah; and (4.) Batanaea, now Ard-el-Bathanyeh, on the east of the Lejah, with many deserted towns almost as perfect as when they were inhabited. (See [49]HAURAN.)",
            "in the tooth, in ivory",
            "(fruitful), a district on the east of Jordan. It is sometimes spoken of as the \"land of Bashan,\" (1 Chronicles 5:11) and comp. Numb 21:33; 32:33 And sometimes as \"all Bashan.\" (3:10,13; Joshua 12:5; 13:12,30) It was taken by the children of Israel after their conquest of the land of Sihon from Arnon to Jabbok. The limits of Bashan are very strictly defined. It extended from the \"border of Gilead\" on the south to Mount Hermon on the north, (3:3,10,14; Joshua 12:5; 1 Chronicles 5:23) and from the Arabah or Jordan valley on the west to Salchah (Sulkhad) and the border of the Geshurites and the Maachathites on the east. (Joshua 12:3-5; 3:10) This important district was bestowed on the half-tribe of Manasseh, (Joshua 13:29-31) together with \"half Gilead.\" This country is now full of interesting ruins, which have lately been explored and from which much light has been thrown upon Bible times. See Porter's \"Giant Cities of Bashan.\""
        ]
    },
    {
        "Word": "Bashan-havoth-jair",
        "Definitions": [
            "The Bashan of the villages of Jair, the general name given to Argob by Jair, the son of Manasseh (Deut. 3:14), containing sixty cities with walls and brazen gates (Josh. 13:30; 1 Kings 4:13). (See [50]ARGOB.)"
        ]
    },
    {
        "Word": "Bashan, Hill of",
        "Definitions": [
            "(Ps. 68:15), probably another name for Hermon, which lies to the north of Bashan."
        ]
    },
    {
        "Word": "Bashemath",
        "Definitions": [
            "Sweet-smelling. (1.) The daughter of Ishmael, the last of Esau's three wives (Gen. 36:3, 4, 13), from whose son Reuel four tribes of the Edomites sprung. She is also called Mahalath (Gen. 28:9). It is noticeable that Esau's three wives receive different names in the genealogical table of the Edomites (Gen. 36) from those given to them in the history (Gen. 26:34; 28:9).",
            "(2.) A daughter of Solomon, and wife of Ahimaaz, one of his officers (1 Kings 4:15).",
            "perfumed; confusion of death; in desolation",
            "(fragrant, pleasing), daughter of Ishmael, the last married of the three wives of Esau. (Genesis 26:34; 36:3,4,13) (B.C. after 1797.) In (Genesis 28:9) she is called Mahalath."
        ]
    },
    {
        "Word": "Basilisk",
        "Definitions": [
            "(in R.V., Isa. 11:8; 14:29; 59:5; Jer. 8:17), the \"king serpent,\" as the name imports; a fabulous serpent said to be three spans long, with a spot on its head like a crown. Probably the yellow snake is intended. (See [51]COCKATRICE.)"
        ]
    },
    {
        "Word": "Basin",
        "Definitions": [
            "Or Bason. (1.) A trough or laver (Heb. aggan') for washing (Ex. 24:6); rendered also \"goblet\" (Cant. 7:2) and \"cups\" (Isa. 22:24).",
            "(2.) A covered dish or urn (Heb. k'for) among the vessels of the temple (1 Chr. 28:17; Ezra 1:10; 8:27).",
            "(3.) A vase (Heb. mizrak) from which to sprinkle anything. A metallic vessel; sometimes rendered \"bowl\" (Amos 6:6; Zech. 9:15). The vessels of the tabernacle were of brass (Ex. 27:3), while those of the temple were of gold (2 Chr. 4:8).",
            "(4.) A utensil (Heb. saph) for holding the blood of the victims (Ex. 12:22); also a basin for domestic purposes (2 Sam. 17:28).",
            "The various vessels spoken of by the names \"basin, bowl, charger, cup, and dish,\" cannot now be accurately distinguished.",
            "The basin in which our Lord washed the disciples' feet (John 13:5) must have been larger and deeper than the hand-basin.",
            "Among the smaller vessels for the tabernacle or temple service, many must have been required to receive from the sacrificial victims the blood to be sprinkled for purification. The \"basin\" from which our Lord washed the disciples' feet was probably deeper and larger than the hand-basin for sprinkling."
        ]
    },
    {
        "Word": "Basket",
        "Definitions": [
            "There are five different Hebrew words so rendered in the Authorized Version: (1.) A basket (Heb. sal, a twig or osier) for holding bread (Gen. 40:16; Ex. 29:3, 23; Lev. 8:2, 26, 31; Num. 6:15, 17, 19). Sometimes baskets were made of twigs peeled; their manufacture was a recognized trade among the Hebrews.",
            "(2.) That used (Heb. salsilloth') in gathering grapes (Jer. 6:9).",
            "(3.) That in which the first fruits of the harvest were presented, Heb. tene, (Deut. 26:2, 4). It was also used for household purposes. In form it tapered downwards like that called corbis by the Romans.",
            "(4.) A basket (Heb. kelub) having a lid, resembling a bird-cage. It was made of leaves or rushes. The name is also applied to fruit-baskets (Amos 8:1, 2).",
            "(5.) A basket (Heb. dud) for carrying figs (Jer. 24:2), also clay to the brick-yard (R.V., Ps. 81:6), and bulky articles (2 Kings 10:7). This word is also rendered in the Authorized Version \"kettle\" (1 Sam. 2:14), \"caldron\" (2 Chr. 35:13), \"seething-pot\" (Job 41:20).",
            "In the New Testament mention is made of the basket (Gr. kophinos, small \"wicker-basket\") for the \"fragments\" in the miracle recorded Mark 6:43, and in that recorded Matt. 15:37 (Gr. spuris, large \"rope-basket\"); also of the basket in which Paul escaped (Acts 9:25, Gr. spuris; 2 Cor. 11: 33, Gr. sargane, \"basket of plaited cords\").",
            "The Hebrew terms used in the description of this article are as follows: (1) Sal, so called from the twigs of which it was originally made, specially used for holding bread. (Genesis 40:16) ff. (Exodus 29:3,23; Leviticus 8:2,26,31; Numbers 6:15,17,19) (2) Salsilloth, a word of kindred origin, applied to the basket used in gathering grapes. (Jeremiah 6:9) (3) Tene, in which the first-fruits of the harvest were presented. (26:2,4)",
            "(4) Celub, so called from its similarity to a bird-cage. (5) Dud, used for carrying fruit, (Jeremiah 24:1,2) as well as on a larger scale for carrying clay to the brick-yard, (Psalms 81:6) (pots, Authorized Version), or for holding bulky articles. (2 Kings 10:7) In the New Testament baskets are described under three different terms."
        ]
    },
    {
        "Word": "Bastard",
        "Definitions": [
            "In the Old Testament the rendering of the Hebrew word mamzer', which means \"polluted.\" In Deut. 23:2, it occurs in the ordinary sense of illegitimate offspring. In Zech. 9:6, the word is used in the sense of foreigner. From the history of Jephthah we learn that there were bastard offspring among the Jews (Judg. 11:1-7). In Heb. 12:8, the word (Gr. nothoi) is used in its ordinary sense, and denotes those who do not share the privileges of God's children.",
            "Among those who were excluded from entering the congregation, even to the tenth generation, was the bastard. (23:2) The term is not, however, applied to any illegitimate offspring, born out of wedlock, but is restricted by the rabbins to the issue of any connection within the degrees prohibited by the law."
        ]
    },
    {
        "Word": "Bastinado",
        "Definitions": [
            "Beating, a mode of punishment common in the East. It is referred to by \"the rod of correction\" (Prov. 22:15), \"scourging\" (Lev. 19:20), \"chastising\" (Deut. 22:18). The number of blows could not exceed forty (Deut. 25:2, 3)."
        ]
    },
    {
        "Word": "Bat",
        "Definitions": [
            "The Hebrew word (atalleph') so rendered (Lev. 11:19; Deut. 14:18) implies \"flying in the dark.\" The bat is reckoned among the birds in the list of unclean animals. To cast idols to the \"moles and to the bats\" means to carry them into dark caverns or desolate places to which these animals resort (Isa. 2:20), i.e., to consign them to desolation or ruin.",
            "(Leviticus 11:19; 14:18) Many travellers have noticed the immense numbers of bats that are found in caverns in the East, and Mr. Layard said that on the occasion of a visit to a cavern these noisome beasts compelled him to retreat."
        ]
    },
    {
        "Word": "Bath",
        "Definitions": [
            "A Hebrew liquid measure, the tenth part of an homer (1 Kings 7:26, 38; Ezek. 45:10, 14). It contained 8 gallons 3 quarts of our measure. \"Ten acres of vineyard shall yield one bath\" (Isa. 5:10) denotes great unproductiveness.",
            "[[260]Measures]"
        ]
    },
    {
        "Word": "Bath-rabbim",
        "Definitions": [
            "Daughter of many, the name of one of the gates of the city of Heshbon, near which were pools (Cant. 7:4)."
        ]
    },
    {
        "Word": "Baths",
        "Definitions": [
            "The use of the bath was very frequent among the Hebrews (Lev. 14:8; Num. 19:19, ect.). The high priest at his inauguration (Lev. 8:6), and on the day of atonement, was required to bathe himself (16:4, 24). The \"pools\" mentioned in Neh. 3:15, 16, 2 Kings 20:20, Isa. 22:11, John 9:7, were public bathing-places."
        ]
    },
    {
        "Word": "Bath-sheba",
        "Definitions": [
            "Daughter of the oath, or of seven, called also Bath-shu'a (1 Chr. 3:5), was the daughter of Eliam (2 Sam. 11:3) or Ammiel (1 Chr. 3:5), and wife of Uriah the Hittite. David committed adultery with her (2 Sam. 11:4, 5; Ps. 51:1). The child born in adultery died (2 Sam. 12:15-19). After her husband was slain (11:15) she was married to David (11:27), and became the mother of Solomon (12:24; 1 Kings 1:11; 2:13). She took a prominent part in securing the succession of Solomon to the throne (1 Kings 1:11, 16-21)."
        ]
    },
    {
        "Word": "Battering-ram",
        "Definitions": [
            "(Ezek. 4:2; 21:22), a military engine, consisting of a long beam of wood hung upon a frame, for making breaches in walls. The end of it which was brought against the wall was shaped like a ram's head."
        ]
    },
    {
        "Word": "Battle-axe",
        "Definitions": [
            "A mallet or heavy war-club. Applied metaphorically (Jer. 51:20) to Cyrus, God's instrument in destroying Babylon."
        ]
    },
    {
        "Word": "Battle-bow",
        "Definitions": [
            "The war-bow used in fighting (Zech. 9:10; 10:4). \"Thy bow was made quite naked\" (Hab. 3:9) means that it was made ready for use. By David's order (2 Sam. 1:18) the young men were taught the use, or rather the song of the bow. (See [52]ARMOUR, [53]BOW.)"
        ]
    },
    {
        "Word": "Battlement",
        "Definitions": [
            "A parapet wall or balustrade surrounding the flat roofs of the houses, required to be built by a special law (Deut. 22:8). In Jer. 5:10, it denotes the parapet of a city wall.",
            "Among the Jews a battlement was required by law to be built upon every house. It consisted of a low wall built around the roofs of the houses to prevent persons from falling off, and sometimes serving as a partition from another building. (22:8; Jeremiah 5:10)"
        ]
    },
    {
        "Word": "Bay",
        "Definitions": [
            "Denotes the estuary of the Dead Sea at the mouth of the Jordan (Josh. 15:5; 18:19), also the southern extremity of the same sea (15:2). The same Hebrew word is rendered \"tongue\" in Isa. 11:15, where it is used with reference to the forked mouths of the Nile.",
            "Bay in Zech. 6:3, 7 denotes the colour of horses, but the original Hebrew means strong, and is here used rather to describe the horses as fleet or spirited."
        ]
    },
    {
        "Word": "Bay tree",
        "Definitions": [
            "Named only in Ps. 37:35, Authorized Version. The Hebrew word so rendered is ereh, which simply means \"native born\", i.e., a tree not transplanted, but growing on its native soil, and therefore luxuriantly. If the psalmist intended by this word to denote any particular tree, it may have been the evergreen bay laurel (Laurus nobilis), which is a native of Palestine. Instead of \"like a green bay tree\" in the Authorized Version, the Revised Version has, \"like a green tree in its native soil.\""
        ]
    },
    {
        "Word": "Bdellium",
        "Definitions": [
            "Occurs only in Gen. 2:12, where it designates a product of the land of Havilah; and in Num. 11:7, where the manna is likened to it in colour. It was probably an aromatic gum like balsam which exuded from a particular tree (Borassus flabelliformis) still found in Arabia, Media, and India. It bears a resemblance in colour to myrrh. Others think the word denotes \"pearls,\" or some precious stone.",
            "(bedolach). (Genesis 2:12; Numbers 11:7) It is quite impossible to say whether bedolach denotes a mineral or an animal production or a vegetable exudation. Bdellium is an odoriferous exudation from a tree which is perhaps the Borassus flabelliformis, Lin., of Arabia Felix."
        ]
    },
    {
        "Word": "Beacon",
        "Definitions": [
            "A pole (Heb. to'ren) used as a standard or ensign set on the tops of mountains as a call to the people to assemble themselves for some great national purpose (Isa. 30:17). In Isa. 33:23 and Ezek. 27:5, the same word is rendered \"mast.\" (See [54]Banner.)",
            "A signal or conspicuous mark erected on an eminence for direction. (Isaiah 30:17)"
        ]
    },
    {
        "Word": "Bealiah",
        "Definitions": [
            "Whose Lord is Jehovah, a Benjamite, one of David's thirty heroes of the sling and bow (1 Chr. 12:5).",
            "the god of an idol; in an assembly",
            "(Jehovah is lord), a Benjamite who went over to David at Ziklag. (1 Chronicles 12:5) (B.C. 1062.)"
        ]
    },
    {
        "Word": "Bealoth",
        "Definitions": [
            "Citizens, a town in the extreme south of Judah (Josh. 15:24); probably the same as Baalath-beer (19:8). In 1 Kings 4:16, the Authorized Version has \"in Aloth,\" the Revised Version \"Bealoth.\"",
            "cast under",
            "(ladies) a town in the extreme south of Judah. (Joshua 15:24)"
        ]
    },
    {
        "Word": "Beam",
        "Definitions": [
            "Occurs in the Authorized Version as the rendering of various Hebrew words. In 1 Sam. 17:7, it means a weaver's frame or principal beam; in Hab. 2:11, a crossbeam or girder; 2 Kings 6:2, 5, a cross-piece or rafter of a house; 1 Kings 7:6, an architectural ornament as a projecting step or moulding; Ezek. 41:25, a thick plank. In the New Testament the word occurs only in Matt. 7:3, 4, 5, and Luke 6:41, 42, where it means (Gr. dokos) a large piece of wood used for building purposes, as contrasted with \"mote\" (Gr. karphos), a small piece or mere splinter. \"Mote\" and \"beam\" became proverbial for little and great faults."
        ]
    },
    {
        "Word": "Beans",
        "Definitions": [
            "Mentioned in 2 Sam. 17:28 as having been brought to David when flying from Absalom. They formed a constituent in the bread Ezekiel (4:9) was commanded to make, as they were in general much used as an article of diet. They are extensively cultivated in Egypt and Arabia and Syria.",
            "(2 Samuel 17:28; Ezekiel 4:9) Beans are cultivated in Palestine, which produces many of the leguminous order of plants, such, as lentils, kidney-beans, vetches, etc."
        ]
    },
    {
        "Word": "Bear",
        "Definitions": [
            "A native of the mountain regions of Western Asia, frequently mentioned in Scripture. David defended his flocks against the attacks of a bear (1 Sam. 17:34-37). Bears came out of the wood and destroyed the children who mocked the prophet Elisha (2 Kings 2:24). Their habits are referred to in Isa. 59:11; Prov. 28:15; Lam. 3:10. The fury of the female bear when robbed of her young is spoken of (2 Sam. 17:8; Prov. 17:12; Hos. 13:8). In Daniel's vision of the four great monarchies, the Medo-Persian empire is represented by a bear (7:5).",
            "(1 Samuel 17:34; 2 Samuel 17:8) The Syrian bear, Ursus syriacus, which is without doubt the animal mentioned in the Bible, is still found on the higher mountains of Palestine. During the summer months these bears keep to the snowy parts of Lebanon, but descend in winter to the villages and Gardens. It is probable also that at this period in former days they extended their visits to other parts of Palestine."
        ]
    },
    {
        "Word": "Beard",
        "Definitions": [
            "The mode of wearing it was definitely prescribed to the Jews (Lev. 19:27; 21:5). Hence the import of Ezekiel's (5:1-4) description of the \"razor\" i.e., the agents of an angry providence being used against the guilty nation of the Jews. It was a part of a Jew's daily toilet to anoint his beard with oil and perfume (Ps. 133:2). Beards were trimmed with the most fastidious care (2 Sam. 19:24), and their neglet was an indication of deep sorrow (Isa. 15:2; Jer. 41:5). The custom was to shave or pluck off the hair as a sign of mourning (Isa. 50:6; Jer. 48:37; Ezra 9:3). The beards of David's ambassadors were cut off by hanun (2 Sam. 10:4) as a mark of indignity.",
            "On the other hand, the Egyptians carefully shaved the hair off their faces, and they compelled their slaves to do so also (Gen. 41:14).",
            "Western Asiatics have always cherished the beard as the badge of the dignity of manhood, and attached to it the importance of a feature. The Egyptians, on the contrary for the most part shaved the hair of the face and head, though we find some instances to the contrary. The beard is the object of an oath, and that on which blessing or shame is spoken of as resting. The custom was and is to shave or pluck it and the hair out in mourning, (Ezra 9:3; Isaiah 15:2; 50:6; Jeremiah 41:5; 48:37) Bar. 6:31; to neglect it in seasons of permanent affliction, (2 Samuel 19:24) and to regard any insult to it as the last outrage which enmity can inflict. (2 Samuel 10:4) The beard was the object of salutation. (2 Samuel 20:9) The dressing, trimming, anointing, etc., of the beard was performed with much ceremony by persons of wealth and rank (Psalms 133:2) The removal of the beard was a part of the ceremonial treatment proper to a leper. (Leviticus 14:9)"
        ]
    },
    {
        "Word": "Beast",
        "Definitions": [
            "This word is used of flocks or herds of grazing animals (Ex. 22:5; Num. 20:4, 8, 11; Ps. 78:48); of beasts of burden (Gen. 45:17); of eatable beasts (Prov. 9:2); and of swift beasts or dromedaries (Isa. 60:6). In the New Testament it is used of a domestic animal as property (Rev. 18:13); as used for food (1 Cor. 15:39), for service (Luke 10:34; Acts 23:24), and for sacrifice (Acts 7:42).",
            "When used in contradistinction to man (Ps. 36:6), it denotes a brute creature generally, and when in contradistinction to creeping things (Lev. 11:2-7; 27:26), a four-footed animal.",
            "The Mosaic law required that beasts of labour should have rest on the Sabbath (Ex. 20:10; 23:12), and in the Sabbatical year all cattle were allowed to roam about freely, and eat whatever grew in the fields (Ex. 23:11; Lev. 25:7). No animal could be castrated (Lev. 22:24). Animals of different kinds were to be always kept separate (Lev. 19:19; Deut. 22:10). Oxen when used in threshing were not to be prevented from eating what was within their reach (Deut. 25:4; 1 Cor. 9:9).",
            "This word is used figuratively of an infuriated multitude (1 Cor. 15:32; Acts 19:29; comp. Ps. 22:12, 16; Eccl. 3:18; Isa. 11:6-8), and of wicked men (2 Pet. 2:12). The four beasts of Daniel 7:3, 17, 23 represent four kingdoms or kings."
        ]
    },
    {
        "Word": "Beaten gold",
        "Definitions": [
            "In Num. 8:4, means \"turned\" or rounded work in gold. The Greek Version, however, renders the word \"solid gold;\" the Revised Version, \"beaten work of gold.\" In 1 Kings 10:16, 17, it probably means \"mixed\" gold, as the word ought to be rendered, i.e., not pure gold. Others render the word in these places \"thin plates of gold.\""
        ]
    },
    {
        "Word": "Beaten oil",
        "Definitions": [
            "(Ex. 27:20; 29:40), obtained by pounding olives in a mortar, not by crushing them in a mill. It was reckoned the best. (See [55]OLIVE.)"
        ]
    },
    {
        "Word": "Beautiful gate",
        "Definitions": [
            "The name of one of the gates of the temple (Acts 3:2). It is supposed to have been the door which led from the court of the Gentiles to the court of the women. It was of massive structure, and covered with plates of Corinthian brass."
        ]
    },
    {
        "Word": "Becher",
        "Definitions": [
            "First-born; a youth, the second son of Benjamin (Gen. 46:21), who came down to Egypt with Jacob. It is probable that he married an Ephraimitish heiress, and that his descendants were consequently reckoned among the tribe of Ephraim (Num. 26:35; 1 Chr. 7:20, 21). They are not reckoned among the descendants of Benjamin (Num. 26:38).",
            "first begotten; first fruits",
            "(young or firstborn)",
            "+ The second son of Benjamin, according to the list in both (Genesis 46:21) and 1Chr 7:6 But omitted in (1 Chronicles 8:1) (B.C. about 1690.) + Son of Ephraim, (Numbers 26:35) called [264]Bered in (1 Chronicles 7:20) Same as the preceding."
        ]
    },
    {
        "Word": "Bed",
        "Definitions": [
            "(Heb. mittah), for rest at night (Ex. 8:3; 1 Sam. 19:13, 15, 16, etc.); during sickness (Gen. 47:31; 48:2; 49:33, etc.); as a sofa for rest (1 Sam. 28:23; Amos 3:12). Another Hebrew word (er'es) so rendered denotes a canopied bed, or a bed with curtains (Deut. 3:11; Ps. 132:3), for sickness (Ps. 6:6; 41:3).",
            "In the New Testament it denotes sometimes a litter with a coverlet (Matt. 9:2, 6; Luke 5:18; Acts 5:15).",
            "The Jewish bedstead was frequently merely the divan or platform along the sides of the house, sometimes a very slight portable frame, sometimes only a mat or one or more quilts. The only material for bed-clothes is mentioned in 1 Sam. 19:13. Sleeping in the open air was not uncommon, the sleeper wrapping himself in his outer garment (Ex. 22:26, 27; Deut. 24:12, 13).",
            "The Jewish bed consisted of the mattress, a mere mat, or one or more quilts; the covering, a finer quilt, or sometimes the outer garment worn by day, (1 Samuel 19:13) which the law provided should not be kept in pledge after sunset, that the poor man might not lack his needful covering, (24:13) the pillow, (1 Samuel 19:13) probably formed of sheep's fleece or goat's skin with a stuffing of cotton, etc.; the bedstead, a divan or bench along the side or end of the room, sufficing at a support for the bedding. Besides we have bedsteads made of ivory, wood, etc. referred to in (3:11; Amos 6:4) The ornamental portions were pillars and a canopy, Judith 13:9, ivory carvings, gold and silver, and probably mosaic work, purple and fine linen. (Esther 1:6; Song of Solomon 3:9,10) The ordinary furniture of a bedchamber in private life is given in (2 Kings 4:10)"
        ]
    },
    {
        "Word": "Bedan",
        "Definitions": [
            "One of the judges of Israel (1 Sam. 12:11). It is uncertain who he was. Some suppose that Barak is meant, others Samson, but most probably this is a contracted form of Abdon (Judg. 12:13).",
            "according to judgment",
            "(son of judgement).",
            "+ Mentioned in (1 Samuel 12:11) as a judge of Israel between Jerubbaal (Gideon) and Jephthah. The Chaldee Paraphrase reads Samson for Bedan; the LXX., Syriac and Arabic all have Barak. Ewald suggests that it may be a false reading for Abdon. (B.C. about 1150.) + The son of Gilead. (1 Chronicles 7:17)"
        ]
    },
    {
        "Word": "Bed-chamber",
        "Definitions": [
            "An apartment in Eastern houses, furnished with a slightly elevated platform at the upper end and sometimes along the sides, on which were laid mattresses. This was the general arrangement of the public sleeping-room for the males of the family and for guests, but there were usually besides distinct bed-chambers of a more private character (2 Kings 4:10; Ex. 8:3; 2 Kings 6:12). In 2 Kings 11:2 this word denotes, as in the margin of the Revised Version, a store-room in which mattresses were kept."
        ]
    },
    {
        "Word": "Bedstead",
        "Definitions": [
            "Used in Deut. 3:11, but elsewhere rendered \"couch,\" \"bed.\" In 2 Kings 1:4; 16:2; Ps. 132:3; Amos 3:12, the divan is meant by this word."
        ]
    },
    {
        "Word": "Bee",
        "Definitions": [
            "First mentioned in Deut. 1:44. Swarms of bees, and the danger of their attacks, are mentioned in Ps. 118:12. Samson found a \"swarm of bees\" in the carcass of a lion he had slain (Judg. 14:8). Wild bees are described as laying up honey in woods and in clefts of rocks (Deut. 32:13; Ps. 81:16). In Isa. 7:18 the \"fly\" and the \"bee\" are personifications of the Egyptians and Assyrians, the inveterate enemies of Israel.",
            "(deborah). (1:44; Judges 14:8; Psalms 118:12; Isaiah 7:18) Bees abounded in Palestine, honey being a common article of food (Psalms 81:16) and was often found in the clefts of rocks and in hollow trees. (1 Samuel 14:25,27) English naturalists know little of the species of bees that are found in Palestine, but are inclined tn believe that the honey-bee of Palestine is distinct from the honey-bee (Apis mellifica) of this country. The passage in (Isaiah 7:18) refers \"to the custom of the people in the East of calling attention to any one by a significant hiss or rather hist .\" We read, (Judges 14:8) that \"after a time,\" probably many days, Samson returned to the carcass of the lion he had slain, and saw bees and honey therein. \"If any one here represents to himself a corrupt and putrid carcass, the occurrence ceases to have any true similitude, for it is well known that in these countries, at certain seasons of the year, the heat will in the course of twenty-four hours completely dry up the moisture of dead camels, and that, without their undergoing decomposition their bodies long remain like mummies, unaltered and entirely free from offensive odor.\"--Edmann ."
        ]
    },
    {
        "Word": "Beelzebub",
        "Definitions": [
            "(Gr. form Beel'zebul), the name given to Satan, and found only in the New Testament (Matt. 10:25; 12:24, 27; Mark 3:22). It is probably the same as Baalzebub (q.v.), the god of Ekron, meaning \"the lord of flies,\" or, as others think, \"the lord of dung,\" or \"the dung-god.\"",
            "same as Baalzebub",
            "[See [266]Beelzebul]"
        ]
    },
    {
        "Word": "Beer",
        "Definitions": [
            "Well. (1.) A place where a well was dug by the direction of Moses, at the forty-fourth station of the Hebrews in their wanderings (Num. 21:16-18) in the wilderness of Moab. (See [56]WELL.)",
            "(2.) A town in the tribe of Judah to which Jotham fled for fear of Abimelech (Judg. 9:21). Some have identified this place with Beeroth.",
            "a well",
            "(a well).",
            "+ One of the latest halting-places of the Israelites, lying beyond the Arnon. (Numbers 21:16-18) This is possibly the BEER-ELIM of (Isaiah 15:8) + A place to which Jotham, the son of Gideon, fled for fear of his brother Abimelech. (Judges 9:21)"
        ]
    },
    {
        "Word": "Beer-elim",
        "Definitions": [
            "Well of heroes, probably the name given to Beer, the place where the chiefs of Israel dug a well (Num. 21:16; Isa. 15:8)."
        ]
    },
    {
        "Word": "Beeri",
        "Definitions": [
            "Illustrious, or the well-man. (1.) The father of Judith, one of the wives of Esau (Gen. 26:34), the same as Adah (Gen. 36:2). (2.) The father of the prophet Hosea (1:1).",
            "my well",
            "+ The father of Judith, one of the wives of Esau. (Genesis 26:34) [[267]Anah] (B.C. 1797.) + Father of the prophet Hosea. (Hosea 1:1) (B.C. before 725.)"
        ]
    },
    {
        "Word": "Beer-lahai-roi",
        "Definitions": [
            "I.e., \"the well of him that liveth and seeth me,\" or, as some render it, \"the well of the vision of life\", the well where the Lord met with Hagar (Gen. 16:7-14). Isaac dwelt beside this well (24:62; 25:11). It has been identified with Ain Muweileh, or Moilahhi, south-west of Beersheba, and about 12 miles W. from Kadesh-barnea.",
            "the well of him that liveth and seeth me"
        ]
    },
    {
        "Word": "Beeroth",
        "Definitions": [
            "Wells, one of the four cities of the Hivites which entered by fraud into a league with Joshua. It belonged to Benjamin (Josh. 18:25). It has by some been identified with el-Bireh on the way to Nablus, 10 miles north of Jerusalem.",
            "wells; explaining",
            "(wells), one of the four cities of the Hivites who deluded Joshua into a treaty of peace with them. (Joshua 9:17) It is now el-Bireh, which stands about 10 miles north of Jerusalem."
        ]
    },
    {
        "Word": "Beeroth of the children of Jaakan",
        "Definitions": [
            "(Deut. 10:6). The same as Bene-jaakan (Num. 33:31)."
        ]
    },
    {
        "Word": "Beersheba",
        "Definitions": [
            "Well of the oath, or well of seven, a well dug by Abraham, and so named because he and Abimelech here entered into a compact (Gen. 21:31). On re-opening it, Isaac gave it the same name (Gen. 26:31-33). It was a favourite place of abode of both of these patriarchs (21:33-22:1, 19; 26:33; 28:10). It is mentioned among the \"cities\" given to the tribe of Simeon (Josh. 19:2; 1 Chr. 4:28). From Dan to Beersheba, a distance of about 144 miles (Judg. 20:1; 1 Chr. 21:2; 2 Sam. 24:2), became the usual way of designating the whole Promised Land, and passed into a proverb. After the return from the Captivity the phrase is narrowed into \"from Beersheba unto the valley of Hinnom\" (Neh. 11:30). The kingdom of the ten tribes extended from Beersheba to Mount Ephraim (2 Chr. 19:4). The name is not found in the New Testament. It is still called by the Arabs Bir es-Seba, i.e., \"well of the seven\", where there are to the present day two principal wells and five smaller ones. It is nearly midway between the southern end of the Dead Sea and the Mediterranean.",
            "the well of an oath; the seventh well"
        ]
    },
    {
        "Word": "Beetle",
        "Definitions": [
            "(Heb. hargol, meaning \"leaper\"). Mention of it is made only in Lev. 11:22, where it is obvious the word cannot mean properly the beetle. It denotes some winged creeper with at least four feet, \"which has legs above its feet, to leap withal.\" The description plainly points to the locust (q.v.). This has been an article of food from the earliest times in the East to the present day. The word is rendered \"cricket\" in the Revised Version.",
            "[[268]Locust]"
        ]
    },
    {
        "Word": "Beeves",
        "Definitions": [
            "(an old English plural of the word beef), a name applicable to all ruminating animals except camels, and especially to the Bovidce, or horned cattle (Lev. 22:19, 21; Num. 31:28, 30, 33, 38, 44).",
            "Same as cattle. (Leviticus 22:19) [See [269]Bull, Bullock]"
        ]
    },
    {
        "Word": "Beg",
        "Definitions": [
            "That the poor existed among the Hebrews we have abundant evidence (Ex. 23:11; Deut. 15:11), but there is no mention of beggars properly so called in the Old Testament. The poor were provided for by the law of Moses (Lev. 19:10; Deut. 12:12; 14:29). It is predicted of the seed of the wicked that they shall be beggars (Ps. 37:25; 109:10).",
            "In the New Testament we find not seldom mention made of beggars (Mark 10:46; Luke 16:20, 21; Acts 3:2), yet there is no mention of such a class as vagrant beggars, so numerous in the East. \"Beggarly,\" in Gal. 4:9, means worthless."
        ]
    },
    {
        "Word": "Behead",
        "Definitions": [
            "A method of taking away life practised among the Egyptians (Gen. 40:17-19). There are instances of this mode of punishment also among the Hebrews (2 Sam. 4:8; 20:21, 22; 2 Kings 10:6-8). It is also mentioned in the New Testament (Matt. 14:8-12; Acts 12:2)."
        ]
    },
    {
        "Word": "Behemoth",
        "Definitions": [
            "(Job 40:15-24). Some have supposed this to be an Egyptian word meaning a \"water-ox.\" The Revised Version has here in the margin \"hippopotamus,\" which is probably the correct rendering of the word. The word occurs frequently in Scripture, but, except here, always as a common name, and translated \"beast\" or \"cattle.\"",
            "beasts",
            "(great beasts). There can be little or no doubt that by this word, (Job 40:15-24) the hippopotamus is intended since all the details descriptive of the behemoth accord entirely with the ascertained habits of that animal. The hippopotamus is an immense creature having a thick and square head, a large mouth often two feet broad, small eyes and ears, thick and heavy body, short legs terminated by four toes, a short tail, skin without hair except at the extremity of the tail. It inhabits nearly the whole of Africa, and has been found of the length of 17 feet. It delights in the water, but feeds on herbage on land. It is not found in Palestine, but may at one time have been a native of western Asia."
        ]
    },
    {
        "Word": "Bekah",
        "Definitions": [
            "Both the name and its explanation, \"a half shekel,\" are given in Ex. 38:26. The word properly means a \"division,\" a \"part.\" (R.V., \"beka.\")",
            "half a shekel",
            "[[270]Weights And Measures AND [271]Measures]"
        ]
    },
    {
        "Word": "Bel",
        "Definitions": [
            "The Aramaic form of Baal, the national god of the Babylonians (Isa. 46:1; Jer. 50:2; 51:44). It signifies \"lord.\" (See [57]BAAL.)",
            "[[272]Baal]"
        ]
    },
    {
        "Word": "Bela",
        "Definitions": [
            "A thing swallowed. (1.) A city on the shore of the Dead Sea, not far from Sodom, called also Zoar. It was the only one of the five cities that was spared at Lot's intercession (Gen. 19:20, 23). It is first mentioned in Gen. 14:2, 8.",
            "(2.) The eldest son of Benjamin (Num. 26:38; \"Belah,\" Gen. 46:21).",
            "(3.) The son of Beor, and a king of Edom (Gen. 36:32, 33; 1 Chr. 1:43).",
            "(4.) A son of Azaz (1 Chr. 5:8).",
            "(destruction).",
            "+ One of the five cities of the plain which was spared at the intercession of Lot, and received the name of Zoar, (Genesis 14:2; 19:22) [[273]Zoar] + Son of Beor, who reigned over Edom in the city of Dinhabah, eight generations before Saul. (Genesis 36:31-33; 1 Chronicles 1:43,44) + Eldest son of Benjamin, according to (Genesis 46:21) (Authorized Version \"Belah\"); (Numbers 26:38,40; 1 Chronicles 7:6; 8:1) and head of the family of the Belaites. + Son of Ahaz, a Reubenite. (1 Chronicles 5:8)"
        ]
    },
    {
        "Word": "Belial",
        "Definitions": [
            "Worthlessness, frequently used in the Old Testament as a proper name. It is first used in Deut. 13:13. In the New Testament it is found only in 2 Cor. 6:15, where it is used as a name of Satan, the personification of all that is evil. It is translated \"wicked\" in Deut. 15:9; Ps. 41:8 (R.V. marg.); 101:3; Prov. 6:12, etc. The expression \"son\" or \"man of Belial\" means simply a worthless, lawless person (Judg. 19:22; 20:13; 1 Sam. 1:16; 2:12).",
            "wicked, worthless",
            "The meaning of this word as found in the Scriptures is worthlessness, and hence reckless, lawlessness. The expression son or man of Belial must be understood as meaning simply a worthless, lawless fellow. The term as used in (2 Corinthians 6:15) is generally understood as an appellative of Satan, as the personification of all that was bad."
        ]
    },
    {
        "Word": "Bell",
        "Definitions": [
            "The bells first mentioned in Scripture are the small golden bells attached to the hem of the high priest's ephod (Ex. 28:33, 34, 35). The \"bells of the horses\" mentioned by Zechariah (14:20) were attached to the bridles or belts round the necks of horses trained for war, so as to accustom them to noise and tumult."
        ]
    },
    {
        "Word": "Bellows",
        "Definitions": [
            "Occurs only in Jer. 6:29, in relation to the casting of metal. Probably they consisted of leather bags similar to those common in Egypt.",
            "The word occurs only in (Jeremiah 6:29) where it denotes an instrument to heat a smelting furnace. Wilkinson in \"Ancient Egypt,\" iii. 338, says, \"They consisted of a leather, secured and fitted into a frame, from which a long pipe extended for carrying the wind to the fire. They were worked by the feet, the operator standing upon them, with one under each foot, and pressing them alternately, while he pulled up each exhausted skin with a string he held in his hand.\""
        ]
    },
    {
        "Word": "Belly",
        "Definitions": [
            "The seat of the carnal affections (Titus 1:12; Phil. 3:19; Rom. 16:18). The word is used symbolically for the heart (Prov. 18:8; 20:27; 22:18, marg.). The \"belly of hell\" signifies the grave or underworld (Jonah 2:2)."
        ]
    },
    {
        "Word": "Belshazzar",
        "Definitions": [
            "Bel protect the king!, the last of the kings of Babylon (Dan. 5:1). He was the son of Nabonidus by Nitocris, who was the daughter of Nebuchadnezzar and the widow of Nergal-sharezer. When still young he made a great feast to a thousand of his lords, and when heated with wine sent for the sacred vessels his \"father\" (Dan. 5:2), or grandfather, Nebuchadnezzar had carried away from the temple in Jerusalem, and he and his princes drank out of them. In the midst of their mad revelry a hand was seen by the king tracing on the wall the announcement of God's judgment, which that night fell upon him. At the instance of the queen (i.e., his mother) Daniel was brought in, and he interpreted the writing. That night the kingdom of the Chaldeans came to an end, and the king was slain (Dan. 5:30). (See [58]NERGAL-SHAREZER.)",
            "The absence of the name of Belshazzar on the monuments was long regarded as an argument against the genuineness of the Book of Daniel. In 1854 Sir Henry Rawlinson found an inscription of Nabonidus which referred to his eldest son. Quite recently, however, the side of a ravine undermined by heavy rains fell at Hillah, a suburb of Babylon. A number of huge, coarse earthenware vases were laid bare. These were filled with tablets, the receipts and contracts of a firm of Babylonian bankers, which showed that Belshazzar had a household, with secretaries and stewards. One was dated in the third year of the king Marduk-sar-uzur. As Marduk-sar-uzar was another name for Baal, this Marduk-sar-uzur was found to be the Belshazzar of Scripture. In one of these contract tablets, dated in the July after the defeat of the army of Nabonidus, we find him paying tithes for his sister to the temple of the sun-god at Sippara.",
            "master of the treasure",
            "(prince of Bel), the last king of Babylon. In (Daniel 5:2) Nebuchadnezzar is called the father of Belshazzar. This, of course, need only mean grandfather or ancestor. According to the well-known narrative Belshazzar gave a splendid feast in his palace during the siege of Babylon (B.C. 538), using the sacred vessels of the temple, which Nebuchadnezzer had brought from Jerusalem. The miraculous appearance of the handwriting on the wall, the calling in of Daniel to interpret its meaning the prophecy of the overthrow of the kingdom, and Belshazsar's death, accorded in Dan. 5."
        ]
    },
    {
        "Word": "Belteshazzar",
        "Definitions": [
            "Beltis protect the king!, the Chaldee name given to Daniel by Nebuchadnezzar (Dan. 1:7).",
            "who lays up treasures in secret",
            "(favored by Bel .) [[276]Daniel, [277]Daniel, The Book Of]"
        ]
    },
    {
        "Word": "Benaiah",
        "Definitions": [
            "Built up by Jehovah. (1.) The son of Jehoiada, chief priest (1 Chr. 27:5). He was set by David over his body-guard of Cherethites and Pelethites (2 Sam. 8:18; 1 Kings 1:32; 1 Chr. 18:17). His exploits are enumerated in 2 Sam. 23:20, 21, 22; 1 Chr. 11:22. He remained faithful to Solomon (1 Kings 1:8, 10, 26), by whom he was raised to the rank of commander-in-chief (1 Kings 2:25, 29, 30, 34, 35; 4:4).",
            "(2.) 2 Sam. 23:30; 1 Chr. 11:31.",
            "(3.) A musical Levite (1 Chr. 15:18, 20).",
            "(4.) A priest (1 Chr. 15:24; 16:6).",
            "(5.) The son of Jeiel (2 Chr. 20:14).",
            "son of the Lord",
            "(made by the Lord).",
            "+ The son of Jehoiada the chief priest, (1 Chronicles 27:5) of the tribe of Levi, though a native of Kabzeel, (2 Samuel 23:20) set by David, (1 Chronicles 11:25) over his body-guard. (2 Samuel 8:18; 20:23; 1 Kings 1:38; 1 Chronicles 18:17) One of the mighty men. (2 Samuel 23:22,23; 1 Chronicles 11:25; 27:6) The exploits which gave him this rank are narrated in (2 Samuel 23:20,21; 1 Chronicles 11:22) He was captain of the host for the third month. (1 Chronicles 27:5) Benaiah remained faithful to Solomon during Adonijah's attempt on the crown, (1 Kings 1:8,10,32,38,44) and was raised unto the place of Joab as commander-in-chief of the whole army. (1 Kings 2:35; 4:4) (B.C. 1005.) + Benaiah the Pirathonite, an Ephraimite, one of David's thirty mighty men, (2 Samuel 23:30; 1 Chronicles 11:31) and the captain of the eleventh monthly course. (1 Chronicles 27:14) + A Levite in the time of David, who \"played with a psaltry on Alamoth.\" (1 Chronicles 15:18,20; 16:5) + A priest in the time of David, appointed to blow the trumpet before the ark. (1 Chronicles 15:24; 16:6) + A Levite of the sons of Asaph. (2 Chronicles 20:14) + A Levite in the time of Hezekiah. (2 Chronicles 31:13) + One of the \"princes\" of the families of Simeon. (1 Chronicles 4:36) + Four laymen in the time of Ezra who had taken strange wives. (Ezra 10:25,30,35,43) + The father of Pelatiah. (Ezekiel 11:1,13)"
        ]
    },
    {
        "Word": "Ben-ammi",
        "Definitions": [
            "Son of my kindred; i.e., \"born of incest\", the son of Lot by his youngest daughter (Gen. 19:38).",
            "son of my people"
        ]
    },
    {
        "Word": "Bench",
        "Definitions": [
            "Deck of a Tyrian ship, described by Ezekiel (27:6) as overlaid with box-wood."
        ]
    },
    {
        "Word": "Bene-jaakan",
        "Definitions": [
            "Children of Jaakan (Num. 33:31, 32), the same as Beeroth.",
            "sons of sorrow"
        ]
    },
    {
        "Word": "Ben-hadad",
        "Definitions": [
            "The standing title of the Syrian kings, meaning \"the son of Hadad.\" (See [59]HADADEZER.)",
            "(1.) The king of Syria whom Asa, king of Judah, employed to invade Israel (1 Kings 15:18).",
            "(2.) Son of the preceding, also king of Syria. He was long engaged in war against Israel. He was murdered probably by Hazael, by whom he was succeeded (2 Kings 8:7-15), after a reign of some thirty years.",
            "(3.) King of Damascus, and successor of his father Hazael on the throne of Syria (2 Kings 13:3, 4). His misfortunes in war are noticed by Amos (1:4)."
        ]
    },
    {
        "Word": "Benjamin",
        "Definitions": [
            "Son of my right hand. (1.) The younger son of Jacob by Rachel (Gen. 35:18). His birth took place at Ephrath, on the road between Bethel and Bethlehem, at a short distance from the latter place. His mother died in giving him birth, and with her last breath named him Ben-oni, son of my pain, a name which was changed by his father into Benjamin. His posterity are called Benjamites (Gen. 49:27; Deut. 33:12; Josh. 18:21).",
            "The tribe of Benjamin at the Exodus was the smallest but one (Num. 1:36, 37; Ps. 68:27). During the march its place was along with Manasseh and Ephraim on the west of the tabernacle. At the entrance into Canaan it counted 45,600 warriors. It has been inferred by some from the words of Jacob (Gen. 49:27) that the figure of a wolf was on the tribal standard. This tribe is mentioned in Rom. 11:1; Phil. 3:5.",
            "The inheritance of this tribe lay immediately to the south of that of Ephraim, and was about 26 miles in length and 12 in breadth. Its eastern boundary was the Jordan. Dan intervened between it and the Philistines. Its chief towns are named in Josh. 18:21-28.",
            "The history of the tribe contains a sad record of a desolating civil war in which they were engaged with the other eleven tribes. By it they were almost exterminated (Judg. 20:20, 21; 21:10). (See [60]GIBEAH.)",
            "The first king of the Jews was Saul, a Benjamite. A close alliance was formed between this tribe and that of Judah in the time of David (2 Sam. 19:16, 17), which continued after his death (1 Kings 11:13; 12:20). After the Exile these two tribes formed the great body of the Jewish nation (Ezra 1:5; 10:9).",
            "The tribe of Benjamin was famous for its archers (1 Sam. 20:20, 36; 2 Sam. 1:22; 1 Chr. 8:40; 12:2) and slingers (Judge. 20:6).",
            "The gate of Benjamin, on the north side of Jerusalem (Jer. 37:13; 38:7; Zech. 14:10), was so called because it led in the direction of the territory of the tribe of Benjamin. It is called by Jeremiah (20:2) \"the high gate of Benjamin;\" also \"the gate of the children of the people\" (17:19). (Comp. 2 Kings 14:13.)",
            "son of the right hand",
            "(son of the right hand, fortunate).",
            "+ The youngest of the children of Jacob. His birth took place on the road between Bethel and Bethlehem, near the latter, B.C. 1729. His mother, Rachel, died in the act of giving him birth, naming him with her last breath Ben-oni (son of my sorrow). This was by Jacob changed into Benjamin. (Genesis 35:16,18) Until the journeys of Jacob's sons and Jacob himself into Egypt we hear nothing of Benjamin. Nothing personal is known of him. Henceforward the history of Benjamin is the history of the tribe. + A man of the tribe of Benjamin, son of bilhan, and the head of a family of warriors. (1 Chronicles 7:10) + One of the \"sons of Harim,\" an Israelite in the time of Ezra who had married a foreign wife. (Ezra 10:32)"
        ]
    },
    {
        "Word": "Beor",
        "Definitions": [
            "A torch. (1.) The father of Bela, one of the kings of Edom (Gen. 36:32).",
            "(2.) The father of Balaam (Num. 22:5; 24:3, 15; 31:8). In 2 Pet. 2:15 he is called Bosor.",
            "burning; foolish; mad",
            "(burning or torch).",
            "+ The father of Bela, one of the early Edomite kings. (Genesis 36:32; 1 Chronicles 1:43) + Father of Balaam. (Numbers 22:5; 24:3,15; 31:8; 23:4; Joshua 13:22; 24:9; Micah 6:5) He is called [283]Bosor in the New Testament. (B.C. before 1450.)"
        ]
    },
    {
        "Word": "Bera",
        "Definitions": [
            "Gift, or son of evil, king of Sodom at the time of the invasion of the four kings under Chedorlaomer (Gen. 14:2, 8, 17, 21).",
            "a well; declaring",
            "(son of evil) king of Sodom. (Genesis 14:2) also (Genesis 14:17,21)"
        ]
    },
    {
        "Word": "Berachah",
        "Definitions": [
            "Blessing. (1.) A valley not far from Engedi, where Jehoshaphat overthrew the Moabites and Ammonites (2 Chr. 20:26). It has been identified with the valley of Bereikut. (R.V., \"Beracah.\")",
            "(2.) One of the Benjamite warriors, Saul's brethren, who joined David when at Ziklag (1 Chr. 12:3).",
            "blessing; bending the knee",
            "(blessing), a Benjamite who attached himself to David at Ziklag. (1 Chronicles 12:3) (B.C. 1054.)"
        ]
    },
    {
        "Word": "Berea",
        "Definitions": [
            "A city of Macedonia to which Paul with Silas and Timotheus went when persecuted at Thessalonica (Acts 17:10, 13), and from which also he was compelled to withdraw, when he fled to the sea-coast and thence sailed to Athens (14, 15). Sopater, one of Paul's companions belonged to this city, and his conversion probably took place at this time (Acts 20:4). It is now called Verria.",
            "heavy; weighty"
        ]
    },
    {
        "Word": "Berechiah",
        "Definitions": [
            "Blessed by Jehovah. (1.) Son of Shimea, and father of Asaph the musician (1 Chr. 6:39; 15:17).",
            "(2.) One of the seven Ephraimite chieftains, son of Meshillemoth (2 Chr. 28:12).",
            "(3.) The fourth of the five sons of Zerubbabel, of the royal family of Judah (1 Chr. 3:20).",
            "(4.) The father of the prophet Zechariah (1:1, 7).",
            "(blessed of Jehovah).",
            "+ A descendant of the royal family of Judah. (1 Chronicles 3:20) + A man mentioned as the father of Meshullam, who assisted in rebuilding the walls of Jerusalem. (Nehemiah 3:4,30; 6:18) + A Levite. (1 Chronicles 9:16) + A doorkeeper for the ark. (1 Chronicles 15:23) + One of the tribe of Ephraim in the time of Ahaz. (2 Chronicles 28:12) + Father of Asaph the singer. (1 Chronicles 15:17) [[285]Berachiah] + Father of Zechariah. (Zechariah 1:1,7)"
        ]
    },
    {
        "Word": "Bered",
        "Definitions": [
            "Hail. (1.) A town in the south of Palestine (Gen. 16:14), in the desert of Shur, near Lahai-roi.",
            "(2.) A son of Shuthelah, and grandson of Ephraim (1 Chr. 7:20).",
            "hail",
            "(hail).",
            "+ A place in the south of Palestine, near the well Lahairoi. (Genesis 16:14) + A son or descendant of Ephraim, (1 Chronicles 7:20) possibly identical with Becher in (Numbers 26:35)"
        ]
    },
    {
        "Word": "Beriah",
        "Definitions": [
            "A gift, or in evil. (1.) One of Asher's four sons, and father of Heber (Gen. 46:17).",
            "(2.) A son of Ephraim (1 Chr. 7:20-23), born after the slaughter of his brothers, and so called by his father \"because it went evil with his house\" at that time.",
            "(3.) A Benjamite who with his brother Shema founded Ajalon and expelled the Gittites (1 Chr. 8:13).",
            "in fellowship; in envy",
            "(in evil, or a gift).",
            "+ A son of Asher. (Genesis 46:17; Numbers 26:44,45) + A son of Ephraim. (1 Chronicles 7:20-23) + A Benjamite. (1 Chronicles 8:13,16) + A Levite. (1 Chronicles 23:10,11)"
        ]
    },
    {
        "Word": "Bernice",
        "Definitions": [
            "Bearer of victory, the eldest daughter of Agrippa I., the Herod Agrippa of Acts 12:20. After the early death of her first husband she was married to her uncle Herod, king of Chalcis. After his death (A.D. 40) she lived in incestuous connection with her brother Agrippa II. (Acts 25:13, 23; 26:30). They joined the Romans at the outbreak of the final war between them and the Jews, and lived afterwards at Rome.",
            "one that brings victory"
        ]
    },
    {
        "Word": "Berodach-baladan",
        "Definitions": [
            "The king of Babylon who sent a friendly deputation to Hezekiah (2 Kings 20:12). In Isa. 39:1 he is called Merodach-baladan (q.v.).",
            "the son of death"
        ]
    },
    {
        "Word": "Beryl",
        "Definitions": [
            "The rendering in the Authorized Version of the Hebrew word tarshish, a precious stone; probably so called as being brought from Tarshish. It was one of the stones on the breastplate of the high priest (Ex. 28:20; R.V. marg., \"chalcedony;\" 39:13). The colour of the wheels in Ezekiel's vision was as the colour of a beryl stone (1:16; 10:9; R.V., \"stone of Tarshish\"). It is mentioned in Cant. 5:14; Dan. 10:6; Rev. 21:20. In Ezek. 28:13 the LXX. render the word by \"chrysolite,\" which the Jewish historian Josephus regards as its proper translation. This also is the rendering given in the Authorized Version in the margin. That was a gold-coloured gem, the topaz of ancient authors.",
            "(tarshish) occurs in (Exodus 28:20) It is generally supposed that the tarshish derives its name from the place so called, in Spain. Beryl is a mineral of great hardness, and, when transparent, of much beauty. By tarshish the modern yellow topaz is probably intended, while in (Revelation 21:20) a different stone is perhaps referred to, probably the mineral now called beryl, which is identical with the emerald except in color, being a light green or bluish-green."
        ]
    },
    {
        "Word": "Besom",
        "Definitions": [
            "The rendering of a Hebrew word meaning sweeper, occurs only in Isa. 14:23, of the sweeping away, the utter ruin, of Babylon.",
            "a brush or broom of twigs for sweeping (Isaiah 14:23)"
        ]
    },
    {
        "Word": "Besor",
        "Definitions": [
            "Cold, a ravine or brook in the extreme south-west of Judah, where 200 of David's men stayed behind because they were faint, while the other 400 pursued the Amalekites (1 Sam. 30:9, 10, 21). Probably the Wadyes Sheriah, south of Gaza.",
            "glad news; incarnation"
        ]
    },
    {
        "Word": "Bestead",
        "Definitions": [
            "The rendering in Isa. 8:21, where alone it occurs, of a Hebrew word meaning to oppress, or be in circumstances of hardship."
        ]
    },
    {
        "Word": "Betah",
        "Definitions": [
            "Confidence, a city belonging to Hadadezer, king of Zobah, which yielded much spoil of brass to David (2 Sam. 8:8). In 1 Chr. 18:8 it is called Tibhath.",
            "confidence",
            "(confidence), a city belonging to Hadadezer king of Zobah, mentioned with Berothai. (2 Samuel 8:8) In the parallel account, (1 Chronicles 18:8) the name is called Tibhath."
        ]
    },
    {
        "Word": "Beth",
        "Definitions": [
            "Occurs frequently as the appellation for a house, or dwelling-place, in such compounds as the words immediately following:",
            "the most general word for a house or habitation. It has the special meaning of a temple or house of worship Beth is more frequently employed in compound names of places than any other word."
        ]
    },
    {
        "Word": "Bethabara",
        "Definitions": [
            "House of the ford, a place on the east bank of the Jordan, where John was baptizing (John 1:28). It may be identical with Bethbarah, the ancient ford of Jordan of which the men of Ephraim took possession (Judg. 7:24). The Revised Version reads \"Bethany beyond Jordan.\" It was the great ford, and still bears the name of \"the ford,\" Makhadhet Abarah, \"the ford of crossing over,\" about 25 miles from Nazareth. (See [61]BETHBARAH.)",
            "the house of confidence",
            "(house of the ford), a place beyond Jordan, in which according to the Received Text of the New Testament, John was baptizing. (John 1:28) If this reading be correct, Bethabara is identical with Beth-barah (fords of Abarah) the ancient ford of Jordan on the road to Gilead; or, which seems more likely, with Beth-nimrah, on the east of the river, nearly opposite Jericho. The Revised Version reads [288]Bethany, which see below."
        ]
    },
    {
        "Word": "Beth-anath",
        "Definitions": [
            "House of response, one of the fenced cities of Naphtali (Josh. 19:38). It is perhaps identical with the modern village Ainata, 6 miles west of Kedesh."
        ]
    },
    {
        "Word": "Beth-anoth",
        "Definitions": [
            "House of answers, a city in the mountainous district of Judah (Josh. 15:59). It has been identified with the modern Beit-Anun, about 3 miles northeast of Hebron."
        ]
    },
    {
        "Word": "Bethany",
        "Definitions": [
            "House of dates. (1.) The Revised Version in John 1:28 has this word instead of Bethabara, on the authority of the oldest manuscripts. It appears to have been the name of a place on the east of Jordan.",
            "(2.) A village on the south-eastern slope of the Mount of Olives (Mark 11:1), about 2 miles east of Jerusalem, on the road to Jericho. It derived its name from the number of palm-trees which grew there. It was the residence of Lazarus and his sisters. It is frequently mentioned in connection with memorable incidents in the life of our Lord (Matt. 21:17; 26:6; Mark 11:11, 12; 14:3; Luke 24:50; John 11:1; 12:1). It is now known by the name of el-Azariyeh, i.e., \"place of Lazarus,\" or simply Lazariyeh. Seen from a distance, the village has been described as \"remarkably beautiful, the perfection of retirement and repose, of seclusion and lovely peace.\" Now a mean village, containing about twenty families.",
            "the house of song; the house of affliction",
            "In the Revised Version for [289]Bethabara, (John 1:28) where Jesus was baptized by John. It was probably an obscure village near Bethabara, and in time its name faded out and was replaced by the larger and more important Bethabara.",
            "(house of dates, or house of misery), a village which, scanty as are the notices of it contained in Scripture, is more intimately associated in our minds than perhaps any other place with the most familiar acts and scenes of the last days of the life of Christ. It was situated \"at\" the Mount of Olives, (Mark 11:1; Luke 19:29) about fifteen stadia (furlongs, i.e. 1 1/2 or 2 miles) from Jerusalem (John 11:18) on or near the usual road From Jericho to the city, (Luke 19:29) comp. Mark 11:1 comp. Mark 10:46 And close by the west(?) of another village called Bethphage, the two being several times mentioned together. Bethany was the home of Mary and Martha and Lazarus, and is now known by a name derived from Lazarus--el-Azariyeh or Lazarieh . It lies on the eastern slope of the Mount of Olives, fully a mile beyond the summit, and not very far from the point at which the road to Jericho begins its more sudden descent towards the Jordan valley. El-'Azariyeh is a ruinous and wretched village, a wild mountain hamlet of some twenty families. Bethany has been commonly explained \"house of dates,\" but it more probably signifies \"house of misery.\" H. Dixon, \"Holy Land,\" ii. 214, foll."
        ]
    },
    {
        "Word": "Beth-arabah",
        "Definitions": [
            "House of the desert, one of the six cities of Judah, situated in the sunk valley of the Jordan and Dead Sea (Josh. 18:22). In Josh. 15:61 it is said to have been \"in the wilderness.\" It was afterwards included in the towns of Benjamin. It is called Arabah (Josh. 18:18)."
        ]
    },
    {
        "Word": "Beth-aram",
        "Definitions": [
            "House of the height; i.e., \"mountain-house\", one of the towns of Gad, 3 miles east of Jordan, opposite Jericho (Josh. 13:27). Probably the same as Beth-haran in Num. 32:36. It was called by king Herod, Julias, or Livias, after Livia, the wife of Augustus. It is now called Beit-haran.",
            "house of height"
        ]
    },
    {
        "Word": "Beth-arbel",
        "Definitions": [
            "House of God's court, a place alluded to by Hosea (10:14) as the scene of some great military exploit, but not otherwise mentioned in Scripture. The Shalman here named was probably Shalmaneser, the king of Assyria (2 Kings 17:3)."
        ]
    },
    {
        "Word": "Beth-aven",
        "Definitions": [
            "House of nothingness; i.e., \"of idols\", a place in the mountains of Benjamin, east of Bethel (Josh. 7:2; 18:12; 1 Sam. 13:5). In Hos. 4:15; 5:8; 10:5 it stands for \"Bethel\" (q.v.), and it is so called because it was no longer the \"house of God,\" but \"the house of idols,\" referring to the calves there worshipped.",
            "the house of vanity; of iniquity of trouble"
        ]
    },
    {
        "Word": "Beth-barah",
        "Definitions": [
            "House of crossing, a place south of the scene of Gideon's victory (Judg. 7:24). It was probably the chief ford of the Jordan in that district, and may have been that by which Jacob crossed when he returned from Mesopotamia, near the Jabbok (Gen. 32:22), and at which Jephthah slew the Ephraimites (Judg. 12:4). Nothing, however, is certainly known of it. (See [62]BETHABARA.)",
            "the chosen house"
        ]
    },
    {
        "Word": "Beth-car",
        "Definitions": [
            "Sheep-house, a place to which the Israelites pursued the Philistines west from Mizpeh (1 Sam. 7:11).",
            "the house of the lamb"
        ]
    },
    {
        "Word": "Beth-dagon",
        "Definitions": [
            "House of Dagon. (1.) A city in the low country or plain of Judah, near Philistia (Josh. 15:41); the modern Beit Degan, about 5 miles from Lydda.",
            "(2.) A city near the south-east border of Asher (Josh. 19:27). It was a Philistine colony. It is identical with the modern ruined village of Tell D'auk.",
            "the house of corn, or of fish"
        ]
    },
    {
        "Word": "Beth-diblathaim",
        "Definitions": [
            "House of two cakes of figs, a city of Moab, upon which Jeremiah (48:22) denounced destruction. It is called also Almon-diblathaim (Num. 33:46) and Diblath (Ezek. 6:14). (R.V., \"Diblah.\")",
            "house of dry figs"
        ]
    },
    {
        "Word": "Bethel",
        "Definitions": [
            "House of God. (1.) A place in Central Palestine, about 10 miles north of Jerusalem, at the head of the pass of Michmash and Ai. It was originally the royal Canaanite city of Luz (Gen. 28:19). The name Bethel was at first apparently given to the sanctuary in the neighbourhood of Luz, and was not given to the city itself till after its conquest by the tribe of Ephraim. When Abram entered Canaan he formed his second encampment between Bethel and Hai (Gen. 12:8); and on his return from Egypt he came back to it, and again \"called upon the name of the Lord\" (13:4). Here Jacob, on his way from Beersheba to Haran, had a vision of the angels of God ascending and descending on the ladder whose top reached unto heaven (28:10, 19); and on his return he again visited this place, \"where God talked with him\" (35:1-15), and there he \"built an altar, and called the place El-beth-el\" (q.v.). To this second occasion of God's speaking with Jacob at Bethel, Hosea (12:4, 5) makes reference.",
            "In troublous times the people went to Bethel to ask counsel of God (Judg. 20:18, 31; 21:2). Here the ark of the covenant was kept for a long time under the care of Phinehas, the grandson of Aaron (20:26-28). Here also Samuel held in rotation his court of justice (1 Sam. 7:16). It was included in Israel after the kingdom was divided, and it became one of the seats of the worship of the golden calf (1 Kings 12:28-33; 13:1). Hence the prophet Hosea (Hos. 4:15; 5:8; 10:5, 8) calls it in contempt Beth-aven, i.e., \"house of idols.\" Bethel remained an abode of priests even after the kingdom of Israel was desolated by the king of Assyria (2 Kings 17:28, 29). At length all traces of the idolatries were extirpated by Josiah, king of Judah (2 Kings 23:15-18); and the place was still in existence after the Captivity (Ezra 2:28; Neh. 7:32). It has been identified with the ruins of Beitin, a small village amid extensive ruins some 9 miles south of Shiloh.",
            "(2.) Mount Bethel was a hilly district near Bethel (Josh. 16:1; 1 Sam. 13:2).",
            "(3.) A town in the south of Judah (Josh. 8:17; 12:16).",
            "(the house of God) well known city and holy place of central Palestine, about 12 mlles north of Jerusalem. If we are to accept the precise definition of (Genesis 12:8) the name of Bethel would appear to have existed at this spot even before the arrival of Abram in Canaan. (Genesis 12:8; 13:3,4) Bethel was the scene of Jacob's vision. (Genesis 28:11-19; 31:13) Jacob lived there. (Genesis 35:1-8) The original name was Luz. (Judges 1:22,23) After the conquest Bethel is frequently heard of. In the troubled times when there was no king in Israel, it was to Bethel that the people went up in their distress to ask counsel of God. (Judges 20:18,26,31; 21:2) Authorized Version, \"house of God.\" Here was the ark of the covenant. (Judges 20:26-28; 21:4) Later it is named as one of the holy cities to which Samuel went on circuit. (1 Samuel 7:16) Here Jeroboab placed one of the two calves of gold. Toward the end of Jeroboam's life Bethel fell into the hands of Judah. (2 Chronicles 13:19) Elijah visited Bethel, and we hear of \"sons of the prophets\" as resident there. (2 Kings 2:2,3) But after the destruction of Baal worship by Jehu Bethel comes once more into view. (2 Kings 10:29) After the desolation of the northern kingdom by the king of Assyria, Bethel still remained an abode of priests. (2 Kings 17:27,28) In later times Bethel is named only once under the scarcely-altered name of Beitin . Its ruins still lie on the righthand side of the road from Jerusalem to Nablus.",
            "+ A town in the south part of Judah, named in (Joshua 12:16) and 1Sam 30:27 In (Joshua 15:30; 19:4; 1 Chronicles 4:29,30) the place appears under the name of [291]Chesil, [292]Bethul and [293]Bethuel. Hiel the Bethelite is recorded as the rebuilder of Jericho. (1 Kings 16:34) + In (Joshua 16:1) and 1Sam 13:2 Mount Bethel, a hilly section near Beth-el, is referred to."
        ]
    },
    {
        "Word": "Bethelite",
        "Definitions": [
            "A designation of Hiel (q.v.), who rebuilt Jericho and experienced the curse pronounced long before (1 Kings 16:34)."
        ]
    },
    {
        "Word": "Bether",
        "Definitions": [
            "Dissection or separation, certain mountains mentioned in Cant. 2:17; probably near Lebanon.",
            "division, or in the trial",
            "(depth), The mountains of. (Song of Solomon 2:17) There is no clue to guide us as to what mountains are intended here."
        ]
    },
    {
        "Word": "Bethesda",
        "Definitions": [
            "House of mercy, a reservoir (Gr. kolumbethra, \"a swimming bath\") with five porches, close to the sheep-gate or market (Neh. 3:1; John 5:2). Eusebius the historian (A.D. 330) calls it \"the sheep-pool.\" It is also called \"Bethsaida\" and \"Beth-zatha\" (John 5:2, R.V. marg.). Under these \"porches\" or colonnades were usually a large number of infirm people waiting for the \"troubling of the water.\" It is usually identified with the modern so-called Fountain of the Virgin, in the valley of the Kidron, and not far from the Pool of Siloam (q.v.); and also with the Birket Israel, a pool near the mouth of the valley which runs into the Kidron south of \"St. Stephen's Gate.\" Others again identify it with the twin pools called the \"Souterrains,\" under the convent of the Sisters of Zion, situated in what must have been the rock-hewn ditch between Bezetha and the fortress of Antonia. But quite recently Schick has discovered a large tank, as sketched here, situated about 100 feet north-west of St. Anne's Church, which is, as he contends, very probably the Pool of Bethesda. No certainty as to its identification, however, has as yet been arrived at. (See [63]FOUNTAIN; [64]GIHON.)",
            "house of pity or mercy",
            "(house of mercy, or the flowing water), the Hebrew name of a reservoir or tank, with five \"porches,\" close upon the sheep-gate or \"market\" in Jerusalem. (John 5:2) The largest reservoir - Birket Israil - 360 feet long, 120 feet wide and 80 feet deep, within the walls of the city, close by St. Stephen's Gate, and under the northeast wall of the Haram area, is generally considered to be the modern representative of Bethesda. Robinson, however, suggests that the ancient Bethesda is identical with what is now called the Pool of the Virgin, an intermittent pool, south of Birket Israil and north of the pool of Siloam."
        ]
    },
    {
        "Word": "Beth-gamul",
        "Definitions": [
            "Camel-house, a city in the \"plain country\" of Moab denounced by the prophet (Jer. 48:23); probably the modern Um-el-Jemal, near Bozrah, one of the deserted cities of the Hauran.",
            "house of recompense, or of the camel"
        ]
    },
    {
        "Word": "Beth-gilgal",
        "Definitions": [
            "House of Gilgal, a place from which the inhabitants gathered for the purpose of celebrating the rebuilding of the walls on the return exile (Neh. 12:29). (See [65]GILGAL.)"
        ]
    },
    {
        "Word": "Beth-haccerem",
        "Definitions": [
            "House of a vineyard, a place in the tribe of Judah (Neh. 3:14) where the Benjamites were to set up a beacon when they heard the trumpet against the invading army of the Babylonians (Jer. 6:1). It is probable that this place is the modern Ain Karim, or \"well of the vineyards,\" near which there is a ridge on which are cairns which may have served as beacons of old, one of which is 40 feet high and 130 in diameter.",
            "house of the vineyard"
        ]
    },
    {
        "Word": "Beth-horon",
        "Definitions": [
            "House of the hollow, or of the cavern, the name of two towns or villages (2 Chr. 8:5; 1 Chr. 7:24) in the territory of Ephraim, on the way from Jerusalem to Joppa. They are distinguished as Beth-horon \"the upper\" and Beth-horon \"the nether.\" They are about 2 miles apart, the former being about 10 miles north-west of Jerusalem. Between the two places was the ascent and descent of Beth-horon, leading from Gibeon down to the western plain (Josh. 10:10, 11; 18:13, 14), down which the five kings of the Amorites were driven by Joshua in that great battle, the most important in which the Hebrews had been as yet engaged, being their first conflict with their enemies in the open field. Jehovah interposed in behalf of Israel by a terrific hailstorm, which caused more deaths among the Canaanites than did the swords of the Israelites. Beth-horon is mentioned as having been taken by Shishak, B.C. 945, in the list of his conquests, and the pass was the scene of a victory of Judas Maccabeus. (Comp. Ex. 9:19, 25; Job 38:22, 23; Ps. 18:12-14; Isa. 30:30.) The modern name of these places is Beit-ur, distinguished by el-Foka, \"the upper,\" and el-Tahta, \"the nether.\" The lower was at the foot of the pass, and the upper, 500 feet higher, at the top, west of Gibeon. (See [66]GIBEON.)",
            "house of wrath"
        ]
    },
    {
        "Word": "Beth-jeshimoth",
        "Definitions": [
            "House of wastes, or deserts, a town near Abel-shittim, east of Jordan, in the desert of Moab, where the Israelites encamped not long before crossing the Jordan (Num. 33:49; A.V., \"Bethjesimoth\"). It was within the territory of Sihon, king of the Amorites (Josh. 12:3)."
        ]
    },
    {
        "Word": "Beth-le-Aphrah",
        "Definitions": [
            "(R.V. Micah 1:10), house of dust. The Authorized Version reads \"in the house of Aphrah.\" This is probably the name of a town in the Shephelah, or \"low country,\" between Joppa and Gaza."
        ]
    },
    {
        "Word": "Bethlehem",
        "Definitions": [
            "House of bread. (1.) A city in the \"hill country\" of Judah. It was originally called Ephrath (Gen. 35:16, 19; 48:7; Ruth 4:11). It was also called Beth-lehem Ephratah (Micah 5:2), Beth-lehem-judah (1 Sam. 17:12), and \"the city of David\" (Luke 2:4). It is first noticed in Scripture as the place where Rachel died and was buried \"by the wayside,\" directly to the north of the city (Gen. 48:7). The valley to the east was the scene of the story of Ruth the Moabitess. There are the fields in which she gleaned, and the path by which she and Naomi returned to the town. Here was David's birth-place, and here also, in after years, he was anointed as king by Samuel (1 Sam. 16:4-13); and it was from the well of Bethlehem that three of his heroes brought water for him at the risk of their lives when he was in the cave of Adullam (2 Sam. 23:13-17). But it was distinguished above every other city as the birth-place of \"Him whose goings forth have been of old\" (Matt. 2:6; comp. Micah 5:2). Afterwards Herod, \"when he saw that he was mocked of the wise men,\" sent and slew \"all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under\" (Matt. 2:16, 18; Jer. 31:15).",
            "Bethlehem bears the modern name of Beit-Lahm, i.e., \"house of flesh.\" It is about 5 miles south of Jerusalem, standing at an elevation of about 2,550 feet above the sea, thus 100 feet higher than Jerusalem.",
            "There is a church still existing, built by Constantine the Great (A.D. 330), called the \"Church of the Nativity,\" over a grotto or cave called the \"holy crypt,\" and said to be the \"stable\" in which Jesus was born. This is perhaps the oldest existing Christian church in the world. Close to it is another grotto, where Jerome the Latin father is said to have spent thirty years of his life in translating the Scriptures into Latin. (See [67]VERSION.)",
            "(2.) A city of Zebulun, mentioned only in Josh. 19:15. Now Beit-Lahm, a ruined village about 6 miles west-north-west of Nazareth.",
            "(house of bread).",
            "+ One of the oldest towns in Palestine, already in existence at the time of Jacob's return to the country. Its earliest name was [295]Ephratah, Or Ephrath or EPHRATAH. See (Genesis 35:16,19; 48:7) After the conquest Bethlehem appears under its own name, BETHLEHEM-JUDAH. (Judges 17:7; 1 Samuel 17:12; Ruth 1:1,2) The book of Ruth is a page from the domestic history of Bethlehem. It was the home of Ruth, (Ruth 1:19) and of David. (1 Samuel 17:12) It was fortified by Rehoboam. (2 Chronicles 11:6) It was here that our Lord was born, (Matthew 2:1) and here that he was visited by the shepherds, (Luke 2:15-17) and the Magi. Matt 2. The modern town of Beit-lahm lies to the east of the main road from Jerusalem to Hebron, six miles from the former. It covers the east and northeast parts of the ridge of a long gray hill of Jura limestone, which stands nearly due east and west, and is about a mile in length. The hill has a deep valley on the north and another on the south. On the top lies the village in a kind of irregular triangle. The population is about 3000 souls, entirely Christians. The Church of the Nativity, built by the empress Helena A.D. 330, is the oldest Christian church in existence. It is built over the grotto where Christ is supposed to have been born. + A town in the portion of Zebulun, named nowhere but in (Joshua 19:15) Now known as Beit-lahm ."
        ]
    },
    {
        "Word": "Beth-peor",
        "Definitions": [
            "House of Peor; i.e., \"temple of Baal-peor\", a place in Moab, on the east of Jordan, opposite Jericho. It was in the tribe of Reuben (Josh. 13:20; Deut. 3:29; 4:46). In the \"ravine\" or valley over against Beth-peor Moses was probably buried (Deut. 34:6).",
            "house of gaping, or opening"
        ]
    },
    {
        "Word": "Beth-phage",
        "Definitions": [
            "House of the unripe fig, a village on the Mount of Olives, on the road from Jerusalem to Jericho (Matt. 21:1; Mark 11:1; Luke 19:29), and very close to Bethany. It was the limit of a Sabbath-day's journey from Jerusalem, i.e., 2,000 cubits. It has been identified with the modern Kefr-et-Tur."
        ]
    },
    {
        "Word": "Bethsaida",
        "Definitions": [
            "House of fish. (1.) A town in Galilee, on the west side of the sea of Tiberias, in the \"land of Gennesaret.\" It was the native place of Peter, Andrew, and Philip, and was frequently resorted to by Jesus (Mark 6:45; John 1:44; 12:21). It is supposed to have been at the modern Ain Tabighah, a bay to the north of Gennesaret.",
            "(2.) A city near which Christ fed 5,000 (Luke 9:10; comp. John 6:17; Matt. 14:15-21), and where the blind man had his sight restored (Mark 8:22), on the east side of the lake, two miles up the Jordan. It stood within the region of Gaulonitis, and was enlarged by Philip the tetrarch, who called it \"Julias,\" after the emperor's daughter. Or, as some have supposed, there may have been but one Bethsaida built on both sides of the lake, near where the Jordan enters it. Now the ruins et-Tel.",
            "house of fruits, or of food, or of snares",
            "(house of fish) of Galilee, (John 12:21) a city which was the native place of Andrew, Peter and Philip, (John 1:44; 12:21) in the land of Gennesareth, (Mark 6:46) comp. Mark 6:53 And therefore on the west side of the lake. By comparing the narratives in (Mark 6:31-53) and Luke 9:10-17 It appears certain that the Bethsaida at which the five thousand were fed must have been a second place of the same name on the east of the lake. (But in reality \"there is but one Bethsaida, that known on our maps at Bethsaida Julias.\" L. Abbot in Biblical and Oriental Journal . The fact is that Bethsaida was a village on both sides of the Jordan as it enters the sea of Galilee on the north, so that the western part of the village was in Galilee and the eastern portion in Gaulonitis, part of the tetrarchy of Philip. This eastern portion was built up into a beautiful city by Herod Philip, and named by him Bethsaida Julias, after Julia the daughter of the Roman emperor Tiberius Caesar. On the plain of Butaiha, a mile or two to the east, the five thousand were fed. The western part of the town remained a small village.--ED.)"
        ]
    },
    {
        "Word": "Beth-shean",
        "Definitions": [
            "House of security or rest, a city which belonged to Manasseh (1 Chr. 7:29), on the west of Jordan. The bodies of Saul and his sons were fastened to its walls. In Solomon's time it gave its name to a district (1 Kings 4:12). The name is found in an abridged form, Bethshan, in 1 Sam. 31:10, 12 and 2 Sam. 21:12. It is on the road from Jerusalem to Damascus, about 5 miles from the Jordan, and 14 from the south end of the Lake of Gennesaret. After the Captivity it was called Scythopolis, i.e., \"the city of the Scythians,\" who about B.C. 640 came down from the steppes of Southern Russia and settled in different places in Syria. It is now called Beisan."
        ]
    },
    {
        "Word": "Beth-shemesh",
        "Definitions": [
            "House of the sun. (1.) A sacerdotal city in the tribe of Dan (Josh. 21:16; 1 Sam. 6:15), on the north border of Judah (Josh. 15:10). It was the scene of an encounter between Jehoash, king of Israel, and Amaziah, king of Judah, in which the latter was made prisoner (2 Kings 14:11, 13). It was afterwards taken by the Philistines (2 Chr. 28:18). It is the modern ruined Arabic village Ain-shems, on the north-west slopes of the mountains of Judah, 14 miles west of Jerusalem.",
            "(2.) A city between Dothan and the Jordan, near the southern border of Issachar (Josh. 19:22), 7 1/2 miles south of Beth-shean. It is the modern Ain-esh-Shemsiyeh.",
            "(3.) One of the fenced cities of Naphtali (Josh. 19:38), between Mount Tabor and the Jordan. Now Khurbet Shema, 3 miles west of Safed. But perhaps the same as No. 2.",
            "(4.) An idol sanctuary in Egypt (Jer. 43:13); called by the Greeks Heliopolis, and by the Egyptians On (q.v.), Gen. 41:45.",
            "house of the sun"
        ]
    },
    {
        "Word": "Beth-tappuah",
        "Definitions": [
            "House of apples, a town of Judah, now Tuffuh, 5 miles west of Hebron (Josh. 15:53)."
        ]
    },
    {
        "Word": "Bethuel",
        "Definitions": [
            "Man of God, or virgin of God, or house of God. (1.) The son of Nahor by Milcah; nephew of Abraham, and father of Rebekah (Gen. 22:22, 23; 24:15, 24, 47). He appears in person only once (24:50).",
            "(2.) A southern city of Judah (1 Chr. 4:30); called also Bethul (Josh. 19:4) and Bethel (12:16; 1 Sam. 30:27).",
            "filiation of God",
            "(dweller in God), the son of Nahor by Milcah; nephew of Abraham, and father of Rebekah, (Genesis 22:22,23; 24:15,24,47; 28:2) In (Genesis 25:20) and (Genesis 28:5) he is called \"Bethuel the Syrian.\""
        ]
    },
    {
        "Word": "Bethzur",
        "Definitions": [
            "House of rock, a town in the mountains of Judah (Josh. 15:58), about 4 miles to the north of Hebron. It was built by Rehoboam for the defence of his kingdom (2 Chr. 11:7). It stood near the modern ed-Dirweh. Its ruins are still seen on a hill which bears the name of Beit-Sur, and which commands the road from Beer-sheba and Hebron to Jerusalem from the south.",
            "(house of rock) a town in the mountains of Judah, built by Jeroboam, (Joshua 15:58; 2 Chronicles 11:7) now Beit-zur . It commands the road from Beersheba and Hebron, which has always been the main approach to Jerusalem from the south."
        ]
    },
    {
        "Word": "Betroth",
        "Definitions": [
            "To promise \"by one's truth.\" Men and women were betrothed when they were engaged to be married. This usually took place a year or more before marriage. From the time of betrothal the woman was regarded as the lawful wife of the man to whom she was betrothed (Deut. 28:30; Judg. 14:2, 8; Matt. 1:18-21). The term is figuratively employed of the spiritual connection between God and his people (Hos. 2:19, 20)."
        ]
    },
    {
        "Word": "Beulah",
        "Definitions": [
            "Married, is used in Isa. 62:4 metaphorically as the name of Judea: \"Thy land shall be married,\" i.e., favoured and blessed of the Lord.",
            "married",
            "(married), the name which the land of Israel is to bear when \"the land shall be married.\" (Isaiah 62:4)"
        ]
    },
    {
        "Word": "Bewray",
        "Definitions": [
            "To reveal or disclose; an old English word equivalent to \"betray\" (Prov. 27:16; 29:24, R.V., \"uttereth;\" Isa. 16:3; Matt. 26:73)."
        ]
    },
    {
        "Word": "Beyond",
        "Definitions": [
            "When used with reference to Jordan, signifies in the writings of Moses the west side of the river, as he wrote on the east bank (Gen. 50:10, 11; Deut. 1:1, 5; 3:8, 20; 4:46); but in the writings of Joshua, after he had crossed the river, it means the east side (Josh. 5:1; 12:7; 22:7)."
        ]
    },
    {
        "Word": "Bezaleel",
        "Definitions": [
            "In the shadow of God; i.e., \"under his protection\", the artificer who executed the work of art in connection with the tabernacle in the wilderness (Ex. 31:2; 35:30). He was engaged principally in works of metal, wood, and stone; while Aholiab, who was associated with him and subordinate to him, had the charge of the textile fabrics (36:1, 2; 38:22). He was of the tribe of Judah, the son of Uri, and grandson of Hur (31:2). Mention is made in Ezra 10:30 of another of the same name.",
            "in the shadow of God",
            "(in the shadow of God).",
            "+ The son of Uri, the son of Hur, of the tribe of Judah and one of the architects of the tabernacle. (Exodus 31:1-6) His charge was chiefly in all works of metal, wood and stone. (B.C. 1490.) + One of the sons of Pahath-moab who had taken a foreign wife. (Ezra 10:30) (B.C. 458.)"
        ]
    },
    {
        "Word": "Bezek",
        "Definitions": [
            "Lightning. (1.) The residence of Adoni-bezek, in the lot of Judah (Judg. 1:5). It was in the mountains, not far from Jerusalem. Probably the modern Bezkah, 6 miles south-east of Lydda.",
            "(2.) The place where Saul numbered the forces of Israel and Judah (1 Sam. 11:8); somewhere in the centre of the country, near the Jordan valley. Probably the modern Ibzik, 13 miles north-east of Shechem.",
            "lightning; in the chains",
            "(lightning).",
            "+ The residence of Adonibezek, (Judges 1:6) in the lot of Judah. ver. (Judges 1:3) + Where Saul numbered the forces of Israel and Judah before going to the relief of Jabesh-gilead. (1 Samuel 11:8) This was doubtless somewhere in the centre of the country, near the Jordan valley. No identification of either place has been made in modern times."
        ]
    },
    {
        "Word": "Bezer",
        "Definitions": [
            "Ore of gold or silver. (1.) A city of the Reubenites; one of the three cities of refuge on the east of Jordan (Deut. 4: 43; Josh. 20:8). It has been identified with the modern ruined village of Burazin, some 12 miles north of Heshbon; also with Kasur-el-Besheir, 2 miles south-west of Dibon.",
            "(2.) A descendant of Asher (1 Chr. 7:37).",
            "vine branches",
            "(gold ore), son of Zophah, one of the heads of the houses of Asher. (1 Chronicles 7:37)"
        ]
    },
    {
        "Word": "Bible",
        "Definitions": [
            "Bible, the English form of the Greek name Biblia, meaning \"books,\" the name which in the fifth century began to be given to the entire collection of sacred books, the \"Library of Divine Revelation.\" The name Bible was adopted by Wickliffe, and came gradually into use in our English language. The Bible consists of sixty-six different books, composed by many different writers, in three different languages, under different circumstances; writers of almost every social rank, statesmen and peasants, kings, herdsmen, fishermen, priests, tax-gatherers, tentmakers; educated and uneducated, Jews and Gentiles; most of them unknown to each other, and writing at various periods during the space of about 1600 years: and yet, after all, it is only one book dealing with only one subject in its numberless aspects and relations, the subject of man's redemption.",
            "It is divided into the Old Testament, containing thirty-nine books, and the New Testament, containing twenty-seven books. The names given to the Old in the writings of the New are \"the scriptures\" (Matt. 21:42), \"scripture\" (2 Pet. 1:20), \"the holy scriptures\" (Rom. 1:2), \"the law\" (John 12:34), \"the law of Moses, the prophets, and the psalms\" (Luke 24:44), \"the law and the prophets\" (Matt. 5:17), \"the old covenant\" (2 Cor. 3:14, R.V.). There is a break of 400 years between the Old Testament and the New. (See [68]APOCRYPHA.)",
            "The Old Testament is divided into three parts:, 1. The Law (Torah), consisting of the Pentateuch, or five books of Moses. 2. The Prophets, consisting of (1) the former, namely, Joshua, Judges, the Books of Samuel, and the Books of Kings; (2) the latter, namely, the greater prophets, Isaiah, Jeremiah, and Ezekiel, and the twelve minor prophets. 3. The Hagiographa, or holy writings, including the rest of the books. These were ranked in three divisions:, (1) The Psalms, Proverbs, and Job, distinguished by the Hebrew name, a word formed of the initial letters of these books, emeth, meaning truth. (2) Canticles, Ruth, Lamentations, Ecclesiastes, and Esther, called the five rolls, as being written for the synagogue use on five separate rolls. (3) Daniel, Ezra, Nehemiah, and 1 and 2 Chronicles. Between the Old and the New Testament no addition was made to the revelation God had already given. The period of New Testament revelation, extending over a century, began with the appearance of John the Baptist.",
            "The New Testament consists of (1) the historical books, viz., the Gospels, and the Acts of the Apostles; (2) the Epistles; and",
            "(3) the book of prophecy, the Revelation.",
            "The division of the Bible into chapters and verses is altogether of human invention, designed to facilitate reference to it. The ancient Jews divided the Old Testament into certain sections for use in the synagogue service, and then at a later period, in the ninth century A.D., into verses. Our modern system of chapters for all the books of the Bible was introduced by Cardinal Hugo about the middle of the thirteenth century (he died 1263). The system of verses for the New Testament was introduced by Stephens in 1551, and generally adopted, although neither Tyndale's nor Coverdale's English translation of the Bible has verses. The division is not always wisely made, yet it is very useful. (See [69]VERSION.)",
            "The Bible is the name given to the revelation of God to man contained in sixty-six books or pamphlets, bound together and forming one book and only one, for it has in reality one author and one purpose and plan, and is the development of one scheme of the redemption of man. I. ITS [301]Names.-- (1) The Bible, i.e. The Book, from the Greek \"ta biblia,\" the books. The word is derived from a root designating the inner bark of the linden tree, on which the ancients wrote their books. It is the book as being superior to all other books. But the application of the word BIBLE to the collected books of the Old and New Testaments is not to be traced farther back than the fifth century of our era. (2) The Scriptures, i.e. the writings, as recording what was spoken by God. (3) The Oracles, i.e. the things spoken, because the Bible is what God spoke to man, and hence also called (4) The Word. (5) The Testaments or Covenants, because it is the testimony of God to man, the truths to which God bears witness; and is also the covenant or agreement of God with man for his salvation. (6) The Law, to express that it contains God's commands to men. II. COMPOSITION.--The Bible consists of two great parts, called the Old and New Testaments, separated by an interval of nearly four hundred years. These Testaments are further divided into sixty-six books, thirty-nine in the Old Testament and twenty-seven in the New. These books are a library in themselves being written in every known form old literature. Twenty-two of them are historical, five are poetical, eighteen are prophetical, twenty-one are epistolary. They contain logical arguments, poetry, songs and hymns, history, biography, stories, parables, fables, eloquence, law, letters and philosophy. There are at least thirty-six different authors, who wrote in three continents, in many countries, in three languages, and from every possible human standpoint. Among these authors were kings, farmers, mechanics, scientific men, lawyers, generals, fishermen, ministers and priests, a tax-collector, a doctor, some rich, some poor, some city bred, some country born--thus touching all the experiences of men extending over 1500 years. III. UNITY.--And yet the Bible is but one book, because God was its real author, and therefore, though he added new revelations as men could receive them, he never had to change what was once revealed. The Bible is a unit, because (1) It has but one purpose, the salvation of men. (2) The character of God is the same. (3) The moral law is the same. (4) It contains the development of one great scheme of salvation. IV. ORIGINAL LANGUAGES.--The Old Testament was written in Hebrew, a Shemitic language, except that parts of the books of Ezra (Ezra 5:8; 6:12; 7:12-26) and of Daniel (Daniel 2:4-7,28) and one verse in Jeremiah (Jeremiah 10:11) were written in the Chaldee language. The New Testament is written wholly in Greek. V. ANCIENT MANUSCRIPTS OF THE ORIGINAL.--There are no ancient Hebrew manuscripts older than the tenth century, but we know that these are in the main correct, because we have a translation of the Hebrew into Greek, called the Septuagint, made nearly three hundred years before Christ. Our Hebrew Bibles are a reprint from what is called the Masoretic text. The ancient Hebrew had only the consonant printed, and the vowels were vocalized in pronunciation, but were not written. Some Jewish scholars living at Tiberias, and at Sora by the Euphrates, from the sixth to the twelfth century, punctuated the Hebrew text, and wrote is the vowel points and other tone-marks to aid in the reading of the Hebrew; and these, together with notes of various kinds, they called Masora (tradition), hence the name Masoretic text. 0F the Greek of the New Testament there are a number of ancient manuscripts They are divided into two kinds, the Uncials, written wholly in capitals, and the Cursives, written in a running hand . The chief of these are-- (1) the Alexandrian (codex Alexandrinus, marked A), so named because it was found in Aiexandria in Egypt, in 1628. It date back to A.D. 350, and is now in the British Museum. (2) The Vatican (codex Vaticanus, B), named from the Vatican library at Rome, where it is kept. Its date is A.D. 300 to 325. (3) The Sinaitic (codex Sinaiticus) so called from the convent of St. Catherine on Mount Sinai, there it was discovered by or Tichendorf in 1844. It is now at St. Petersburg Russia. This is one of the earliest best of all the manuscripts. VI. TRANSLATIONS.--The Old Testament was translated into Greek by a company of learned Jews at Alexandria, who began their labor about the year B.C. 286. It is called the Septuagint, i.e. the seventy, from the tradition that it was translated by seventy (more exactly seventy-two) translators. The Vulgate, or translation of the Bible into Latin by Jerome, A.D. 385-405, is the authorized version of the Roman Catholic Church. The first English translation of the whole Bible was by John Deuteronomy Wickliffe (1324-1384). Then followed that of William Tyndale (1525) and several others. As the sum and fruit of all these appeared our present Authorized Version, or King James Version, in 1611. It was made by forty-seven learned men, in two years and nine months, with a second revision which took nine months longer. These forty-seven formed themselves into six companies, two of whom met at Westminster, two at Oxford and two at Cambridge. The present English edition is an improvement, in typographical and grammatical correctness, upon this revision, and in these respects is nearly perfect. [See [302]Versions, Authorized] A REVISED VERSION of this authorized edition was made by a group of American and English scholars, and in 1881 the Revised New Testament was published simultaneously in the United States and England. Then followed the Revised Old Testament in 1885, and the Apocrypha in 1894. The American revision committee was permitted to publish its own revision, which appeared in 1901 as the American Standard Version. Modern-speech translations have been made from time to time between 1898-1945. Among these were Moulton's Modern Reader's Bible, the Twentieth century New Testament, Weymouth's, Moffatt's, and the American translation. As a result of the modern-speech translations that have appeared and been widely received, the American Revision Committee set to work again, and in 1946 the Revised Standard Version of the New Testament was published. VII. DIVISIONS INTO CHAPTERS AND VERSES.--The present division of the whole Bible into chapters was made by Cardinal Hugo Deuteronomy St. Gher about 1250. The present division into verses was introduced by Robert Stephens in his Greek Testament, published in 1551, in his edition of the Vulgate, in 1555. The first English Bible printed with these chapters and verses was the Geneva Bible, in 1560. VIII. CIRCULATION OF THE BIBLE.--The first book ever printed was the Bible; and more Bibles have been printed than any other book. It has been translated, in its entirety or in part, into more than a thousand languages and dialects and various systems for the blind. The American Bible Society (founded in 1816) alone has published over 356 million volumes of Scripture."
        ]
    },
    {
        "Word": "Bier",
        "Definitions": [
            "The frame on which dead bodies were conveyed to the grave (Luke 7:14).",
            "[[303]Burial, Sepulchres.1]"
        ]
    },
    {
        "Word": "Bigtha",
        "Definitions": [
            "Garden, or gift of fortune, one of the seven eunuchs or chamberlains who had charge of the harem of Ahasuerus (Esther 1:10).",
            "(gift of God), one of the seven chamberlains or eunuchs of the harem of King Ahasuerus. (Esther 1:10) (B.C. 483.)"
        ]
    },
    {
        "Word": "Bigthan",
        "Definitions": [
            "One of the eunuchs who \"kept the door\" in the court of Ahasuerus. With Teresh he conspired against the king's life. Mordecai detected the conspiracy, and the culprits were hanged (Esther 2:21-23; 6:1-3).",
            "in the press; giving meat"
        ]
    },
    {
        "Word": "Bildad",
        "Definitions": [
            "Son of contention, one of Job's friends. He is called \"the Shuhite,\" probably as belonging to Shuah, a district in Arabia, in which Shuah, the sixth son of Abraham by Keturah, settled (Gen. 25:2). He took part in each of the three controversies into which Job's friends entered with him (Job 8:1; 18:1; 25:1), and delivered three speeches, very severe and stern in their tone, although less violent than those of Zophar, but more so than those of Eliphaz.",
            "old friendship",
            "(son of contention), the second of Job's three friends. He is called \"the Shuhite,\" which implies both his family and nation. (Job 2:11) (B.C. about 2000.)"
        ]
    },
    {
        "Word": "Bilgah",
        "Definitions": [
            "Cheerful. (1.) The head of the fifteenth sacerdotal course for the temple service (1 Chr. 24:14). (2.) A priest who returned from Babylon with Zerubbabel (Neh. 12:5, 18).",
            "ancient countenance",
            "(first-born).",
            "+ A priest in the time of David; the head of the fifteenth course for the temple service. (1 Chronicles 24:14) (B.C. 1015.) + A priest or priestly family who returned from Babylon with Zerubbabel and Jeshua. (Nehemiah 12:5,18) (B.C. 536.)"
        ]
    },
    {
        "Word": "Bilhah",
        "Definitions": [
            "Faltering; bashful, Rachel's handmaid, whom she gave to Jacob (Gen. 29:29). She was the mother of Dan and Naphtali (Gen. 30:3-8). Reuben was cursed by his father for committing adultry with her (35:22; 49:4). He was deprived of the birth-right, which was given to the sons of Joseph.",
            "Bilhan, who is old or confused",
            "(timid, bashful), handmaid of Rachel, (Genesis 29:29) and concubine of Jacob, to whom she bore Dan and Naphtali. (Genesis 30:3-8; 35:25; 46:25; 1 Chronicles 7:13) (B.C 53.)"
        ]
    },
    {
        "Word": "Bilshan",
        "Definitions": [
            "Son of the tongue; i.e., \"eloquent\", a man of some note who returned from the Captivity with Zerubbabel (Ezra 2:2; Neh. 7:7).",
            "in the tongue",
            "(eloquent), one of Zerubbabel's companions on his expedition from Babylon. (Ezra 2:2; Nehemiah 7:7) (B.C. 536)."
        ]
    },
    {
        "Word": "Bird",
        "Definitions": [
            "Birds are divided in the Mosaic law into two classes, (1) the clean (Lev. 1:14-17; 5:7-10; 14:4-7), which were offered in sacrifice; and (2) the unclean (Lev. 11:13-20). When offered in sacrifice, they were not divided as other victims were (Gen. 15:10). They are mentioned also as an article of food (Deut. 14:11). The art of snaring wild birds is referred to (Ps. 124:7; Prov. 1:17; 7:23; Jer. 5:27). Singing birds are mentioned in Ps. 104:12; Eccl. 12:4. Their timidity is alluded to (Hos. 11:11). The reference in Ps. 84:3 to the swallow and the sparrow may be only a comparison equivalent to, \"What her house is to the sparrow, and her nest to the swallow, that thine altars are to my soul.\""
        ]
    },
    {
        "Word": "Birsha",
        "Definitions": [
            "Son of wickedness, a king of Gomorrah whom Abraham succoured in the invasion of Chedorlaomer (Gen. 14:2).",
            "an evil; a son who beholds",
            "(son of godlessness), a king of Gomorrah. (Genesis 14:2)"
        ]
    },
    {
        "Word": "Birth",
        "Definitions": [
            "As soon as a child was born it was washed, and rubbed with salt (Ezek. 16:4), and then swathed with bandages (Job 38:9; Luke 2:7, 12). A Hebrew mother remained forty days in seclusion after the birth of a son, and after the birth of a daughter double that number of days. At the close of that period she entered into the tabernacle or temple and offered up a sacrifice of purification (Lev. 12:1-8; Luke 2:22). A son was circumcised on the eighth day after his birth, being thereby consecrated to God (Gen. 17:10-12; comp. Rom. 4:11). Seasons of misfortune are likened to the pains of a woman in travail, and seasons of prosperity to the joy that succeeds child-birth (Isa. 13:8; Jer. 4:31; John 16:21, 22). The natural birth is referred to as the emblem of the new birth (John 3:3-8; Gal. 6:15; Titus 3:5, etc.)."
        ]
    },
    {
        "Word": "Birth-day",
        "Definitions": [
            "The observance of birth-days was common in early times (Job 1:4, 13, 18). They were specially celebrated in the land of Egypt (Gen. 40:20). There is no recorded instance in Scripture of the celebration of birth-days among the Jews. On the occasion of Herod's birth-day John the Baptist was beheaded (Matt. 14:6)."
        ]
    },
    {
        "Word": "Birthright",
        "Definitions": [
            "(1.) This word denotes the special privileges and advantages belonging to the first-born son among the Jews. He became the priest of the family. Thus Reuben was the first-born of the patriarchs, and so the priesthood of the tribes belonged to him. That honour was, however, transferred by God from Reuben to Levi (Num. 3:12, 13; 8:18).",
            "(2.) The first-born son had allotted to him also a double portion of the paternal inheritance (Deut. 21:15-17). Reuben was, because of his undutiful conduct, deprived of his birth-right (Gen. 49:4; 1 Chr. 5:1). Esau transferred his birth-right to Jacob (Gen. 25:33).",
            "(3.) The first-born inherited the judicial authority of his father, whatever it might be (2 Chr. 21:3). By divine appointment, however, David excluded Adonijah in favour of Solomon.",
            "(4.) The Jews attached a sacred importance to the rank of \"first-born\" and \"first-begotten\" as applied to the Messiah (Rom. 8:29; Col. 1:18; Heb. 1:4-6). As first-born he has an inheritance superior to his brethren, and is the alone true priest.",
            "the advantages accruing to the eldest son. These were not definitely fixed in patriarchal times. Great respect was paid to him in the household, and, as the family widened into a tribe, this grew into a sustained authority, undefined save by custom, in all matters of common interest. Thus the \"princes\" of the congregation had probably rights of primogeniture. (Numbers 7:2; 21:18; 25:14) (Gradually the rights of the eldest son came to be more definite: (1) The functions of the priesthood in the family with the paternal blessing. (2) A \"double portion\" of the paternal property was allotted by the Mosaic law. (21:16-17) (3) The eldest son succeeded to the official authority of the father. The first-born of the king was his successor by law. (2 Chronicles 21:3) In all these Jesus was the first-born of the father."
        ]
    },
    {
        "Word": "Bishop",
        "Definitions": [
            "An overseer. In apostolic times, it is quite manifest that there was no difference as to order between bishops and elders or presbyters (Acts 20:17-28; 1 Pet. 5:1, 2; Phil. 1:1; 1 Tim. 3). The term bishop is never once used to denote a different office from that of elder or presbyter. These different names are simply titles of the same office, \"bishop\" designating the function, namely, that of oversight, and \"presbyter\" the dignity appertaining to the office. Christ is figuratively called \"the bishop [episcopos] of souls\" (1 Pet. 2:25).",
            "The word originally signified an \"overseer\" or spiritual superintendent. The titles bishop and elder, or presbyter, were essentially equivalent. Bishop is from the Greek, and denotes one who exercises the function of overseeing. Presbyter was derived from the office in the synagogue. Of the order in which the first elders or bishops were appointed, as of the occasion which led to the institution of the office, we have no record. The duties of the bishop-elders appear to have been as follows:",
            "+ General superintendence over the spiritual well-being of the flock. (1 Peter 5:2) + The work of teaching, both publicly and privately. (1 Thessalonians 5:12; Titus 1:9; 1 Timothy 5:17) + The work of visiting the sick, (James 5:14) + Among other acts of charity, that of receiving strangers occupied a conspicuous place. (1 Timothy 3:2; Titus 1:8) Peter calls Christ \"the shepherd and bishop of your souls.\" (1 Peter 2:25)"
        ]
    },
    {
        "Word": "Bit",
        "Definitions": [
            "The curb put into the mouths of horses to restrain them. The Hebrew word (metheg) so rendered in Ps. 32:9 is elsewhere translated \"bridle\" (2 Kings 19:28; Prov. 26:3; Isa. 37:29). Bits were generally made of bronze or iron, but sometimes also of gold or silver. In James 3:3 the Authorized Version translates the Greek word by \"bits,\" but the Revised Version by \"bridles.\""
        ]
    },
    {
        "Word": "Bith-ron",
        "Definitions": [
            "The broken or divided place, a district in the Arabah or Jordan valley, on the east of the river (2 Sam. 2:29). It was probably the designation of the region in general, which is broken and intersected by ravines."
        ]
    },
    {
        "Word": "Bithynia",
        "Definitions": [
            "A province in Asia Minor, to the south of the Euxine and Propontis. Christian congregations were here formed at an early time (1 Pet. 1:1). Paul was prevented by the Spirit from entering this province (Acts 16:7). It is noted in church history as the province ruled over by Pliny as Roman proconsul, who was perplexed as to the course he should take with the numerous Christians brought before his tribunal on account of their profession of Christianity and their conduct, and wrote to Trajan, the emperor, for instructions (A.D. 107).",
            "violent precipitation",
            "a Roman province of Asia Minor. Mentioned only in (Acts 16:7) and in 1Pet 1:1 The chief town of Bithynia was Nicaea, celebrated for the general Council of the Church held there in A.D. 325 against the Arian heresy."
        ]
    },
    {
        "Word": "Bitter",
        "Definitions": [
            "Bitterness is symbolical of affliction, misery, and servitude (Ex. 1:14; Ruth 1:20; Jer. 9:15). The Chaldeans are called the \"bitter and hasty nation\" (Hab. 1:6). The \"gall of bitterness\" expresses a state of great wickedness (Acts 8:23). A \"root of bitterness\" is a wicked person or a dangerous sin (Heb. 12:15).",
            "The Passover was to be eaten with \"bitter herbs\" (Ex. 12:8; Num. 9:11). The kind of herbs so designated is not known. Probably they were any bitter herbs obtainable at the place and time when the Passover was celebrated. They represented the severity of the servitude under which the people groaned; and have been regarded also as typical of the sufferings of Christ."
        ]
    },
    {
        "Word": "Bittern",
        "Definitions": [
            "Is found three times in connection with the desolations to come upon Babylon, Idumea, and Nineveh (Isa. 14:23; 34:11; Zeph. 2:14). This bird belongs to the class of cranes. Its scientific name is Botaurus stellaris. It is a solitary bird, frequenting marshy ground. The Hebrew word (kippod) thus rendered in the Authorized Version is rendered \"porcupine\" in the Revised Version. But in the passages noted the kippod is associated with birds, with pools of water, and with solitude and desolation. This favours the idea that not the \"porcupine\" but the \"bittern\" is really intended by the word.",
            "The word occurs in (Isaiah 14:23; 34:11; Zephaniah 2:14) and we are inclined to believe that the Authorized Version is correct. The bittern (Botaurus stellaris) belongs to the Ardeidae, the heron family of birds, and is famous for the peculiar nocturnal booming sound which it emits."
        ]
    },
    {
        "Word": "Bitumen",
        "Definitions": [
            "Gen. 11:3, R.V., margin, rendered in the A.V. \"slime\"), a mineral pitch. With this the ark was pitched (6:14. See also Ex. 2:3.) (See [70]SLIME.)"
        ]
    },
    {
        "Word": "Black",
        "Definitions": [
            "Properly the absence of all colour. In Prov. 7:9 the Hebrew word means, as in the margin of the Revised Version, \"the pupil of the eye.\" It is translated \"apple\" of the eye in Deut. 32:10; Ps. 17:8; Prov. 7:2. It is a different word which is rendered \"black\" in Lev. 13:31, 37; Cant. 1:5; 5:11; and Zech. 6:2, 6. It is uncertain what the \"black marble\" of Esther 1:6 was which formed a part of the mosaic pavement."
        ]
    },
    {
        "Word": "Blade",
        "Definitions": [
            "Applied to the glittering point of a spear (Job 39:23) or sword (Nah. 3:3), the blade of a dagger (Judg. 3:22); the \"shoulder blade\" (Job 31:22); the \"blade\" of cereals (Matt. 13:26)."
        ]
    },
    {
        "Word": "Blains",
        "Definitions": [
            "Occurs only in connection with the sixth plague of Egypt (Ex. 9:9, 10). In Deut. 28:27, 35, it is called \"the botch of Egypt.\" It seems to have been the fearful disease of black leprosy, a kind of elephantiasis, producing burning ulcers.",
            "violent ulcerous inflammations, the sixth plague of Egypt, (Exodus 9:9,10) and hence called in (28:27,35) \"the botch of Egypt.\" It seems to have been the black leprosy, a fearful kind of elephantiasis."
        ]
    },
    {
        "Word": "Blasphemy",
        "Definitions": [
            "In the sense of speaking evil of God this word is found in Ps. 74:18; Isa. 52:5; Rom. 2:24; Rev. 13:1, 6; 16:9, 11, 21. It denotes also any kind of calumny, or evil-speaking, or abuse (1 Kings 21:10; Acts 13:45; 18:6, etc.). Our Lord was accused of blasphemy when he claimed to be the Son of God (Matt. 26:65; comp. Matt. 9:3; Mark 2:7). They who deny his Messiahship blaspheme Jesus (Luke 22:65; John 10:36).",
            "Blasphemy against the Holy Ghost (Matt. 12:31, 32; Mark 3:28, 29; Luke 12:10) is regarded by some as a continued and obstinate rejection of the gospel, and hence is an unpardonable sin, simply because as long as a sinner remains in unbelief he voluntarily excludes himself from pardon. Others regard the expression as designating the sin of attributing to the power of Satan those miracles which Christ performed, or generally those works which are the result of the Spirit's agency.",
            "in its technical English sense, signifies the speaking evil of God and in this sense it is found (Psalms 74:18; Isaiah 52:5; Romans 2:24) etc. But according to its derivation it may mean any species of calumny and abuse: see (1 Kings 21:10; Acts 18:6; Jude 1:9) etc. Blasphemy was punished by stoning, which was inflicted on the son of Shelomith. (Leviticus 24:11) On this charge both our Lord and St. Stephen were condemned to death by the Jews. The blasphemy against the Holy Ghost, (Matthew 12:32; Mark 3:28) consisted in attributing to the power of Satan those unquestionable miracles which Jesus performed by \"the finger of God\" and the power of the Holy Spirit. It is plainly such a state of wilful, determined opposition to God and the Holy Spirit that no efforts will avail to lead to repentance. Among the Jews it was a sin against God answering to treason in our times.",
            "Christ assailed with -- Mt 10:25; Lu 22:64,65; 1Pe 4:14.",
            "Charged upon Christ -- Mt 9:2,3; 26:64,65; Joh 10:33,36.",
            "Charged upon saints -- Ac 6:11,13.",
            "Proceeds from the heart -- Mt 15:19.",
            "Forbidden -- Ex 20:7; Col 3:8.",
            "The wicked addicted to -- Ps 74:18; Isa 52:5; 2Ti 3:2; Re 18:11,21.",
            "Idolatry counted as -- Isa 65:7; Eze 20:27,28.",
            "Hypocrisy counted as -- Re 2:9.",
            "Saints grieved to hear -- Ps 44:15,16; 74:10,18,22.",
            "Gives no occasion for -- 2Sa 12:14; 1Ti 6:1.",
            "Against the Holy Spirit, unpardonable -- Mt 12:31,32.",
            "Connected with folly and pride -- 2Ki 19:22; Ps 74:18.",
            "Punishment of -- Le 24:16; Isa 65:7; Eze 20:27-33; 35:11,12.",
            "Exemplified",
            "The Danite. -- Le 24:11.",
            "Sennacherib. -- 2Ki 19:4,10,22.",
            "The Jews. -- Lu 22:65.",
            "Hymenaeus. -- 1Ti 1:20."
        ]
    },
    {
        "Word": "Blastus",
        "Definitions": [
            "Chamberlain to king Herod Agrippa I. (Acts 12:20). Such persons generally had great influence with their masters.",
            "that buds or brings forth",
            "(sprout), the chamberlain of Herod Agrippa I. (Acts 12:20)"
        ]
    },
    {
        "Word": "Blemish",
        "Definitions": [
            "Imperfection or bodily deformity excluding men from the priesthood, and rendering animals unfit to be offered in sacrifice (Lev. 21:17-23; 22:19-25). The Christian church, as justified in Christ, is \"without blemish\" (Eph. 5:27). Christ offered himself a sacrifice \"without blemish,\" acceptable to God (1 Pet. 1:19)."
        ]
    },
    {
        "Word": "Bless",
        "Definitions": [
            "(1.) God blesses his people when he bestows on them some gift temporal or spiritual (Gen. 1:22; 24:35; Job 42:12; Ps. 45:2; 104:24, 35).",
            "(2.) We bless God when we thank him for his mercies (Ps. 103:1, 2; 145:1, 2).",
            "(3.) A man blesses himself when he invokes God's blessing (Isa. 65:16), or rejoices in God's goodness to him (Deut. 29:19; Ps. 49:18).",
            "(4.) One blesses another when he expresses good wishes or offers prayer to God for his welfare (Gen. 24:60; 31:55; 1 Sam. 2:20). Sometimes blessings were uttered under divine inspiration, as in the case of Noah, Isaac, Jacob, and Moses (Gen. 9:26, 27; 27:28, 29, 40; 48:15-20; 49:1-28; Deut. 33). The priests were divinely authorized to bless the people (Deut. 10:8; Num. 6:22-27). We have many examples of apostolic benediction (2 Cor. 13:14; Eph. 6:23, 24; 2 Thess. 3:16, 18; Heb. 13:20, 21; 1 Pet. 5:10, 11).",
            "(5.) Among the Jews in their thank-offerings the master of the feast took a cup of wine in his hand, and after having blessed God for it and for other mercies then enjoyed, handed it to his guests, who all partook of it. Ps. 116:13 refers to this custom. It is also alluded to in 1 Cor. 10:16, where the apostle speaks of the \"cup of blessing.\""
        ]
    },
    {
        "Word": "Blind",
        "Definitions": [
            "Blind beggars are frequently mentioned (Matt. 9:27; 12:22; 20:30; John 5:3). The blind are to be treated with compassion (Lev. 19:14; Deut. 27:18). Blindness was sometimes a punishment for disobedience (1 Sam. 11:2; Jer. 39:7), sometimes the effect of old age (Gen. 27:1; 1 Kings 14:4; 1 Sam. 4:15). Conquerors sometimes blinded their captives (2 Kings 25:7; 1 Sam. 11:2). Blindness denotes ignorance as to spiritual things (Isa. 6:10; 42:18, 19; Matt. 15:14; Eph. 4:18). The opening of the eyes of the blind is peculiar to the Messiah (Isa. 29:18). Elymas was smitten with blindness at Paul's word (Acts 13:11)."
        ]
    },
    {
        "Word": "Blood",
        "Definitions": [
            "(1.) As food, prohibited in Gen. 9:4, where the use of animal food is first allowed. Comp. Deut. 12:23; Lev. 3:17; 7:26; 17:10-14. The injunction to abstain from blood is renewed in the decree of the council of Jerusalem (Acts 15:29). It has been held by some, and we think correctly, that this law of prohibition was only ceremonial and temporary; while others regard it as still binding on all. Blood was eaten by the Israelites after the battle of Gilboa (1 Sam. 14:32-34).",
            "(2.) The blood of sacrifices was caught by the priest in a basin, and then sprinkled seven times on the altar; that of the passover on the doorposts and lintels of the houses (Ex. 12; Lev. 4:5-7; 16:14-19). At the giving of the law (Ex. 24:8) the blood of the sacrifices was sprinkled on the people as well as on the altar, and thus the people were consecrated to God, or entered into covenant with him, hence the blood of the covenant (Matt. 26:28; Heb. 9:19, 20; 10:29; 13:20).",
            "(3.) Human blood. The murderer was to be punished (Gen. 9:5). The blood of the murdered \"crieth for vengeance\" (Gen. 4:10). The \"avenger of blood\" was the nearest relative of the murdered, and he was required to avenge his death (Num. 35:24, 27). No satisfaction could be made for the guilt of murder (Num. 35:31).",
            "(4.) Blood used metaphorically to denote race (Acts 17:26), and as a symbol of slaughter (Isa. 34:3). To \"wash the feet in blood\" means to gain a great victory (Ps. 58:10). Wine, from its red colour, is called \"the blood of the grape\" (Gen. 49:11). Blood and water issued from our Saviour's side when it was pierced by the Roman soldier (John 19:34). This has led pathologists to the conclusion that the proper cause of Christ's death was rupture of the heart. (Comp. Ps. 69:20.)",
            "To blood is ascribed in Scripture the mysterious sacredness which belongs to life, and God reserved it to himself when allowing man the dominion over and the use of the lower animals for food. Thus reserved, it acquires a double power: (1) that of sacrificial atonement; and (2) that of becoming a curse when wantonly shed, unless duly expiated. (Genesis 9:4; Leviticus 7:26; 17:11-13)",
            "The life of animals -- Ge 9:4; Le 17:11,14.",
            "Fluid -- De 12:16.",
            "Red -- 2Ki 3:22; Joe 2:31.",
            "Of all men the same -- Ac 17:26.",
            "Eating of, forbidden to",
            "Man after the flood. -- Ge 9:4.",
            "The Israelites under the law. -- Le 3:17; 17:10,12.",
            "The early Christians. -- Ac 15:20,29.",
            "The Jews often guilty of eating -- 1Sa 14:32,33; Eze 33:25.",
            "Of animals slain for good to be poured on the earth and covered -- Le 17:13; De 12:16,24.",
            "Birds of prey delight in -- Job 39:30.",
            "Beasts of prey delight in -- Nu 23:24; Ps 68:23.",
            "Shedding of human",
            "Forbidden. -- Ge 9:5.",
            "Hateful to God. -- Pr 6:16,17.",
            "Defiling to the land. -- Ps 106:38.",
            "Defiling to the person. -- Isa 59:3.",
            "Jews often guilty of. -- Jer 22:17; Eze 22:4.",
            "Always punished. -- Ge 9:6.",
            "Mode of clearing those accused of. -- De 21:1-9.",
            "The price of, not to be consecrated -- Mt 27:6.",
            "Of legal sacrifices",
            "For atonement. -- Ex 30:10; Le 17:11.",
            "For purification. -- Heb 9:13,19-22.",
            "How disposed of. -- Ex 29:12; Le 4:7.",
            "Not offered with leaven. -- Ex 23:18; 34:25.",
            "Ineffectual to remove sin. -- Heb 10:4.",
            "Idolaters made drink-offerings of -- Ps 16:4.",
            "Water turned into, as a sign -- Ex 4:30.",
            "Waters of Egypt turned into, as a judgment -- Ex 7:17-21.",
            "Illustrative",
            "(Washing the feet in,) of victories. -- Ps 58:10; 68:23.",
            "(Building with,) of oppression and cruelty. -- Hab 2:12.",
            "(Preparing to,) of ripening for destruction. -- Eze 35:6.",
            "(On one's own head,) of guilt. -- Le 20:9; 2Sa 1:16; Eze 18:13.",
            "(Given to drink,) of severe judgments. -- Eze 16:38; Re 16:6."
        ]
    },
    {
        "Word": "Bloody sweat",
        "Definitions": [
            "The sign and token of our Lord's great agony (Luke 22:44)."
        ]
    },
    {
        "Word": "Blot",
        "Definitions": [
            "A stain or reproach (Job 31:7; Prov. 9:7). To blot out sin is to forgive it (Ps. 51:1, 9; Isa. 44:22; Acts 3:19). Christ's blotting out the handwriting of ordinances was his fulfilling the law in our behalf (Col. 2:14)."
        ]
    },
    {
        "Word": "Blue",
        "Definitions": [
            "Generally associated with purple (Ex. 25:4; 26:1, 31, 36, etc.). It is supposed to have been obtained from a shellfish of the Mediterranean, the Helix ianthina of Linnaeus. The robe of the high priest's ephod was to be all of this colour (Ex. 28:31), also the loops of the curtains (26:4) and the ribbon of the breastplate (28:28). Blue cloths were also made for various sacred purposes (Num. 4:6, 7, 9, 11, 12). (See [71]COLOUR.)"
        ]
    },
    {
        "Word": "Boanerges",
        "Definitions": [
            "Sons of thunder, a surname given by our Lord to James and John (Mark 3:17) on account of their fervid and impetuous temper (Luke 9:54).",
            "son of thunder",
            "a name signifying sons of thunder, given by our Lord to the two sons of Zebedee, James and John, probably on account of their fiery earnestly. (Mark 3:17) See (Luke 9:54; Mark 9:38) comp. Matt 20:20 etc."
        ]
    },
    {
        "Word": "Boar",
        "Definitions": [
            "Occurs only in Ps. 80:13. The same Hebrew word is elsewhere rendered \"swine\" (Lev. 11:7; Deut. 14:8; Prov. 11:22; Isa. 65:4; 66:3, 17). The Hebrews abhorred swine's flesh, and accordingly none of these animals were reared, except in the district beyond the Sea of Galilee. In the psalm quoted above the powers that destroyed the Jewish nation are compared to wild boars and wild beasts of the field.",
            "[[307]Swine]"
        ]
    },
    {
        "Word": "Boaz",
        "Definitions": [
            "Alacrity. (1.) The husband of Ruth, a wealthy Bethlehemite. By the \"levirate law\" the duty devolved on him of marrying Ruth the Moabitess (Ruth 4:1-13). He was a kinsman of Mahlon, her first husband.",
            "(2.) The name given (for what reason is unknown) to one of the two (the other was called Jachin) brazen pillars which Solomon erected in the court of the temple (1 Kings 7:21; 2 Chr. 3:17). These pillars were broken up and carried to Babylon by Nebuchadnezzar.",
            "or Booz, in strength",
            "(fleetness).",
            "+ A wealthy Bethlehemite kinsman to Elimelech the husband of Naomi. He married Ruth, and redeemed the estates of her deceased husband Mahlon. (Ruth 4:1) Boaz is mentioned in the genealogy of Christ, (Matthew 1:5) (B.C. 1250, but there is great difficulty in assigning his date.) + The name of one of Solomon's brazen pillars erected in the temple porch. [[308]Jachin] It stood on the left, and was eighteen cubits high. (1 Kings 7:15; 21; 2 Chronicles 3:15; Jeremiah 52:21)"
        ]
    },
    {
        "Word": "Bochim",
        "Definitions": [
            "Weepers, a place where the angel of the Lord reproved the Israelites for entering into a league with the people of the land. This caused them bitterly to weep, and hence the name of the place (Judg. 2:1, 5). It lay probably at the head of one of the valleys between Gilgal and Shiloh.",
            "the place of weeping; or of mulberry-trees",
            "(the weepers) a place on the west of Jordan, above Gilgal; so named from the weeping of Israel. (Judges 2:1,6)"
        ]
    },
    {
        "Word": "Boil",
        "Definitions": [
            "(rendered \"botch\" in Deut. 28:27, 35), an aggravated ulcer, as in the case of Hezekiah (2 Kings 20:7; Isa. 38:21) or of the Egyptians (Ex. 9:9, 10, 11; Deut. 28:27, 35). It designates the disease of Job (2:7), which was probably the black leprosy.",
            "[[309]Medicine]"
        ]
    },
    {
        "Word": "Bolled",
        "Definitions": [
            "(Ex. 9:31), meaning \"swollen or podded for seed,\" was adopted in the Authorized Version from the version of Coverdale (1535). The Revised Version has in the margin \"was in bloom,\" which is the more probable rendering of the Hebrew word. It is the fact that in Egypt when barley is in ear (about February) flax is blossoming."
        ]
    },
    {
        "Word": "Bolster",
        "Definitions": [
            "The Hebrew word kebir, rendered \"pillow\" in 1 Sam. 19:13, 16, but in Revised Version marg. \"quilt\" or \"network,\" probably means some counterpane or veil intended to protect the head of the sleeper. A different Hebrew word (meraashoth') is used for \"bolster\" (1 Sam. 26:7, 11, 16). It is rightly rendered in Revised Version \"at his head.\" In Gen. 28:11, 18 the Authorized Version renders it \"for his pillows,\" and the Revised Version \"under his head.\" In Ezek. 13:18, 20 another Hebrew word (kesathoth) is used, properly denoting \"cushions\" or \"pillows,\" as so rendered both in the Authorized and the Revised Version."
        ]
    },
    {
        "Word": "Bond",
        "Definitions": [
            "An obligation of any kind (Num. 30:2, 4, 12). The word means also oppression or affliction (Ps. 116:16; Phil. 1:7). Christian love is the \"bond of perfectness\" (Col. 3:14), and the influences of the Spirit are the \"bond of peace\" (Eph. 4:3)."
        ]
    },
    {
        "Word": "Bondage",
        "Definitions": [
            "Of Israel in Egypt (Ex. 2:23, 25; 5), which is called the \"house of bondage\" (13:3; 20:2). This word is used also with reference to the captivity in Babylon (Isa. 14:3), and the oppression of the Persian king (Ezra 9:8, 9).",
            "[[310]Slave]"
        ]
    },
    {
        "Word": "Bonnet",
        "Definitions": [
            "(Heb. peer), Ex. 39:28 (R.V., \"head-tires\"); Ezek. 44:18 (R.V., \"tires\"), denotes properly a turban worn by priests, and in Isa. 3:20 (R.V., \"head-tires\") a head-dress or tiara worn by females. The Hebrew word so rendered literally means an ornament, as in Isa. 61:10 (R.V., \"garland\"), and in Ezek. 24:17, 23 \"tire\" (R.V., \"head-tire\"). It consisted of a piece of cloth twisted about the head. In Ex. 28:40; 29:9 it is the translation of a different Hebrew word (migba'ah), which denotes the turban (R.V., \"head-tire\") of the common priest as distinguished from the mitre of the high priest. (See [72]MITRE.)"
        ]
    },
    {
        "Word": "Book",
        "Definitions": [
            "This word has a comprehensive meaning in Scripture. In the Old Testament it is the rendering of the Hebrew word sepher, which properly means a \"writing,\" and then a \"volume\" (Ex. 17:14; Deut. 28:58; 29:20; Job 19:23) or \"roll of a book\" (Jer. 36:2, 4).",
            "Books were originally written on skins, on linen or cotton cloth, and on Egyptian papyrus, whence our word \"paper.\" The leaves of the book were generally written in columns, designated by a Hebrew word properly meaning \"doors\" and \"valves\" (Jer. 36:23, R.V., marg. \"columns\").",
            "Among the Hebrews books were generally rolled up like our maps, or if very long they were rolled from both ends, forming two rolls (Luke 4:17-20). Thus they were arranged when the writing was on flexible materials; but if the writing was on tablets of wood or brass or lead, then the several tablets were bound together by rings through which a rod was passed.",
            "A sealed book is one whose contents are secret (Isa. 29:11; Rev. 5:1-3). To \"eat\" a book (Jer. 15:16; Ezek. 2:8-10; 3:1-3; Rev. 10:9) is to study its contents carefully.",
            "The book of judgment (Dan. 7:10) refers to the method of human courts of justice as illustrating the proceedings which will take place at the day of God's final judgment.",
            "The book of the wars of the Lord (Num. 21:14), the book of Jasher (Josh. 10:13), and the book of the chronicles of the kings of Judah and Israel (2 Chr. 25:26), were probably ancient documents known to the Hebrews, but not forming a part of the canon.",
            "The book of life (Ps. 69:28) suggests the idea that as the redeemed form a community or citizenship (Phil. 3:20; 4:3), a catalogue of the citizens' names is preserved (Luke 10:20; Rev. 20:15). Their names are registered in heaven (Luke 10:20; Rev. 3:5).",
            "The book of the covenant (Ex. 24:7), containing Ex. 20:22-23:33, is the first book actually mentioned as a part of the written word. It contains a series of laws, civil, social, and religious, given to Moses at Sinai immediately after the delivery of the decalogue. These were written in this \"book.\"",
            "[[311]Writing]"
        ]
    },
    {
        "Word": "Booth",
        "Definitions": [
            "A hut made of the branches of a tree. In such tabernacles Jacob sojourned for a season at a place named from this circumstance Succoth (Gen. 33:17). Booths were erected also at the feast of Tabernacles (q.v.), Lev. 23:42, 43, which commemorated the abode of the Israelites in the wilderness."
        ]
    },
    {
        "Word": "Booty",
        "Definitions": [
            "Captives or cattle or objects of value taken in war. In Canaan all that breathed were to be destroyed (Deut. 20: 16). The \"pictures and images\" of the Canaanites were to be destroyed also (Num. 33:52). The law of booty as to its division is laid down in Num. 31:26-47. David afterwards introduced a regulation that the baggage-guard should share the booty equally with the soldiers engaged in battle. He also devoted of the spoils of war for the temple (1 Sam. 30:24-26; 2 Sam. 8:11; 1 Chr. 26:27).",
            "consisted of captives of both sexes, cattle, and whatever a captured city might contain, especially metallic treasures. Within the limits of Canaan no captives were to be made, (20:14,16) beyond these limits, in case of warlike resistance, all the women and children were to be made captives, and the men put to death. The law of booty is given in (Numbers 31:26-47) As regarded the army, David added a regulation that the baggage guard should share equally with the troops engaged. (1 Samuel 30:24; 25)"
        ]
    },
    {
        "Word": "Borrow",
        "Definitions": [
            "The Israelites \"borrowed\" from the Egyptians (Ex. 12:35, R.V., \"asked\") in accordance with a divine command (3:22; 11:2). But the word (sha'al) so rendered here means simply and always to \"request\" or \"demand.\" The Hebrew had another word which is properly translated \"borrow\" in Deut. 28:12; Ps. 37:21. It was well known that the parting was final. The Egyptians were so anxious to get the Israelites away out of their land that \"they let them have what they asked\" (Ex. 12:36, R.V.), or literally \"made them to ask,\" urged them to take whatever they desired and depart. (See [73]LOAN.)"
        ]
    },
    {
        "Word": "Bosom",
        "Definitions": [
            "In the East objects are carried in the bosom which Europeans carry in the pocket. To have in one's bosom indicates kindness, secrecy, or intimacy (Gen. 16:5; 2 Sam. 12:8). Christ is said to have been in \"the bosom of the Father,\" i.e., he had the most perfect knowledge of the Father, had the closest intimacy with him (John 1:18). John (13:23) was \"leaning on Jesus' bosom\" at the last supper. Our Lord carries his lambs in his bosom, i.e., has a tender, watchful care over them (Isa. 40:11)."
        ]
    },
    {
        "Word": "Bosor",
        "Definitions": [
            "The Chaldee or Aramaic form of the name Beor, the father of Balaam (2 Pet. 2:15).",
            "same as [316]Beor. (2 Peter 2:15)"
        ]
    },
    {
        "Word": "Bosses",
        "Definitions": [
            "The projecting parts of a shield (Job 15:26). The Hebrew word thus rendered means anything convex or arched, and hence the back, as of animals."
        ]
    },
    {
        "Word": "Botch",
        "Definitions": [
            "The name given in Deut. 28:27, 35 to one of the Egyptian plagues (Ex. 9:9). The word so translated is usually rendered \"boil\" (q.v.)."
        ]
    },
    {
        "Word": "Bottle",
        "Definitions": [
            "A vessel made of skins for holding wine (Josh. 9:4. 13; 1 Sam. 16:20; Matt. 9:17; Mark 2:22; Luke 5:37, 38), or milk (Judg. 4:19), or water (Gen. 21:14, 15, 19), or strong drink (Hab. 2:15).",
            "Earthenware vessels were also similarly used (Jer. 19:1-10; 1 Kings 14:3; Isa. 30:14). In Job 32:19 (comp. Matt. 9:17; Luke 5:37, 38; Mark 2:22) the reference is to a wine-skin ready to burst through the fermentation of the wine. \"Bottles of wine\" in the Authorized Version of Hos. 7:5 is properly rendered in the Revised Version by \"the heat of wine,\" i.e., the fever of wine, its intoxicating strength.",
            "The clouds are figuratively called the \"bottles of heaven\" (Job 38:37). A bottle blackened or shrivelled by smoke is referred to in Ps. 119:83 as an image to which the psalmist likens himself.",
            "The Arabs keep their water, milk and other liquids in leathern bottles. These are made of goatskins. When the animal is killed they cut off its feet and its head, and draw it in this manner out of the skin without opening its belly. The great leathern bottles are made of the skin of a he-goat, and the small ones, that serve instead of a bottle of water on the road, are made of a kid's skin. The effect of external heat upon a skin bottle is indicated in (Psalms 119:83) \"a bottle in the smoke,\" and of expansion produced by fermentation in (Matthew 9:17) \"new wine in old bottles.\" Vessels of metal, earthen or glassware for liquids were in use among the Greeks, Egyptians, Etruscans and Assyrians, and also no doubt among the Jews, especially in later times. Thus (Jeremiah 19:1) \"a potter's earthen bottle.\" (Bottles were made by the ancient Egyptians of alabaster, gold, ivory and stone. They were of most exquisite workmanship and elegant forms. Tear-bottles were small urns of glass or pottery, made to contain the tears of mourners at funerals, and placed in the sepulchres at Rome and in Palestine. In some ancient tombs they are found in great numbers. (Psalms 56:8) refers to this custom.--ED.)"
        ]
    },
    {
        "Word": "Bow",
        "Definitions": [
            "The bow was in use in early times both in war and in the chase (Gen. 21:20; 27:3; 48:22). The tribe of Benjamin were famous for the use of the bow (1 Chr. 8:40; 12:2; 2 Chr. 14:8; 17:17); so also were the Elamites (Isa. 22:6) and the Lydians (Jer. 46:9). The Hebrew word commonly used for bow means properly to tread (1 Chr. 5:18; 8:40), and hence it is concluded that the foot was employed in bending the bow. Bows of steel (correctly \"copper\") are mentioned (2 Sam. 22:35; Ps. 18:34).",
            "The arrows were carried in a quiver (Gen. 27:3; Isa. 22:6; 49:2; Ps. 127:5). They were apparently sometimes shot with some burning material attached to them (Ps. 120:4).",
            "The bow is a symbol of victory (Ps. 7:12). It denotes also falsehood, deceit (Ps. 64:3, 4; Hos. 7:16; Jer. 9:3).",
            "\"The use of the bow\" in 2 Sam. 1:18 (A.V.) ought to be \"the song of the bow,\" as in the Revised Version.",
            "(Genesis 37:10) The eastern mode of salutation, by kneeling upon one knee and bending the head forward till it touched the ground."
        ]
    },
    {
        "Word": "Bowels",
        "Definitions": [
            "(Phil. 1:8; 2:1; Col. 3:12), compassionate feelings; R.V., \"tender mercies.\""
        ]
    },
    {
        "Word": "Bowing",
        "Definitions": [
            "A mode of showing respect. Abraham \"bowed himself to the people of the land\" (Gen. 23:7); so Jacob to Esau (Gen. 33:3); and the brethren of Joseph before him as the governor of the land (Gen. 43:28). Bowing is also frequently mentioned as an act of adoration to idols (Josh. 23:7; 2 Kings 5:18; Judg. 2:19; Isa. 44:15), and to God (Josh. 5:14; Ps. 22:29; 72:9; Micah 6:6; Ps. 95:6; Eph. 3:14)."
        ]
    },
    {
        "Word": "Bowl",
        "Definitions": [
            "The sockets of the lamps of the golden candlestick of the tabernacle are called bowls (Ex. 25:31, 33, 34; 37:17, 19, 20); the same word so rendered being elsewhere rendered \"cup\" (Gen. 44:2, 12, 16), and wine \"pot\" (Jer. 35:5). The reservoir for oil, from which pipes led to each lamp in Zechariah's vision of the candlestick, is called also by this name (Zech. 4:2, 3); so also are the vessels used for libations (Ex. 25:29; 37:16)."
        ]
    },
    {
        "Word": "Box",
        "Definitions": [
            "For holding oil or perfumery (Mark 14:3). It was of the form of a flask or bottle. The Hebrew word (pak) used for it is more appropriately rendered \"vial\" in 1 Sam. 10:1, and should also be so rendered in 2 Kings 9:1, where alone else it occurs."
        ]
    },
    {
        "Word": "Box-tree",
        "Definitions": [
            "(Heb. teashshur), mentioned in Isa. 60:13; 41:19, was, according to some, a species of cedar growing in Lebanon. The words of Ezek. 27:6 literally translated are, \"Thy benches they have made of ivory, the daughter of the ashur tree,\" i.e., inlaid with ashur wood. The ashur is the box-tree, and accordingly the Revised Version rightly reads \"inlaid in box wood.\" This is the Buxus sempervirens of botanists. It is remarkable for the beauty of its evergreen foliage and for the utility of its hard and durable wood."
        ]
    },
    {
        "Word": "Bozrah",
        "Definitions": [
            "Enclosure; fortress. (1.) The city of Jobab, one of the early Edomite kings (Gen. 36:33). This place is mentioned by the prophets in later times (Isa. 34:6; Jer. 49:13; Amos 1:12; Micah 2:12). Its modern representative is el-Busseireh. It lies in the mountain district of Petra, 20 miles to the south-east of the Dead Sea.",
            "(2.) A Moabite city in the \"plain country\" (Jer. 48:24), i.e., on the high level down on the east of the Dead Sea. It is probably the modern Buzrah.",
            "in tribulation or distress",
            "(fortress).",
            "+ In Edom, the city of Jobab the son of Zerah, one of the early king of that nation. (Genesis 36:33; 1 Chronicles 1:44) Mentioned by Isaiah, (Isaiah 34:6; 63:1) in connection with Edom, and by Jeremiah, (Jeremiah 49:13,22; Amos 1:12) and (Micah 2:12) Its modern representative is el-Busaireh, which lies on the mountain district to the southeast of the Dead Sea. + In his catalogue of the cities of the land of Moab, Jeremiah, (Jeremiah 48:24) mentions a Bozrah as in \"the plain country\" (ver 21), i.e. the high level downs on the east of the Dead Sea."
        ]
    },
    {
        "Word": "Bracelet",
        "Definitions": [
            "(1.) Anklets (Num. 31:50; 2 Sam. 1:10), and with reference to men.",
            "(2.) The rendering of a Hebrew word meaning fasteners, found in Gen. 24:22, 30, 47.",
            "(3.) In Isa. 3:19, the rendering of a Hebrew word meaning chains, i.e., twisted or chain-like bracelets.",
            "(4.) In Ex. 35:22 it designates properly a clasp for fastening the dress of females. Some interpret it as a nose-ring.",
            "(5.) In Gen. 38:18, 25, the rendering of a Hebrew word meaning \"thread,\" and may denote the ornamental cord with which the signet was suspended from the neck of the wearer.",
            "Bracelets were worn by men as well as by women (Cant. 5:14, R.V.). They were of many various forms. The weight of those presented by Eliezer to Rebekah was ten shekels (Gen. 24:22).",
            "[See [317]Armlet] Bracelets of fine twisted Venetian gold are still common in Egypt. In (Genesis 38:18,25) the word rendered \"bracelet\" means probably a string by which a seal-ring was suspended. Men as well as women wore bracelets, as we see from (Song of Solomon 5:14) Layard says of the Assyrian kings, \"The arms were encircled by armlets, and the wrists by bracelets.\""
        ]
    },
    {
        "Word": "Bramble",
        "Definitions": [
            "(1.) Hebrew atad, Judg. 9:14; rendered \"thorn,\" Ps. 58:9. The LXX. and Vulgate render by rhamnus, a thorny shrub common in Palestine, resembling the hawthorn.",
            "(2.) Hebrew hoah, Isa. 34:13 (R.V. \"thistles\"); \"thickets\" in 1 Sam. 13:6; \"thistles\" in 2 Kings 14:9, 2 Chr. 25:18, Job 31:40; \"thorns\" in 2 Chr. 33:11, Cant. 2:2, Hos. 9:6. The word may be regarded as denoting the common thistle, of which there are many species which encumber the corn-fields of Palestine. (See [74]THORNS.)",
            "[[318]Thorns]"
        ]
    },
    {
        "Word": "Branch",
        "Definitions": [
            "A symbol of kings descended from royal ancestors (Ezek. 17:3, 10; Dan. 11:7); of prosperity (Job 8:16); of the Messiah, a branch out of the root of the stem of Jesse (Isa. 11:1), the \"beautiful branch\" (4:2), a \"righteous branch\" (Jer. 23:5), \"the Branch\" (Zech. 3:8; 6:12).",
            "Disciples are branches of the true vine (John 15:5, 6). \"The branch of the terrible ones\" (Isa. 25:5) is rightly translated in the Revised Version \"the song of the terrible ones,\" i.e., the song of victory shall be brought low by the destruction of Babylon and the return of the Jews from captivity.",
            "The \"abominable branch\" is a tree on which a malefactor has been hanged (Isa. 14:19). The \"highest branch\" in Ezek. 17:3 represents Jehoiakim the king."
        ]
    },
    {
        "Word": "Brass",
        "Definitions": [
            "Which is an alloy of copper and zinc, was not known till the thirteenth century. What is designated by this word in Scripture is properly copper (Deut. 8:9). It was used for fetters (Judg. 16:21; 2 Kings 25:7), for pieces of armour (1 Sam. 17:5, 6), for musical instruments (1 Chr. 15:19; 1 Cor. 13:1), and for money (Matt. 10:9).",
            "It is a symbol of insensibility and obstinacy in sin (Isa. 48:4; Jer. 6:28; Ezek. 22:18), and of strength (Ps. 107:16; Micah 4:13).",
            "The Macedonian empire is described as a kingdom of brass (Dan. 2:39). The \"mountains of brass\" Zechariah (6:1) speaks of have been supposed to represent the immutable decrees of God.",
            "The serpent of brass was made by Moses at the command of God (Num. 21:4-9), and elevated on a pole, so that it might be seen by all the people when wounded by the bite of the serpents that were sent to them as a punishment for their murmurings against God and against Moses. It was afterwards carried by the Jews into Canaan, and preserved by them till the time of Hezekiah, who caused it to be at length destroyed because it began to be viewed by the people with superstitious reverence (2 Kings 18:4). (See [75]NEHUSHTAN.)",
            "The brazen serpent is alluded to by our Lord in John 3:14, 15. (See [76]SERPENT.)",
            "The word nechosheth is improperly translated by \"brass.\" In most places of the Old Testament the correct translation would be copper, although it may sometimes possibly mean bronze a compound of copper and tin. Indeed a simple metal was obviously intended, as we see from (8:9; 33:25; Job 28) Copper was known at a very early period. (Genesis 4:22)"
        ]
    },
    {
        "Word": "Bravery",
        "Definitions": [
            "(Isa. 3:18), an old English word meaning comeliness or beauty."
        ]
    },
    {
        "Word": "Breach",
        "Definitions": [
            "An opening in a wall (1 Kings 11:27; 2 Kings 12:5); the fracture of a limb (Lev. 24:20), and hence the expression, \"Heal, etc.\" (Ps. 60:2). Judg. 5:17, a bay or harbour; R.V., \"by his creeks.\""
        ]
    },
    {
        "Word": "Bread",
        "Definitions": [
            "Among the Jews was generally made of wheat (Ex. 29:2; Judg. 6:19), though also sometimes of other grains (Gen. 14:18; Judg. 7:13). Parched grain was sometimes used for food without any other preparation (Ruth 2:14).",
            "Bread was prepared by kneading in wooden bowls or \"kneading troughs\" (Gen. 18:6; Ex. 12:34; Jer. 7:18). The dough was mixed with leaven and made into thin cakes, round or oval, and then baked. The bread eaten at the Passover was always unleavened (Ex. 12:15-20; Deut. 16:3). In the towns there were public ovens, which were much made use of for baking bread; there were also bakers by trade (Hos. 7:4; Jer. 37:21). Their ovens were not unlike those of modern times. But sometimes the bread was baked by being placed on the ground that had been heated by a fire, and by covering it with the embers (1 Kings 19:6). This was probably the mode in which Sarah prepared bread on the occasion referred to in Gen. 18:6.",
            "In Lev. 2 there is an account of the different kinds of bread and cakes used by the Jews. (See [77]BAKE.)",
            "The shew-bread (q.v.) consisted of twelve loaves of unleavened bread prepared and presented hot on the golden table every Sabbath. They were square or oblong, and represented the twelve tribes of Israel. The old loaves were removed every Sabbath, and were to be eaten only by the priests in the court of the sanctuary (Ex. 25:30; Lev. 24:8; 1 Sam. 21:1-6; Matt. 12:4).",
            "The word bread is used figuratively in such expressions as \"bread of sorrows\" (Ps. 127:2), \"bread of tears\" (80:5), i.e., sorrow and tears are like one's daily bread, they form so great a part in life. The bread of \"wickedness\" (Prov. 4:17) and \"of deceit\" (20:17) denote in like manner that wickedness and deceit are a part of the daily life.",
            "The preparation of bread as an article of food dates from a very early period. (Genesis 18:6) The corn or grain employed was of various sorts. The best bread was made of wheat, but \"barley\" and spelt were also used. (John 6:9,13; Isaiah 28:25) The process of making bread was as follows: the flour was first mixed with water or milk; it was then kneaded with the hands (in Egypt with the feet also) in a small wooden bowl or \"kneading-trough\" until it became dough. (Exodus 12:34,39; 2 Samuel 13:3; Jeremiah 7:18) When the kneading was completed, leaven was generally added [[320]Leaven]; but when the time for preparation was short, it was omitted, and unleavened cakes, hastily baked, were eaten as is still the prevalent custom among the Bedouins. ((Genesis 18:6; 19:3; Exodus 12:39; Judges 6:19; 1 Samuel 28:24) The leavened mass was allowed to stand for some time, (Matthew 13:33; Luke 13:21) the dough was then divided into round cakes, (Exodus 29:23; Judges 7:13; 8:5; 1 Samuel 10:3; Proverbs 6:26) not unlike flat stones in shape and appearance, (Matthew 7:9) comp. Matt 4:8 About a span in diameter and a finger's breadth in thickness. In the towns where professional bakers resided, there were no doubt fixed ovens, in shape and size resembling those in use among ourselves; but more usually each household poured a portable oven, consisting of a stone or metal jar, about three feet high which was heated inwardly with wood, (1 Kings 17:12; Isaiah 44:15; Jeremiah 7:18) or dried grass and flower-stalks. (Matthew 6:30)",
            "Given by God -- Ru 1:6; Mt 6:11.",
            "Yielded by the earth -- Job 28:5; Isa 55:10.",
            "Made of",
            "Wheat. -- Ex 29:2; Ps 81:16.",
            "Barley. -- Jdj 7:13; Joh 6:9.",
            "Beans, millet, &c. -- Eze 4:9.",
            "Manna (in the wilderness). -- Nu 11:8.",
            "Corn ground for making -- Isa 28:28.",
            "Was kneaded -- Ge 18:6; Jer 7:18; Ho 7:4.",
            "Troughs used for kneading -- Ex 12:34.",
            "Usually leavened -- Le 23:17; Mt 13:33.",
            "Sometimes unleavened -- Ex 12:18; 1Co 5:8.",
            "Was formed into",
            "Loaves. -- 1Sa 10:3,4; Mt 14:17.",
            "Cakes. -- 2Sa 6:19; 1Ki 17:13.",
            "Wafers. -- Ex 16:31; 29:23.",
            "Was baked",
            "On hearths. -- Ge 18:6.",
            "On coals of fire. -- Isa 44:19; Joh 21:9.",
            "In ovens. -- Le 26:26; Ho 7:4-7.",
            "Making of, a trade -- Ge 40:2; Jer 37:21.",
            "Ordinary, called common bread -- 1Sa 21:4.",
            "Sacred, called hallowed bread -- 1Sa 21:4,6.",
            "Nutritious and strengthening -- Ps 104:15.",
            "When old, dry and mouldy -- Jos 9:5,12.",
            "Often put for the whole substance of man -- Ge 3:19; 39:6; Mt 6:11.",
            "The principal food used by the ancients -- Ge 18:5; 21:14; 27:17; Jdj 19:5.",
            "Broken for use -- La 4:4; Mt 14:19.",
            "Kept in baskets -- Ge 40:16; Ex 29:32.",
            "Publicly sold -- Mt 14:15; 15:33.",
            "In times of scarcity, sold by weight -- Le 26:26; Eze 4:16.",
            "Scarceness of, sent as a punishment -- Ps 105:16; Isa 3:1; Eze 5:16.",
            "Plenty of, promised to the obedient -- Le 26:5.",
            "Often given as a present -- 1Sa 25:18; 2Sa 16:12; 1Ch 12:40.",
            "Served round after funerals -- Eze 24:17-22.",
            "With water, the food of prisons -- 1Ki 22:27.",
            "Crumb of, used to wipe the fingers, thrown under the table -- Mt 15:27; Lu 16:21.",
            "First fruit of, offered to God -- Nu 15:19,20.",
            "Offered with sacrifices -- Ex 29:2,23; Nu 28:2.",
            "Placed on table of shew bread -- Ex 25:30.",
            "Multitudes miraculously fed by Christ with -- Mt 14:19-21; 15:34-37.",
            "Illustrative",
            "Of Christ. -- Joh 6:33-35.",
            "(When broken,) of the death of Christ. -- Mt 26:26; 1Co 11:23,24.",
            "(Partaking of,) of communion of saints. -- Ac 2:46; 1Co 10:17.",
            "(Want of,) of extreme poverty. -- Pr 12:9; Isa 3:7.",
            "(Seeking of begging,) of extreme poverty. -- 1Sa 2:36; Ps 37:25; La 1:11.",
            "(Fulness of,) of abundance. -- Eze 16:49.",
            "(Eating without scarceness,) of plenty. -- De 8:9.",
            "(Of adversity,) of heavy affliction. -- Isa 30:20.",
            "(Of tears,) of sorrow. -- Ps 80:5.",
            "(Of deceit,) of unlawful gain. -- Pr 20:17.",
            "(Of wickedness,) of oppression. -- Pr 4:17.",
            "(Of idleness,) of sloth. -- Pr 31:27."
        ]
    },
    {
        "Word": "Breastplate",
        "Definitions": [
            "(1.) That piece of ancient armour that protected the breast. This word is used figuratively in Eph. 6:14 and Isa. 59:17. (See [78]ARMOUR.)",
            "(2.) An ornament covering the breast of the high priest, first mentioned in Ex. 25:7. It was made of embroidered cloth, set with four rows of precious stones, three in each row. On each stone was engraved the name of one of the twelve tribes (Ex. 28:15-29; 39:8-21). It was in size about ten inches square. The two upper corners were fastened to the ephod by blue ribbons. It was not to be \"loosed from the ephod\" (Ex. 28:28). The lower corners were fastened to the girdle of the priest. As it reminded the priest of his representative character, it was called the memorial (28:29). It was also called the breastplate of judgment (28:15). (See [79]PRIEST.)",
            "[[321]Arms, Armor]",
            "A part of defensive armour -- 1Ki 22:34.",
            "A part of the high priest's dress -- Ex 28:4.",
            "For soldiers",
            "Made of iron. -- Re 9:9.",
            "Bright and shining. -- Re 9:17.",
            "For the high priest",
            "Materials of. -- Ex 28:15; 39:8.",
            "Form and dimensions of. -- Ex 28:16; 39:9.",
            "Made from the offering of the people. -- Ex 35:9.",
            "Had names of the tribes engraved on precious stones -- Ex 28:17-21; 39:10,14.",
            "Inseparably united to the ephod -- Ex 28:22-28; 39:15-21.",
            "The Urim and Thummim placed in -- Ex 28:30; Le 8:8.",
            "Worn as a memorial -- Ex 28:29; Isa 49:16.",
            "Illustrative of the",
            "Righteous judgment of Christ. -- Isa 59:17.",
            "Defence of righteousness. -- Eph 6:14.",
            "Defence of faith and love. -- 1Th 5:8."
        ]
    },
    {
        "Word": "Breeches",
        "Definitions": [
            "(Ex. 28:42), rather linen drawers, reaching from the waist to a little above the knee, worn by the priests (Ezek. 44:17, 18)."
        ]
    },
    {
        "Word": "Bribe",
        "Definitions": [
            "None to be taken; \"for the gift maketh open eyes blind, and perverteth the cause of the righteous\" (Ex. 23:8, literally rendered)."
        ]
    },
    {
        "Word": "Bricks",
        "Definitions": [
            "The making of, formed the chief labour of the Israelites in Egypt (Ex. 1:13, 14). Those found among the ruins of Babylon and Nineveh are about a foot square and four inches thick. They were usually dried in the sun, though also sometimes in kilns (2 Sam. 12:31; Jer. 43:9; Nah. 3:14). (See [80]NEBUCHADNEZZAR.)",
            "The bricks used in the tower of Babel were burnt bricks, cemented in the building by bitumen (Gen. 11:3)."
        ]
    },
    {
        "Word": "Bride",
        "Definitions": [
            "Frequently used in the ordinary sense (Isa. 49:18; 61:10, etc.). The relation between Christ and his church is set forth under the figure of that between a bridegroom and bride (John 3:29). The church is called \"the bride\" (Rev. 21:9; 22:17). Compare parable of the Ten Virgins (Matt. 25:1-13)."
        ]
    },
    {
        "Word": "Bridle",
        "Definitions": [
            "Three Hebrew words are thus rendered in the Authorized Version. (1.) Heb. mahsom' signifies a muzzle or halter or bridle, by which the rider governs his horse (Ps. 39:1).",
            "(2.) Me'theg, rendered also \"bit\" in Ps. 32:9, which is its proper meaning. Found in 2 Kings 19:28, where the restraints of God's providence are metaphorically styled his \"bridle\" and \"hook.\" God's placing a \"bridle in the jaws of the people\" (Isa. 30:28; 37:29) signifies his preventing the Assyrians from carrying out their purpose against Jerusalem.",
            "(3.) Another word, re'sen, was employed to represent a halter or bridle-rein, as used Ps. 32:9; Isa. 30:28. In Job 30:11 the restraints of law and humanity are called a bridle."
        ]
    },
    {
        "Word": "Brier",
        "Definitions": [
            "This word occurs frequently, and is the translation of several different terms. (1.) Micah 7:4, it denotes a species of thorn shrub used for hedges. In Prov. 15:19 the word is rendered \"thorn\" (Heb. hedek, \"stinging\"), supposed by some to be what is called the \"apple of Sodom\" (q.v.).",
            "(2.) Ezek. 28:24, sallon', properly a \"prickle,\" such as is found on the shoots of the palm tree.",
            "(3.) Isa. 55:13, probably simply a thorny bush. Some, following the Vulgate Version, regard it as the \"nettle.\"",
            "(4.) Isa. 5:6; 7:23-25, etc., frequently used to denote thorny shrubs in general. In 10:17; 27:4, it means troublesome men.",
            "(5.) In Heb. 6:8 the Greek word (tribolos) so rendered means \"three-pronged,\" and denotes the land caltrop, a low throny shrub resembling in its spikes the military \"crow-foot.\" Comp. Matt. 7:16, \"thistle.\""
        ]
    },
    {
        "Word": "Brigandine",
        "Definitions": [
            "(Jer. 46:4; 51:3), an obsolete English word denoting a scale coat of armour, or habergeon, worn by light-armed \"brigands.\" The Revised Version has \"coat of mail.\"",
            "(Jeremiah 46:4) elsewhere \"habergeon,\" or \"coat of mail.\""
        ]
    },
    {
        "Word": "Brimstone",
        "Definitions": [
            "An inflammable mineral substance found in quantities on the shores of the Dead Sea. The cities of the plain were destroyed by a rain of fire and brimstone (Gen. 19:24, 25). In Isa. 34:9 allusion is made to the destruction of these cities. This word figuratively denotes destruction or punishment (Job 18:15; Isa. 30:33; 34:9; Ps. 11:6; Ezek. 38:22). It is used to express the idea of excruciating torment in Rev. 14:10; 19:20; 20:10.",
            "Brimstone, or sulphur, is found in considerable quantities on the shores of the Dead Sea. (Genesis 19:24) It is a well-known simple mineral substance, crystalline, easily melted, very inflammable, and when burning emits a peculiar suffocating odor. It is found in great abundance near volcanoes. The soil around Sodom and Gomorrah abounded in sulphur and bitumen."
        ]
    },
    {
        "Word": "Brook",
        "Definitions": [
            "A torrent. (1.) Applied to small streams, as the Arnon, Jabbok, etc. Isaiah (15:7) speaks of the \"book of the willows,\" probably the Wady-el-Asha. (2.) It is also applied to winter torrents (Job 6:15; Num. 34:5; Josh. 15:4, 47), and to the torrent-bed or wady as well as to the torrent itself (Num. 13:23; 1 Kings 17:3). (3.) In Isa. 19:7 the river Nile is meant, as rendered in the Revised Version."
        ]
    },
    {
        "Word": "Brother",
        "Definitions": [
            "(1.) In the natural and common sense (Matt. 1:2; Luke 3:1, 19).",
            "(2.) A near relation, a cousin (Gen. 13:8; 14:16; Matt. 12:46; John 7:3; Acts 1:14; Gal. 1:19).",
            "(3.) Simply a fellow-countryman (Matt. 5:47; Acts 3:22; Heb. 7:5).",
            "(4.) A disciple or follower (Matt. 25:40; Heb. 2:11, 12).",
            "(5.) One of the same faith (Amos 1:9; Acts 9:30; 11:29; 1 Cor. 5:11); whence the early disciples of our Lord were known to each other as brethren.",
            "(6.) A colleague in office (Ezra 3:2; 1 Cor. 1:1; 2 Cor. 1:1).",
            "(7.) A fellow-man (Gen. 9:5; 19:7; Matt. 5:22, 23, 24; 7:5; Heb. 2:17).",
            "(8.) One beloved or closely united with another in affection (2 Sam. 1:26; Acts 6:3; 1 Thess. 5:1). Brethren of Jesus (Matt. 1:25; 12:46, 50: Mark 3:31, 32; Gal. 1:19; 1 Cor. 9:5, etc.) were probably the younger children of Joseph and Mary. Some have supposed that they may have been the children of Joseph by a former marriage, and others that they were the children of Mary, the Virgin's sister, and wife of Cleophas. The first interpretation, however, is the most natural.",
            "The Hebrew word is used in various senses in the Old Testament, as,",
            "+ Any kinsman, and not a mere brother; e.g. nephew, (Genesis 13:8; 14:16) husband, (Song of Solomon 4:9) + One of the same tribe. (2 Samuel 19:13) + Of the same people, (Exodus 2:11) or even of a cognate people. (Numbers 20:14) + An ally. (Amos 1:9) + Any friend, (Job 5:15) + One of the same office. (1 Kings 9:13) + A fellow man. (Leviticus 19:17) + Metaphorically of any similarity, as in (Job 30:19) The word adelphos has a similar range of meanings in the New Testament."
        ]
    },
    {
        "Word": "Bruit",
        "Definitions": [
            "A rumour or report (Jer. 10:22, R.V. \"rumour;\" Nah. 3:19)."
        ]
    },
    {
        "Word": "Bucket",
        "Definitions": [
            "A vessel to draw water with (Isa. 40:15); used figuratively, probably, of a numerous issue (Num. 24:7)."
        ]
    },
    {
        "Word": "Buckler",
        "Definitions": [
            "(1.) A portable shield (2 Sam. 22:31; 1 Chr. 5:18).",
            "(2.) A shield surrounding the person; the targe or round form; used once figuratively (Ps. 91:4).",
            "(3.) A large shield protecting the whole body (Ps. 35:2; Ezek. 23:24; 26:8).",
            "(4.) A lance or spear; improperly rendered \"buckler\" in the Authorized Version (1 Chr. 12:8), but correctly in the Revised Version \"spear.\"",
            "The leather of shields required oiling (2 Sam. 1:21; Isa. 21:5), so as to prevent its being injured by moisture. Copper (= \"brass\") shields were also in use (1 Sam. 17:6; 1 Kings 14:27). Those spoken of in 1 Kings 10:16, etc.; 14:26, were probably of massive metal.",
            "The shields David had taken from his enemies were suspended in the temple as mementoes (2 Kings 11:10). (See [81]ARMOUR, [82]SHIELD.)"
        ]
    },
    {
        "Word": "Building",
        "Definitions": [
            "Among the Jews was suited to the climate and conditions of the country. They probably adopted the kind of architecture for their dwellings which they found already existing when they entered Canaan (Deut. 6:10; Num. 13:19). Phoenician artists (2 Sam. 5:11; 1 Kings 5:6, 18) assisted at the erection of the royal palace and the temple at Jerusalem. Foreigners also assisted at the restoration of the temple after the Exile (Ezra 3:7).",
            "In Gen. 11:3, 9, we have the first recorded instance of the erection of buildings. The cities of the plain of Shinar were founded by the descendants of Shem (10:11, 12, 22).",
            "The Israelites were by occupation shepherds and dwellers in tents (Gen. 47:3); but from the time of their entering Canaan they became dwellers in towns, and in houses built of the native limestone of Palestine. Much building was carried on in Solomon's time. Besides the buildings he completed at Jerusalem, he also built Baalath and Tadmor (1 Kings 9:15, 24). Many of the kings of Israel and Judah were engaged in erecting various buildings.",
            "Herod and his sons and successors restored the temple, and built fortifications and other structures of great magnificence in Jerusalem (Luke 21:5).",
            "The instruments used in building are mentioned as the plumb-line (Amos 7:7), the measuring-reed (Ezek. 40:3), and the saw (1 Kings 7:9).",
            "Believers are \"God's building\" (1 Cor. 3:9); and heaven is called \"a building of God\" (2 Cor. 5:1). Christ is the only foundation of his church (1 Cor. 3:10-12), of which he also is the builder (Matt. 16:18)."
        ]
    },
    {
        "Word": "Bul",
        "Definitions": [
            "Rainy, the eighth ecclesiastical month of the year (1 Kings 6:38), and the second month of the civil year; later called Marchesvan (q.v.). (See [83]MONTH.)",
            "old age; perishing",
            "(rain). [[325]Month]"
        ]
    },
    {
        "Word": "Bullock",
        "Definitions": [
            "(1.) The translation of a word which is a generic name for horned cattle (Isa. 65:25). It is also rendered \"cow\" (Ezek. 4:15), \"ox\" (Gen. 12:16).",
            "(2.) The translation of a word always meaning an animal of the ox kind, without distinction of age or sex (Hos. 12:11). It is rendered \"cow\" (Num. 18:17) and \"ox\" (Lev. 17:3).",
            "(3.) Another word is rendered in the same way (Jer. 31:18). It is also translated \"calf\" (Lev. 9:3; Micah 6:6). It is the same word used of the \"molten calf\" (Ex. 32:4, 8) and \"the golden calf\" (1 Kings 12:28).",
            "(4.) In Judg. 6:25; Isa. 34:7, the Hebrew word is different. It is the customary word for bulls offered in sacrifice. In Hos. 14:2, the Authorized Version has \"calves,\" the Revised Version \"bullocks.\""
        ]
    },
    {
        "Word": "Bulrush",
        "Definitions": [
            "(1.) In Isa. 58:5 the rendering of a word which denotes \"belonging to a marsh,\" from the nature of the soil in which it grows (Isa. 18:2). It was sometimes platted into ropes (Job. 41:2; A.V., \"hook,\" R.V., \"rope,\" lit. \"cord of rushes\").",
            "(2.) In Ex. 2:3, Isa. 18:2 (R.V., \"papyrus\") this word is the translation of the Hebrew gome, which designates the plant as absorbing moisture. In Isa. 35:7 and Job 8:11 it is rendered \"rush.\" This was the Egyptian papyrus (papyrus Nilotica). It was anciently very abundant in Egypt. The Egyptians made garments and shoes and various utensils of it. It was used for the construction of the ark of Moses (Ex. 2:3, 5). The root portions of the stem were used for food. The inside bark was cut into strips, which were sewed together and dried in the sun, forming the papyrus used for writing. It is no longer found in Egypt, but grows luxuriantly in Palestine, in the marshes of the Huleh, and in the swamps at the north end of the Lake of Gennesaret. (See [84]CANE.)",
            "(or papyrus), a red growing in the shallow water on the banks of the Nile. It grows to the height of 12 or 15 feet, with a stalk two or three inches in diameter. The stalks are very pliable and can be very closely interwoven, as is evident from their having been used in the construction of arks. (Exodus 2:3,5) Paper was made from this plant, from which it derives its name."
        ]
    },
    {
        "Word": "Bulwarks",
        "Definitions": [
            "Mural towers, bastions, were introduced by king Uzziah (2 Chr. 26:15; Zeph. 1:16; Ps. 48:13; Isa. 26:1). There are five Hebrew words so rendered in the Authorized Version, but the same word is also variously rendered."
        ]
    },
    {
        "Word": "Bunch",
        "Definitions": [
            "(1.) A bundle of twigs (Ex. 12:22). (2.) Bunch or cake of raisins (2 Sam. 16:1). (3.) The \"bunch of a camel\" (Isa. 30:6)."
        ]
    },
    {
        "Word": "Burden",
        "Definitions": [
            "(1.) A load of any kind (Ex. 23:5). (2.) A severe task (Ex. 2:11). (3.) A difficult duty, requiring effort (Ex. 18:22). (4.) A prophecy of a calamitous or disastrous nature (Isa. 13:1; 17:1; Hab. 1:1, etc.)."
        ]
    },
    {
        "Word": "Burial",
        "Definitions": [
            "The first burial we have an account of is that of Sarah (Gen. 23). The first commercial transaction recorded is that of the purchase of a burial-place, for which Abraham weighed to Ephron \"four hundred shekels of silver current money with the merchants.\" Thus the patriarch became the owner of a part of the land of Canaan, the only part he ever possessed. When he himself died, \"his sons Isaac and Ishmael buried him in the cave of Machpelah,\" beside Sarah his wife (Gen. 25:9).",
            "Deborah, Rebekah's nurse, was buried under Allon-bachuth, \"the oak of weeping\" (Gen. 35:8), near to Bethel. Rachel died, and was buried near Ephrath; \"and Jacob set a pillar upon her grave\" (16-20). Isaac was buried at Hebron, where he had died (27, 29). Jacob, when charging his sons to bury him in the cave of Machpelah, said, \"There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah\" (49:31). In compliance with the oath which he made him swear unto him (47:29-31), Joseph, assisted by his brethren, buried Jacob in the cave of Machpelah (50:2, 13). At the Exodus, Moses \"took the bones of Joseph with him,\" and they were buried in the \"parcel of ground\" which Jacob had bought of the sons of Hamor (Josh. 24:32), which became Joseph's inheritance (Gen. 48:22; 1 Chr. 5:1; John 4:5). Two burials are mentioned as having taken place in the wilderness. That of Miriam (Num. 20:1), and that of Moses, \"in the land of Moab\" (Deut. 34:5, 6, 8). There is no account of the actual burial of Aaron, which probably, however, took place on the summit of Mount Hor (Num. 20:28, 29).",
            "Joshua was buried \"in the border of his inheritance in Timnath-serah\" (Josh. 24: 30).",
            "In Job we find a reference to burying-places, which were probably the Pyramids (3:14, 15). The Hebrew word for \"waste places\" here resembles in sound the Egyptian word for \"pyramids.\"",
            "Samuel, like Moses, was honoured with a national burial (1 Sam. 25:1). Joab (1 Kings 2:34) \"was buried in his own house in the wilderness.\"",
            "In connection with the burial of Saul and his three sons we meet for the first time with the practice of burning the dead (1 Sam. 31:11-13). The same practice is again referred to by Amos (6:10).",
            "Absalom was buried \"in the wood\" where he was slain (2 Sam. 18:17, 18). The raising of the heap of stones over his grave was intended to mark abhorrence of the person buried (comp. Josh. 7:26 and 8:29). There was no fixed royal burying-place for the Hebrew kings. We find several royal burials taking place, however, \"in the city of David\" (1 Kings 2:10; 11:43; 15:8; 2 Kings 14:19, 20; 15:38; 1 Kings 14:31; 22:50; 2 Chr. 21:19, 20; 2 Chr. 24:25, etc.). Hezekiah was buried in the mount of the sepulchres of the sons of David; \"and all Judah and the inhabitants of Jerusalem did him honour at his death\" (2 Chr. 32:33).",
            "Little is said regarding the burial of the kings of Israel. Some of them were buried in Samaria, the capital of their kingdom (2 Kings 10:35; 13:9; 14:16).",
            "Our Lord was buried in a new tomb, hewn out of the rock, which Joseph of Arimathea had prepared for himself (Matt. 27:57-60; Mark 15:46; John 19:41, 42).",
            "The grave of Lazarus was \"a cave, and a stone lay on it\" (John 11:38). Graves were frequently either natural caverns or artificial excavations formed in the sides of rocks (Gen. 23:9; Matt. 27:60); and coffins were seldom used, unless when the body was brought from a distance.",
            "Probable origin of -- Ge 4:9,10.",
            "Design of -- Ge 23:3,4.",
            "Attended by",
            "Family of the dead. -- Ge 50:5,6,8; Mt 8:21.",
            "Numbers of friends, &c. -- Ge 50:7,9; 2Sa 3:31; Lu 7:12.",
            "Female friends. -- Mr 15:47; Lu 7:13.",
            "Hired mourners. -- Jer 9:17,18.",
            "Great lamentation at. -- Ge 50:10,11; 2Sa 3:31,32.",
            "Orations sometimes made at -- 2Sa 3:33,34.",
            "The body was",
            "Washed before. -- Ac 9:37.",
            "Anointed for. -- Mt 26:12.",
            "Wound in linen for. -- Joh 11:44; 19:40.",
            "Preserved with spices. -- Joh 19:39,40.",
            "Sometimes burned before. -- 1Sa 31:12.",
            "Carried on a bier to. -- 2Sa 3:31; Lu 7:14.",
            "Perfumes burned at -- 2Ch 16:14; Jer 34:5.",
            "Antiquity of coffins for -- Ge 50:26.",
            "Often took place immediately after death -- Joh 11:17,39; Ac 5:6,10.",
            "Of persons embalmed, deferred for seventy days -- Ge 50:3,4.",
            "Of persons hanged, always on the days of execution -- De 21:23; Joh 19:31.",
            "The right of all nations -- Jdj 16:31; Joh 19:38.",
            "Of enemies, sometimes performed by the conquerors -- 1Ki 11:15; Eze 39:11-14.",
            "Of the friendless, a kind act -- 2Sa 2:5.",
            "Places used for",
            "Natural caves. -- Ge 23:19; Joh 11:38.",
            "Caves hewn out of rocks. -- Isa 22:16; Mt 27:60.",
            "Gardens. -- 2Ki 21:18,26; Joh 19:41.",
            "Under trees. -- Ge 35:8; 1Sa 31:13.",
            "Tops of the hills. -- Jos 24:33; 2Ki 23:16.",
            "Houses of the deceased. -- 1Sa 25:1; 1Ki 2:34.",
            "The city of David for the kings of Judah. -- 1Ki 2:10; 2Ch 21:20; 24:16.",
            "Antiquity of purchasing places for -- Ge 23:7-16.",
            "Places of",
            "Frequently prepared and pointed out during life. -- Ge 50:5; 2Ch 16:14; Mt 27:60.",
            "Members of a family interred in the same. -- Ge 25:10; 49:31; 2Sa 2:32.",
            "Held in high veneration. -- Ne 2:3,5.",
            "Provided for the common people. -- Jer 26:23.",
            "Provided for aliens and strangers. -- Mt 27:7.",
            "Visited by sorrowing friends. -- Joh 11:31.",
            "Pillars erected on. -- Ge 35:20.",
            "Tombs erected over. -- Mt 23:27-29.",
            "Sometimes had inscriptions. -- 2Ki 23:17.",
            "Sometimes not apparent. -- Lu 11:44.",
            "For criminals, marked by heaps. -- Jos 7:26.",
            "Were ceremonially unclean. -- Nu 19:16,18.",
            "Often desecrated by idolatry. -- Isa 65:3,4.",
            "The Jews anxious to be interred in their family places of -- Ge 47:29-31; 49:29,30; 50:25; 2Sa 19:37.",
            "Followed by a feast -- 2Sa 3:35; Jer 16:7,8; Ho 9:4.",
            "Privation of, considered a calamity -- Ec 6:3.",
            "Privation of, threatened as a punishment -- 2Ki 9:10; Jer 8:2; 16:4.",
            "An ignominious, compared to the burial of an ass -- Jer 22:19.",
            "Illustrative of regeneration -- Ro 6:4; Col 2:12."
        ]
    },
    {
        "Word": "Burnt offering",
        "Definitions": [
            "Hebrew olah; i.e., \"ascending,\" the whole being consumed by fire, and regarded as ascending to God while being consumed. Part of every offering was burnt in the sacred fire, but this was wholly burnt, a \"whole burnt offering.\" It was the most frequent form of sacrifice, and apparently the only one mentioned in the book of Genesis. Such were the sacrifices offered by Abel (Gen. 4:3, 4, here called minhah; i.e., \"a gift\"), Noah (Gen. 8:20), Abraham (Gen. 22:2, 7, 8, 13), and by the Hebrews in Egypt (Ex. 10:25).",
            "The law of Moses afterwards prescribed the occasions and the manner in which burnt sacrifices were to be offered. There were \"the continual burnt offering\" (Ex. 29:38-42; Lev. 6:9-13), \"the burnt offering of every sabbath,\" which was double the daily one (Num. 28:9, 10), \"the burnt offering of every month\" (28:11-15), the offerings at the Passover (19-23), at Pentecost (Lev. 23:16), the feast of Trumpets (23:23-25), and on the day of Atonement (Lev. 16).",
            "On other occasions special sacrifices were offered, as at the consecration of Aaron (Ex. 29) and the dedication of the temple (1 Kings 8:5, 62-64).",
            "Free-will burnt offerings were also permitted (Lev. 1:13), and were offered at the accession of Solomon to the throne (1 Chr. 29:21), and at the reformation brought about by Hezekiah (2 Chr. 29: 31-35).",
            "These offerings signified the complete dedication of the offerers unto God. This is referred to in Rom. 12:1. (See [85]ALTAR, [86]SACRIFICE.)"
        ]
    },
    {
        "Word": "Bush",
        "Definitions": [
            "In which Jehovah appeared to Moses in the wilderness (Ex. 3:2; Acts 7:30). It is difficult to say what particular kind of plant or bush is here meant. Probably it was the mimosa or acacia. The words \"in the bush\" in Mark 12:26; Luke 20:37, mean \"in the passage or paragraph on the bush;\" i.e., in Ex. 3.",
            "The Hebrew word seneh occurs only in those passages which refer to Jehovah's appearance to Moses \"in the flame of fire in the bush.\" (Exodus 3:2,3,4; 33:16) It is quite impossible to say what kind of thorn bush is intended; but it was probably the acacia a small variety of the shittim tree found in the Sinai region."
        ]
    },
    {
        "Word": "Butler",
        "Definitions": [
            "Properly a servant in charge of the wine (Gen. 40:1-13; 41:9). The Hebrew word, mashkeh, thus translated is rendered also (plural) \"cup-bearers\" (1 Kings 10:5; 2 Chr. 9:4). Nehemiah (1:11) was cup-bearer to king Artaxerxes. It was a position of great responsibility and honour in royal households.",
            "One of the officers of the king's household, (Nehemiah 1:11) who had charge of the wine and poured it out for the king. The chief butler, as the title signifies, was in charge of the butlers. (Genesis 40:1-13)"
        ]
    },
    {
        "Word": "Butter",
        "Definitions": [
            "(Heb. hemah), curdled milk (Gen. 18:8; Judg. 5:25; 2 Sam. 17:29), or butter in the form of the skim of hot milk or cream, called by the Arabs kaimak, a semi-fluid (Job 20:17; 29:6; Deut. 32:14). The words of Prov. 30:33 have been rendered by some \"the pressure [not churning] of milk bringeth forth cheese.\"",
            "Curdled milk. (Genesis 18:8; 32:14; Judges 5:25; Job 20:17) Milk is generally offered to travellers in Palestine in a curdled or sour state, leben, thick, almost like butter. Hasselquist describes the method of making butter employed by the Arab women: \"they made butter in a leather bag, hung on three poles erected for the purpose, in the form of a cone, and drawn to and fro by two women.\""
        ]
    },
    {
        "Word": "Buz",
        "Definitions": [
            "Contempt. (1.) The second son of Nahor and Milcah, and brother of Huz (Gen. 22:21). Elihu was one of his descendants (Job 32:2).",
            "(2.) One of the chiefs of the tribe of Gad (1 Chr. 5:14).",
            "(3.) A district in Arabia Petrea (Jer. 25:23).",
            "despised; plundered",
            "(contempt).",
            "+ The second son of Milcah and Nahor. (Genesis 22:21) Elihu \"the Buzite\" was probably a descendant of Buz. + A name occurring in the genealogies of the tribe of Gad. (1 Chronicles 5:14)"
        ]
    },
    {
        "Word": "Buzi",
        "Definitions": [
            "The father of the prophet Ezekiel (1:3).",
            "my contempt",
            "(contempt), father of Ezekiel the prophet. (Ezekiel 1:3)"
        ]
    },
    {
        "Word": "By",
        "Definitions": [
            "In the expression \"by myself\" (A.V., 1 Cor. 4:4), means, as rendered in the Revised Version, \"against myself.\""
        ]
    },
    {
        "Word": "By and by",
        "Definitions": [
            "Immediately (Matt. 13:21; R.V., \"straightway;\" Luke 21:9)."
        ]
    },
    {
        "Word": "By-ways",
        "Definitions": [
            "Only in Judg. 5:6 and Ps. 125:5; literally \"winding or twisted roads.\" The margin has \"crooked ways.\""
        ]
    },
    {
        "Word": "By-word",
        "Definitions": [
            "Hebrew millah (Job 30:9), a word or speech, and hence object of talk; Hebrew mashal (Ps. 44:14), a proverb or parable. When it denotes a sharp word of derision, as in Deut. 28:37, 1 Kings 9:7, 2 Chr. 7:20, the Hebrew sheninah is used. In Jer. 24:9 it is rendered \"taunt.\""
        ]
    },
    {
        "Word": "Cab",
        "Definitions": [
            "Hollow (R.V., \"kab\"), occurs only in 2 Kings 6:25; a dry measure, the sixth part of a seah, and the eighteenth part of an ephah, equal to about two English quarts.",
            "[[329]Measures]"
        ]
    },
    {
        "Word": "Cabins",
        "Definitions": [
            "Only in Jer. 37:16 (R.V., \"cells\"), arched vaults or recesses off a passage or room; cells for the closer confinement of prisoners."
        ]
    },
    {
        "Word": "Cabul",
        "Definitions": [
            "How little! as nothing. (1.) A town on the eastern border of Asher (Josh. 19:27), probably one of the towns given by Solomon to Hiram; the modern Kabul, some 8 miles east of Accho, on the very borders of Galilee.",
            "(2.) A district in the north-west of Galilee, near to Tyre, containing twenty cities given to Hiram by Solomon as a reward for various services rendered to him in building the temple (1 Kings 9:13), and as payment of the six score talents of gold he had borrowed from him. Hiram gave the cities this name because he was not pleased with the gift, the name signifying \"good for nothing.\" Hiram seems afterwards to have restored these cities to Solomon (2 Chr. 8:2).",
            "displeasing; dirty",
            "+ One of the landmarks on the boundary of Asher, (Joshua 19:27) now Kabul, 9 or 10 miles east of Accho . + Name of the land given to Hiram by Solomon. (1 Kings 9:10-13)"
        ]
    },
    {
        "Word": "Caesar",
        "Definitions": [
            "The title assumed by the Roman emperors after Julius Caesar. In the New Testament this title is given to various emperors as sovereigns of Judaea without their accompanying distinctive proper names (John 19:15; Acts 17:7). The Jews paid tribute to Caesar (Matt. 22:17), and all Roman citizens had the right of appeal to him (Acts 25:11). The Caesars referred to in the New Testament are Augustus (Luke 2:1), Tiberius (3:1; 20:22), Claudius (Acts 11:28), and Nero (Acts 25:8; Phil. 4:22).",
            "always in the New Testament the Roman emperor, the sovereign of Judea. (John 19:12,15; Acts 17:7)"
        ]
    },
    {
        "Word": "Caesara Philippi",
        "Definitions": [
            "A city on the northeast of the marshy plain of el-Huleh, 120 miles north of Jerusalem, and 20 miles north of the Sea of Galilee, at the \"upper source\" of the Jordan, and near the base of Mount Hermon. It is mentioned in Matt. 16:13 and Mark 8:27 as the northern limit of our Lord's public ministry. According to some its original name was Baal-Gad (Josh. 11:17), or Baal-Hermon (Judg. 3:3; 1 Chr. 5:23), when it was a Canaanite sanctuary of Baal. It was afterwards called Panium or Paneas, from a deep cavern full of water near the town. This name was given to the cavern by the Greeks of the Macedonian kingdom of Antioch because of its likeness to the grottos of Greece, which were always associated with the worship of their god Pan. Its modern name is Banias. Here Herod built a temple, which he dedicated to Augustus Caesar. This town was afterwards enlarged and embellished by Herod Philip, the tetrarch of Trachonitis, of whose territory it formed a part, and was called by him Caesarea Philippi, partly after his own name, and partly after that of the emperor Tiberius Caesar. It is thus distinguished from the Caesarea of Palestine. (See [87]JORDAN.)"
        ]
    },
    {
        "Word": "Caesarea",
        "Definitions": [
            "(Palestinae), a city on the shore of the Mediterranean, on the great road from Tyre to Egypt, about 70 miles northwest of Jerusalem, at the northern extremity of the plain of Sharon. It was built by Herod the Great (B.C. 10), who named it after Caesar Augustus, hence called Caesarea Sebaste (Gr. Sebastos = \"Augustus\"), on the site of an old town called \"Strato's Tower.\" It was the capital of the Roman province of Judaea, the seat of the governors or procurators, and the headquarters of the Roman troops. It was the great Gentile city of Palestine, with a spacious artificial harbour. It was adorned with many buildings of great splendour, after the manner of the Roman cities of the West. Here Cornelius the centurion was converted through the instrumentality of Peter (Acts 10:1, 24), and thus for the first time the door of faith was opened to the Gentiles. Philip the evangelist resided here with his four daughters (21:8). From this place Saul sailed for his native Tarsus when forced to flee from Jerusalem (9:30), and here he landed when returning from his second missionary journey (18:22). He remained as a prisoner here for two years before his voyage to Rome (Acts 24:27; 25:1, 4, 6, 13). Here on a \"set day,\" when games were celebrated in the theatre in honour of the emperor Claudius, Herod Agrippa I. appeared among the people in great pomp, and in the midst of the idolatrous homage paid to him was suddenly smitten by an angel, and carried out a dying man. He was \"eaten of worms\" (12:19-23), thus perishing by the same loathsome disease as his granfather, Herod the Great. It still retains its ancient name Kaiseriyeh, but is now desolate. \"The present inhabitants of the ruins are snakes, scorpions, lizards, wild boars, and jackals.\" It is described as the most desolate city of all Palestine.",
            "(Acts 8:40; 9:30; 10:1,24; 11:11; 12:19; 18:22; 21:8,16; 23:23,33; 25:1,4,6,13) was situated on the coast of Palestine, on the line of the great road from Tyre to Egypt, and about halfway between Joppa and Dora. The distance from Jerusalem was about 70 miles; Josephus states it in round numbers as 600 stadia. In Strabo's time there was on this point of the coast merely a town called \"Strato's Tower,\" with a landing-place, whereas in the time of Tacitus Caesarea is spoken of as being the head of Judea. It was in this interval that the city was built by Herod the Great. It was the official residence of the Herodian kings, and of Festus, Felix and the other Roman procurators of Judea. Here also lived Philip the deacon and his four prophesying daughters. Caesarea continued to be a city of some importance even in the time of the Crusades, and the name still lingers on the site (Kaisariyeh), which is a complete desolation, many of the building-stones having been carried to other towns."
        ]
    },
    {
        "Word": "Cage",
        "Definitions": [
            "(Heb. kelub', Jer. 5:27, marg. \"coop;\" rendered \"basket\" in Amos 8:1), a basket of wicker-work in which birds were placed after being caught. In Rev. 18:2 it is the rendering of the Greek phulake, properly a prison or place of confinement.",
            "The term so rendered in (Jeremiah 5:27) is more properly a trap in which decoy birds were placed. In (Revelation 18:2) the (Greek term means a prison."
        ]
    },
    {
        "Word": "Caiaphas",
        "Definitions": [
            "The Jewish high priest (A.D. 27-36) at the beginning of our Lord's public ministry, in the reign of Tiberius (Luke 3:2), and also at the time of his condemnation and crucifixion (Matt. 26:3, 57; John 11:49; 18:13, 14). He held this office during the whole of Pilate's administration. His wife was the daughter of Annas, who had formerly been high priest, and was probably the vicar or deputy (Heb. sagan) of Caiaphas. He was of the sect of the Sadducees (Acts 5:17), and was a member of the council when he gave his opinion that Jesus should be put to death \"for the people, and that the whole nation perish not\" (John 11:50). In these words he unconsciously uttered a prophecy. \"Like Saul, he was a prophet in spite of himself.\" Caiaphas had no power to inflict the punishment of death, and therefore Jesus was sent to Pilate, the Roman governor, that he might duly pronounce the sentence against him (Matt. 27:2; John 18:28). At a later period his hostility to the gospel is still manifest (Acts 4:6). (See [88]ANNAS.)"
        ]
    },
    {
        "Word": "Cain",
        "Definitions": [
            "A possession; a spear. (1.) The first-born son of Adam and Eve (Gen. 4). He became a tiller of the ground, as his brother Abel followed the pursuits of pastoral life. He was \"a sullen, self-willed, haughty, vindictive man; wanting the religious element in his character, and defiant even in his attitude towards God.\" It came to pass \"in process of time\" (marg. \"at the end of days\"), i.e., probably on the Sabbath, that the two brothers presented their offerings to the Lord. Abel's offering was of the \"firstlings of his flock and of the fat,\" while Cain's was \"of the fruit of the ground.\" Abel's sacrifice was \"more excellent\" (Heb. 11:4) than Cain's, and was accepted by God. On this account Cain was \"very wroth,\" and cherished feelings of murderous hatred against his brother, and was at length guilty of the desperate outrage of putting him to death (1 John 3:12). For this crime he was expelled from Eden, and henceforth led the life of an exile, bearing upon him some mark which God had set upon him in answer to his own cry for mercy, so that thereby he might be protected from the wrath of his fellow-men; or it may be that God only gave him some sign to assure him that he would not be slain (Gen. 4:15). Doomed to be a wanderer and a fugitive in the earth, he went forth into the \"land of Nod\", i.e., the land of \"exile\", which is said to have been in the \"east of Eden,\" and there he built a city, the first we read of, and called it after his son's name, Enoch. His descendants are enumerated to the sixth generation. They gradually degenerated in their moral and spiritual condition till they became wholly corrupt before God. This corruption prevailed, and at length the Deluge was sent by God to prevent the final triumph of evil. (See [89]ABEL.)",
            "(2.) A town of the Kenites, a branch of the Midianites (Josh. 15:57), on the east edge of the mountain above Engedi; probably the \"nest in a rock\" mentioned by Balaam (Num. 24:21). It is identified with the modern Yekin, 3 miles south-east of Hebron.",
            "possession, or possessed",
            "one of the cities in the low country of Judah, named with Zanoah and Gibeah. (Joshua 15:57)",
            "(possession). Gen. 4. He was the eldest son of Adam and Eve; he followed the business of agriculture. In a fit of jealousy, roused by the rejection of his own sacrifice and the acceptance of Abel's, he committed the crime of murder, for which he was expelled from Eden, and led the life of an exile. He settled in the land of Nod, and built a city, which he named after his son Enoch. His descendants are enumerated together with the inventions for which they were remarkable. (B.C. 4000.)"
        ]
    },
    {
        "Word": "Cainan",
        "Definitions": [
            "Possession; smith. (1.) The fourth antediluvian patriarch, the eldest son of Enos. He was 70 years old at the birth of his eldest son Mahalaleel, after which he lived 840 years (Gen. 5:9-14), and was 910 years old when he died. He is also called Kenan (1 Chr. 1:2).",
            "(2.) The son of Arphaxad (Luke 3:36). He is nowhere named in the Old Testament. He is usually called the \"second Cainan.\"",
            "possessor; purchaser",
            "(possessor)",
            "+ Son of Enos, aged 70 years when he begat Mahalaleel his son. He lived 840 years afterwards, and died aged 910. (Genesis 6:9-14) + Son of Arphaxad, and father of Sala, according to (Luke 3:36,37) and usually called the second Cainan. The is nowhere named in the Hebrew MSS. It seems certain that his name was introduced into the genealogies of the Greek Old Testament in order to bring them into harmony with the genealogy of Christ in St. Luke's Gospel."
        ]
    },
    {
        "Word": "Cake",
        "Definitions": [
            "Cakes made of wheat or barley were offered in the temple. They were salted, but unleavened (Ex. 29:2; Lev. 2:4). In idolatrous worship thin cakes or wafers were offered \"to the queen of heaven\" (Jer. 7:18; 44:19).",
            "Pancakes are described in 2 Sam. 13:8, 9. Cakes mingled with oil and baked in the oven are mentioned in Lev. 2:4, and \"wafers unleavened anointed with oil,\" in Ex. 29:2; Lev. 8:26; 1 Chr. 23:29. \"Cracknels,\" a kind of crisp cakes, were among the things Jeroboam directed his wife to take with her when she went to consult Ahijah the prophet at Shiloh (1 Kings 14:3). Such hard cakes were carried by the Gibeonites when they came to Joshua (9:5, 12). They described their bread as \"mouldy;\" but the Hebrew word nikuddim, here used, ought rather to be rendered \"hard as biscuit.\" It is rendered \"cracknels\" in 1 Kings 14:3. The ordinary bread, when kept for a few days, became dry and excessively hard. The Gibeonites pointed to this hardness of their bread as an evidence that they had come a long journey.",
            "We read also of honey-cakes (Ex. 16:31), \"cakes of figs\" (1 Sam. 25:18), \"cake\" as denoting a whole piece of bread (1 Kings 17:12), and \"a [round] cake of barley bread\" (Judg. 7:13). In Lev. 2 is a list of the different kinds of bread and cakes which were fit for offerings."
        ]
    },
    {
        "Word": "Calah",
        "Definitions": [
            "One of the most ancient cities of Assyria. \"Out of that land he [i.e., Nimrod] went forth into Assyria, and built Nineveh, Rehoboth-Ir, and Calah, and Resen\" (Gen. 10:11, R.V.). Its site is now marked probably by the Nimrud ruins on the left bank of the Tigris. These cover an area of about 1,000 acres, and are second only in size and importance to the mass of ruins opposite Mosul. This city was at one time the capital of the empire, and was the residence of Sardanapalus and his successors down to the time of Sargon, who built a new capital, the modern Khorsabad. It has been conjectured that these four cities mentioned in Gen. 10:11 were afterwards all united into one and called Nineveh (q.v.).",
            "favorable; opportunity",
            "(completion, old age), one of the most ancient cities of Assyria. (Genesis 10:11) The site of Calah is probably market by the Nimrud ruins. If this be regarded as ascertained, Calah must be considered to have been at one time (about B.C. 930-720) the capital of the empire."
        ]
    },
    {
        "Word": "Calamus",
        "Definitions": [
            "The Latin for cane, Hebrew Kaneh, mentioned (Ex. 30:23) as one of the ingredients in the holy anointing oil, one of the sweet scents (Cant. 4:14), and among the articles sold in the markets of Tyre (Ezek. 27:19). The word designates an Oriental plant called the \"sweet flag,\" the Acorus calamus of Linnaeus. It is elsewhere called \"sweet cane\" (Isa. 43:24; Jer. 6:20). It has an aromatic smell, and when its knotted stalk is cut and dried and reduced to powder, it forms an ingredient in the most precious perfumes. It was not a native of Palestine, but was imported from Arabia Felix or from India. It was probably that which is now known in India by the name of \"lemon grass\" or \"ginger grass,\" the Andropogon schoenanthus. (See [90]CANE.)",
            "[[332]Reed]"
        ]
    },
    {
        "Word": "Calcol",
        "Definitions": [
            "(1 Chr. 2:6), sustenance, the same probably as Chalcol (1 Kings 4:31), one of the four sages whom Solomon excelled in wisdom; for \"he was wiser than all men.\"",
            "nourishing",
            "(sustenance), a man of Judah, son or descendant of Zerah. (1 Chronicles 2:6) Probably identical with [333]Chalcol."
        ]
    },
    {
        "Word": "Caleb",
        "Definitions": [
            "A dog. (1.) One of the three sons of Hezron of the tribe of Judah. He is also called Chelubai (1 Chr. 2:9). His descendants are enumerated (18-20, 42-49).",
            "(2.) A \"son of Hur, the firstborn of Ephratah\" (1 Chr. 2:50). Some would read the whole passage thus: \"These [i.e., the list in ver. 42-49] were the sons of Caleb. The sons of Hur, the firstborn of Ephratah, were Shobal, etc.\" Thus Hur would be the name of the son and not the father of Caleb (ver. 19).",
            "(3.) The son of Jephunneh (Num. 13:6; 32:12; Josh. 14:6, 14). He was one of those whom Moses sent to search the land in the second year after the Exodus. He was one of the family chiefs of the tribe of Judah. He and Joshua the son of Nun were the only two of the whole number who encouraged the people to go up and possess the land, and they alone were spared when a plague broke out in which the other ten spies perished (Num. 13; 14). All the people that had been numbered, from twenty years old and upward, perished in the wilderness except these two. The last notice we have of Caleb is when (being then eighty-five years of age) he came to Joshua at the camp at Gilgal, after the people had gained possession of the land, and reminded him of the promise Moses had made to him, by virtue of which he claimed a certain portion of the land of Kirjath-arba as his inheritance (Josh. 14:6-15; 15:13-15; 21:10-12; 1 Sam. 25:2, 3; 30:14). He is called a \"Kenezite\" in Josh. 14:6, 14. This may simply mean \"son of Kenez\" (Num. 32:12). Some, however, read \"Jephunneh, the son of Kenez,\" who was a descendant of Hezron, the son of Pharez, a grandson of Judah (1 Chr. 2:5). This Caleb may possibly be identical with (2).",
            "(4.) Caleb gave his name apparently to a part of the south country (1 Sam. 30:14) of Judah, the district between Hebron and Carmel, which had been assigned to him. When he gave up the city of Hebron to the priests as a city of refuge, he retained possession of the surrounding country (Josh. 21:11, 12; comp. 1 Sam. 25:3).",
            "a dog; a crow; a basket",
            "(capable).",
            "+ According to (1 Chronicles 2:9,18,19,42,50) the son of Hezron the son of Pharez the son of Judah, and the father of Hur, and consequently grandfather of Caleb the spy. (B.C. about 1600.) + Son of Jephunneh, one of the twelve spies sent by Moses to Canaan. (Numbers 13:6) (B.C. 1490.) He and Oshea or Joshua the son of Nun were the only two of the whole number who encouraged the people to enter in boldly to the land and take possession of it. Fortyfive years afterwards Caleb came to Joshua and claimed possession of the land of the Anakim, Kirjath-arba or Hebron, and the neighboring hill country. Josh 14. This was immediately granted to him, and the following chapter relates how he took possession of Hebron, driving out the three sons of Anak; and how he offered Achsah his daughter in marriage to whoever would take Kirjath-sepher, i.e. Debir; and how when Othniel, his younger brother, had performed the feat, he not only gave him his daughter to wife, but with her the upper and nether springs of water which she asked for. It is probable that Caleb was a foreigner by birth,--a proselyte, incorporated into the tribe of Judah."
        ]
    },
    {
        "Word": "Calf",
        "Definitions": [
            "Calves were commonly made use of in sacrifices, and are therefore frequently mentioned in Scripture. The \"fatted calf\" was regarded as the choicest of animal food; it was frequently also offered as a special sacrifice (1 Sam. 28:24; Amos 6:4; Luke 15:23). The words used in Jer. 34:18, 19, \"cut the calf in twain,\" allude to the custom of dividing a sacrifice into two parts, between which the parties ratifying a covenant passed (Gen. 15:9, 10, 17, 18). The sacrifice of the lips, i.e., priase, is called \"the calves of our lips\" (Hos. 14:2, R.V., \"as bullocks the offering of our lips.\" Comp. Heb. 13:15; Ps. 116:7; Jer. 33:11).",
            "The golden calf which Aaron made (Ex. 32:4) was probably a copy of the god Moloch rather than of the god Apis, the sacred ox or calf of Egypt. The Jews showed all through their history a tendency toward the Babylonian and Canaanitish idolatry rather than toward that of Egypt.",
            "Ages after this, Jeroboam, king of Israel, set up two idol calves, one at Dan, and the other at Bethel, that he might thus prevent the ten tribes from resorting to Jerusalem for worship (1 Kings 12:28). These calves continued to be a snare to the people till the time of their captivity. The calf at Dan was carried away in the reign of Pekah by Tiglath-pileser, and that at Bethel ten years later, in the reign of Hoshea, by Shalmaneser (2 Kings 15:29; 17:33). This sin of Jeroboam is almost always mentioned along with his name (2 Kings 15:28 etc.).",
            "The calf was held in high esteem by the Jews as food. (1 Samuel 28:24; Luke 15:23) The molten calf prepared by Aaron for the people to worship, (Exodus 32:4) was probably a wooden figure laminated with gold, a process which is known to have existed in Egypt. [[334]Aaron]"
        ]
    },
    {
        "Word": "Calkers",
        "Definitions": [
            "Workmen skilled in stopping the seams of the deck or sides of vessels. The inhabitants of Gebel were employed in such work on Tyrian vessels (Ezek. 27:9, 27; marg., \"strengtheners\" or \"stoppers of chinks\")."
        ]
    },
    {
        "Word": "Call",
        "Definitions": [
            "(1.) To cry for help, hence to pray (Gen. 4:26). Thus men are said to \"call upon the name of the Lord\" (Acts 2:21; 7:59; 9:14; Rom. 10:12; 1 Cor. 1:2).",
            "(2.) God calls with respect to men when he designates them to some special office (Ex. 31:2; Isa. 22:20; Acts 13:2), and when he invites them to accept his offered grace (Matt. 9:13; 11:28; 22:4).",
            "In the message of the gospel his call is addressed to all men, to Jews and Gentiles alike (Matt. 28:19; Mark 16:15; Rom. 9:24, 25). But this universal call is not inseparably connected with salvation, although it leaves all to whom it comes inexcusable if they reject it (John 3:14-19; Matt. 22:14).",
            "An effectual call is something more than the outward message of the Word of God to men. It is internal, and is the result of the enlightening and sanctifying influence of the Holy Spirit (John 16:14; Acts 26: 18; John 6:44), effectually drawing men to Christ, and disposing and enabling them to receive the truth (John 6:45; Acts 16:14; Eph. 1:17)."
        ]
    },
    {
        "Word": "Calling",
        "Definitions": [
            "A profession, or as we usually say, a vocation (1 Cor. 7:20). The \"hope of your calling\" in Eph. 4:4 is the hope resulting from your being called into the kingdom of God."
        ]
    },
    {
        "Word": "Calneh",
        "Definitions": [
            "Fort, one of the four cities founded by Nimrod (Gen. 10:10). It is the modern Niffer, a lofty mound of earth and rubbish situated in the marshes on the left, i.e., the east, bank of the Euphrates, but 30 miles distant from its present course, and about 60 miles south-south-east from Babylon. It is mentioned as one of the towns with which Tyre carried on trade. It was finally taken and probably destroyed by one of the Assyrian kings (Amos 6:2). It is called Calno (Isa. 10:9) and Canneh (Ezek. 27:23).",
            "our consummation"
        ]
    },
    {
        "Word": "Calvary",
        "Definitions": [
            "Only in Luke 23:33, the Latin name Calvaria, which was used as a translation of the Greek word Kranion, by which the Hebrew word Gulgoleth was interpreted, \"the place of a skull.\" It probably took this name from its shape, being a hillock or low, rounded, bare elevation somewhat in the form of a human skull. It is nowhere in Scripture called a \"hill.\" The crucifixion of our Lord took place outside the city walls (Heb. 13:11-13) and near the public thoroughfare. \"This thing was not done in a corner.\" (See [91]GOLGOTHA.)",
            "the place of a skull",
            "[See [335]Golgatha]"
        ]
    },
    {
        "Word": "Camel",
        "Definitions": [
            "From the Hebrew gamal, \"to repay\" or \"requite,\" as the camel does the care of its master. There are two distinct species of camels, having, however, the common characteristics of being \"ruminants without horns, without muzzle, with nostrils forming oblique slits, the upper lip divided and separately movable and extensile, the soles of the feet horny, with two toes covered by claws, the limbs long, the abdomen drawn up, while the neck, long and slender, is bent up and down, the reverse of that of a horse, which is arched.\"",
            "(1.) The Bactrian camel is distinguished by two humps. It is a native of the high table-lands of Central Asia.",
            "(2.) The Arabian camel or dromedary, from the Greek dromos, \"a runner\" (Isa. 60:6; Jer. 2:23), has but one hump, and is a native of Western Asia or Africa.",
            "The camel was early used both for riding and as a beast of burden (Gen. 24:64; 37:25), and in war (1 Sam. 30:17; Isa. 21:7). Mention is made of the camel among the cattle given by Pharaoh to Abraham (Gen. 12:16). Its flesh was not to be eaten, as it was ranked among unclean animals (Lev. 11:4; Deut. 14:7). Abraham's servant rode on a camel when he went to fetch a wife for Isaac (Gen. 24:10, 11). Jacob had camels as a portion of his wealth (30:43), as Abraham also had (24:35). He sent a present of thirty milch camels to his brother Esau (32:15). It appears to have been little in use among the Jews after the conquest. It is, however, mentioned in the history of David (1 Chr. 27:30), and after the Exile (Ezra 2:67; Neh. 7:69). Camels were much in use among other nations in the East. The queen of Sheba came with a caravan of camels when she came to see the wisdom of Solomon (1 Kings 10:2; 2 Chr. 9:1). Benhadad of Damascus also sent a present to Elisha, \"forty camels' burden\" (2 Kings 8:9).",
            "To show the difficulty in the way of a rich man's entering into the kingdom, our Lord uses the proverbial expression that it was easier for a camel to go through the eye of a needle (Matt. 19:24).",
            "To strain at (rather, out) a gnat and swallow a camel was also a proverbial expression (Matt. 23:24), used with reference to those who were careful to avoid small faults, and yet did not hesitate to commit the greatest sins. The Jews carefully filtered their wine before drinking it, for fear of swallowing along with it some insect forbidden in the law as unclean, and yet they omitted openly the \"weightier matters\" of the law.",
            "The raiment worn by John the Baptist was made of camel's hair (Matt. 3:4; Mark 1:6), by which he was distinguished from those who resided in royal palaces and wore soft raiment. This was also the case with Elijah (2 Kings 1:8), who is called \"a hairy man,\" from his wearing such raiment. \"This is one of the most admirable materials for clothing; it keeps out the heat, cold, and rain.\" The \"sackcloth\" so often alluded to (2 Kings 1:8; Isa. 15:3; Zech. 13:4, etc.) was probably made of camel's hair.",
            "The species of camel which was in common use among the Jews and the heathen nations of Palestine was the Arabian or one-humped camel, Camelus arabicus . The dromedary is a swifter animal than the baggage-camel, and is used chiefly for riding purposes; it is merely a finer breed than the other. The Arabs call it the heirie . The speed, of the dromedary has been greatly exaggerated, the Arabs asserting that it is swifter than the horse. Eight or nine miles an hour is the utmost it is able to perform; this pace, however, it is able to keep up for hours together. The Arabian camel carries about 500 pounds. \"The hump on the camel's back is chiefly a store of fat, from which the animal draws as the wants of his system require; and the Arab is careful to see that the hump is in good condition before a long journey. Another interesting adaptation is the thick sole which protects the foot of the camel from the burning sand. The nostrils may be closed by valves against blasts of sand. Most interesting is the provision for drought made by providing the second stomach with great cells in which water is long retained. Sight and smell is exceedingly acute in the camel.\"--Johnson's Encyc. It is clear from (Genesis 12:16) that camels were early known to the Egyptians. The importance of the camel is shown by (Genesis 24:64; 37:25; Judges 7:12; 1 Samuel 27:9; 1 Kings 19:2; 2 Chronicles 14:15; Job 1:3; Jeremiah 49:29,32) and many other texts. John the Baptist wore a garment made of camel hair, (Matthew 3:4; Mark 1:6) the coarser hairs of the camel; and some have supposed that Elijah was clad in a dress of the same stuff."
        ]
    },
    {
        "Word": "Camon",
        "Definitions": [
            "Full of stalks, a place (Judg. 10:5) where Jair was buried. It has usually been supposed to have been a city of Gilead, on the east of Jordan. It is probably, however, the modern Tell-el-Kaimun, on the southern slopes of Carmel, the Jokneam of Carmel (Josh. 12:22; 1 Kings 4:12), since it is not at all unlikely that after he became judge, Jair might find it more convenient to live on the west side of Jordan; and that he was buried where he had lived.",
            "his resurrection",
            "(full of grain), the place in which Jair the judge was buried. (Judges 10:5)"
        ]
    },
    {
        "Word": "Camp",
        "Definitions": [
            "During their journeys across the wilderness, the twelve tribes formed encampments at the different places where they halted (Ex. 16:13; Num. 2:3). The diagram here given shows the position of the different tribes and the form of the encampment during the wanderings, according to Num. 1:53; 2:2-31; 3:29, 35, 38; 10:13-28.",
            "The area of the camp would be in all about 3 square miles. After the Hebrews entered Palestine, the camps then spoken of were exclusively warlike (Josh. 11:5, 7; Judg. 5:19, 21; 7:1; 1 Sam. 29:1; 30:9, etc.).",
            "[[336]Encampment]"
        ]
    },
    {
        "Word": "Camphire",
        "Definitions": [
            "(Heb. copher), mentioned in Cant. 1:14 (R.V., \"henna-flowers\"); 4:13 (R.V., \"henna\"), is the al-henna of the Arabs, a native of Egypt, producing clusters of small white and yellow odoriferous flowers, whence is made the Oleum Cyprineum. From its leaves is made the peculiar auburn dye with which Eastern women stain their nails and the palms of their hands. It is found only at Engedi, on the shore of the Dead Sea. It is known to botanists by the name Lawsonia alba or inermis, a kind of privet, which grows 6 or 8 feet high. The margin of the Authorized Version of the passages above referred to has \"or cypress,\" not with reference to the conifer so called, but to the circumstance that one of the most highly appreciated species of this plant grew in the island of Cyprus.",
            "There can be no doubt that \"camphire\" is the Lawsonia alba of botanists, the henna of Arabian naturalists. The henna plant grows in Egypt, Syria, Arabia and northern India. The flowers are white and grow in clusters, and are very fragrant. The whole shrub is from four to six feet high, (Song of Solomon 4:13)"
        ]
    },
    {
        "Word": "Cana",
        "Definitions": [
            "Reedy, a town of Galilee, near Capernaum. Here our Lord wrought his first miracle, the turning of water into wine (John 2:1-11; 4:46). It is also mentioned as the birth-place of Nathanael (21:2). It is not mentioned in the Old Testament. It has been identified with the modern Kana el-Jelil, also called Khurbet Kana, a place 8 or 9 miles north of Nazareth. Others have identified it with Kefr Kenna, which lies on the direct road to the Sea of Galilee, about 5 miles north-east of Nazareth, and 12 in a direct course from Tiberias. It is called \"Cana of Galilee,\" to distinguish it from Cana of Asher (Josh. 19:28).",
            "zeal; jealousy; possession",
            "(place of reeds) of Galilee, once Cana in Galilee, a village or town not far from Capernaum, memorable as the scene of Christ's first miracle, (John 2:1,11; 4:46) as well as of a subsequent one, (John 4:46,54) and also as the native place of the apostle Nathanael. (John 21:2) The traditional site is at Kefr-Kenna, a small village about 4 1/2 miles northwest of Nazareth. The rival site is a village situated farther north, about five miles north of Seffurieh (Sepphoris) and nine north of Nazareth."
        ]
    },
    {
        "Word": "Canaan",
        "Definitions": [
            "(1.) The fourth son of Ham (Gen. 10:6). His descendants were under a curse in consequence of the transgression of his father (9:22-27). His eldest son, Zidon, was the father of the Sidonians and Phoenicians. He had eleven sons, who were the founders of as many tribes (10:15-18).",
            "(2.) The country which derived its name from the preceding. The name as first used by the Phoenicians denoted only the maritime plain on which Sidon was built. But in the time of Moses and Joshua it denoted the whole country to the west of the Jordan and the Dead Sea (Deut. 11:30). In Josh. 5:12 the LXX. read, \"land of the Phoenicians,\" instead of \"land of Canaan.\"",
            "The name signifies \"the lowlands,\" as distinguished from the land of Gilead on the east of Jordan, which was a mountainous district. The extent and boundaries of Canaan are fully set forth in different parts of Scripture (Gen. 10:19; 17:8; Num. 13:29; 34:8). (See [92]CANAANITES, [93]PALESTINE.)",
            "merchant; trader; or that humbles and subdues",
            "(Ca'nan) (low, flat).",
            "+ The fourth son of Ham, (Genesis 10:6; 1 Chronicles 1:8) the progenitor of the Phoenicians [[337]Zidon, Or Sidon], and of the various nations who before the Israelite conquest people the seacoast of Palestine, and generally the while of the country westward of the Jordan. (Genesis 10:13; 1 Chronicles 1:13) (B.C. 2347.) + The name \"Canaan\" is sometimes employed for the country itself."
        ]
    },
    {
        "Word": "Canaanite",
        "Definitions": [
            "A name given to the apostle Simon (Matt. 10:4; Mark 3:18). The word here does not, however, mean a descendant of Canaan, but is a translation, or rather almost a transliteration, of the Syriac word Kanenyeh (R.V. rendered \"Cananaen\"), which designates the Jewish sect of the Zealots. Hence he is called elsewhere (Luke 6:15) \"Simon Zelotes;\" i.e., Simon of the sect of the Zealots. (See [94]SIMON.)"
        ]
    },
    {
        "Word": "Canaanites",
        "Definitions": [
            "The descendants of Canaan, the son of Ham. Migrating from their original home, they seem to have reached the Persian Gulf, and to have there sojourned for some time. They thence \"spread to the west, across the mountain chain of Lebanon to the very edge of the Mediterranean Sea, occupying all the land which later became Palestine, also to the north-west as far as the mountain chain of Taurus. This group was very numerous, and broken up into a great many peoples, as we can judge from the list of nations (Gen. 10), the sons of Canaan.'\" Six different tribes are mentioned in Ex. 3:8, 17; 23:23; 33:2; 34:11. In Ex. 13:5 the \"Perizzites\" are omitted. The \"Girgashites\" are mentioned in addition to the foregoing in Deut. 7:1; Josh. 3:10.",
            "The \"Canaanites,\" as distinguished from the Amalekites, the Anakim, and the Rephaim, were \"dwellers in the lowlands\" (Num. 13:29), the great plains and valleys, the richest and most important parts of Palestine. Tyre and Sidon, their famous cities, were the centres of great commercial activity; and hence the name \"Canaanite\" came to signify a \"trader\" or \"merchant\" (Job 41:6; Prov. 31:24, lit. \"Canaanites;\" comp. Zeph. 1:11; Ezek. 17:4). The name \"Canaanite\" is also sometimes used to designate the non-Israelite inhabitants of the land in general (Gen. 12:6; Num. 21:3; Judg. 1:10).",
            "The Israelites, when they were led to the Promised Land, were commanded utterly to destroy the descendants of Canaan then possessing it (Ex. 23:23; Num. 33:52, 53; Deut. 20:16, 17). This was to be done \"by little and little,\" lest the beasts of the field should increase (Ex. 23:29; Deut. 7:22, 23). The history of these wars of conquest is given in the Book of Joshua. The extermination of these tribes, however, was never fully carried out. Jerusalem was not taken till the time of David (2 Sam. 5:6, 7). In the days of Solomon bond-service was exacted from the fragments of the tribes still remaining in the land (1 Kings 9:20, 21). Even after the return from captivity survivors of five of the Canaanitish tribes were still found in the land.",
            "In the Tell-el-Amarna tablets Canaan is found under the forms of Kinakhna and Kinakhkhi. Under the name of Kanana the Canaanites appear on Egyptian monuments, wearing a coat of mail and helmet, and distinguished by the use of spear and javelin and the battle-axe. They were called Phoenicians by the Greeks and Poeni by the Romans. By race the Canaanites were Semitic. They were famous as merchants and seamen, as well as for their artistic skill. The chief object of their worship was the sun-god, who was addressed by the general name of Baal, \"lord.\" Each locality had its special Baal, and the various local Baals were summed up under the name of Baalim, \"lords.\""
        ]
    },
    {
        "Word": "Canaan, the language of",
        "Definitions": [
            "Mentioned in Isa. 19:18, denotes the language spoken by the Jews resident in Palestine. The language of the Canaanites and of the Hebrews was substantially the same. This is seen from the fragments of the Phoenician language which still survive, which show the closest analogy to the Hebrew. Yet the subject of the language of the \"Canaanites\" is very obscure. The cuneiform writing of Babylon, as well as the Babylonian language, was taught in the Canaanitish schools, and the clay tablets of Babylonian literature were stored in the Canaanitish libraries. Even the Babylonian divinities were borrowed by the Canaanites."
        ]
    },
    {
        "Word": "Candace",
        "Definitions": [
            "The queen of the Ethiopians whose \"eunuch\" or chamberlain was converted to Christianity by the instrumentality of Philip the evangelist (Acts 8:27). The country which she ruled was called by the Greeks Meroe, in Upper Nubia. It was long the centre of commercial intercourse between Africa and the south of Asia, and hence became famous for its wealth (Isa. 45:14).",
            "It is somewhat singular that female sovereignty seems to have prevailed in Ethiopia, the name Candace (compare \"Pharaoh,\" \"Ptolemy,\" \"Caesar\") being a title common to several successive queens. It is probable that Judaism had taken root in Ethiopia at this time, and hence the visit of the queen's treasurer to Jerusalem to keep the feast. There is a tradition that Candace was herself converted to Christianity by her treasurer on his return, and that he became the apostle of Christianity in that whole region, carrying it also into Abyssinia. It is said that he also preached the gospel in Arabia Felix and in Ceylon, where he suffered martyrdom. (See [95]PHILIP.)",
            "who possesses contrition"
        ]
    },
    {
        "Word": "Candle",
        "Definitions": [
            "Heb. ner, Job 18:6; 29:3; Ps. 18:28; Prov. 24:20, in all which places the Revised Version and margin of Authorized Version have \"lamp,\" by which the word is elsewhere frequently rendered. The Hebrew word denotes properly any kind of candle or lamp or torch. It is used as a figure of conscience (Prov. 20:27), of a Christian example (Matt. 5:14, 15), and of prosperity (Job 21:17; Prov. 13:9)."
        ]
    },
    {
        "Word": "Candlestick",
        "Definitions": [
            "The lamp-stand, \"candelabrum,\" which Moses was commanded to make for the tabernacle, according to the pattern shown him. Its form is described in Ex. 25:31-40; 37:17-24, and may be seen represented on the Arch of Titus at Rome. It was among the spoils taken by the Romans from the temple of Jerusalem (A.D. 70). It was made of fine gold, and with the utensils belonging to it was a talent in weight.",
            "The tabernacle was a tent without windows, and thus artificial light was needed. This was supplied by the candlestick, which, however, served also as a symbol of the church or people of God, who are \"the light of the world.\" The light which \"symbolizes the knowledge of God is not the sun or any natural light, but an artificial light supplied with a specially prepared oil; for the knowledge of God is in truth not natural nor common to all men, but furnished over and above nature.\"",
            "This candlestick was placed on the south side of the Holy Place, opposite the table of shewbread (Ex. 27:21; 30:7, 8; Lev. 24:3; 1 Sam. 3:3). It was lighted every evening, and was extinguished in the morning. In the morning the priests trimmed the seven lamps, borne by the seven branches, with golden snuffers, carrying away the ashes in golden dishes (Ex. 25:38), and supplying the lamps at the same time with fresh oil. What ultimately became of the candlestick is unknown.",
            "In Solomon's temple there were ten separate candlesticks of pure gold, five on the right and five on the left of the Holy Place (1 Kings 7:49; 2 Chr. 4:7). Their structure is not mentioned. They were carried away to Babylon (Jer. 52:19).",
            "In the temple erected after the Exile there was again but one candlestick, and like the first, with seven branches. It was this which was afterwards carried away by Titus to Rome, where it was deposited in the Temple of Peace. When Genseric plundered Rome, he is said to have carried it to Carthage (A.D. 455). It was recaptured by Belisarius (A.D. 533), and carried to Constantinople and thence to Jerusalem, where it finally disappeared.",
            "in (Matthew 5:15; Mark 4:21) is merely a lamp-stand, made in various forms, to hold up the simple Oriental hand-lamps.",
            "which Moses was commanded to make for the tabernacle, is described (Exodus 25:31-37; 37:17-24) It was not strictly a \"candlestick,\" as it held seven richly-adorned lamps. With its various appurtenances it required a talent of \"pure gold;\" and it was not moulded, but \"of beaten work,\" and has been estimated to have been worth in our money over,000. From the Arch of Titus, where the sculptured the spoils taken from Jerusalem, we learn that it consisted of a central stem, with six branches, three on each side. It was about five feet high. [See [340]Arch Of Titus OF TITUS] The candlestick was placed on the south side of the first apartment of the tabernacle, opposite the table of shewbread, (Exodus 25:37) and was lighted every evening and dressed every morning. (Exodus 27:20,21; 30:8) comp. 1Sam 3:2 Each lamp was supplied with cotton and about two wineglasses of the purest olive oil, which was sufficient to keep it burning during a long night. In Solomon's temple, instead of or in addition to this candlestick there were ten golden candlesticks similarly embossed, five in the right and five on the left. (1 Kings 7:49; 2 Chronicles 4:7) They were taken to Babylon. (Jeremiah 52:19) In the temple of Zerubbabel there was again a single candlestick. 1Macc 1:21: 4:49.",
            "A part of household furniture -- 2Ki 4:10.",
            "Used for holding",
            "Candles or torches. -- Mt 5:15.",
            "Lamps. -- Ex 25:31,37; Zec 4:2.",
            "For the tabernacle",
            "Form, &c of. -- Ex 25:31-36; 37:17-22.",
            "Held seven golden lamps. -- Ex 25:37; 37:23.",
            "Had snuffers, &c of gold. -- Ex 25:38; 37:23.",
            "Weighed a talent of gold. -- Ex 25:39.",
            "After a divine pattern. -- Ex 25:40; Nu 8:4.",
            "Called the lamp of God. -- 1Sa 3:3.",
            "Called the pure candlestick. -- Le 24:4.",
            "Placed in the outer sanctuary over against the table. -- Ex 40:24; Heb 9:2.",
            "Lighted with olive oil. -- Ex 27:20; Le 24:2.",
            "Lighted &c by priests. -- Ex 27:21; Le 24:3,4.",
            "Directions for removing. -- Nu 4:9,10.",
            "Illustrative Of",
            "Christ. -- Zec 4:2; Joh 8:12; Heb 9:2.",
            "The church. -- Re 1:13,20.",
            "Ministers. -- Mt 5:14-16."
        ]
    },
    {
        "Word": "Cane",
        "Definitions": [
            "A tall sedgy plant with a hollow stem, growing in moist places. In Isa. 43:24; Jer. 6:20, the Hebrew word kaneh is thus rendered, giving its name to the plant. It is rendered \"reed\" in 1 Kings 14:15; Job 40:21; Isa. 19:6; 35:7. In Ps. 68:30 the expression \"company of spearmen\" is in the margin and the Revised Version \"beasts of the reeds,\" referring probably to the crocodile or the hippopotamus as a symbol of Egypt. In 2 Kings 18:21; Isa. 36:6; Ezek. 29:6, 7, the reference is to the weak, fragile nature of the reed. (See [96]CALAMUS.)",
            "[[341]Reed]"
        ]
    },
    {
        "Word": "Canker",
        "Definitions": [
            "A gangrene or mortification which gradually spreads over the whole body (2 Tim. 2:17). In James 5:3 \"cankered\" means \"rusted\" (R.V.) or tarnished."
        ]
    },
    {
        "Word": "Cankerworm",
        "Definitions": [
            "(Heb. yelek), \"the licking locust,\" which licks up the grass of the field; probably the locust at a certain stage of its growth, just as it emerges from the caterpillar state (Joel 1:4; 2:25). The word is rendered \"caterpillar\" in Ps. 105:34; Jer. 51:14, 17 (but R.V. \"canker-worm\"). \"It spoileth and fleeth away\" (Nah. 3:16), or as some read the passage, \"The cankerworm putteth off [i.e., the envelope of its wings], and fleeth away.\"",
            "[[342]Locust]"
        ]
    },
    {
        "Word": "Canneh",
        "Definitions": [
            "Mentioned only in Ezek. 27:23. (See [97]CALNEH.)",
            "(Ezekiel 27:23) [SEE CALNEH]"
        ]
    },
    {
        "Word": "Canon",
        "Definitions": [
            "This word is derived from a Hebrew and Greek word denoting a reed or cane. Hence it means something straight, or something to keep straight; and hence also a rule, or something ruled or measured. It came to be applied to the Scriptures, to denote that they contained the authoritative rule of faith and practice, the standard of doctrine and duty. A book is said to be of canonical authority when it has a right to take a place with the other books which contain a revelation of the Divine will. Such a right does not arise from any ecclesiastical authority, but from the evidence of the inspired authorship of the book. The canonical (i.e., the inspired) books of the Old and New Testaments, are a complete rule, and the only rule, of faith and practice. They contain the whole supernatural revelation of God to men. The New Testament Canon was formed gradually under divine guidance. The different books as they were written came into the possession of the Christian associations which began to be formed soon after the day of Pentecost; and thus slowly the canon increased till all the books were gathered together into one collection containing the whole of the twenty-seven New Testament inspired books. Historical evidence shows that from about the middle of the second century this New Testament collection was substantially such as we now possess. Each book contained in it is proved to have, on its own ground, a right to its place; and thus the whole is of divine authority.",
            "The Old Testament Canon is witnessed to by the New Testament writers. Their evidence is conclusive. The quotations in the New from the Old are very numerous, and the references are much more numerous. These quotations and references by our Lord and the apostles most clearly imply the existence at that time of a well-known and publicly acknowledged collection of Hebrew writings under the designation of \"The Scriptures;\" \"The Law and the Prophets and the Psalms;\" \"Moses and the Prophets,\" etc. The appeals to these books, moreover, show that they were regarded as of divine authority, finally deciding all questions of which they treat; and that the whole collection so recognized consisted only of the thirty-nine books which we now posses. Thus they endorse as genuine and authentic the canon of the Jewish Scriptures. The Septuagint Version (q.v.) also contained every book we now have in the Old Testament Scriptures. As to the time at which the Old Testament canon was closed, there are many considerations which point to that of Ezra and Nehemiah, immediately after the return from Babylonian exile. (See [98]BIBLE, [99]EZRA, [100]QUOTATIONS.)"
        ]
    },
    {
        "Word": "Capernaum",
        "Definitions": [
            "Nahum's town, a Galilean city frequently mentioned in the history of our Lord. It is not mentioned in the Old Testament. After our Lord's expulsion from Nazareth (Matt. 4:13-16; Luke 4:16-31), Capernaum became his \"own city.\" It was the scene of many acts and incidents of his life (Matt. 8:5, 14, 15; 9:2-6, 10-17; 15:1-20; Mark 1:32-34, etc.). The impenitence and unbelief of its inhabitants after the many evidences our Lord gave among them of the truth of his mission, brought down upon them a heavy denunciation of judgement (Matt. 11:23).",
            "It stood on the western shore of the Sea of Galilee. The \"land of Gennesaret,\" near, if not in, which it was situated, was one of the most prosperous and crowded districts of Palestine. This city lay on the great highway from Damascus to Acco and Tyre. It has been identified with Tell Hum, about two miles south-west of where the Jordan flows into the lake. Here are extensive ruins of walls and foundations, and also the remains of what must have been a beautiful synagogue, which it is conjectured may have been the one built by the centurion (Luke 7:5), in which our Lord frequently taught (John 6:59; Mark 1:21; Luke 4:33). Others have conjectured that the ruins of the city are to be found at Khan Minyeh, some three miles further to the south on the shore of the lake. \"If Tell Hum be Capernaum, the remains spoken of are without doubt the ruins of the synagogue built by the Roman centurion, and one of the most sacred places on earth. It was in this building that our Lord gave the well-known discourse in John 6; and it was not without a certain strange feeling that on turning over a large block we found the pot of manna engraved on its face, and remembered the words, I am that bread of life: your fathers did eat manna in the wilderness, and are dead.'\", (The Recovery of Jerusalem.)",
            "the field of repentance; city of comfort",
            "(village of Nahum) was on the western shore of the Sea of Galilee. (Matthew 4:13) comp. John 6:24 It was in the \"land of Gennesaret,\" [ (Matthew 14:34) comp. John 6:17,21,24 ] It was of sufficient size to be always called a \"city,\" (Matthew 9:1; Mark 1:33) had its own synagogue, in which our Lord frequently taught, (Mark 1:21; Luke 4:33,38; John 6:59) and there was also a customs station, where the dues were gathered both by stationary and by itinerant officers. (Matthew 9:9; 17:24; Mark 2:14; Luke 5:27) The only interest attaching to Capernaum is as the residence of our Lord and his apostles, the scene of so many miracles and \"gracious words.\" It was when he returned thither that he is said to have been \"in the house.\" (Mark 2:1) The spots which lay claim to its site are,",
            "+ Kahn Minyeh, a mound of ruins which takes its name from an old khan hard by. This mound is situated close upon the seashore at the northwestern extremity of the plain (now El Ghuweir). + Three miles north of Khan Minyeh is the other claimant, Tell Hum,--ruins of walls and foundations covering a space of half a mile long by a quarter wide, on a point of the shore projecting into the lake and backed by a very gently-rising ground. It is impossible to locate it with certainty, but the probability is in favor of Tell Hum ."
        ]
    },
    {
        "Word": "Caphtor",
        "Definitions": [
            "A chaplet, the original seat of the Philistines (Deut. 2:23; Jer. 47:4; Amos 9:7). The name is found written in hieroglyphics in the temple of Kom Ombos in Upper Egypt. But the exact situation of Caphtor is unknown, though it is supposed to be Crete, since the Philistines seem to be meant by the \"Cherethites\" in 1 Sam. 30:14 (see also 2 Sam. 8:18). It may, however, have been a part of Egypt, the Caphtur in the north Delta, since the Caphtorim were of the same race as the Mizraite people (Gen. 10:14; 1 Chr. 1:12).",
            "a sphere, buckle, or hand"
        ]
    },
    {
        "Word": "Cappadocia",
        "Definitions": [
            "The easternmost and the largest province of Asia Minor. Christianity very early penetrated into this country (1 Pet. 1:1). On the day of Pentecost there were Cappadocians at Jerusalem (Acts 2:9).",
            "the same as Caphtor"
        ]
    },
    {
        "Word": "Captain",
        "Definitions": [
            "(1.) Heb. sar (1 Sam. 22:2; 2 Sam. 23:19). Rendered \"chief,\" Gen. 40:2; 41:9; rendered also \"prince,\" Dan. 1:7; \"ruler,\" Judg. 9:30; \"governor,' 1 Kings 22:26. This same Hebrew word denotes a military captain (Ex. 18:21; 2 Kings 1:9; Deut. 1:15; 1 Sam. 18:13, etc.), the \"captain of the body-guard\" (Gen. 37:36; 39:1; 41:10; Jer. 40:1), or, as the word may be rendered, \"chief of the executioners\" (marg.). The officers of the king's body-guard frequently acted as executioners. Nebuzar-adan (Jer. 39:13) and Arioch (Dan. 2:14) held this office in Babylon.",
            "The \"captain of the guard\" mentioned in Acts 28:16 was the Praetorian prefect, the commander of the Praetorian troops.",
            "(2.) Another word (Heb. katsin) so translated denotes sometimes a military (Josh. 10:24; Judg. 11:6, 11; Isa. 22:3 \"rulers;\" Dan. 11:18) and sometimes a civil command, a judge, magistrate, Arab. kady, (Isa. 1:10; 3:6; Micah 3:1, 9).",
            "(3.) It is also the rendering of a Hebrew word (shalish) meaning \"a third man,\" or \"one of three.\" The LXX. render in plural by tristatai; i.e., \"soldiers fighting from chariots,\" so called because each war-chariot contained three men, one of whom acted as charioteer while the other two fought (Ex. 14:7; 15:4; 1 Kings 9:22; comp. 2 Kings 9:25). This word is used also to denote the king's body-guard (2 Kings 10:25; 1 Chr. 12:18; 2 Chr. 11:11) or aides-de-camp.",
            "(4.) The \"captain of the temple\" mentioned in Acts 4:1 and 5:24 was not a military officer, but superintendent of the guard of priests and Levites who kept watch in the temple by night. (Comp. \"the ruler of the house of God,\" 1 Chr. 9:11; 2 Chr. 31:13; Neh. 11:11.)",
            "(5.) The Captain of our salvation is a name given to our Lord (Heb. 2:10), because he is the author and source of our salvation, the head of his people, whom he is conducting to glory. The \"captain of the Lord's host\" (Josh. 5:14, 15) is the name given to that mysterious person who manifested himself to Abraham (Gen. 12:7), and to Moses in the bush (Ex. 3:2, 6, etc.) the Angel of the covenant. (See [101]ANGEL.)",
            "+ As a purely military title, \"captain\" answers to sar in the Hebrew army and tribune in the Roman. The captain of the guard in (Acts 28:16) was probably the prefectus pratorio . + Katsin, occasionally rendered captain, applies Sometimes to a military, (Joshua 10:24; Judges 11:6,11; Isaiah 22:3; Daniel 11:18) sometimes to a civil command, e.g. (Isaiah 1:10; 3:6) + The captain of the temple, mentioned (Luke 22:4; Acts 4:1; 5:24) superintended the guard of priests and Levites who kept watch by night in the temple."
        ]
    },
    {
        "Word": "Captive",
        "Definitions": [
            "One taken in war. Captives were often treated with great cruelty and indignity (1 Kings 20:32; Josh. 10:24; Judg. 1:7; 2 Sam. 4:12; Judg. 8:7; 2 Sam. 12:31; 1 Chr. 20:3). When a city was taken by assault, all the men were slain, and the women and children carried away captive and sold as slaves (Isa. 20; 47:3; 2 Chr. 28:9-15; Ps. 44:12; Joel 3:3), and exposed to the most cruel treatment (Nah. 3:10; Zech. 14:2; Esther 3:13; 2 Kings 8:12; Isa. 13:16, 18). Captives were sometimes carried away into foreign countries, as was the case with the Jews (Jer. 20:5; 39:9, 10; 40:7).",
            "A prisoner of war. Such were usually treated with great cruelty by the heathen nations. They were kept for slaves, and often sold; but this was a modification of the ancient cruelty, and a substitute for putting them to death Although the treatment of captives by the Jews seems sometimes to be cruel, it was very much milder than that of the heathen, and was mitigated, as far as possible in the circumstances, by their civil code."
        ]
    },
    {
        "Word": "Captivity",
        "Definitions": [
            "(1.) Of Israel. The kingdom of the ten tribes was successively invaded by several Assyrian kings. Pul (q.v.) imposed a tribute on Menahem of a thousand talents of silver (2 Kings 15:19, 20; 1 Chr. 5:26) (B.C. 762), and Tiglath-pileser, in the days of Pekah (B.C. 738), carried away the trans-Jordanic tribes and the inhabitants of Galilee into Assyria (2 Kings 15:29; Isa. 9:1). Subsequently Shalmaneser invaded Israel and laid siege to Samaria, the capital of the kingdom. During the siege he died, and was succeeded by Sargon, who took the city, and transported the great mass of the people into Assyria (B.C. 721), placing them in Halah and in Habor, and in the cities of the Medes (2 Kings 17:3, 5). Samaria was never again inhabited by the Israelites. The families thus removed were carried to distant cities, many of them not far from the Caspian Sea, and their place was supplied by colonists from Babylon and Cuthah, etc. (2 Kings 17:24). Thus terminated the kingdom of the ten tribes, after a separate duration of two hundred and fifty-five years (B.C. 975-721).",
            "Many speculations have been indulged in with reference to these ten tribes. But we believe that all, except the number that probably allied themselves with Judah and shared in their restoration under Cyrus, are finally lost.",
            "\"Like the dew on the mountain, Like the foam on the river, Like the bubble on the fountain, They are gone, and for ever.\"",
            "(2.) Of Judah. In the third year of Jehoiachim, the eighteenth king of Judah (B.C. 605), Nebuchadnezzar having overcome the Egyptians at Carchemish, advanced to Jerusalem with a great army. After a brief siege he took that city, and carried away the vessels of the sanctuary to Babylon, and dedicated them in the Temple of Belus (2 Kings 24:1; 2 Chr. 36:6, 7; Dan. 1:1, 2). He also carried away the treasures of the king, whom he made his vassal. At this time, from which is dated the \"seventy years\" of captivity (Jer. 25; Dan. 9:1, 2), Daniel and his companions were carried to Babylon, there to be brought up at the court and trained in all the learning of the Chaldeans. After this, in the fifth year of Jehoiakim, a great national fast was appointed (Jer. 36:9), during which the king, to show his defiance, cut up the leaves of the book of Jeremiah's prophecies as they were read to him in his winter palace, and threw them into the fire. In the same spirit he rebelled against Nebuchadnezzar (2 Kings 24:1), who again a second time (B.C. 598) marched against Jerusalem, and put Jehoiachim to death, placing his son Jehoiachin on the throne in his stead. But Jehoiachin's counsellors displeasing Nebuchadnezzar, he again a third time turned his army against Jerusalem, and carried away to Babylon a second detachment of Jews as captives, to the number of 10,000 (2 Kings 24:13; Jer. 24:1; 2 Chr. 36:10), among whom were the king, with his mother and all his princes and officers, also Ezekiel, who with many of his companions were settled on the banks of the river Chebar (q.v.). He also carried away all the remaining treasures of the temple and the palace, and the golden vessels of the sanctuary.",
            "Mattaniah, the uncle of Jehoiachin, was now made king over what remained of the kingdom of Judah, under the name of Zedekiah (2 Kings 24:17; 2 Chr. 36:10). After a troubled reign of eleven years his kingdom came to an end (2 Chr. 36:11). Nebuchadnezzar, with a powerful army, besieged Jerusalem, and Zedekiah became a prisoner in Babylon. His eyes were put out, and he was kept in close confinement till his death (2 Kings 25:7). The city was spoiled of all that was of value, and then given up to the flames. The temple and palaces were consumed, and the walls of the city were levelled with the ground (B.C. 586), and all that remained of the people, except a number of the poorest class who were left to till the ground and dress the vineyards, were carried away captives to Babylon. This was the third and last deportation of Jewish captives. The land was now utterly desolate, and was abondoned to anarchy.",
            "In the first year of his reign as king of Babylon (B.C. 536), Cyrus issued a decree liberating the Jewish captives, and permitting them to return to Jerusalem and rebuild the city and the temple (2 Chr. 36:22, 23; Ezra 1; 2). The number of the people forming the first caravan, under Zerubbabel, amounted in all to 42,360 (Ezra 2:64, 65), besides 7,337 men-servants and maid-servants. A considerable number, 12,000 probably, from the ten tribes who had been carried away into Assyria no doubt combined with this band of liberated captives.",
            "At a later period other bands of the Jews returned (1) under Ezra (7:7) (B.C. 458), and (2) Nehemiah (7:66) (B.C. 445). But the great mass of the people remained still in the land to which they had been carried, and became a portion of the Jews of the \"dispersion\" (John 7:35; 1 Pet. 1:1). The whole number of the exiles that chose to remain was probably about six times the number of those who returned."
        ]
    },
    {
        "Word": "Carbuncle",
        "Definitions": [
            "(Ex. 28:17; 39:10; Ezek. 28:13). Heb. barkath; LXX. smaragdos; Vulgate, smaragdus; Revised Version, marg., \"emerald.\" The Hebrew word is from a root meaning \"to glitter,\" \"lighten,\" \"flash.\" When held up to the sun, this gem shines like a burning coal, a dark-red glowing coal, and hence is called \"carbunculus\", i.e., a little coal. It was one of the jewels in the first row of the high priest's breastplate. It has been conjectured by some that the garnet is meant. In Isa. 54:12 the Hebrew word is 'ekdah, used in the prophetic description of the glory and beauty of the mansions above. Next to the diamond it is the hardest and most costly of all precious stones.",
            "This word represents two Hebrew words. The first may he a general term to denote any bright, sparkling gem, (Isaiah 54:12) the second, (Exodus 28:17; 39:10; Ezekiel 28:13) is supposed to be and smaragdus or emerald."
        ]
    },
    {
        "Word": "Carcase",
        "Definitions": [
            "Contact with a, made an Israelite ceremonially unclean, and made whatever he touched also unclean, according to the Mosaic law (Hag. 2:13; comp. Num. 19:16, 22; Lev. 11:39)."
        ]
    },
    {
        "Word": "Carchemish",
        "Definitions": [
            "Fortress of Chemosh, a city on the west bank of the Euphrates (Jer. 46:2; 2 Chr. 35:20), not, as was once supposed, the Circesium at the confluence of the Chebar and the Euphrates, but a city considerably higher up the river, and commanding the ordinary passage of the Euphrates; probably identical with Hierapolis. It was the capital of the kingdom of the northern Hittites. The Babylonian army, under Nebuchadnezzar, the son of Nabopolassar, here met and conquered the army of Pharaoh-necho, king of Egypt (B.C. 607). It is mentioned in monuments in B.C. 1600 and down to B.C. 717.",
            "(fortress of Chemosh) occupied nearly the site of the later Mabug or Hierapolis. It seems to have commanded the ordinary passage of the Euphrates at Bir or Birekjik . Carchemish appears to have been taken by Pharoah Necho shortly after the battle of Megiddo (cir. B.C. 608), and retaken by Nebuchadnezzar after a battle three years later, B.C. 605. (Jeremiah 46:2)"
        ]
    },
    {
        "Word": "Carmel",
        "Definitions": [
            "A park; generally with the article, \"the park.\" (1.) A prominent headland of Central Palestine, consisting of several connected hills extending from the plain of Esdraelon to the sea, a distance of some 12 miles or more. At the east end, in its highest part, it is 1,728 feet high, and at the west end it forms a promontory to the bay of Acre about 600 feet above the sea. It lay within the tribe of Asher. It was here, at the east end of the ridge, at a place called el-Mukhrakah (i.e., the place of burning), that Elijah brought back the people to their allegiance to God, and slew the prophets of Baal (1 Kings 18). Here were consumed the \"fifties\" of the royal guard; and here also Elisha received the visit of the bereaved mother whose son was restored by him to life (2 Kings 4:25-37). \"No mountain in or around Palestine retains its ancient beauty so much as Carmel. Two or three villages and some scattered cottages are found on it; its groves are few but luxuriant; it is no place for crags and precipices or rocks of wild goats; but its surface is covered with a rich and constant verdure.\" \"The whole mountain-side is dressed with blossom, and flowering shrubs, and fragrant herbs.\" The western extremity of the ridge is, however, more rocky and bleak than the eastern. The head of the bride in Cant. 7:5 is compared to Carmel. It is ranked with Bashan on account of its rich pastures (Isa. 33:9; Jer. 50:19; Amos 1:2). The whole ridge is deeply furrowed with rocky ravines filled with dense jungle. There are many caves in its sides, which at one time were inhabited by swarms of monks. These caves are referred to in Amos 9:3. To them Elijah and Elisha often resorted (1 Kings 18:19, 42; 2 Kings 2:25). On its north-west summit there is an ancient establishment of Carmelite monks. Vineyards have recently been planted on the mount by the German colonists of Haifa. The modern Arabic name of the mount is Kurmul, but more commonly Jebel Mar Elyas, i.e., Mount St. Elias, from the Convent of Elias.",
            "(2.) A town in the hill country of Judah (Josh. 15:55), the residence of Nabal (1 Sam. 25:2, 5, 7, 40), and the native place of Abigail, who became David's wife (1 Sam. 27:3). Here king Uzziah had his vineyards (2 Chr. 26:10). The ruins of this town still remain under the name of Kurmul, about 10 miles south-south-east of Hebron, close to those of Maon.",
            "circumcised lamb; harvest; full of ears of corn",
            "(fruitful place or park).",
            "+ A mountain which forms one of the most striking and characteristic features of the country of Palestine. It is a noble ridge, the only headland of lower and central Palestine, and forms its southern boundary, running out with a bold bluff promontory, nearly 600 feet high, almost into the very waves of the Mediterranean, then extending southeast for a little more than twelve miles, when it terminates suddenly in a bluff somewhat corresponding to its western end. In form Carmel is a tolerably continuous ridge, its highest point, about four miles from the eastern end, being 1740 feet above the sea. That which has made the name of Carmel most familiar to the modern world is its intimate connection with the history of the two great prophets of Israel, Elijah and Elisha. (2 Kings 2:25; 4:25; 1 Kings 18:20-42) It is now commonly called Mar Elyas; Kurmel being occasionally, but only seldom, hear. + A town in the mountainous country of Judah, (Joshua 15:55) familiar to us as the residence of Nabal. (1 Samuel 25:2,5,7,40)"
        ]
    },
    {
        "Word": "Carmi",
        "Definitions": [
            "Vine-dresser. (1.) The last named of the four sons of Reuben (Gen. 46:9).",
            "(2.) A descendant of Judah (1 Chr. 4:1). He is elsewhere (2:18) called Caleb (q.v.).",
            "(3.) The son of Zimri, and the father of Achan (Josh. 7:1), \"the troubler of Israel.\"",
            "my vineyard; lamb of the waters",
            "(vine dresser).",
            "+ The fourth son of Reuben, the progenitor of the family of the Carmites. (Genesis 46:9; Exodus 6:14; Numbers 26:6; 1 Chronicles 5:3) + A man of the tribe of Judah, father of Achan, the \"troubler of Israel.\" (Joshua 7:1,18; 1 Chronicles 2:7; 4:1)"
        ]
    },
    {
        "Word": "Carnal",
        "Definitions": [
            "Unconverted men are so called (1 Cor. 3:3). They are represented as of a \"carnal mind, which is enmity against God\" (Rom. 8:6, 7). Enjoyments that minister to the wants and desires of man's animal nature are so called (Rom. 15:27; 1 Cor. 9:11). The ceremonial of the Mosaic law is spoken of as \"carnal,\" because it related to things outward, the bodies of men and of animals, and the purification of the flesh (Heb. 7:16; 9:10). The weapons of Christian warfare are \"not carnal\", that is, they are not of man's device, nor are wielded by human power (2 Cor. 10:4)."
        ]
    },
    {
        "Word": "Carpenter",
        "Definitions": [
            "An artificer in stone, iron, and copper, as well as in wood (2 Sam. 5:11; 1 Chr. 14:1; Mark 6:3). The tools used by carpenters are mentioned in 1 Sam. 13:19, 20; Judg. 4:21; Isa. 10:15; 44:13. It was said of our Lord, \"Is not this the carpenter's son?\" (Matt. 13:55); also, \"Is not this the carpenter?\" (Mark 6:3). Every Jew, even the rabbis, learned some handicraft: Paul was a tentmaker. \"In the cities the carpenters would be Greeks, and skilled workmen; the carpenter of a provincial village could only have held a very humble position, and secured a very moderate competence.\"",
            "[[347]Handicraft]"
        ]
    },
    {
        "Word": "Carriage",
        "Definitions": [
            "In the Authorized Version this word is found as the rendering of many different words. In Judg. 18:21 it means valuables, wealth, or booty. In Isa. 46:1 (R.V., \"the things that ye carried about\") the word means a load for a beast of burden. In 1 Sam. 17:22 and Isa. 10:28 it is the rendering of a word (\"stuff\" in 1 Sam. 10:22) meaning implements, equipments, baggage. The phrase in Acts 21:15, \"We took up our carriages,\" means properly, \"We packed up our baggage,\" as in the Revised Version.",
            "This word signifies what we now call \"baggage.\" In the margin of (1 Samuel 17:20) and 1Sam 26:5-7 And there only, \"carriage\" is employed int he sense of a wagon or cart."
        ]
    },
    {
        "Word": "Cart",
        "Definitions": [
            "A vehicle moving on wheels, and usually drawn by oxen (2 Sam. 6:3). The Hebrew word thus rendered, 'agalah (1 Sam. 6:7, 8), is also rendered \"wagon\" (Gen. 45:19). It is used also to denote a war-chariot (Ps. 46:9). Carts were used for the removal of the ark and its sacred utensils (Num. 7:3, 6). After retaining the ark amongst them for seven months, the Philistines sent it back to the Israelites. On this occasion they set it in a new cart, probably a rude construction, with solid wooden wheels like that still used in Western Asia, which was drawn by two milch cows, which conveyed it straight to Beth-shemesh.",
            "A \"cart rope,\" for the purpose of fastening loads on carts, is used (Isa. 5:18) as a symbol of the power of sinful pleasures or habits over him who indulges them. (See [102]CORD.) In Syria and Palestine wheel-carriages for any other purpose than the conveyance of agricultural produce are almost unknown.",
            "(Genesis 45:19,27; Numbers 7:3,7,8) a vehicle drawn by cattle, (2 Samuel 6:6) to be distinguished from the chariot drawn by horses. Carts and wagons were either open or covered, (Numbers 7:3) and were used for conveyance of person, (Genesis 45:19) burdens, (1 Samuel 6:7,8) or produce. (Amos 2:13) The only cart used in western Asia has two wheels of solid wood."
        ]
    },
    {
        "Word": "Carve",
        "Definitions": [
            "The arts of engraving and carving were much practised among the Jews. They were practised in connection with the construction of the tabernacle and the temple (Ex. 31:2, 5; 35:33; 1 Kings 6:18, 35; Ps. 74:6), as well as in the ornamentation of the priestly dresses (Ex. 28:9-36; Zech. 3:9; 2 Chr. 2:7, 14). Isaiah (44:13-17) gives a minute description of the process of carving idols of wood."
        ]
    },
    {
        "Word": "Casement",
        "Definitions": [
            "A barrier of open-work placed before windows (Prov. 7:6). In Judg. 5:28 the Hebrew word is rendered \"lattice,\" in the LXX. \"network,\" an opening through which cool air is admitted."
        ]
    },
    {
        "Word": "Casiphia",
        "Definitions": [
            "Silver, a place between Babylon and Jerusalem, where Iddo resided (Ezra 8:17); otherwise unknown.",
            "money; covetousness",
            "(silvery, white), a place of uncertain site on the road between Babylon and Jerusalem. (Ezra 8:17)"
        ]
    },
    {
        "Word": "Casluhim",
        "Definitions": [
            "Fortified, a people descended from Mizraim (Gen. 10:14; 1 Chr. 1:12). Their original seat was probably somewhere in Lower Egypt, along the sea-coast to the south border of Palestine.",
            "hopes of life",
            "(fortified), a Mizraite people or tribe. (Genesis 10:14; 1 Chronicles 1:12)"
        ]
    },
    {
        "Word": "Cassia",
        "Definitions": [
            "(1.) Hebrew kiddah', i.e., \"split.\" One of the principal spices of the holy anointing oil (Ex. 30:24), and an article of commerce (Ezek. 27:19). It is the inner bark of a tree resembling the cinnamon (q.v.), the Cinnamomum cassia of botanists, and was probably imported from India.",
            "(2.) Hebrew pl. ketzi'oth (Ps. 45:8). Mentioned in connection with myrrh and aloes as being used to scent garments. It was probably prepared from the peeled bark, as the Hebrew word suggests, of some kind of cinnamon.",
            "(Exodus 30:24; Ezekiel 27:19) The cassia bark of commerce is yielded by various kinds of Cinnamomum, which grow in different parts of India. The Hebrew word in (Psalms 45:8) is generally supposed to be another term for cassia."
        ]
    },
    {
        "Word": "Castaway",
        "Definitions": [
            "Gr. adokimos, (1 Cor. 9:27), one regarded as unworthy (R.V., \"rejected\"); elsewhere rendered \"reprobate\" (2 Tim. 3:8, etc.); \"rejected\" (Heb. 6:8, etc.)."
        ]
    },
    {
        "Word": "Castle",
        "Definitions": [
            "A military fortress (1 Chr. 11:7), also probably a kind of tower used by the priests for making known anything discovered at a distance (1 Chr. 6:54). Castles are also mentioned (Gen. 25:16) as a kind of watch-tower, from which shepherds kept watch over their flocks by night. The \"castle\" into which the chief captain commanded Paul to be brought was the quarters of the Roman soldiers in the fortress of Antonia (so called by Herod after his patron Mark Antony), which was close to the north-west corner of the temple (Acts 21:34), which it commanded.",
            "[[348]Fenced Cities CITIES]"
        ]
    },
    {
        "Word": "Castor and Pollux",
        "Definitions": [
            "The \"Dioscuri\", two heroes of Greek and Roman mythology. Their figures were probably painted or sculptured on the prow of the ship which Luke refers to (Acts 28:11). They were regarded as the tutelary divinities of sailors. They appeared in the heavens as the constellation Gemini."
        ]
    },
    {
        "Word": "Caterpillar",
        "Definitions": [
            "The consumer. Used in the Old Testament (1 Kings 8:37; 2 Chr. 6:28; Ps. 78:46; Isa. 33:4) as the translation of a word (hasil) the root of which means \"to devour\" or \"consume,\" and which is used also with reference to the locust in Deut. 28:38. It may have been a species of locust, or the name of one of the transformations through which the locust passes, locust-grub. It is also found (Ps. 105:34; Jer. 51:14, 27; R.V., \"cankerworm\") as the rendering of a different Hebrew word, yelek, a word elsewhere rendered \"cankerworm\" (q.v.), Joel 1:4; 2:25. (See [103]LOCUST.)",
            "The representative in the Authorized Version of the Hebrew word chasil and yelek .",
            "+ Chasil occurs in (1 Kings 8:37; 2 Chronicles 6:28; Psalms 78:46; Isaiah 33:4; Joel 1:4) and seems to be applied to a locust, perhaps in its larva state. + Yelek. [[349]Locust]."
        ]
    },
    {
        "Word": "Catholic epistles",
        "Definitions": [
            "The epistles of James, Peter, John, and Jude; so called because they are addressed to Christians in general, and not to any church or person in particular."
        ]
    },
    {
        "Word": "Cattle",
        "Definitions": [
            "Abounded in the Holy Land. To the rearing and management of them the inhabitants chiefly devoted themselves (Deut. 8:13; 12:21; 1 Sam. 11:5; 12:3; Ps. 144:14; Jer. 3:24). They may be classified as,",
            "(1.) Neat cattle. Many hundreds of these were yearly consumed in sacrifices or used for food. The finest herds were found in Bashan, beyond Jordan (Num. 32:4). Large herds also pastured on the wide fertile plains of Sharon. They were yoked to the plough (1 Kings 19:19), and were employed for carrying burdens (1 Chr. 12:40). They were driven with a pointed rod (Judg. 3:31) or goad (q.v.).",
            "According to the Mosaic law, the mouths of cattle employed for the threshing-floor were not to be muzzled, so as to prevent them from eating of the provender over which they trampled (Deut. 25:4). Whosoever stole and sold or slaughtered an ox must give five in satisfaction (Ex. 22:1); but if it was found alive in the possession of him who stole it, he was required to make double restitution only (22:4). If an ox went astray, whoever found it was required to bring it back to its owner (23:4; Deut. 22:1, 4). An ox and an ass could not be yoked together in the plough (Deut. 22:10).",
            "(2.) Small cattle. Next to herds of neat cattle, sheep formed the most important of the possessions of the inhabitants of Palestine (Gen. 12:16; 13:5; 26:14; 21:27; 29:2, 3). They are frequently mentioned among the booty taken in war (Num. 31:32; Josh. 6:21; 1 Sam. 14:32; 15:3). There were many who were owners of large flocks (1 Sam. 25:2; 2 Sam. 12:2, comp. Job 1:3). Kings also had shepherds \"over their flocks\" (1 Chr. 27:31), from which they derived a large portion of their revenue (2 Sam. 17:29; 1 Chr. 12:40). The districts most famous for their flocks of sheep were the plain of Sharon (Isa. 65: 10), Mount Carmel (Micah 7:14), Bashan and Gilead (Micah 7:14). In patriarchal times the flocks of sheep were sometimes tended by the daughters of the owners. Thus Rachel, the daughter of Laban, kept her father's sheep (Gen. 29:9); as also Zipporah and her six sisters had charge of their father Jethro's flocks (Ex. 2:16). Sometimes they were kept by hired shepherds (John 10:12), and sometimes by the sons of the family (1 Sam. 16:11; 17:15). The keepers so familiarized their sheep with their voices that they knew them, and followed them at their call. Sheep, but more especially rams and lambs, were frequently offered in sacrifice. The shearing of sheep was a great festive occasion (1 Sam. 25:4; 2 Sam. 13:23). They were folded at night, and guarded by their keepers against the attacks of the lion (Micah 5:8), the bear (1 Sam. 17:34), and the wolf (Matt. 10:16; John 10:12). They were liable to wander over the wide pastures and go astray (Ps. 119:176; Isa. 53:6; Hos. 4:16; Matt. 18:12).",
            "Goats also formed a part of the pastoral wealth of Palestine (Gen. 15:9; 32:14; 37:31). They were used both for sacrifice and for food (Deut. 14:4), especially the young males (Gen. 27:9, 14, 17; Judg. 6:19; 13:15; 1 Sam. 16:20). Goat's hair was used for making tent cloth (Ex. 26:7; 36:14), and for mattresses and bedding (1 Sam. 19:13, 16). (See [104]GOAT.)",
            "[[350]Bull, Bullock]."
        ]
    },
    {
        "Word": "Caul",
        "Definitions": [
            "(Heb. yothe'reth; i.e., \"something redundant\"), the membrane which covers the upper part of the liver (Ex. 29:13, 22; Lev. 3:4, 10, 15; 4:9; 7:4; marg., \"midriff\"). In Hos. 13:8 (Heb. seghor; i.e., \"an enclosure\") the pericardium, or parts about the heart, is meant.",
            "a sort of ornamental head-dress, (Isaiah 3:18) with a net for its base. The name is derived from the caul, the membranous bag which encloses the heart--the pericardium.--ED."
        ]
    },
    {
        "Word": "Cauls",
        "Definitions": [
            "In Isa. 3:18 this word (Heb. shebisim), in the marg. \"networks,\" denotes network caps to contain the hair, worn by females. Others explain it as meaning \"wreaths worn round the forehead, reaching from one ear to the other.\""
        ]
    },
    {
        "Word": "Causeway",
        "Definitions": [
            "A raised way, an ascent by steps, or a raised slope between Zion and the temple (1 Chr. 26:16, 18). In 2 Chr. 9:11 the same word is translated \"terrace.\""
        ]
    },
    {
        "Word": "Cave",
        "Definitions": [
            "There are numerous natural caves among the limestone rocks of Syria, many of which have been artificially enlarged for various purposes.",
            "The first notice of a cave occurs in the history of Lot (Gen. 19:30).",
            "The next we read of is the cave of Machpelah (q.v.), which Abraham purchased from the sons of Heth (Gen. 25:9, 10). It was the burying-place of Sarah and of Abraham himself, also of Isaac, Rebekah, Leah, and Jacob (Gen. 49:31; 50:13).",
            "The cave of Makkedah, into which the five Amorite kings retired after their defeat by Joshua (10:16, 27).",
            "The cave of Adullam (q.v.), an immense natural cavern, where David hid himself from Saul (1 Sam. 22:1, 2).",
            "The cave of Engedi (q.v.), now called Ain Jidy, i.e., the \"Fountain of the Kid\", where David cut off the skirt of Saul's robe (24:4). Here he also found a shelter for himself and his followers to the number of 600 (23:29; 24:1). \"On all sides the country is full of caverns which might serve as lurking-places for David and his men, as they do for outlaws at the present day.\"",
            "The cave in which Obadiah hid the prophets (1 Kings 18:4) was probably in the north, but it cannot be identified.",
            "The cave of Elijah (1 Kings 19:9), and the \"cleft\" of Moses on Horeb (Ex. 33:22), cannot be determined.",
            "In the time of Gideon the Israelites took refuge from the Midianites in dens and caves, such as abounded in the mountain regions of Manasseh (Judg. 6:2).",
            "Caves were frequently used as dwelling-places (Num. 24:21; Cant. 2:14; Jer. 49:16; Obad. 1:3). \"The excavations at Deir Dubban, on the south side of the wady leading to Santa Hanneh, are probably the dwellings of the Horites,\" the ancient inhabitants of Idumea Proper. The pits or cavities in rocks were also sometimes used as prisons (Isa. 24:22; 51:14; Zech. 9:11). Those which had niches in their sides were occupied as burying-places (Ezek. 32:23; John 11:38).",
            "The most remarkable caves noticed in Scripture are, that in which Lot dwelt after the destruction of Sodom, (Genesis 19:30) the cave of Machpelah, (Genesis 23:17) cave of Makkedah, (Joshua 10:10) cave of Adullam, (1 Samuel 22:1) cave od Engedi, (1 Samuel 24:3) Obadiah's cave, (1 Kings 18:4) Elijah's cave in Horeb, (1 Kings 19:9) the rock sepulchres of Lazarus and of our Lord. (Matthew 27:60; John 11:38) Caves were used for temporary dwelling-places and for tombs."
        ]
    },
    {
        "Word": "Cedar",
        "Definitions": [
            "(Heb. e'rez, Gr. kedros, Lat. cedrus), a tree very frequently mentioned in Scripture. It was stately (Ezek. 31:3-5), long-branched (Ps. 80:10; 92:12; Ezek. 31:6-9), odoriferous (Cant. 4:11; Hos. 14:6), durable, and therefore much used for boards, pillars, and ceilings (1 Kings 6:9, 10; 7:2; Jer. 22:14), for masts (Ezek. 27:5), and for carved images (Isa. 44:14).",
            "It grew very abundantly in Palestine, and particularly on Lebanon, of which it was \"the glory\" (Isa. 35:2; 60:13). Hiram supplied Solomon with cedar trees from Lebanon for various purposes connected with the construction of the temple and the king's palace (2 Sam. 5:11; 7:2, 7; 1 Kings 5:6, 8, 10; 6:9, 10, 15, 16, 18, 20; 7:2, 3, 7, 11, 12; 9:11, etc.). Cedars were used also in the building of the second temple under Zerubbabel (Ezra 3:7).",
            "Of the ancient cedars of Lebanon there remain now only some seven or eight. They are not standing together. But beside them there are found between three hundred and four hundred of younger growth. They stand in an amphitheatre fronting the west, about 6,400 feet above the level of the sea.",
            "The cedar is often figuratively alluded to in the sacred Scriptures. \"The mighty conquerors of olden days, the despots of Assyria and the Pharaohs of Egypt, the proud and idolatrous monarchs of Judah, the Hebrew commonwealth itself, the war-like Ammonites of patriarchal times, and the moral majesty of the Messianic age, are all compared to the towering cedar, in its royal loftiness and supremacy (Isa. 2:13; Ezek. 17:3, 22, 23, 31:3-9; Amos 2:9; Zech. 11:1, 2; Job 40:17; Ps. 29:5; 80:10; 92:12, etc).\", Groser's Scrip. Nat. Hist. (See [105]BOX-TREE.)",
            "The Hebrew word erez, invariably rendered \"cedar\" by the Authorized Version, stands for that tree in most of the passages where the word occurs. While the word is sometimes used in a wider sense, (Leviticus 14:6) for evergreen cone-bearing trees, generally the cedar of Lebanon (Cedrus libani) is intended. (1 Kings 7:2; 10:27; Psalms 92:12; Song of Solomon 5:15; Isaiah 2:13; Ezekiel 31:3-6) The wood is of a reddish color, of bitter taste and aromatic odor, offensive to insects, and very durable. The cedar is a type of the Christian, being evergreen, beautiful, aromatic, wide spreading, slow growing, long lived, and having many uses. As far as is at present known, the cedar of Lebanon is confined in Syria to one valley of the Lebanon range, viz., that of the Kedisha river, which flows from near the highest point of the range westward to the Mediterranean, and enters the sea at the port of Tripoli. The grove is at the very upper part of the valley, about 15 miles from the sea, 6500 feet above that level, and its position is moreover above that of all other arboreous vegetation. (\"Of the celebrated cedars on Mount Lebanon, eleven groves still remain. The famous B'Sherreh grove is three-quarters of a mile in circumference, and contains about 400 trees, young and old. Perhaps a dozen of these are very old; the largest, 63 feet in girth and 70 feet high, is thought by some to have attained the age of 2000 years.\"--Johnson's Encycl.)"
        ]
    },
    {
        "Word": "Cedron",
        "Definitions": [
            "The black torrent, the brook flowing through the ravine below the eastern wall of Jerusalem (John 18:1). (See [106]KIDRON.)",
            "black; sad",
            "(John 18:1) [SEE [351]Kidron, Or Kedron]"
        ]
    },
    {
        "Word": "Ceiling",
        "Definitions": [
            "The covering (1 Kings 7:3, 7) of the inside roof and walls of a house with planks of wood (2 Chr. 3:5; Jer. 22:14). Ceilings were sometimes adorned with various ornaments in stucco, gold, silver, gems, and ivory. The ceilings of the temple and of Solomon's palace are described 1 Kings 6:9, 15; 7:3; 2 Chr. 3:5, 9.",
            "The descriptions of Scripture, (1 Kings 6:9,15; 7:3; 2 Chronicles 3:5,9; Jeremiah 22:14; Haggai 1:4) and of Josephus, show that the ceilings of the temple and the palaces of the Jewish kings were formed of cedar planks applied to the beams or joists crossing from wall to wall. \"Oriental houses seem to have been the reverse of ours, the ceiling being of wood, richly ornamented, and the floor of plaster or tiles.\""
        ]
    },
    {
        "Word": "Cellar",
        "Definitions": [
            "A subterranean vault (1 Chr. 27:28), a storehouse. The word is also used to denote the treasury of the temple (1 Kings 7:51) and of the king (14:26). The Hebrew word is rendered \"garner\" in Joel 1:17, and \"armoury\" in Jer. 50:25."
        ]
    },
    {
        "Word": "Cenchrea",
        "Definitions": [
            "Millet, the eastern harbour of Corinth, from which it was distant about 9 miles east, and the outlet for its trade with the Asiatic shores of the Mediterranean. When Paul returned from his second missionary journey to Syria, he sailed from this port (Acts 18:18). In Rom. 16:1 he speaks as if there were at the time of his writing that epistle an organized church there. The western harbour of Corinth was Lechaeum, about a mile and a half from the city. It was the channel of its trade with Italy and the west.",
            "millet; small pulse"
        ]
    },
    {
        "Word": "Censer",
        "Definitions": [
            "The vessel in which incense was presented on \"the golden altar\" before the Lord in the temple (Ex. 30:1-9). The priest filled the censer with live coal from the sacred fire on the altar of burnt-offering, and having carried it into the sanctuary, there threw upon the burning coals the sweet incense (Lev. 16:12, 13), which sent up a cloud of smoke, filling the apartment with fragrance. The censers in daily use were of brass (Num. 16:39), and were designated by a different Hebrew name, miktereth (2 Chr. 26:19; Ezek. 8:11): while those used on the day of Atonement were of gold, and were denoted by a word (mahtah) meaning \"something to take fire with;\" LXX. pureion = a fire-pan. Solomon prepared for the temple censers of pure gold (1 Kings 7:50; 2 Chr. 4:22). The angel in the Apocalypse is represented with a golden censer (Rev. 8:3, 5). Paul speaks of the golden censer as belonging to the tabernacle (Heb. 9:4). The Greek word thumiaterion, here rendered \"censer,\" may more appropriately denote, as in the margin of Revised Version, \"the altar of incense.\" Paul does not here say that the thumiaterion was in the holiest, for it was in the holy place, but that the holiest had it, i.e., that it belonged to the holiest (1 Kings 6:22). It was intimately connected with the high priest's service in the holiest.",
            "The manner in which the censer is to be used is described in Num. 4:14; Lev. 16:12.",
            "A small portable vessel of metal fitted to receive burning coals from the altar, and on which the incense for burning was sprinkled. (2 Chronicles 26:19; Luke 1:9) The only distinct precepts regarding the use of the censer are found in (Leviticus 16:12) and in (Numbers 4:14) Solomon prepared \"censers of pure gold\" as part of the temple furniture. (1 Kings 7:50; 2 Chronicles 4:22) The word rendered \"censer\" in (Hebrews 9:4) probably means the \"altar of incense.\""
        ]
    },
    {
        "Word": "Census",
        "Definitions": [
            "There are five instances of a census of the Jewish people having been taken. (1.) In the fourth month after the Exodus, when the people were encamped at Sinai. The number of men from twenty years old and upward was then 603,550 (Ex. 38:26). (2.) Another census was made just before the entrance into Canaan, when the number was found to be 601,730, showing thus a small decrease (Num. 26:51). (3.) The next census was in the time of David, when the number, exclusive of the tribes of Levi and Benjamin, was found to be 1,300,000 (2 Sam. 24:9; 1 Chr. 21:5). (4.) Solomon made a census of the foreigners in the land, and found 153,600 able-bodied workmen (2 Chr. 2:17, 18). (5.) After the return from Exile the whole congregation of Israel was numbered, and found to amount to 42,360 (Ezra 2:64). A census was made by the Roman government in the time of our Lord (Luke 2:1). (See [107]TAXING.)",
            "[[353]Taxing]"
        ]
    },
    {
        "Word": "Centurion",
        "Definitions": [
            "A Roman officer in command of a hundred men (Mark 15:39, 44, 45). Cornelius, the first Gentile convert, was a centurion (Acts 10:1, 22). Other centurions are mentioned in Matt. 8:5, 8, 13; Luke 7:2, 6; Acts 21:32; 22:25, 26; 23:17, 23; 24:23; 27:1, 6, 11, 31, 43; 28:16. A centurion watched the crucifixion of our Lord (Matt. 27:54; Luke 23:47), and when he saw the wonders attending it, exclaimed, \"Truly this man was the Son of God.\" \"The centurions mentioned in the New Testament are uniformly spoken of in terms of praise, whether in the Gospels or in the Acts. It is interesting to compare this with the statement of Polybius (vi. 24), that the centurions were chosen by merit, and so were men remarkable not so much for their daring courage as for their deliberation, constancy, and strength of mind.\", Dr. Maclear's N. T. Hist.",
            "[[354]Army]"
        ]
    },
    {
        "Word": "Cephas",
        "Definitions": [
            "A Syriac surname given by Christ to Simon (John 1:42), meaning \"rock.\" The Greeks translated it by Petros, and the Latins by Petrus.",
            "a rock or stone",
            "[[355]Peter]"
        ]
    },
    {
        "Word": "Cesarea",
        "Definitions": [
            "See [108]CAESAREA."
        ]
    },
    {
        "Word": "Chaff",
        "Definitions": [
            "The refuse of winnowed corn. It was usually burned (Ex. 15:7; Isa. 5:24; Matt. 3:12). This word sometimes, however, means dried grass or hay (Isa. 5:24; 33:11). Chaff is used as a figure of abortive wickedness (Ps. 1:4; Matt. 3:12). False doctrines are also called chaff (Jer. 23:28), or more correctly rendered \"chopped straw.\" The destruction of the wicked, and their powerlessness, are likened to the carrying away of chaff by the wind (Isa. 17:13; Hos. 13:3; Zeph. 2:2).",
            "the husk of corn or wheat which was separated from the grain by being thrown into the air, the wind blowing away the chaff, while the grain was saved. The carrying away of chaff by the wind is an ordinary scriptural image of the destruction of the wicked and of their powerlessness to resist God's judgments. (Psalms 1:4; Isaiah 17:13; Hosea 13:3; Zephaniah 2:2)"
        ]
    },
    {
        "Word": "Chain",
        "Definitions": [
            "(1.) A part of the insignia of office. A chain of gold was placed about Joseph's neck (Gen. 41:42); and one was promised to Daniel (5:7). It is used as a symbol of sovereignty (Ezek. 16:11). The breast-plate of the high-priest was fastened to the ephod by golden chains (Ex. 39:17, 21).",
            "(2.) It was used as an ornament (Prov. 1:9; Cant. 1:10). The Midianites adorned the necks of their camels with chains (Judg. 8:21, 26).",
            "(3.) Chains were also used as fetters wherewith prisoners were bound (Judg. 16:21; 2 Sam. 3:34; 2 Kings 25:7; Jer. 39:7). Paul was in this manner bound to a Roman soldier (Acts 28:20; Eph. 6:20; 2 Tim. 1:16). Sometimes, for the sake of greater security, the prisoner was attached by two chains to two soldiers, as in the case of Peter (Acts 12:6).",
            "Chains were used,",
            "+ As badges of office; + For ornament; + For confining prisoners. + the gold chain placed about Joseph's neck, (Genesis 41:42) and that promised to Daniel, (Daniel 5:7) are instances of the first use. In (Ezekiel 16:11) the chain is mentioned as the symbol of sovereignty. + Chains for ornamental purposes were worn by men as well as women. (Proverbs 1:9) Judith 10:4. The Midianites adorned the necks of their camels with chains. (Judges 8:21,26) Step-chains were attached to the ankle-rings. (Isaiah 3:16,18) + The means adopted for confining prisoners among the Jews were fetters similar to our handcuffs. (Judges 16:21; 2 Samuel 3:34; 2 Kings 25:7; Jeremiah 39:7) Among the Romans the prisoner was handcuffed to his guard, and occasionally to two guards. (Acts 12:6,7; 21:33)"
        ]
    },
    {
        "Word": "Chalcedony",
        "Definitions": [
            "Mentioned only in Rev. 21:19, as one of the precious stones in the foundation of the New Jerusalem. The name of this stone is derived from Chalcedon, where it is said to have been first discovered. In modern mineralogy this is the name of an agate-like quartz of a bluish colour. Pliny so names the Indian ruby. The mineral intended in Revelation is probably the Hebrew nophekh, translated \"emerald\" (Ex. 28:18; 39:11; Ezek. 27:16; 28:13). It is rendered \"anthrax\" in the LXX., and \"carbunculus\" in the Vulgate. (See [109]CARBUNCLE.)",
            "only in (Revelation 21:19) The name is applied in modern mineralogy to one of the varieties of agate. It is generally translucent and exhibits a great variety of colors. So named because it was found near the ancient Chalcedon, near Constantinople."
        ]
    },
    {
        "Word": "Chaldea",
        "Definitions": [
            "The southern portion of Babylonia, Lower Mesopotamia, lying chiefly on the right bank of the Euphrates, but commonly used of the whole of the Mesopotamian plain. The Hebrew name is Kasdim, which is usually rendered \"Chaldeans\" (Jer. 50:10; 51:24, 35).",
            "The country so named is a vast plain formed by the deposits of the Euphrates and the Tigris, extending to about 400 miles along the course of these rivers, and about 100 miles in average breadth. \"In former days the vast plains of Babylon were nourished by a complicated system of canals and water-courses, which spread over the surface of the country like a network. The wants of a teeming population were supplied by a rich soil, not less bountiful than that on the banks of the Egyptian Nile. Like islands rising from a golden sea of waving corn stood frequent groves of palm-trees and pleasant gardens, affording to the idler or traveller their grateful and highly-valued shade. Crowds of passengers hurried along the dusty roads to and from the busy city. The land was rich in corn and wine.\"",
            "Recent discoveries, more especially in Babylonia, have thrown much light on the history of the Hebrew patriarchs, and have illustrated or confirmed the Biblical narrative in many points. The ancestor of the Hebrew people, Abram, was, we are told, born at \"Ur of the Chaldees.\" \"Chaldees\" is a mistranslation of the Hebrew Kasdim, Kasdim being the Old Testament name of the Babylonians, while the Chaldees were a tribe who lived on the shores of the Persian Gulf, and did not become a part of the Babylonian population till the time of Hezekiah. Ur was one of the oldest and most famous of the Babylonian cities. Its site is now called Mugheir, or Mugayyar, on the western bank of the Euphrates, in Southern Babylonia. About a century before the birth of Abram it was ruled by a powerful dynasty of kings. Their conquests extended to Elam on the one side, and to the Lebanon on the other. They were followed by a dynasty of princes whose capital was Babylon, and who seem to have been of South Arabian origin. The founder of the dynasty was Sumu-abi (\"Shem is my father\"). But soon afterwards Babylonia fell under Elamite dominion. The kings of Babylon were compelled to acknowledge the supremacy of Elam, and a rival kingdom to that of Babylon, and governed by Elamites, sprang up at Larsa, not far from Ur, but on the opposite bank of the river. In the time of Abram the king of Larsa was Eri-Aku, the son of an Elamite prince, and Eri-Aku, as has long been recognized, is the Biblical \"Arioch king of Ellasar\" (Gen. 14:1). The contemporaneous king of Babylon in the north, in the country termed Shinar in Scripture, was Khammu-rabi. (See [110]BABYLON; [111]ABRAHAM; [112]AMRAPHEL.)",
            "as demons, or as robbers",
            "more correctly Chaldae'a, the ancient name of a country of Asia bordering on the Persian Gulf. Chaldea proper was the southern part of Babylonia, and is used in Scripture to signify that vast alluvial plain which has been formed by the deposits of the Euphrates and the Tigris. This extraordinary flat, unbroken except by the works of man, extends a distance of 400 miles along the course of the rivers, and is on an average about 100 miles in width. In addition to natural advantages these plains were nourished by a complicated system of canals, and vegetation flourished bountifully. It is said to be the only country in the world where wheat grows wild. Herodotus declared (i. 193) that grain commonly returned two hundred fold to the sower, and occasionally three hundred fold. Cities.--Babylonia has long been celebrated for the number and antiquity of its cities. The most important of those which have been identified are Borsippa (Birs-Nimrun), Sippara or Sepharvaim (Mosaib), Cutha (Ibrahim), Calneh (Niffer), Erech (Warka), Ur (Mugheir), Chilmad (Kalwadha), Larancha (Senkereh), Is (Hit), Durabe (Akkerkuf); but besides these there were a multitude of others, the sites of which have not been determined. Present condition--This land, once so rich in corn and wine, is to-day but a mass of mounds, \"an arid waste; the dense population of former times is vanished, and no man dwells there.\" The Hebrew prophets applied the term \"land of the Chaldeans\" to all Babylonia and \"Chaldeans\" to all the subjects of the Babylonian empire."
        ]
    },
    {
        "Word": "Chaldee language",
        "Definitions": [
            "Employed by the sacred writers in certain portions of the Old Testament, viz., Dan. 2:4-7, 28; Ezra 4:8-6:18; 7:12-26; Gen. 31:46; Jer. 10:11. It is the Aramaic dialect, as it is sometimes called, as distinguished from the Hebrew dialect. It was the language of commerce and of social intercourse in Western Asia, and after the Exile gradually came to be the popular language of Palestine. It is called \"Syrian\" in 2 Kings 18:26. Some isolated words in this language are preserved in the New Testament (Matt. 5:22; 6:24; 16:17; 27:46; Mark 3:17; 5:41; 7:34; 14:36; Acts 1:19; 1 Cor. 16:22). These are specimens of the vernacular language of Palestine at that period. The term \"Hebrew\" was also sometimes applied to the Chaldee because it had become the language of the Hebrews (John 5:2; 19:20)."
        ]
    },
    {
        "Word": "Chaldees",
        "Definitions": [
            "Or Chaldeans, the inhabitants of the country of which Babylon was the capital. They were so called till the time of the Captivity (2 Kings 25; Isa. 13:19; 23:13), when, particularly in the Book of Daniel (5:30; 9:1), the name began to be used with special reference to a class of learned men ranked with the magicians and astronomers. These men cultivated the ancient Cushite language of the original inhabitants of the land, for they had a \"learning\" and a \"tongue\" (1:4) of their own. The common language of the country at that time had become assimilated to the Semitic dialect, especially through the influence of the Assyrians, and was the language that was used for all civil purposes. The Chaldeans were the learned class, interesting themselves in science and religion, which consisted, like that of the ancient Arabians and Syrians, in the worship of the heavenly bodies. There are representations of this priestly class, of magi and diviners, on the walls of the Assyrian palaces."
        ]
    },
    {
        "Word": "Chamber",
        "Definitions": [
            "\"on the wall,\" which the Shunammite prepared for the prophet Elisha (2 Kings 4:10), was an upper chamber over the porch through the hall toward the street. This was the \"guest chamber\" where entertainments were prepared (Mark 14:14). There were also \"chambers within chambers\" (1 Kings 22:25; 2 Kings 9:2). To enter into a chamber is used metaphorically of prayer and communion with God (Isa. 26:20). The \"chambers of the south\" (Job 9:9) are probably the constelations of the southern hemisphere. The \"chambers of imagery\", i.e., chambers painted with images, as used by Ezekiel (8:12), is an expression denoting the vision the prophet had of the abominations practised by the Jews in Jerusalem.",
            "(Genesis 43:30; 2 Samuel 18:33; Psalms 19:5; Daniel 6:10) The word chamber in these passages has much the same significance as with us, meaning the private rooms of the house--the guest chamber, as with us, meaning a room set apart for the accommodation of the visiting friend. (Mark 14:14,15; Luke 22:12) The upper chamber was used more particularly for the lodgment of strangers. (Acts 9:37)"
        ]
    },
    {
        "Word": "Chambering",
        "Definitions": [
            "(Rom. 13:13), wantonness, impurity."
        ]
    },
    {
        "Word": "Chamberlain",
        "Definitions": [
            "A confidential servant of the king (Gen. 37:36; 39:1). In Rom. 16:23 mention is made of \"Erastus the chamberlain.\" Here the word denotes the treasurer of the city, or the quaestor, as the Romans styled him. He is almost the only convert from the higher ranks of whom mention is made (comp. Acts 17:34). Blastus, Herod's \"chamberlain\" (Acts 12:20), was his personal attendant or valet-de-chambre. The Hebrew word saris, thus translated in Esther 1:10, 15; 2:3, 14, 21, etc., properly means an eunuch (as in the marg.), as it is rendered in Isa. 39:7; 56:3.",
            "an officer attached to the court of a king, who formerly had charge of the private apartments or chambers of the palace. He kept the accounts of the public revenues. The office held by Blastus, \"the king's chamberlain,\" was entirely different from this. (Acts 12:20) It was a post of honor which involved great intimacy and influence with the king. For chamberlain as used in the Old Testament, see [[359]Eunuch]"
        ]
    },
    {
        "Word": "Chameleon",
        "Definitions": [
            "A species of lizard which has the faculty of changing the colour of its skin. It is ranked among the unclean animals in Lev. 11:30, where the Hebrew word so translated is coah (R.V., \"land crocodile\"). In the same verse the Hebrew tanshemeth, rendered in Authorized Version \"mole,\" is in Revised Version \"chameleon,\" which is the correct rendering. This animal is very common in Egypt and in the Holy Land, especially in the Jordan valley.",
            "a species of lizard. The reference in (Leviticus 11:30) is to some kind of an unclean animal, supposed to be the lizard, known by the name of the \"monitor of the Nile,\" a large, strong reptile common in Egypt and other parts of Africa."
        ]
    },
    {
        "Word": "Chamois",
        "Definitions": [
            "Only in Deut. 14:5 (Heb. zemer), an animal of the deer or gazelle species. It bears this Hebrew name from its leaping or springing. The animal intended is probably the wild sheep (Ovis tragelephus), which is still found in Sinai and in the broken ridges of Stony Arabia. The LXX. and Vulgate render the word by camelopardus, i.e., the giraffe; but this is an animal of Central Africa, and is not at all known in Syria.",
            "(pronounced often shame), the translation of the Hebrew zemer in (14:5) But the translation is incorrect; for there is no evidence that the chamois have ever been seen in Palestine or the Lebanon. It is probable that some mountain sheep is intended."
        ]
    },
    {
        "Word": "Champion",
        "Definitions": [
            "(1 Sam. 17:4, 23), properly \"the man between the two,\" denoting the position of Goliath between the two camps. Single combats of this kind at the head of armies were common in ancient times. In ver. 51 this word is the rendering of a different Hebrew word, and properly denotes \"a mighty man.\""
        ]
    },
    {
        "Word": "Chance",
        "Definitions": [
            "(Luke 10:31). \"It was not by chance that the priest came down by that road at that time, but by a specific arrangement and in exact fulfilment of a plan; not the plan of the priest, nor the plan of the wounded traveller, but the plan of God. By coincidence (Gr. sungkuria) the priest came down, that is, by the conjunction of two things, in fact, which were previously constituted a pair in the providence of God. In the result they fell together according to the omniscient Designer's plan. This is the true theory of the divine government.\" Compare the meeting of Philip with the Ethiopian (Acts 8:26, 27). There is no \"chance\" in God's empire. \"Chance\" is only another word for our want of knowledge as to the way in which one event falls in with another (1 Sam. 6:9; Eccl. 9:11)."
        ]
    },
    {
        "Word": "Chancellor",
        "Definitions": [
            "One who has judicial authority, literally, a \"lord of judgement;\" a title given to the Persian governor of Samaria (Ezra 4:8, 9, 17)."
        ]
    },
    {
        "Word": "Changes of raiment",
        "Definitions": [
            "Were reckoned among the treasures of rich men (Gen. 45:22; Judg. 14:12, 13; 2 Kings 5:22, 23)."
        ]
    },
    {
        "Word": "Channel",
        "Definitions": [
            "(1.) The bed of the sea or of a river (Ps. 18:15; Isa. 8:7).",
            "(2.) The \"chanelbone\" (Job 31:22 marg.), properly \"tube\" or \"shaft,\" an old term for the collar-bone."
        ]
    },
    {
        "Word": "Chapel",
        "Definitions": [
            "A holy place or sanctuary, occurs only in Amos 7:13, where one of the idol priests calls Bethel \"the king's chapel.\""
        ]
    },
    {
        "Word": "Chapiter",
        "Definitions": [
            "The ornamental head or capital of a pillar. Three Hebrew words are so rendered. (1.) Cothereth (1 Kings 7:16; 2 Kings 25:17; 2 Chr. 4:12), meaning a \"diadem\" or \"crown.\" (2.) Tzepheth (2 Chr. 3:15). (3.) Rosh (Ex. 36:38; 38:17, 19, 28), properly a \"head\" or \"top.\"",
            "the capital of a pillar; i.e. the upper part, as the term is used in modern architecture."
        ]
    },
    {
        "Word": "Chapter",
        "Definitions": [
            "The several books of the Old and New Testaments were from an early time divided into chapters. The Pentateuch was divided by the ancient Hebrews into 54 parshioth or sections, one of which was read in the synagogue every Sabbath day (Acts. 13:15). These sections were afterwards divided into 669 sidrim or orders of unequal length. The Prophets were divided in somewhat the same manner into haphtaroth or passages.",
            "In the early Latin and Greek versions of the Bible, similar divisions of the several books were made. The New Testament books were also divided into portions of various lengths under different names, such as titles and heads or chapters.",
            "In modern times this ancient example was imitated, and many attempts of the kind were made before the existing division into chapters was fixed. The Latin Bible published by Cardinal Hugo of St. Cher in A.D. 1240 is generally regarded as the first Bible that was divided into our present chapters, although it appears that some of the chapters were fixed as early as A.D. 1059. This division into chapters came gradually to be adopted in the published editions of the Hebrew, with some few variations, and of the Greek Scriptures, and hence of other versions."
        ]
    },
    {
        "Word": "Charashim",
        "Definitions": [
            "Craftsmen, a valley named in 1 Chr. 4:14. In Neh. 11:35 the Hebrew word is rendered \"valley of craftsmen\" (R.V. marg., Geha-rashim). Nothing is known of it."
        ]
    },
    {
        "Word": "Charger",
        "Definitions": [
            "A bowl or deep dish. The silver vessels given by the heads of the tribes for the services of the tabernacle are so named (Num. 7:13, etc.). The \"charger\" in which the Baptist's head was presented was a platter or flat wooden trencher (Matt. 14:8, 11; Mark 6:25, 28). The chargers of gold and silver of Ezra 1:9 were probably basins for receiving the blood of sacrifices.",
            "a shallow vessel for receiving water or blood, also for presenting offerings of fine flour with oil. (Numbers 7:79) The daughter of Herodias brought the head of St. John the Baptist in a charger, (Matthew 14:8) probably a trencher or platter. [[363]Basin]"
        ]
    },
    {
        "Word": "Chariot",
        "Definitions": [
            "A vehicle generally used for warlike purposes. Sometimes, though but rarely, it is spoken of as used for peaceful purposes.",
            "The first mention of the chariot is when Joseph, as a mark of distinction, was placed in Pharaoh's second state chariot (Gen. 41:43); and the next, when he went out in his own chariot to meet his father Jacob (46:29). Chariots formed part of the funeral procession of Jacob (50:9). When Pharaoh pursued the Israelites he took 600 war-chariots with him (Ex. 14:7). The Canaanites in the valleys of Palestine had chariots of iron (Josh. 17:18; Judg. 1:19). Jabin, the king of Canaan, had 900 chariots (Judg. 4:3); and in Saul's time the Philistines had 30,000. In his wars with the king of Zobah and with the Syrians, David took many chariots among the spoils (2 Sam. 8:4; 10:18). Solomon maintained as part of his army 1,400 chariots (1 Kings 10:26), which were chiefly imported from Egypt (29). From this time forward they formed part of the armies of Israel (1 Kings 22:34; 2 Kings 9:16, 21; 13:7, 14; 18:24; 23:30).",
            "In the New Testament we have only one historical reference to the use of chariots, in the case of the Ethiopian eunuch (Acts. 8:28, 29, 38).",
            "This word is sometimes used figuratively for hosts (Ps. 68:17; 2 Kings 6:17). Elijah, by his prayers and his counsel, was \"the chariot of Israel, and the horsemen thereof.\" The rapid agency of God in the phenomena of nature is also spoken of under the similitude of a chariot (Ps. 104:3; Isa. 66:15; Hab. 3:8).",
            "Chariot of the cherubim (1 Chr. 28:18), the chariot formed by the two cherubs on the mercy-seat on which the Lord rides.",
            "Chariot cities were set apart for storing the war-chariots in time of peace (2 Chr. 1:14).",
            "Chariot horses were such as were peculiarly fitted for service in chariots (2 Kings 7:14).",
            "Chariots of war are described in Ex. 14:7; 1 Sam. 13:5; 2 Sam. 8:4; 1 Chr. 18:4; Josh. 11:4; Judg. 4:3, 13. They were not used by the Israelites till the time of David. Elijah was translated in a \"chariot of fire\" (2 Kings 2:11). Comp. 2 Kings 6:17. This vision would be to Elisha a source of strength and encouragement, for now he could say, \"They that be with us are more than they that be with them.\"",
            "a vehicle used either for warlike or peaceful purposes, but most commonly the former. The Jewish chariots were patterned after the Egyptian, and consisted of a single pair of wheels on an axle, upon which was a car with high front and sides, but open at the back. The earliest mention of chariots in Scripture is in Egypt, where Joseph, as a mark of distinction, was placed in Pharaoh's second chariot. (Genesis 41:43) Later on we find mention of Egyptian chariots for a warlike purpose. (Exodus 14:7) In this point of view chariots among some nations of antiquity, as elephants among others, may be regarded as filling the place of heavy artillery in modern times, so that the military power of a nation might be estimated by the number of its chariots. Thus Pharaoh in pursuing Israel took with him 600 chariots. The Philistines in Saul's time had 30,000. (1 Samuel 13:5) David took from Hadadezer, king of Zobah, 1000 chariots, (2 Samuel 8:4) and from the Syrians a little later 700, (2 Samuel 10:18) who in order to recover their ground, collected 32,000 chariots. (1 Chronicles 19:7) Up to this time the Israelites possessed few or no chariots. They were first introduced by David, (2 Samuel 8:4) who raised and maintained a force of 1400 chariots, (1 Kings 10:25) by taxation on certain cities agreeably to eastern custom in such matters. (1 Kings 9:19; 10:25) From this time chariots were regarded as among the most important arms of war. (1 Kings 22:34; 2 Kings 9:16,21; 13:7,14; 18:24; 23:30; Isaiah 31:1) Most commonly two persons, and sometimes three, rode in the chariot, of whom the third was employed to carry the state umbrella. (1 Kings 22:34; 2 Kings 9:20,24; Acts 8:38) The prophets allude frequently to chariots as typical of power. (Psalms 20:7; 104:3; Jeremiah 51:21; Zechariah 6:1)"
        ]
    },
    {
        "Word": "Charity",
        "Definitions": [
            "(1 Cor. 13), the rendering in the Authorized Version of the word which properly denotes love, and is frequently so rendered (always so in the Revised Version). It is spoken of as the greatest of the three Christian graces (1 Cor. 12:31-13:13).",
            "Explained -- 1Co 13:4-7.",
            "Enjoined -- See \"Love to man\". Col 3:14."
        ]
    },
    {
        "Word": "Charmer",
        "Definitions": [
            "One who practises serpent-charming (Ps. 58:5; Jer. 8:17; Eccl. 10:11). It was an early and universal opinion that the most venomous reptiles could be made harmless by certain charms or by sweet sounds. It is well known that there are jugglers in India and in other Eastern lands who practise this art at the present day.",
            "In Isa. 19:3 the word \"charmers\" is the rendering of the Hebrew 'ittim, meaning, properly, necromancers (R.V. marg., \"whisperers\"). In Deut. 18:11 the word \"charmer\" means a dealer in spells, especially one who, by binding certain knots, was supposed thereby to bind a curse or a blessing on its object. In Isa. 3:3 the words \"eloquent orator\" should be, as in the Revised Version, \"skilful enchanter.\""
        ]
    },
    {
        "Word": "Charran",
        "Definitions": [
            "Another form (Acts 7:2, 4) of Haran (q.v.).",
            "a singing or calling out",
            "(Acts 7:2,4) [[364]Haran]"
        ]
    },
    {
        "Word": "Chebar",
        "Definitions": [
            "Length, a river in the \"land of the Chaldeans\" (Ezek. 1:3), on the banks of which were located some of the Jews of the Captivity (Ezek. 1:1; 3:15, 23; 10:15, 20, 22). It has been supposed to be identical with the river Habor, the Chaboras, or modern Khabour, which falls into the Euphrates at Circesium. To the banks of this river some of the Israelites were removed by the Assyrians (2 Kings 17:6). An opinion that has much to support it is that the \"Chebar\" was the royal canal of Nebuchadnezzar, the Nahr Malcha, the greatest in Mesopotamia, which connected the Tigris with the Euphrates, in the excavation of which the Jewish captives were probably employed.",
            "force or strength",
            "(length), a river in the \"land of the Chaldeans.\" (Ezekiel 1:3; 3:15,23) etc. It is commonly regarded as identical with the Habor, (2 Kings 17:6) and perhaps the Royal Canal of Nebuchadnezzar,--the greatest of all the cuttings in Mesopotamia."
        ]
    },
    {
        "Word": "Chedorlaomer",
        "Definitions": [
            "(= 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 Palestine. 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.",
            "roundness of a sheaf"
        ]
    },
    {
        "Word": "Cheek",
        "Definitions": [
            "Smiting on the cheek was accounted a grievous injury and insult (Job 16:10; Lam. 3:30; Micah 5:1). The admonition (Luke 6:29), \"Unto him that smiteth thee on the one cheek offer also the other,\" means simply, \"Resist not evil\" (Matt. 5:39; 1 Pet. 2:19-23). Ps. 3:7 = that God had deprived his enemies of the power of doing him injury."
        ]
    },
    {
        "Word": "Cheese",
        "Definitions": [
            "(A.S. cese). This word occurs three times in the Authorized Version as the translation of three different Hebrew words: (1.) 1 Sam. 17:18, \"ten cheeses;\" i.e., ten sections of curd. (2.) 2 Sam. 17:29, \"cheese of kine\" = perhaps curdled milk of kine. The Vulgate version reads \"fat calves.\" (3.) Job 10:10, curdled milk is meant by the word.",
            "is mentioned only three times in the Bible, and on each occasion under a different name in the Hebrew. (1 Samuel 17:18; 2 Samuel 17:29; Job 10:10) It is difficult to decide how far these terms correspond with our notion of cheese, for they simply express various degrees of coagulation. Cheese is not at the present day common among the Bedouin Arabs, butter being decidedly preferred; but there is a substance closely corresponding to those mentioned in 1Sam 17, 2Sam 17, consisting of coagulated buttermilk, which is dried until it become quite hard, and is then ground; the Arabs eat it mixed with butter."
        ]
    },
    {
        "Word": "Chemarim",
        "Definitions": [
            "Black, (Zeph. 1:4; rendered \"idolatrous priests\" in 2 Kings 23:5, and \"priests\" in Hos. 10:5). Some derive this word from the Assyrian Kamaru, meaning \"to throw down,\" and interpret it as describing the idolatrous priests who prostrate themselves before the idols. Others regard it as meaning \"those who go about in black,\" or \"ascetics.\""
        ]
    },
    {
        "Word": "Chemosh",
        "Definitions": [
            "The destroyer, subduer, or fish-god, the god of the Moabites (Num. 21:29; Jer. 48:7, 13, 46). The worship of this god, \"the abomination of Moab,\" was introduced at Jerusalem by Solomon (1 Kings 11:7), but was abolished by Josiah (2 Kings 23:13). On the \"Moabite Stone\" (q.v.), Mesha (2 Kings 3:5) ascribes his victories over the king of Israel to this god, \"And Chemosh drove him before my sight.\"",
            "handling; stroking; taking away",
            "(subduer), the national deity of the Moabites. (Numbers 21:29; Jeremiah 48:7,13,46) In (Judges 11:24) he also appears as the god of the Ammonites. Solomon introduced, and Josiah abolished, the worship of Chemosh at Jerusalem. (1 Kings 11:7; 2 Kings 23:13) Also identified with Baal-peor, Baalzebub, Mars and Saturn."
        ]
    },
    {
        "Word": "Chenaanah",
        "Definitions": [
            "Merchant. (1.) A Benjamite (1 Chr. 7:10). (2.) The father of Zedekiah (1 Kings 22:11, 24).",
            "broken in pieces",
            "(merchant).",
            "+ Son of Bilhan, son of Jediael, son of Benjamin, head of a Benjamite house, (1 Chronicles 7:10) probably of the family of the Belaites. [[366]Bela] + Father or ancestor of Zedekiah the false prophet. (1 Kings 22:11,24; 2 Chronicles 18:10,23)"
        ]
    },
    {
        "Word": "Chenaiah",
        "Definitions": [
            "Whom Jehovah hath made. \"Chief of the Levites,\" probably a Kohathite (1 Chr. 15:22), and therefore not the same as mentioned in 26:29."
        ]
    },
    {
        "Word": "Chephirah",
        "Definitions": [
            "Village, one of the four cities of the Gibeonitish Hivites with whom Joshua made a league (9:17). It belonged to Benjamin. It has been identified with the modern Kefireh, on the west confines of Benjamin, about 2 miles west of Ajalon and 11 from Jerusalem.",
            "a little lioness",
            "(the hamlet), one of the four cities of the Gibeonites, (Joshua 9:17) named afterwards among the towns of Benjamin. (Ezra 2:25; Nehemiah 7:29)"
        ]
    },
    {
        "Word": "Cherethim",
        "Definitions": [
            "(Ezek. 25:16), more frequently Cherethites, the inhabitants of Southern Philistia, the Philistines (Zeph. 2:5). The Cherethites and the Pelethites were David's life-guards (1 Sam. 30:14; 2 Sam. 8:18; 20:7, 23; 23:23). This name is by some interpreted as meaning \"Cretans,\" and by others \"executioners,\" who were ready to execute the king's sentence of death (Gen. 37:36, marg.; 1 Kings 2:25).",
            "(axe-men), (Ezekiel 25:16) same as [367]Cherethites."
        ]
    },
    {
        "Word": "Cherith",
        "Definitions": [
            "A cutting; separation; a gorge, a torrent-bed or winter-stream, a \"brook,\" in whose banks the prophet Elijah hid himself during the early part of the three years' drought (1 Kings 17:3, 5). It has by some been identified as the Wady el-Kelt behind Jericho, which is formed by the junction of many streams flowing from the mountains west of Jericho. It is dry in summer. Travellers have described it as one of the wildest ravines of this wild region, and peculiarly fitted to afford a secure asylum to the persecuted. But if the prophet's interview with Ahab was in Samaria, and he thence journeyed toward the east, it is probable that he crossed Jordan and found refuge in some of the ravines of Gilead. The \"brook\" is said to have been \"before Jordan,\" which probably means that it opened toward that river, into which it flowed. This description would apply to the east as well as to the west of Jordan. Thus Elijah's hiding-place may have been the Jermuk, in the territory of the half-tribe of Manasseh.",
            "cutting; piercing; slaying"
        ]
    },
    {
        "Word": "Cherub",
        "Definitions": [
            "Plural cherubim, the name of certain symbolical figures frequently mentioned in Scripture. They are first mentioned in connection with the expulsion of our first parents from Eden (Gen. 3:24). There is no intimation given of their shape or form. They are next mentioned when Moses was commanded to provide furniture for the tabernacle (Ex. 25:17-20; 26:1, 31). God promised to commune with Moses \"from between the cherubim\" (25:22). This expression was afterwards used to denote the Divine abode and presence (Num. 7:89; 1 Sam. 4:4; Isa. 37:16; Ps. 80:1; 99:1). In Ezekiel's vision (10:1-20) they appear as living creatures supporting the throne of God. From Ezekiel's description of them (1;10; 41:18, 19), they appear to have been compound figures, unlike any real object in nature; artificial images possessing the features and properties of several animals. Two cherubim were placed on the mercy-seat of the ark; two of colossal size overshadowed it in Solomon's temple. Ezekiel (1:4-14) speaks of four; and this number of \"living creatures\" is mentioned in Rev. 4:6. Those on the ark are called the \"cherubim of glory\" (Heb. 9:5), i.e., of the Shechinah, or cloud of glory, for on them the visible glory of God rested. They were placed one at each end of the mercy-seat, with wings stretched upward, and their faces \"toward each other and toward the mercy-seat.\" They were anointed with holy oil, like the ark itself and the other sacred furniture.",
            "The cherubim were symbolical. They were intended to represent spiritual existences in immediate contact with Jehovah. Some have regarded them as symbolical of the chief ruling power by which God carries on his operations in providence (Ps. 18:10). Others interpret them as having reference to the redemption of men, and as symbolizing the great rulers or ministers of the church. Many other opinions have been held regarding them which need not be referred to here. On the whole, it seems to be most satisfactory to regard the interpretation of the symbol to be variable, as is the symbol itself.",
            "Their office was, (1) on the expulsion of our first parents from Eden, to prevent all access to the tree of life; and (2) to form the throne and chariot of Jehovah in his manifestation of himself on earth. He dwelleth between and sitteth on the cherubim (1 Sam. 4:4; Ps. 80:1; Ezek. 1:26, 28).",
            "apparently a place in Babylonia from which some persons of doubtful extraction returned to Judea with Zerubbabel. (Ezra 2:59; Nehemiah 7:61)"
        ]
    },
    {
        "Word": "Chesalon",
        "Definitions": [
            "Strength; confidence, a place on the border of Judah, on the side of Mount Jearim (Josh. 15:10); probably identified with the modern village of Kesla, on the western mountains of Judah.",
            "(hopes), a place named as one of the landmarks on the west part of the north boundary of Judah, (Joshua 15:10) probably Kesla, about six miles to the northeast of Ainshems, on the western mountains of Judah."
        ]
    },
    {
        "Word": "Chesed",
        "Definitions": [
            "Gain, the son of Nahor (Gen. 22:22).",
            "as a devil, or a destroyer",
            "(increase), fourth son of Nahor. (Genesis 22:22)"
        ]
    },
    {
        "Word": "Chesil",
        "Definitions": [
            "Ungodly, a town in the south of Judah (Josh. 15:30); probably the same as Bethul (19:4) and Bethuel (1 Chr. 4:30); now Khelasa.",
            "foolishness",
            "(idolatrous), a town in the extreme south of Palestine, (Joshua 15:30) 15 Miles southwest of Beersheba. In (Joshua 19:4) the name is [368]Bethul."
        ]
    },
    {
        "Word": "Chest",
        "Definitions": [
            "(Heb. 'aron, generally rendered \"ark\"), the coffer into which the contributions for the repair of the temple were put (2 Kings 12:9, 10; 2 Chr. 24:8, 10, 11). In Gen. 50:26 it is rendered \"coffin.\" In Ezek. 27:24 a different Hebrew word, genazim (plur.), is used. It there means \"treasure-chests.\"",
            "By this word are translated in the Authorized Version two distinct Hebrew terms:",
            "+ Aron ; this is invariably used for the ark of the covenant, and, with two exceptions, for that only. The two exceptions alluded to are (a) the \"coffin\" in which the bones of Joseph were carried from Egypt, (Genesis 50:26) and (b) the \"chest\" in which Jehoiada the priest collected the alms for the repairs of the temple. (2 Kings 12:9,10; 2 Chronicles 24:8-11) + Genazim, \"chests.\" (Ezekiel 27:24) only."
        ]
    },
    {
        "Word": "Chestnut tree",
        "Definitions": [
            "(Heb. 'armon; i.e., \"naked\"), mentioned in connection with Jacob's artifice regarding the cattle (Gen. 30:37). It is one of the trees of which, because of its strength and beauty, the Assyrian empire is likened (Ezek. 31:8; R.V., \"plane trees\"). It is probably the Oriental plane tree (Platanus orientalis) that is intended. It is a characteristic of this tree that it annually sheds its outer bark, becomes \"naked.\" The chestnut tree proper is not a native of Palestine."
        ]
    },
    {
        "Word": "Chesulloth",
        "Definitions": [
            "Fertile places; the loins, a town of Issachar, on the slopes of some mountain between Jezreel and Shunem (Josh. 19:18). It has been identified with Chisloth-tabor, 2 1/2 miles to the west of Mount Tabor, and north of Jezreel; now Iksal.",
            "fearfulness",
            "(the loins), one of the towns of Issachar. (Joshua 19:18) From its position int he lists it appears to be between Jezreel and Shunem (Salam)."
        ]
    },
    {
        "Word": "Chezib",
        "Definitions": [
            "Deceitful, a town where Shelah, the son of Judah, was born (Gen. 38:5). Probably the same as Achzib (q.v.).",
            "(lying), a name which occurs but once, (Genesis 38:5) probably the same as [369]Achzib."
        ]
    },
    {
        "Word": "Chidon",
        "Definitions": [
            "Dart, the name of the threshing-floor at which the death of Uzzah took place (1 Chr. 13:9). In the parallel passage in Samuel (2 Sam. 6:6) it is called \"Nachon's threshing-floor.\" It was a place not far north-west from Jerusalem.",
            "a dart",
            "(a javelin), the name which in (1 Chronicles 13:9) is given to the threshing-floor at which the accident to the ark took place. In the parallel account in 2Sam 6 the name is given as NACHON."
        ]
    },
    {
        "Word": "Chief of the three",
        "Definitions": [
            "A title given to Adino the Eznite, one of David's greatest heroes (2 Sam. 23:8); also called Jashobeam (1 Chr. 11:11)."
        ]
    },
    {
        "Word": "Chief priest",
        "Definitions": [
            "See [113]PRIEST."
        ]
    },
    {
        "Word": "Chiefs of Asia",
        "Definitions": [
            "\"Asiarchs,\" the title given to certain wealthy persons annually appointed to preside over the religious festivals and games in the various cities of proconsular Asia (Acts 19:31). Some of these officials appear to have been Paul's friends."
        ]
    },
    {
        "Word": "Child",
        "Definitions": [
            "This word has considerable latitude of meaning in Scripture. Thus Joseph is called a child at the time when he was probably about sixteen years of age (Gen. 37:3); and Benjamin is so called when he was above thirty years (44:20). Solomon called himself a little child when he came to the kingdom (1 Kings 3:7).",
            "The descendants of a man, however remote, are called his children; as, \"the children of Edom,\" \"the children of Moab,\" \"the children of Israel.\"",
            "In the earliest times mothers did not wean their children till they were from thirty months to three years old; and the day on which they were weaned was kept as a festival day (Gen. 21:8; Ex. 2:7, 9; 1 Sam. 1:22-24; Matt. 21:16). At the age of five, children began to learn the arts and duties of life under the care of their fathers (Deut. 6:20-25; 11:19).",
            "To have a numerous family was regarded as a mark of divine favour (Gen. 11:30; 30:1; 1 Sam. 2:5; 2 Sam. 6:23; Ps. 127:3; 128:3).",
            "Figuratively the name is used for those who are ignorant or narrow-minded (Matt. 11:16; Luke 7:32; 1 Cor. 13:11). \"When I was a child, I spake as a child.\" \"Brethren, be not children in understanding\" (1 Cor. 14:20). \"That we henceforth be no more children, tossed to and fro\" (Eph. 4:14).",
            "Children are also spoken of as representing simplicity and humility (Matt. 19:13-15; Mark 10:13-16; Luke 18:15-17). Believers are \"children of light\" (Luke 16:8; 1 Thess. 5:5) and \"children of obedience\" (1 Pet. 1:14)."
        ]
    },
    {
        "Word": "Chileab",
        "Definitions": [
            "Protected by the father, David's second son by Abigail (2 Sam. 3:3); called also Daniel (1 Chr. 3:1). He seems to have died when young.",
            "(like his father), a son of David by Abigail. [[370]Abigail]"
        ]
    },
    {
        "Word": "Chilion",
        "Definitions": [
            "The pining one, the younger son of Elimelech and Naomi, and husband of Orpah, Ruth's sister (Ruth 1:2; 4:9).",
            "finished; complete; perfect"
        ]
    },
    {
        "Word": "Chilmad",
        "Definitions": [
            "A place or country unknown which, along with Sheba and Asshur, traded with Tyre (Ezek. 27:23).",
            "teaching or learning",
            "(enclosure), a place or country mentioned in conjunction with Sheba and Asshur. (Ezekiel 27:23)"
        ]
    },
    {
        "Word": "Chimham",
        "Definitions": [
            "Pining, probably the youngest son of Barzillai the Gileadite (2 Sam. 19:37-40). The \"habitation of Chimham\" (Jer. 41:17) was probably an inn or khan, which is the proper meaning of the Hebrew geruth, rendered \"habitation\", established in later times in his possession at Bethlehem, which David gave to him as a reward for his loyalty in accompanying him to Jerusalem after the defeat of Absalom (1 Kings 2:7). It has been supposed that, considering the stationary character of Eastern institutions, it was in the stable of this inn or caravanserai that our Saviour was born (Luke 2:7).",
            "as they; like to them",
            "(longing), a follower and probably a son, of Barzillai the Gileadite, who returned from beyond Jordan with David. (2 Samuel 19:37,38,40) (B C 1023.) David appears to have bestowed on him a possession at Bethlehem, on which, in later times, an inn or khan was standing. (Jeremiah 41:17)"
        ]
    },
    {
        "Word": "Chinnereth",
        "Definitions": [
            "Lyre, the singular form of the word (Deut. 3:17; Josh. 19:35), which is also used in the plural form, Chinneroth, the name of a fenced city which stood near the shore of the lake of Galilee, a little to the south of Tiberias. The town seems to have given its name to a district, as appears from 1 Kings 15:20, where the plural form of the word is used.",
            "The Sea of Chinnereth (Num. 34:11; Josh. 13:27), or of Chinneroth (Josh. 12: 3), was the \"lake of Gennesaret\" or \"sea of Tiberias\" (Deut. 3:17; Josh. 11:2). Chinnereth was probably an ancient Canaanitish name adopted by the Israelites into their language.",
            "(circuit), accurately Cinnareth, a fortified city in the tribe of Naphtali, (Joshua 19:35) only, of which no trace is found in later writers, and no remains by travellers."
        ]
    },
    {
        "Word": "Chios",
        "Definitions": [
            "Mentioned in Acts 20:15, an island in the Aegean Sea, about 5 miles distant from the mainland, having a roadstead, in the shelter of which Paul and his companions anchored for a night when on his third missionary return journey. It is now called Scio.",
            "open; opening",
            "(snowy), an island of the Aegean Sea, 12 miles from Smyrna. It is separated from the mainland by a strait of only 5 miles. Its length is about 12 miles, and in breadth it varies from 8 to 18. Paul passed it on his return voyage from Troas to Caesarea. Acts 20:15 it is now called Scio."
        ]
    },
    {
        "Word": "Chisleu",
        "Definitions": [
            "The name adopted from the Babylonians by the Jews after the Captivity for the third civil, or ninth ecclesiastical, month (Neh. 1:1; Zech. 7:1). It corresponds nearly with the moon in November.",
            "Cisleu, Casleu, rashness; confidence",
            "[[374]Month]"
        ]
    },
    {
        "Word": "Chittim",
        "Definitions": [
            "Or Kittim, a plural form (Gen. 10:4), the name of a branch of the descendants of Javan, the \"son\" of Japheth. Balaam foretold (Num. 24:24) \"that ships shall come from the coast of Chittim, and afflict Eber.\" Daniel prophesied (11:30) that the ships of Chittim would come against the king of the north. It probably denotes Cyprus, whose ancient capital was called Kition by the Greeks.",
            "The references elsewhere made to Chittim (Isa. 23:1, 12; Jer. 2:10; Ezek. 27:6) are to be explained on the ground that while the name originally designated the Phoenicians only, it came latterly to be used of all the islands and various settlements on the sea-coasts which they had occupied, and then of the people who succeeded them when the Phoenician power decayed. Hence it designates generally the islands and coasts of the Mediterranean and the races that inhabit them."
        ]
    },
    {
        "Word": "Chiun",
        "Definitions": [
            "Occurs only in Amos 5:26 (R.V. marg., \"shrine\"). The LXX. translated the word by Rhephan, which became corrupted into Remphan, as used by Stephen (Acts 7:43; but R.V., \"Rephan\"). Probably the planet Saturn is intended by the name. Astrologers represented this planet as baleful in its influences, and hence the Phoenicians offered to it human sacrifices, especially children.",
            "(a statue, perhaps of Saturn), an idol made by the Israelites in the wilderness. [[376]Remphan]"
        ]
    },
    {
        "Word": "Chloe",
        "Definitions": [
            "Verdure, a female Christian (1 Cor. 1:11), some of whose household had informed Paul of the divided state of the Corinthian church. Nothing is known of her.",
            "green herb",
            "(green herb), a woman mentioned in (1 Corinthians 1:11)"
        ]
    },
    {
        "Word": "Chor-ashan",
        "Definitions": [
            "Smoking furnace, one of the places where \"David himself and his men were wont to haunt\" (1 Sam. 30:30, 31). It is probably identical with Ashan (Josh. 15:42; 19:7), a Simeonite city in the Negeb, i.e., the south, belonging to Judah. The word ought, according to another reading, to be \"Bor-ashan.\""
        ]
    },
    {
        "Word": "Chorazin",
        "Definitions": [
            "Named along with Bethsaida and Capernaum as one of the cities in which our Lord's \"mighty works\" were done, and which was doomed to woe because of signal privileges neglected (Matt. 11:21; Luke 10:13). It has been identified by general consent with the modern Kerazeh, about 2 1/2 miles up the Wady Kerazeh from Capernaum; i.e., Tell Hum.",
            "the secret; here is a mystery",
            "one of the cities in which our Lord's mighty works were done, but named only in his denunciation. Matt. 11:21; Luke 10:13 St. Jerome describes it as on the shore of the lake, two miles from Capernaum, but its modern site is uncertain."
        ]
    },
    {
        "Word": "Chosen",
        "Definitions": [
            "Spoken of warriors (Ex. 15:4; Judg. 20:16), of the Hebrew nation (Ps. 105:43; Deut. 7:7), of Jerusalem as the seat of the temple (1 Kings 11:13). Christ is the \"chosen\" of God (Isa. 42:1); and the apostles are \"chosen\" for their work (Acts 10:41). It is said with regard to those who do not profit by their opportunities that \"many are called, but few are chosen\" (Matt. 20:16). (See [114]ELECTION.)"
        ]
    },
    {
        "Word": "Chozeba",
        "Definitions": [
            "(1 Chr. 4:22), the same as Chezib and Achzib, a place in the lowlands of Judah (Gen. 38:5; Josh. 15:44).",
            "men liers in wait",
            "(1 Chronicles 4:22) Perhaps the same as [378]Achzib."
        ]
    },
    {
        "Word": "Christ",
        "Definitions": [
            "Anointed, the Greek translation of the Hebrew word rendered \"Messiah\" (q.v.), the official title of our Lord, occurring five hundred and fourteen times in the New Testament. It denotes that he was anointed or consecrated to his great redemptive work as Prophet, Priest, and King of his people. He is Jesus the Christ (Acts 17:3; 18:5; Matt. 22:42), the Anointed One. He is thus spoken of by Isaiah (61:1), and by Daniel (9:24-26), who styles him \"Messiah the Prince.\"",
            "The Messiah is the same person as \"the seed of the woman\" (Gen. 3:15), \"the seed of Abraham\" (Gen. 22:18), the \"Prophet like unto Moses\" (Deut. 18:15), \"the priest after the order of Melchizedek\" (Ps. 110:4), \"the rod out of the stem of Jesse\" (Isa. 11:1, 10), the \"Immanuel,\" the virgin's son (Isa. 7:14), \"the branch of Jehovah\" (Isa. 4:2), and \"the messenger of the covenant\" (Mal. 3:1). This is he \"of whom Moses in the law and the prophets did write.\" The Old Testament Scripture is full of prophetic declarations regarding the Great Deliverer and the work he was to accomplish. Jesus the Christ is Jesus the Great Deliverer, the Anointed One, the Saviour of men. This name denotes that Jesus was divinely appointed, commissioned, and accredited as the Saviour of men (Heb. 5:4; Isa. 11:2-4; 49:6; John 5:37; Acts 2:22).",
            "To believe that \"Jesus is the Christ\" is to believe that he is the Anointed, the Messiah of the prophets, the Saviour sent of God, that he was, in a word, what he claimed to be. This is to believe the gospel, by the faith of which alone men can be brought unto God. That Jesus is the Christ is the testimony of God, and the faith of this constitutes a Christian (1 Cor. 12:3; 1 John 5:1).",
            "anointed",
            "[Jesus]"
        ]
    },
    {
        "Word": "Christian",
        "Definitions": [
            "The name given by the Greeks or Romans, probably in reproach, to the followers of Jesus. It was first used at Antioch. The names by which the disciples were known among themselves were \"brethren,\" \"the faithful,\" \"elect,\" \"saints,\" \"believers.\" But as distinguishing them from the multitude without, the name \"Christian\" came into use, and was universally accepted. This name occurs but three times in the New Testament (Acts 11:26; 26:28; 1 Pet. 4:16).",
            "The disciples, we are told, (Acts 11:26) were first called Christians at Antioch on the Orontes, somewhere about A.D. 43. They were known to each other as, and were among themselves called, brethren, (Acts 15:1,23; 1 Corinthians 7:12) disciples, (Acts 9:26; 11:29) believers, (Acts 5:14) saints, (Romans 8:27; 15:25) The name \"Christian,\" which, in the only other cases where it appears in the New Testament, (Acts 26:28; 1 Peter 4:16) is used contemptuously, could not have been applied by the early disciples to themselves, but was imposed upon them by the Gentile world. There is no reason to suppose that the name \"Christian\" of itself was intended as a term of scurrility or abuse, though it would naturally be used with contempt."
        ]
    },
    {
        "Word": "Christs, False",
        "Definitions": [
            "Our Lord warned his disciples that they would arise (Matt. 24:24). It is said that no fewer than twenty-four persons have at different times appeared (the last in 1682) pretending to be the Messiah of the prophets."
        ]
    },
    {
        "Word": "Chronicles",
        "Definitions": [
            "The words of the days, (1 Kings 14:19; 1 Chr. 27:24), the daily or yearly records of the transactions of the kingdom; events recorded in the order of time."
        ]
    },
    {
        "Word": "Chronicles, Books of",
        "Definitions": [
            "The two books were originally one. They bore the title in the Massoretic Hebrew Dibre hayyamim, i.e., \"Acts of the Days.\" This title was rendered by Jerome in his Latin version \"Chronicon,\" and hence \"Chronicles.\" In the Septuagint version the book is divided into two, and bears the title Paraleipomena, i.e., \"things omitted,\" or \"supplements\", because containing many things omitted in the Books of Kings.",
            "The contents of these books are comprehended under four heads. (1.) The first nine chapters of Book I. contain little more than a list of genealogies in the line of Israel down to the time of David. (2.) The remainder of the first book contains a history of the reign of David. (3.) The first nine chapters of Book II. contain the history of the reign of Solomon. (4.) The remaining chapters of the second book contain the history of the separate kingdom of Judah to the time of the return from Babylonian Exile.",
            "The time of the composition of the Chronicles was, there is every ground to conclude, subsequent to the Babylonian Exile, probably between 450 and 435 B.C. The contents of this twofold book, both as to matter and form, correspond closely with this idea. The close of the book records the proclamation of Cyrus permitting the Jews to return to their own land, and this forms the opening passage of the Book of Ezra, which must be viewed as a continuation of the Chronicles. The peculiar form of the language, being Aramaean in its general character, harmonizes also with that of the books which were written after the Exile. The author was certainly contemporary with Zerubbabel, details of whose family history are given (1 Chr. 3:19).",
            "The time of the composition being determined, the question of the authorship may be more easily decided. According to Jewish tradition, which was universally received down to the middle of the seventeenth century, Ezra was regarded as the author of the Chronicles. There are many points of resemblance and of contact between the Chronicles and the Book of Ezra which seem to confirm this opinion. The conclusion of the one and the beginning of the other are almost identical in expression. In their spirit and characteristics they are the same, showing thus also an identity of authorship.",
            "In their general scope and design these books are not so much historical as didactic. The principal aim of the writer appears to be to present moral and religious truth. He does not give prominence to political occurences, as is done in Samuel and Kings, but to ecclesiastical institutions. \"The genealogies, so uninteresting to most modern readers, were really an important part of the public records of the Hebrew state. They were the basis on which not only the land was distributed and held, but the public services of the temple were arranged and conducted, the Levites and their descendants alone, as is well known, being entitled and first fruits set apart for that purpose.\" The \"Chronicles\" are an epitome of the sacred history from the days of Adam down to the return from Babylonian Exile, a period of about 3,500 years. The writer gathers up \"the threads of the old national life broken by the Captivity.\"",
            "The sources whence the chronicler compiled his work were public records, registers, and genealogical tables belonging to the Jews. These are referred to in the course of the book (1 Chr. 27:24; 29:29; 2 Chr. 9:29; 12:15; 13:22; 20:34; 24:27; 26:22; 32:32; 33:18, 19; 27:7; 35:25). There are in Chronicles, and the books of Samuel and Kings, forty parallels, often verbal, proving that the writer both knew and used these records (1 Chr. 17:18; comp. 2 Sam. 7:18-20; 1 Chr. 19; comp. 2 Sam. 10, etc.).",
            "As compared with Samuel and Kings, the Book of Chronicles omits many particulars there recorded (2 Sam. 6:20-23; 9; 11; 14-19, etc.), and includes many things peculiar to itself (1 Chr. 12; 22; 23-26; 27; 28; 29, etc.). Twenty whole chapters, and twenty-four parts of chapters, are occupied with matter not found elsewhere. It also records many things in fuller detail, as (e.g.) the list of David's heroes (1 Chr. 12:1-37), the removal of the ark from Kirjath-jearim to Mount Zion (1 Chr. 13; 15:2-24; 16:4-43; comp. 2 Sam. 6), Uzziah's leprosy and its cause (2 Chr. 26:16-21; comp. 2 Kings 15:5), etc.",
            "It has also been observed that another peculiarity of the book is that it substitutes modern and more common expressions for those that had then become unusual or obsolete. This is seen particularly in the substitution of modern names of places, such as were in use in the writer's day, for the old names; thus Gezer (1 Chr. 20:4) is used instead of Gob (2 Sam. 21:18), etc.",
            "The Books of Chronicles are ranked among the khethubim or hagiographa. They are alluded to, though not directly quoted, in the New Testament (Heb. 5:4; Matt. 12:42; 23:35; Luke 1:5; 11:31, 51)."
        ]
    },
    {
        "Word": "Chronicles of king David",
        "Definitions": [
            "(1 Chr. 27:24) were statistical state records; one of the public sources from which the compiler of the Books of Chronicles derived information on various public matters."
        ]
    },
    {
        "Word": "Chronology",
        "Definitions": [
            "Is the arrangement of facts and events in the order of time. The writers of the Bible themselves do not adopt any standard era according to which they date events. Sometimes the years are reckoned, e.g., from the time of the Exodus (Num. 1:1; 33:38; 1 Kings 6:1), and sometimes from the accession of kings (1 Kings 15:1, 9, 25, 33, etc.), and sometimes again from the return from Exile (Ezra 3:8).",
            "Hence in constructing a system of Biblecal chronology, the plan has been adopted of reckoning the years from the ages of the patriarchs before the birth of their first-born sons for the period from the Creation to Abraham. After this period other data are to be taken into account in determining the relative sequence of events.",
            "As to the patriarchal period, there are three principal systems of chronology: (1) that of the Hebrew text, (2) that of the Septuagint version, and (3) that of the Samaritan Pentateuch, as seen in the scheme on the opposite page.",
            "The Samaritan and the Septuagint have considerably modified the Hebrew chronology. This modification some regard as having been wilfully made, and to be rejected. The same system of variations is observed in the chronology of the period between the Flood and Abraham. Thus:",
            "| Hebrew Septuigant Samaritan | From the birth of | Arphaxad, 2 years | after the Flood, to | the birth of Terah. 220 1000 870 | From the birth of | Terah to the birth | of Abraham. 130 70 72",
            "The Septuagint fixes on seventy years as the age of Terah at the birth of Abraham, from Gen. 11:26; but a comparison of Gen. 11:32 and Acts 7:4 with Gen. 12:4 shows that when Terah died, at the age of two hundred and five years, Abraham was seventy-five years, and hence Terah must have been one hundred and thirty years when Abraham was born. Thus, including the two years from the Flood to the birth of Arphaxad, the period from the Flood to the birth of Abraham was three hundred and fifty-two years.",
            "The next period is from the birth of Abraham to the Exodus. This, according to the Hebrew, extends to five hundred and five years. The difficulty here is as to the four hundred and thirty years mentioned Ex. 12:40, 41; Gal. 3:17. These years are regarded by some as dating from the covenant with Abraham (Gen. 15), which was entered into soon after his sojourn in Egypt; others, with more probability, reckon these years from Jacob's going down into Egypt. (See [115]EXODUS.)",
            "In modern times the systems of Biblical chronology that have been adopted are chiefly those of Ussher and Hales. The former follows the Hebrew, and the latter the Septuagint mainly. Archbishop Ussher's (died 1656) system is called the short chronology. It is that given on the margin of the Authorized Version, but is really of no authority, and is quite uncertain.",
            "| Ussher Hales | B.C. B.C. | Creation 4004 5411 | Flood 2348 3155 | Abram leaves Haran 1921 2078 | Exodus 1491 1648 | Destruction of the | Temple 588 586",
            "To show at a glance the different ideas of the date of the creation, it may be interesting to note the following: From Creation to 1894.",
            "According to Ussher, 5,898; Hales, 7,305; Zunz (Hebrew reckoning), 5,882; Septuagint (Perowne), 7,305; Rabbinical, 5,654; Panodorus, 7,387; Anianus, 7,395; Constantinopolitan, 7,403; Eusebius, 7,093; Scaliger, 5,844; Dionysius (from whom we take our Christian era), 7,388; Maximus, 7,395; Syncellus and Theophanes, 7,395; Julius Africanus, 7,395; Jackson, 7,320.",
            "By this term we understand the technical and historical chronology of the Jews and their ancestors from the earliest time to the close of the New Testament Canon.",
            "+ TECHNICAL CHRONOLOGY.--The technical part of Hebrew chronology presents great difficulties. + HISTORICAL CHRONOLOGY.--The historical part of Hebrew chronology is not less difficult than the technical. The information in the Bible is indeed direct rather than inferential although there is very important evidence of the latter kind, but the present state of the numbers make absolute certainty in many cases impossible. Three principal systems of biblical chronology have been founded, which may be termed (the Long System, the short, and the Rabbinical. There is a fourth, which although an off shoot in part of the last, can scarcely be termed biblical, in as much as it depends for the most part upon theories, not only independent of but repugnant to the Bible: this last is at present peculiar to Baron Bunsen. The principal advocates of the Long chronology are Jackson. Hales and Des-Vignoles. Of the Short chronology Ussher may be considered as the most able advocate The Rabbinical chronology accept the biblical numbers, but makes the most arbitrary corrections. For the date of the Exodus it has been virtually accepted by Bunsen, Lepsius and Lord A. Hervey. The numbers given by the LXX. for the antediluvian patriarchs would place the creation of Adam 2262 years before the end of the flood or B.C. cir. 5361 or 5421."
        ]
    },
    {
        "Word": "Chrysoprasus",
        "Definitions": [
            "Golden leek, a precious stone of the colour of leek's juice, a greenish-golden colour (Rev. 21:20)."
        ]
    },
    {
        "Word": "Chub",
        "Definitions": [
            "The name of a people in alliance with Egypt in the time of Nebuchadnezzar. The word is found only in Ezek. 30:5. They were probably a people of Northern Africa, or of the lands near Egypt in the south.",
            "the name of a people in alliance with Egypt in the time of Nebuchadnezzar, (Ezekiel 30:5) and probably of northern Africa."
        ]
    },
    {
        "Word": "Chun",
        "Definitions": [
            "One of the cities of Hadarezer, king of Syria. David procured brass (i.e., bronze or copper) from it for the temple (1 Chr. 18:8). It is called Berothai in 2 Sam. 8:8; probably the same as Berothah in Ezek. 47:16.",
            "making ready",
            "(1 Chronicles 18:8) called Berothai in (2 Samuel 8:8)"
        ]
    },
    {
        "Word": "Church",
        "Definitions": [
            "Derived probably from the Greek kuriakon (i.e., \"the Lord's house\"), which was used by ancient authors for the place of worship.",
            "In the New Testament it is the translation of the Greek word ecclesia, which is synonymous with the Hebrew kahal of the Old Testament, both words meaning simply an assembly, the character of which can only be known from the connection in which the word is found. There is no clear instance of its being used for a place of meeting or of worship, although in post-apostolic times it early received this meaning. Nor is this word ever used to denote the inhabitants of a country united in the same profession, as when we say the \"Church of England,\" the \"Church of Scotland,\" etc.",
            "We find the word ecclesia used in the following senses in the New Testament: (1.) It is translated \"assembly\" in the ordinary classical sense (Acts 19:32, 39, 41).",
            "(2.) It denotes the whole body of the redeemed, all those whom the Father has given to Christ, the invisible catholic church (Eph. 5:23, 25, 27, 29; Heb. 12:23).",
            "(3.) A few Christians associated together in observing the ordinances of the gospel are an ecclesia (Rom. 16:5; Col. 4:15).",
            "(4.) All the Christians in a particular city, whether they assembled together in one place or in several places for religious worship, were an ecclesia. Thus all the disciples in Antioch, forming several congregations, were one church (Acts 13:1); so also we read of the \"church of God at Corinth\" (1 Cor. 1:2), \"the church at Jerusalem\" (Acts 8:1), \"the church of Ephesus\" (Rev. 2:1), etc.",
            "(5.) The whole body of professing Christians throughout the world (1 Cor. 15:9; Gal. 1:13; Matt. 16:18) are the church of Christ.",
            "The church visible \"consists of all those throughout the world that profess the true religion, together with their children.\" It is called \"visible\" because its members are known and its assemblies are public. Here there is a mixture of \"wheat and chaff,\" of saints and sinners. \"God has commanded his people to organize themselves into distinct visible ecclesiastical communities, with constitutions, laws, and officers, badges, ordinances, and discipline, for the great purpose of giving visibility to his kingdom, of making known the gospel of that kingdom, and of gathering in all its elect subjects. Each one of these distinct organized communities which is faithful to the great King is an integral part of the visible church, and all together constitute the catholic or universal visible church.\" A credible profession of the true religion constitutes a person a member of this church. This is \"the kingdom of heaven,\" whose character and progress are set forth in the parables recorded in Matt. 13.",
            "The children of all who thus profess the true religion are members of the visible church along with their parents. Children are included in every covenant God ever made with man. They go along with their parents (Gen. 9:9-17; 12:1-3; 17:7; Ex. 20:5; Deut. 29:10-13). Peter, on the day of Pentecost, at the beginning of the New Testament dispensation, announces the same great principle. \"The promise [just as to Abraham and his seed the promises were made] is unto you, and to your children\" (Acts 2:38, 39). The children of believing parents are \"holy\", i.e., are \"saints\", a title which designates the members of the Christian church (1 Cor. 7:14). (See [116]BAPTISM.)",
            "The church invisible \"consists of the whole number of the elect that have been, are, or shall be gathered into one under Christ, the head thereof.\" This is a pure society, the church in which Christ dwells. It is the body of Christ. it is called \"invisible\" because the greater part of those who constitute it are already in heaven or are yet unborn, and also because its members still on earth cannot certainly be distinguished. The qualifications of membership in it are internal and are hidden. It is unseen except by Him who \"searches the heart.\" \"The Lord knoweth them that are his\" (2 Tim. 2:19).",
            "The church to which the attributes, prerogatives, and promises appertaining to Christ's kingdom belong, is a spiritual body consisting of all true believers, i.e., the church invisible.",
            "(1.) Its unity. God has ever had only one church on earth. We sometimes speak of the Old Testament Church and of the New Testament church, but they are one and the same. The Old Testament church was not to be changed but enlarged (Isa. 49:13-23; 60:1-14). When the Jews are at length restored, they will not enter a new church, but will be grafted again into \"their own olive tree\" (Rom. 11:18-24; comp. Eph. 2:11-22). The apostles did not set up a new organization. Under their ministry disciples were \"added\" to the \"church\" already existing (Acts 2:47).",
            "(2.) Its universality. It is the \"catholic\" church; not confined to any particular country or outward organization, but comprehending all believers throughout the whole world.",
            "(3.) Its perpetuity. It will continue through all ages to the end of the world. It can never be destroyed. It is an \"everlasting kindgdom.\"",
            "+ The derivation of the word is generally said to be from the Greek kuriakon (kuriakon) \"belonging to the Lord.\" But the derivation has been too hastily assumed. It is probably connected with kirk, the Latin circus, circulus, the Greek kuklos (kuklos) because the congregations were gathered in circles. + Ecclesia (ekklesia) the Greek word for church, originally meant an assembly called out by the magistrate, or by legitimate authority. It was in this last sense that the word was adapted and applied by the writers of the New Testament to the Christian congregation. In the one Gospel of St. Matthew the church is spoken of no less than thirty-six times as \"the kingdom.\" Other descriptions or titles are hardly found in the evangelists. It is Christ's household, (Matthew 10:25) the salt and light of the world, (Matthew 5:13,15) Christ's flock, (Matthew 26:31; John 10:15) its members are the branches growing on Christ the Vine, John 15; but the general description of it, not metaphorical but direct, is that it is a kingdom, (Matthew 16:19) From the Gospel then we learn that Christ was about to establish his heavenly kingdom on earth, which was to be the substitute for the Jewish Church and kingdom, now doomed to destruction (Matthew 21:43) The day of Pentecost is the birthday of the Christian church. Before they had been individual followers Jesus; now they became his mystical body, animated by his spirit. On the evening of the day of Pentecost, the 3140 members of which the Church consisted were-- (1) Apostles; (2) previous Disciples; (3) Converts. In (Acts 2:41) we have indirectly exhibited the essential conditions of church communion. They are (1) Baptism, baptism implying on the part of the recipient repentance and faith; (2) Apostolic Doctrine; (3) Fellowship with the Apostles; (4) The Lord's Supper; (5) Public Worship. The real Church consists of all who belong to the Lord Jesus Christ as his disciples, and are one in love, in character, in hope, in Christ as the head of all, though as the body of Christ it consists of many parts."
        ]
    },
    {
        "Word": "Churl",
        "Definitions": [
            "In Isa. 32:5 (R.V. marg., \"crafty\"), means a deceiver. In 1 Sam. 25:3, the word churlish denotes a man that is coarse and ill-natured, or, as the word literally means, \"hard.\" The same Greek word as used by the LXX. here is found in Matt. 25:24, and there is rendered \"hard.\""
        ]
    },
    {
        "Word": "Chushan-rishathaim",
        "Definitions": [
            "Cush of double wickedness, or governor of two presidencies, the king of Mesopotamia who oppressed Israel in the generation immediately following Joshua (Judg. 3:8). We learn from the Tell-el-Amarna tablets that Palestine had been invaded by the forces of Aram-naharaim (A.V., \"Mesopotamia\") more than once, long before the Exodus, and that at the time they were written the king of Aram-naharaim was still intriguing in Canaan. It is mentioned among the countries which took part in the attack upon Egypt in the reign of Rameses III. (of the Twentieth Dynasty), but as its king is not one of the princes stated to have been conquered by the Pharaoh, it would seem that he did not actually enter Egypt. As the reign of Rameses III. corresponds with the Israelitish occupation of Canaan, it is probable that the Egyptian monuments refer to the oppression of the Israelites by Chushan-rishathaim. Canaan was still regarded as a province of Egypt, so that, in attacking it Chushan-rishathaim would have been considered to be attacking Egypt.",
            "blackness of iniquities"
        ]
    },
    {
        "Word": "Cilicia",
        "Definitions": [
            "A maritime province in the south-east of Asia Minor. Tarsus, the birth-place of Paul, was one of its chief towns, and the seat of a celebrated school of philosophy. Its luxurious climate attracted to it many Greek residents after its incorporation with the Macedonian empire. It was formed into a Roman province, B.C. 67. The Jews of Cilicia had a synagogue at Jerusalem (Acts 6:9). Paul visited it soon after his conversion (Gal. 1:21; Acts 9:30), and again, on his second missionary journey (15:41), \"he went through Syria and Cilicia, confirming the churches.\" It was famous for its goat's-hair cloth, called cilicium. Paul learned in his youth the trade of making tents of this cloth.",
            "which rolls or overturns",
            "(the land of Celix), a maritime province int he southeast of Asia Minor, bordering on Pamphylia in the west, Lycaonia and Cappadocia in the north, and Syria in the east. (Acts 6:9) Cilicia was from its geographical position the high road between Syria and the west; it was also the native country of St. Paul, hence it was visited by him, firstly, soon after his conversion, (Acts 9:30; Galatians 1:21) and again in his second apostolical journey. (Acts 15:41)"
        ]
    },
    {
        "Word": "Cinnamon",
        "Definitions": [
            "Heb. kinamon, the Cinnamomum zeylanicum of botanists, a tree of the Laurel family, which grows only in India on the Malabar coast, in Ceylon, and China. There is no trace of it in Egypt, and it was unknown in Syria. The inner rind when dried and rolled into cylinders forms the cinnamon of commerce. The fruit and coarser pieces of bark when boiled yield a fragrant oil. It was one of the principal ingredients in the holy anointing oil (Ex. 30:23). It is mentioned elsewhere only in Prov. 7:17; Cant. 4:14; Rev. 18:13. The mention of it indicates a very early and extensive commerce carried on between Palestine and the East.",
            "a well-known aromatic substance, the rind of the Laurus cinnamomum, called Korunda-gauhah in Ceylon. It is mentioned in (Exodus 30:23) as one of the component parts of the holy anointing oil. In (Revelation 18:13) it is enumerated among the merchandise of the great Babylon."
        ]
    },
    {
        "Word": "Cinnereth",
        "Definitions": [
            "A harp, one of the \"fenced cities\" of Naphtali (Josh. 19:35; comp. Deut. 3:17). It also denotes, apparently, a district which may have taken its name from the adjacent city or lake of Gennesaret, anciently called \"the sea of Chinnereth\" (q.v.), and was probably that enclosed district north of Tiberias afterwards called \"the plain of Gennesaret.\" Called Chinneroth (R.V., Chinnereth) Josh. 11:2. The phrase \"all Cinneroth, with all the land of Naphtali\" in 1 Kings 15:20 is parallel to \"the store-houses of the cities of Naphtali\" (R.V. marg.) in 2 Chr. 16:4."
        ]
    },
    {
        "Word": "Circuit",
        "Definitions": [
            "The apparent diurnal revolution of the sun round the earth (Ps. 19:6), and the changes of the wind (Eccl. 1:6). In Job 22:14, \"in the circuit of heaven\" (R.V. marg., \"on the vault of heaven\") means the \"arch of heaven,\" which seems to be bent over our heads."
        ]
    },
    {
        "Word": "Circumcision",
        "Definitions": [
            "Cutting around. This rite, practised before, as some think, by divers races, was appointed by God to be the special badge of his chosen people, an abiding sign of their consecration to him. It was established as a national ordinance (Gen. 17:10, 11). In compliance with the divine command, Abraham, though ninety-nine years of age, was circumcised on the same day with Ishmael, who was thirteen years old (17:24-27). Slaves, whether home-born or purchased, were circumcised (17:12, 13); and all foreigners must have their males circumcised before they could enjoy the privileges of Jewish citizenship (Ex. 12:48). During the journey through the wilderness, the practice of circumcision fell into disuse, but was resumed by the command of Joshua before they entered the Promised Land (Josh. 5:2-9). It was observed always afterwards among the tribes of israel, although it is not expressly mentioned from the time of the settlement in Canaan till the time of Christ, about 1,450 years. The Jews prided themselves in the possession of this covenant distinction (Judg. 14:3; 15:18; 1 Sam. 14:6; 17:26; 2 Sam. 1:20; Ezek. 31:18).",
            "As a rite of the church it ceased when the New Testament times began (Gal. 6:15; Col. 3:11). Some Jewish Christians sought to impose it, however, on the Gentile converts; but this the apostles resolutely resisted (Acts 15:1; Gal. 6:12). Our Lord was circumcised, for it \"became him to fulfil all righteousness,\" as of the seed of Abraham, according to the flesh; and Paul \"took and circumcised\" Timothy (Acts 16:3), to avoid giving offence to the Jews. It would render Timothy's labours more acceptable to the Jews. But Paul would by no means consent to the demand that Titus should be circumcised (Gal. 2:3-5). The great point for which he contended was the free admission of uncircumcised Gentiles into the church. He contended successfully in behalf of Titus, even in Jerusalem.",
            "In the Old Testament a spiritual idea is attached to circumcision. It was the symbol of purity (Isa. 52:1). We read of uncircumcised lips (Ex. 6:12, 30), ears (Jer. 6:10), hearts (Lev. 26:41). The fruit of a tree that is unclean is spoken of as uncircumcised (Lev. 19:23).",
            "It was a sign and seal of the covenant of grace as well as of the national covenant between God and the Hebrews. (1.) It sealed the promises made to Abraham, which related to the commonwealth of Israel, national promises. (2.) But the promises made to Abraham included the promise of redemption (Gal. 3:14), a promise which has come upon us. The covenant with Abraham was a dispensation or a specific form of the covenant of grace, and circumcision was a sign and seal of that covenant. It had a spiritual meaning. It signified purification of the heart, inward circumcision effected by the Spirit (Deut. 10:16; 30:6; Ezek. 44:7; Acts 7:51; Rom. 2:28; Col. 2:11). Circumcision as a symbol shadowing forth sanctification by the Holy Spirit has now given way to the symbol of baptism (q.v.). But the truth embodied in both ordinances is ever the same, the removal of sin, the sanctifying effects of grace in the heart.",
            "Under the Jewish dispensation, church and state were identical. No one could be a member of the one without also being a member of the other. Circumcision was a sign and seal of membership in both. Every circumcised person bore thereby evidence that he was one of the chosen people, a member of the church of God as it then existed, and consequently also a member of the Jewish commonwealth.",
            "was peculiarly, though not exclusively, a Jewish rite. It was enjoined upon Abraham, the father of the nation, by God, at the institution and as the token of the covenant, which assured to him and his descendants the promise of the Messiah. Gen. 17. It was thus made a necessary condition of Jewish nationality. Every male child was to be circumcised when eight days old, (Leviticus 12:3) on pain of death. The biblical notice of the rite describes it as distinctively Jewish; so that in the New Testament \"the circumcision\" and \"the uncircumcision\" are frequently used as synonyms for the Jews and the Gentiles. The rite has been found to prevail extensively in both ancient and modern times. Though Mohammed did not enjoin circumcision in the Koran, he was circumcised himself, according to the custom of his country; and circumcision is now as common among the Mohammedans as among the Jews. The process of restoring a circumcised person to his natural condition by a surgical operation was sometimes undergone. Some of the Jews in the time of Antiochus Epiphanes, wishing to assimilate themselves to the heathen around them, \"made themselves uncircumcised.\" Against having recourse to this practice, from an excessive anti-Judaistic tendency, St. Paul cautions the Corinthians. (1 Corinthians 7:18)",
            "Instituted by God -- Ge 17:9,10.",
            "Described -- Ge 17:11; Ex 4:25.",
            "Enforced by the law -- Le 12:3; Joh 7:22.",
            "Called the",
            "Covenant of circumcision. -- Ac 7:8.",
            "Circumcision in the flesh. -- Eph 2:11.",
            "Concision. -- Php 3:2.",
            "A painful and bloody rite -- Ex 4:26; Jos 5:8.",
            "Promises to Abraham previous to -- Ro 4:9,13.",
            "A seal of the covenant -- Ge 17:11; Ro 4:11.",
            "Introductory Jewish ordinances -- Ga 5:3.",
            "Outward sign of -- Ro 2:28.",
            "Inward grace -- Ro 2:29.",
            "Necessary to enjoying the privileges of the Jewish State -- Ex 12:48; Eze 44:7.",
            "Was performed",
            "On males home-born and bought. -- Ge 17:12,13.",
            "On the eighth day. -- Ge 17:12; Le 12:3.",
            "Even on the sabbath day. -- Joh 7:22,23.",
            "With knives of flint. -- Ex 4:25; Jos 5:3.",
            "By the heads of families. -- Ge 17:23; Ex 4:25.",
            "By persons in authority. -- Jos 5:3.",
            "In the presence of the family, &c. -- Lu 1:58-61.",
            "Accompanied with naming the child -- Ge 21:3,4; Lu 1:59; 2:21.",
            "First performed on Abraham and his family -- Ge 17:24-27.",
            "Not performed in the wilderness -- Jos 5:5.",
            "Performed by Joshua at Gilgal -- Jos 5:2,7.",
            "Punishment for neglecting -- Ge 17:14; Ex 4:24,26.",
            "Without faith, vain -- Ro 3:30; Ga 5:6.",
            "Without obedience, vain -- Ro 2:25; 1Co 7:19.",
            "The Jews",
            "Denominated by. -- Ac 10:45; Ga 2:9.",
            "Held it unlawful to intermarry with those not of the. -- Ge 34:14; Jdj 14:3.",
            "Held no intercourse with those not of the. -- Ac 10:28; 11:3; Ga 2:12.",
            "Despised as unclean those not of the. -- 1Sa 14:6; 17:26; Mt 15:26,27; Eph 2:11,15.",
            "Sometimes performed on slain enemies -- 1Sa 18:25-27; 2Sa 3:14.",
            "Abolished by the gospel -- Eph 2:11,15; Col 3:11.",
            "Performed on Timothy as a matter or expediency because of the Jews -- Ac 16:3.",
            "Necessity of, denied by Paul -- Ga 2:3-5.",
            "Necessity of, asserted by false teachers -- Ac 15:24; Ga 6:12; Tit 1:10.",
            "Trusting to, a denial of Christ -- Ga 3:3,4; 5:3,4.",
            "Paul denounced for opposing -- Ac 21:21.",
            "Saints the true spiritual -- Php 3:3; Col 2:11.",
            "Illustrative of",
            "Readiness to hear and obey. -- Jer 6:10.",
            "Purity of heart. -- De 10:16; 30:6.",
            "Purity of speech. -- Ex 6:12."
        ]
    },
    {
        "Word": "Cistern",
        "Definitions": [
            "The rendering of a Hebrew word bor, which means a receptacle for water conveyed to it; distinguished from beer, which denotes a place where water rises on the spot (Jer. 2:13; Prov. 5:15; Isa. 36:16), a fountain. Cisterns are frequently mentioned in Scripture. The scarcity of springs in Palestine made it necessary to collect rain-water in reservoirs and cisterns (Num. 21:22). (See [117]WELL.)",
            "Empty cisterns were sometimes used as prisons (Jer. 38:6; Lam. 3:53; Ps. 40:2; 69:15). The \"pit\" into which Joseph was cast (Gen. 37:24) was a beer or dry well. There are numerous remains of ancient cisterns in all parts of Palestine.",
            "a receptacle for water, either conducted from an external spring or proceeding from rain-fall. The dryness of the summer months and the scarcity of springs in Judea made cisterns a necessity, and they are frequent throughout the whole of Syria and Palestine. On the long-forgotten way from Jericho to Bethel, \"broken cisterns\" of high antiquity are found at regular intervals. Jerusalem depends mainly for water upon its cisterns, of which almost every private house possesses one or more, excavated in the rock on which the city is built. The cisterns have usually a round opening at the top, sometimes built up with stonework above and furnished with a curb and a wheel for a bucket. (Ecclesiastes 12:6) Empty cisterns were sometimes used as prisons and places of confinement. Joseph was cast into a \"pit,\" (Genesis 37:22) as was Jeremiah. (Jeremiah 38:6)"
        ]
    },
    {
        "Word": "Citizenship",
        "Definitions": [
            "The rights and privileges of a citizen in distinction from a foreigner (Luke 15:15; 19:14; Acts 21:39). Under the Mosaic law non-Israelites, with the exception of the Moabites and the Ammonites and others mentioned in Deut. 23:1-3, were admitted to the general privileges of citizenship among the Jews (Ex. 12:19; Lev. 24:22; Num. 15:15; 35:15; Deut. 10:18; 14:29; 16:10, 14).",
            "The right of citizenship under the Roman government was granted by the emperor to individuals, and sometimes to provinces, as a favour or as a recompense for services rendered to the state, or for a sum of money (Acts 22:28). This \"freedom\" secured privileges equal to those enjoyed by natives of Rome. Among the most notable of these was the provision that a man could not be bound or imprisoned without a formal trial (Acts 22:25, 26), or scourged (16:37). All Roman citizens had the right of appeal to Caesar (25:11).",
            "The use of this term in Scripture has exclusive reference to the usages of the Roman empire. The privilege of Roman citizenship was originally acquired in various ways, as by purchase, (Acts 22:28) by military services, by favor or by manumission. The right once obtained descended to a man's children. (Acts 22:28) Among the privileges attached to citizenship we may note that a man could not be bound or imprisoned without a formal trial, (Acts 22:29) still less be scourged. (Acts 16:37) Cic. in Verr. v. 63,66. Another privilege attaching to citizenship was the appeal from a provincial tribunal to the emperor at Rome. (Acts 25:11)"
        ]
    },
    {
        "Word": "City",
        "Definitions": [
            "The earliest mention of city-building is that of Enoch, which was built by Cain (Gen. 4:17). After the confusion of tongues, the descendants of Nimrod founded several cities (10:10-12). Next, we have a record of the cities of the Canaanites, Sidon, Gaza, Sodom, etc. (10:12, 19; 11:3, 9; 36:31-39). The earliest description of a city is that of Sodom (19:1-22). Damascus is said to be the oldest existing city in the world. Before the time of Abraham there were cities in Egypt (Num. 13:22). The Israelites in Egypt were employed in building the \"treasure cities\" of Pithom and Raamses (Ex. 1:11); but it does not seem that they had any cities of their own in Goshen (Gen. 46:34; 47:1-11). In the kingdom of Og in Bashan there were sixty \"great cities with walls,\" and twenty-three cities in Gilead partly rebuilt by the tribes on the east of Jordan (Num. 21:21, 32, 33, 35; 32:1-3, 34-42; Deut. 3:4, 5, 14; 1 Kings 4:13). On the west of Jordan were thirty-one \"royal cities\" (Josh. 12), besides many others spoken of in the history of Israel.",
            "A fenced city was a city surrounded by fortifications and high walls, with watch-towers upon them (2 Chr. 11:11; Deut. 3:5). There was also within the city generally a tower to which the citizens might flee when danger threatened them (Judg. 9:46-52).",
            "A city with suburbs was a city surrounded with open pasture-grounds, such as the forty-eight cities which were given to the Levites (Num. 35:2-7). There were six cities of refuge, three on each side of Jordan, namely, Kadesh, Shechem, Hebron, on the west of Jordan; and on the east, Bezer, Ramoth-gilead, and Golan. The cities on each side of the river were nearly opposite each other. The regulations concerning these cities are given in Num. 35:9-34; Deut. 19:1-13; Ex. 21:12-14.",
            "When David reduced the fortress of the Jebusites which stood on Mount Zion, he built on the site of it a palace and a city, which he called by his own name (1 Chr. 11:5), the city of David. Bethlehem is also so called as being David's native town (Luke 2:4).",
            "Jerusalem is called the Holy City, the holiness of the temple being regarded as extending in some measure over the whole city (Neh. 11:1).",
            "Pithom and Raamses, built by the Israelites as \"treasure cities,\" were not places where royal treasures were kept, but were fortified towns where merchants might store their goods and transact their business in safety, or cities in which munitions of war were stored. (See [118]PITHOM.)"
        ]
    },
    {
        "Word": "Clauda",
        "Definitions": [
            "A small island off the southwest coast of Crete, passed by Paul on his voyage to Rome (Acts 27:16). It is about 7 miles long and 3 broad. It is now called Gozzo (R.V., \"Cauda\").",
            "a lamentable voice",
            "(lame), (Acts 27:16) a small island nearly due west of Cape Matala on the south coast of Crete, and nearly due south of Phoenice; now Gozzo ."
        ]
    },
    {
        "Word": "Claudia",
        "Definitions": [
            "A female Christian mentioned in 2 Tim. 4:21. It is a conjecture having some probability that she was a British maiden, the daughter of king Cogidunus, who was an ally of Rome, and assumed the name of the emperor, his patron, Tiberius Claudius, and that she was the wife of Pudens.",
            "Claudius, lame",
            "(lame), a Christian woman mentioned in (2 Timothy 4:21) as saluting Timotheus."
        ]
    },
    {
        "Word": "Claudius",
        "Definitions": [
            "Lame. (1.) The fourth Roman emperor. He succeeded Caligula (A.D. 41). Though in general he treated the Jews, especially those in Asia and Egypt, with great indulgence, yet about the middle of his reign (A.D. 49) he banished them all from Rome (Acts 18:2). In this edict the Christians were included, as being, as was supposed, a sect of Jews. The Jews, however soon again returned to Rome.",
            "During the reign of this emperor, several persecutions of the Christians by the Jews took place in the dominions of Herod Agrippa, in one of which the apostle James was \"killed\" (12:2). He died A.D. 54.",
            "(2.) Claudius Lysias, a Greek who, having obtained by purchase the privilege of Roman citizenship, took the name of Claudius (Acts 21:31-40; 22:28; 23:26).",
            "(lame), fourth Roman emperor, reigned from 41 to 54 A.D. He was nominated to the supreme power mainly through the influence of Herod Agrippa the First. In the reign of Claudius there were several famines, arising from unfavorable harvests, and one such occurred in Palestine and Syria. (Acts 11:28-30) Claudius was induced by a tumult of the Jews in Rome to expel them from the city. cf. (Acts 18:2) The date of this event is uncertain. After a weak and foolish reign he was poisoned by his fourth wife, Agrippina, the mother of Nero, October 13, A.D. 54."
        ]
    },
    {
        "Word": "Clay",
        "Definitions": [
            "This word is used of sediment found in pits or in streets (Isa. 57:20; Jer. 38:60), of dust mixed with spittle (John 9:6), and of potter's clay (Isa. 41:25; Nah. 3:14; Jer. 18:1-6; Rom. 9:21). Clay was used for sealing (Job 38:14; Jer. 32:14). Our Lord's tomb may have been thus sealed (Matt. 27:66). The practice of sealing doors with clay is still common in the East. Clay was also in primitive times used for mortar (Gen. 11:3). The \"clay ground\" in which the large vessels of the temple were cast (1 Kings 7:46; 2 Chr. 4:17) was a compact loam fitted for the purpose. The expression literally rendered is, \"in the thickness of the ground,\", meaning, \"in stiff ground\" or in clay.",
            "As the sediment of water remaining in pits or in streets, the word is used frequently in the Old Testament. (Psalms 18:42; Isaiah 57:20; Jeremiah 38:6) and in the New Testament, (John 9:6) a mixture of sand or dust with spittle. It is also found in the sense of potter's clay. (Isaiah 41:25) The great seat of the pottery of the present day in Palestine is Gaza, where are made the vessels in dark-blue clay so frequently met with. Another use of clay was for sealing. (Job 38:14) Our Lord's tomb may have been thus sealed, (Matthew 27:66) as also the earthen vessel containing the evidences of Jeremiah's purchase. (Jeremiah 32:14) The seal used for public documents was rolled on the moist clay, and the tablet was then placed in the fire and baked."
        ]
    },
    {
        "Word": "Clean",
        "Definitions": [
            "The various forms of uncleanness according to the Mosaic law are enumerated in Lev. 11-15; Num. 19. The division of animals into clean and unclean was probably founded on the practice of sacrifice. It existed before the Flood (Gen. 7:2). The regulations regarding such animals are recorded in Lev. 11 and Deut. 14:1-21.",
            "The Hebrews were prohibited from using as food certain animal substances, such as (1) blood; (2) the fat covering the intestines, termed the caul; (3) the fat on the intestines, called the mesentery; (4) the fat of the kidneys; and (5) the fat tail of certain sheep (Ex. 29:13, 22; Lev. 3:4-9; 9:19; 17:10; 19:26).",
            "The chief design of these regulations seems to have been to establish a system of regimen which would distinguish the Jews from all other nations. Regarding the design and the abolition of these regulations the reader will find all the details in Lev. 20:24-26; Acts 10:9-16; 11:1-10; Heb. 9:9-14."
        ]
    },
    {
        "Word": "Clement",
        "Definitions": [
            "Mild, a Christian of Philippi, Paul's \"fellow-labourer,\" whose name he mentions as \"in the book of life\" (Phil. 4:3). It was an opinion of ancient writers that he was the Clement of Rome whose name is well known in church history, and that he was the author of an Epistle to the Corinthians, the only known manuscript of which is appended to the Alexandrian Codex, now in the British Museum. It is of some historical interest, and has given rise to much discussion among critics. It makes distinct reference to Paul's First Epistle to the Corinthians.",
            "mild; good; merciful",
            "(mild, merciful), (Philippians 4:3) a fellow laborer of St. Paul when he was at Philippi. (A.D. 57.) It was generally believed in the ancient Church that this Clement was identical with the bishop of Rome who afterwards became so celebrated."
        ]
    },
    {
        "Word": "Cleopas",
        "Definitions": [
            "(abbreviation of Cleopatros), one of the two disciples with whom Jesus conversed on the way to Emmaus on the day of the resurrection (Luke 24:18). We know nothing definitely regarding him. It is not certain that he was the Clopas of John 19:25, or the Alphaeus of Matt. 10:3, although he may have been so.",
            "(of a renowned father), one of the two disciples who were going to Emmaus on the day of the resurrection. (Luke 24:18) Some think the same as Cleophas in (John 19:25) But they are probably two different persons. Cleopas is a Greek name, contracted from Cleopater, while Cleophas, or Clopas as in the Revised Version, is an Aramaic name, the same as Alphaeus."
        ]
    },
    {
        "Word": "Cleophas",
        "Definitions": [
            "(in the spelling of this word h is inserted by mistake from Latin MSS.), rather Cleopas, which is the Greek form of the word, while Clopas is the Aramaic form. In John 19:25 the Authorized Version reads, \"Mary, the wife of Clopas.\" The word \"wife\" is conjecturally inserted here. If \"wife\" is rightly inserted, then Mary was the mother of James the Less, and Clopas is the same as Alphaeus (Matt. 10:3; 27:56).",
            "the whole glory",
            "Revised Version Clo'pas, the husband of Mary the sister of Virgin Mary. (John 19:25) He was probably dead before Jesus' ministry began, for his wife and children constantly appear with Joseph's family in the time of our Lord's ministry.--Englishman's Cyc. [[391]Cleopas; [392]Alphaeus]"
        ]
    },
    {
        "Word": "Cloak",
        "Definitions": [
            "An upper garment, \"an exterior tunic, wide and long, reaching to the ankles, but without sleeves\" (Isa. 59:17). The word so rendered is elsewhere rendered \"robe\" or \"mantle.\" It was worn by the high priest under the ephod (Ex. 28:31), by kings and others of rank (1 Sam. 15:27; Job 1:20; 2:12), and by women (2 Sam. 13:18).",
            "The word translated \"cloke\", i.e., outer garment, in Matt. 5:40 is in its plural form used of garments in general (Matt. 17:2; 26:65). The cloak mentioned here and in Luke 6:29 was the Greek himation, Latin pallium, and consisted of a large square piece of wollen cloth fastened round the shoulders, like the abba of the Arabs. This could be taken by a creditor (Ex. 22:26, 27), but the coat or tunic (Gr. chiton) mentioned in Matt. 5:40 could not.",
            "The cloak which Paul \"left at Troas\" (2 Tim. 4:13) was the Roman paenula, a thick upper garment used chiefly in travelling as a protection from the weather. Some, however, have supposed that what Paul meant was a travelling-bag. In the Syriac version the word used means a bookcase. (See [119]Dress.)"
        ]
    },
    {
        "Word": "Closet",
        "Definitions": [
            "As used in the New Testament, signifies properly a storehouse (Luke 12: 24), and hence a place of privacy and retirement (Matt. 6:6; Luke 12:3)."
        ]
    },
    {
        "Word": "Cloud",
        "Definitions": [
            "The Hebrew so rendered means \"a covering,\" because clouds cover the sky. The word is used as a symbol of the Divine presence, as indicating the splendour of that glory which it conceals (Ex. 16:10; 33:9; Num. 11:25; 12:5; Job 22:14; Ps. 18:11). A \"cloud without rain\" is a proverbial saying, denoting a man who does not keep his promise (Prov. 16:15; Isa. 18:4; 25:5; Jude 1:12). A cloud is the figure of that which is transitory (Job 30:15; Hos. 6:4). A bright cloud is the symbolical seat of the Divine presence (Ex. 29:42, 43; 1 Kings 8:10; 2 Chr. 5:14; Ezek. 43:4), and was called the Shechinah (q.v.). Jehovah came down upon Sinai in a cloud (Ex. 19:9); and the cloud filled the court around the tabernacle in the wilderness so that Moses could not enter it (Ex. 40:34, 35). At the dedication of the temple also the cloud \"filled the house of the Lord\" (1 Kings 8:10). Thus in like manner when Christ comes the second time he is described as coming \"in the clouds\" (Matt. 17:5; 24:30; Acts 1:9, 11). False teachers are likened unto clouds carried about with a tempest (2 Pet. 2:17). The infirmities of old age, which come one after another, are compared by Solomon to \"clouds returning after the rain\" (Eccl. 12:2). The blotting out of sins is like the sudden disappearance of threatening clouds from the sky (Isa. 44:22).",
            "Cloud, the pillar of, was the glory-cloud which indicated God's presence leading the ransomed people through the wilderness (Ex. 13:22; 33:9, 10). This pillar preceded the people as they marched, resting on the ark (Ex. 13:21; 40:36). By night it became a pillar of fire (Num. 9:17-23).",
            "The shelter given, and refreshment of rain promised, by clouds give them their peculiar prominence in Oriental imagery. When a cloud appears rain is ordinarily apprehended, and thus the \"cloud without rain\" becomes a proverb for the man of promise without performance. (Proverbs 16:15; Isaiah 18:4; 25:5; Jude 1:12) comp. Prov 25:14 The cloud is a figure of transitoriness, (Job 30:15; Hosea 6:4) and of whatever intercepts divine favor or human supplication. (Lamentations 2:1; 3:44) A bright cloud at times visited and rested on the mercy-seat. (Exodus 29:42,43; 1 Kings 8:10,11; 2 Chronicles 5:14; Ezekiel 43:4) and was by later writers named Shechinah."
        ]
    },
    {
        "Word": "Cnidus",
        "Definitions": [
            "A town and harbour on the extreme south-west of the peninsula of Doris in Asia Minor. Paul sailed past it on his voyage to Rome after leaving Myra (Acts 27:7).",
            "age",
            "(nidus), a city of great consequence, situated at the extreme south west of the peninsula of Asia Minor, on a promontory now called Cape Crio, which projects between the islands of Cos and Rhodes. See (Acts 21:1) It is now in ruins."
        ]
    },
    {
        "Word": "Coal",
        "Definitions": [
            "It is by no means certain that the Hebrews were acquainted with mineral coal, although it is found in Syria. Their common fuel was dried dung of animals and wood charcoal. Two different words are found in Hebrew to denote coal, both occurring in Prov. 26:21, \"As coal [Heb. peham; i.e., \"black coal\"] is to burning coal [Heb. gehalim].\" The latter of these words is used in Job 41:21; Prov. 6:28; Isa. 44:19. The words \"live coal\" in Isa. 6:6 are more correctly \"glowing stone.\" In Lam. 4:8 the expression \"blacker than a coal\" is literally rendered in the margin of the Revised Version \"darker than blackness.\" \"Coals of fire\" (2 Sam. 22:9, 13; Ps. 18:8, 12, 13, etc.) is an expression used metaphorically for lightnings proceeding from God. A false tongue is compared to \"coals of juniper\" (Ps. 120:4; James 3:6). \"Heaping coals of fire on the head\" symbolizes overcoming evil with good. The words of Paul (Rom. 12:20) are equivalent to saying, \"By charity and kindness thou shalt soften down his enmity as surely as heaping coals on the fire fuses the metal in the crucible.\"",
            "The first and most frequent use of the word rendered coal is a live ember, burning fuel. (Proverbs 26:21) In (2 Samuel 22:9,13) \"coals of fire\" are put metaphorically for the lightnings proceeding from God. (Psalms 18:8,12,13; 140:10) In (Proverbs 26:21) fuel not yet lighted is clearly signified. The fuel meant in the above passage is probably charcoal, and not coal in our sense of the word."
        ]
    },
    {
        "Word": "Coat",
        "Definitions": [
            "The tunic worn like the shirt next the skin (Lev. 16:4; Cant. 5:3; 2 Sam. 15:32; Ex. 28:4; 29:5). The \"coats of skins\" prepared by God for Adam and Eve were probably nothing more than aprons (Gen. 3:21). This tunic was sometimes woven entire without a seam (John 19:23); it was also sometimes of \"many colours\" (Gen. 37:3; R.V. marg., \"a long garment with sleeves\"). The \"fisher's coat\" of John 21:7 was obviously an outer garment or cloak, as was also the \"coat\" made by Hannah for Samuel (1 Sam. 2:19). (See [120]DRESS.)",
            "[[394]Dress]"
        ]
    },
    {
        "Word": "Coat of mail",
        "Definitions": [
            "The rendering of a Hebrew word meaning \"glittering\" (1 Sam. 17:5, 38). The same word in the plural form is translated \"habergeons\" in 2 Chr. 26:14 and Neh. 4:16. The \"harness\" (1 Kings 22:34), \"breastplate\" (Isa. 59:17), and \"brigandine\" (Jer. 46:4), were probably also corselets or coats of mail. (See [121]ARMOUR.)"
        ]
    },
    {
        "Word": "Cockatrice",
        "Definitions": [
            "The mediaeval name (a corruption of \"crocodile\") of a fabulous serpent supposed to be produced from a cock's egg. It is generally supposed to denote the cerastes, or \"horned viper,\" a very poisonous serpent about a foot long. Others think it to be the yellow viper (Daboia xanthina), one of the most dangerous vipers, from its size and its nocturnal habits (Isa. 11:8; 14:29; 59:5; Jer. 8:17; in all which the Revised Version renders the Hebrew tziph'oni by \"basilisk\"). In Prov. 23:32 the Hebrew tzeph'a is rendered both in the Authorized Version and the Revised Version by \"adder;\" margin of Revised Version \"basilisk,\" and of Authorized Version \"cockatrice.\"",
            "[[395]Adder]"
        ]
    },
    {
        "Word": "Cock-crowing",
        "Definitions": [
            "In our Lord's time the Jews had adopted the Greek and Roman division of the night into four watches, each consisting of three hours, the first beginning at six o'clock in the evening (Luke 12:38; Matt. 14:25; Mark 6:48). But the ancient division, known as the first and second cock-crowing, was still retained. The cock usually crows several times soon after midnight (this is the first crowing), and again at the dawn of day (and this is the second crowing). Mark mentions (14:30) the two cock-crowings. Matthew (26:34) alludes to that only which was emphatically the cock-crowing, viz, the second."
        ]
    },
    {
        "Word": "Cockle",
        "Definitions": [
            "Occurs only in Job 31:40 (marg., \"noisome weeds\"), where it is the rendering of a Hebrew word (b'oshah) which means \"offensive,\" \"having a bad smell,\" referring to some weed perhaps which has an unpleasant odour. Or it may be regarded as simply any noisome weed, such as the \"tares\" or darnel of Matt. 13:30. In Isa. 5:2, 4 the plural form is rendered \"wild grapes.\"",
            "probably signifies bad weeds or fruit. (Job 31:40)"
        ]
    },
    {
        "Word": "Coele-Syria",
        "Definitions": [
            "Hollow Syria, the name (not found in Scripture) given by the Greeks to the extensive valley, about 100 miles long, between the Lebanon and the Anti-Lebanon range of mountains."
        ]
    },
    {
        "Word": "Coffer",
        "Definitions": [
            "The receptacle or small box placed beside the ark by the Philistines, in which they deposited the golden mice and the emerods as their trespass-offering (1 Sam. 6:8, 11, 15).",
            "(argaz), a movable box hanging from the side of a cart. (1 Samuel 6:8,11,15) The word is found nowhere else."
        ]
    },
    {
        "Word": "Coffin",
        "Definitions": [
            "Used in Gen. 50:26 with reference to the burial of Joseph. Here, it means a mummy-chest. The same Hebrew word is rendered \"chest\" in 2 Kings 12:9, 10.",
            "[[396]Burial, Sepulchres]"
        ]
    },
    {
        "Word": "Cogitations",
        "Definitions": [
            "(or \"thoughts,\" as the Chaldee word in Dan. 7:28 literally means), earnest meditation."
        ]
    },
    {
        "Word": "Coin",
        "Definitions": [
            "Before the Exile the Jews had no regularly stamped money. They made use of uncoined shekels or talents of silver, which they weighed out (Gen. 23:16; Ex. 38:24; 2 Sam. 18:12). Probably the silver ingots used in the time of Abraham may have been of a fixed weight, which was in some way indicated on them. The \"pieces of silver\" paid by Abimelech to Abraham (Gen. 20:16), and those also for which Joseph was sold (37:28), were proably in the form of rings. The shekel was the common standard of weight and value among the Hebrews down to the time of the Captivity. Only once is a shekel of gold mentioned (1 Chr. 21:25). The \"six thousand of gold\" mentioned in the transaction between Naaman and Gehazi (2 Kings 5:5) were probably so many shekels of gold. The \"piece of money\" mentioned in Job 42:11; Gen. 33:19 (marg., \"lambs\") was the Hebrew kesitah, probably an uncoined piece of silver of a certain weight in the form of a sheep or lamb, or perhaps having on it such an impression. The same Hebrew word is used in Josh. 24:32, which is rendered by Wickliffe \"an hundred yonge scheep.\""
        ]
    },
    {
        "Word": "Collar",
        "Definitions": [
            "(Heb. peh), means in Job 30:18 the mouth or opening of the garment that closes round the neck in the same way as a tunic (Ex. 39:23). The \"collars\" (Heb. netiphoth) among the spoils of the Midianites (Judg. 8:26; R.V., \"pendants\") were ear-drops. The same Hebrew word is rendered \"chains\" in Isa. 3:19.",
            "For the proper sense of this term, as it occurs in (Judges 8:26) see [397]Earrings."
        ]
    },
    {
        "Word": "Collection",
        "Definitions": [
            "The Christians in Palestine, from various causes, suffered from poverty. Paul awakened an interest in them among the Gentile churches, and made pecuniary collections in their behalf (Acts 24:17; Rom. 15:25, 26; 1 Cor. 16:1-3; 2 Cor. 8:9; Gal. 2:10)."
        ]
    },
    {
        "Word": "College",
        "Definitions": [
            "Heb. mishneh (2 Kings 22:14; 2 Chr. 34:22), rendered in Revised Version \"second quarter\", the residence of the prophetess Huldah. The Authorized Version followed the Jewish commentators, who, following the Targum, gave the Hebrew word its post-Biblical sense, as if it meant a place of instruction. It properly means the \"second,\" and may therefore denote the lower city (Acra), which was built after the portion of the city on Mount Zion, and was enclosed by a second wall."
        ]
    },
    {
        "Word": "Colony",
        "Definitions": [
            "The city of Philippi was a Roman colony (Acts 16:12), i.e., a military settlement of Roman soldiers and citizens, planted there to keep in subjection a newly-conquered district. A colony was Rome in miniature, under Roman municipal law, but governed by military officers (praetors and lictors), not by proconsuls. It had an independent internal government, the jus Italicum; i.e., the privileges of Italian citizens.",
            "a designation of Philippi, in (Acts 16:12) After the battle of Actium, Augustus assigned to his veterans those parts of Italy which had espoused the cause of Antony, and transported many of the expelled inhabitants to Philippi, Dyrrhachium and other cities. In this way Philippi was made a Roman colony with the \"Jus Italicum.\" At first the colonists were all Roman citizens, and entitled to vote at Rome."
        ]
    },
    {
        "Word": "Colossae",
        "Definitions": [
            "Or Colosse, a city of Phrygia, on the Lycus, which is a tributary of the Maeander. It was about 12 miles above Laodicea, and near the great road from Ephesus to the Euphrates, and was consequently of some mercantile importance. It does not appear that Paul had visited this city when he wrote his letter to the church there (Col. 1:2). He expresses in his letter to Philemon (ver. 1:22) his hope to visit it on being delivered from his imprisonment. From Col. 1:7; 4:12 it has been concluded that Epaphras was the founder of the Colossian church. This town afterwards fell into decay, and the modern town of Chonas or Chonum occupies a site near its ruins."
        ]
    },
    {
        "Word": "Colossians, Epistle to the",
        "Definitions": [
            "Was written by Paul at Rome during his first imprisonment there (Acts 28:16, 30), probably in the spring of A.D. 57, or, as some think, 62, and soon after he had written his Epistle to the Ephesians. Like some of his other epistles (e.g., those to Corinth), this seems to have been written in consequence of information which had somehow been conveyed to him of the internal state of the church there (Col. 1:4-8). Its object was to counteract false teaching. A large part of it is directed against certain speculatists who attempted to combine the doctrines of Oriental mysticism and asceticism with Christianity, thereby promising the disciples the enjoyment of a higher spiritual life and a deeper insight into the world of spirits. Paul argues against such teaching, showing that in Christ Jesus they had all things. He sets forth the majesty of his redemption. The mention of the \"new moon\" and \"sabbath days\" (2:16) shows also that there were here Judaizing teachers who sought to draw away the disciples from the simplicity of the gospel.",
            "Like most of Paul's epistles, this consists of two parts, a doctrinal and a practical.",
            "(1.) The doctrinal part comprises the first two chapters. His main theme is developed in chapter 2. He warns them against being drawn away from Him in whom dwelt all the fulness of the Godhead, and who was the head of all spiritual powers. Christ was the head of the body of which they were members; and if they were truly united to him, what needed they more?",
            "(2.) The practical part of the epistle (3-4) enforces various duties naturally flowing from the doctrines expounded. They are exhorted to mind things that are above (3:1-4), to mortify every evil principle of their nature, and to put on the new man (3:5-14). Many special duties of the Christian life are also insisted upon as the fitting evidence of the Christian character. Tychicus was the bearer of the letter, as he was also of that to the Ephesians and to Philemon, and he would tell them of the state of the apostle (4:7-9). After friendly greetings (10-14), he bids them interchange this letter with that he had sent to the neighbouring church of Laodicea. He then closes this brief but striking epistle with his usual autograph salutation. There is a remarkable resemblance between this epistle and that to the Ephesians (q.v.). The genuineness of this epistle has not been called in question."
        ]
    },
    {
        "Word": "Colour",
        "Definitions": [
            "The subject of colours holds an important place in the Scriptures.",
            "White occurs as the translation of various Hebrew words. It is applied to milk (Gen. 49:12), manna (Ex. 16:31), snow (Isa. 1:18), horses (Zech. 1:8), raiment (Eccl. 9:8). Another Hebrew word so rendered is applied to marble (Esther 1:6), and a cognate word to the lily (Cant. 2:16). A different term, meaning \"dazzling,\" is applied to the countenance (Cant. 5:10).",
            "This colour was an emblem of purity and innocence (Mark 16:5; John 20:12; Rev. 19:8, 14), of joy (Eccl. 9:8), and also of victory (Zech. 6:3; Rev. 6:2). The hangings of the tabernacle court (Ex. 27:9; 38:9), the coats, mitres, bonnets, and breeches of the priests (Ex. 39:27, 28), and the dress of the high priest on the day of Atonement (Lev. 16:4, 32), were white.",
            "Black, applied to the hair (Lev. 13:31; Cant. 5:11), the complexion (Cant. 1:5), and to horses (Zech. 6:2, 6). The word rendered \"brown\" in Gen. 30:32 (R.V., \"black\") means properly \"scorched\", i.e., the colour produced by the influence of the sun's rays. \"Black\" in Job 30:30 means dirty, blackened by sorrow and disease. The word is applied to a mourner's robes (Jer. 8:21; 14:2), to a clouded sky (1 Kings 18:45), to night (Micah 3:6; Jer. 4:28), and to a brook rendered turbid by melted snow (Job 6:16). It is used as symbolical of evil in Zech. 6:2, 6 and Rev. 6:5. It was the emblem of mourning, affliction, calamity (Jer. 14:2; Lam. 4:8; 5:10).",
            "Red, applied to blood (2 Kings 3;22), a heifer (Num. 19:2), pottage of lentils (Gen. 25:30), a horse (Zech. 1:8), wine (Prov. 23:31), the complexion (Gen. 25:25; Cant. 5:10). This colour is symbolical of bloodshed (Zech. 6:2; Rev. 6:4; 12:3).",
            "Purple, a colour obtained from the secretion of a species of shell-fish (the Murex trunculus) which was found in the Mediterranean, and particularly on the coasts of Phoenicia and Asia Minor. The colouring matter in each separate shell-fish amounted to only a single drop, and hence the great value of this dye. Robes of this colour were worn by kings (Judg. 8:26) and high officers (Esther 8:15). They were also worn by the wealthy and luxurious (Jer. 10:9; Ezek. 27:7; Luke 16:19; Rev. 17:4). With this colour was associated the idea of royalty and majesty (Judg. 8:26; Cant. 3:10; 7:5; Dan. 5:7, 16, 29).",
            "Blue. This colour was also procured from a species of shell-fish, the chelzon of the Hebrews, and the Helix ianthina of modern naturalists. The tint was emblematic of the sky, the deep dark hue of the Eastern sky. This colour was used in the same way as purple. The ribbon and fringe of the Hebrew dress were of this colour (Num. 15:38). The loops of the curtains (Ex. 26:4), the lace of the high priest's breastplate, the robe of the ephod, and the lace on his mitre, were blue (Ex. 28:28, 31, 37).",
            "Scarlet, or Crimson. In Isa. 1:18 a Hebrew word is used which denotes the worm or grub whence this dye was procured. In Gen. 38:28, 30, the word so rendered means \"to shine,\" and expresses the brilliancy of the colour. The small parasitic insects from which this dye was obtained somewhat resembled the cochineal which is found in Eastern countries. It is called by naturalists Coccus ilics. The dye was procured from the female grub alone. The only natural object to which this colour is applied in Scripture is the lips, which are likened to a scarlet thread (Cant. 4:3). Scarlet robes were worn by the rich and luxurious (2 Sam. 1:24; Prov. 31:21; Jer. 4:30. Rev. 17:4). It was also the hue of the warrior's dress (Nah. 2:3; Isa. 9:5). The Phoenicians excelled in the art of dyeing this colour (2 Chr. 2:7).",
            "These four colours--white, purple, blue, and scarlet--were used in the textures of the tabernacle curtains (Ex. 26:1, 31, 36), and also in the high priest's ephod, girdle, and breastplate (Ex. 28:5, 6, 8, 15). Scarlet thread is mentioned in connection with the rites of cleansing the leper (Lev. 14:4, 6, 51) and of burning the red heifer (Num. 19:6). It was a crimson thread that Rahab was to bind on her window as a sign that she was to be saved alive (Josh. 2:18; 6:25) when the city of Jericho was taken.",
            "Vermilion, the red sulphuret of mercury, or cinnabar; a colour used for drawing the figures of idols on the walls of temples (Ezek. 23:14), or for decorating the walls and beams of houses (Jer. 22:14)."
        ]
    },
    {
        "Word": "Comforter",
        "Definitions": [
            "The designation of the Holy Ghost (John 14:16, 26; 15:26; 16:7; R.V. marg., \"or Advocate, or Helper; Gr. paracletos\"). The same Greek word thus rendered is translated \"Advocate\" in 1 John 2:1 as applicable to Christ. It means properly \"one who is summoned to the side of another\" to help him in a court of justice by defending him, \"one who is summoned to plead a cause.\" \"Advocate\" is the proper rendering of the word in every case where it occurs.",
            "It is worthy of notice that although Paul nowhere uses the word paracletos, he yet presents the idea it embodies when he speaks of the \"intercession\" both of Christ and the Spirit (Rom. 8:27, 34).",
            "(John 14:16) The name given by Christ to the Holy Spirit. The original word is Paraclete, and means first Advocate, a defender, helper, strengthener, as well as comforter."
        ]
    },
    {
        "Word": "Coming of Christ",
        "Definitions": [
            "(1) with reference to his first advent \"in the fulness of the time\" (1 John 5:20; 2 John 1:7), or (2) with reference to his coming again the second time at the last day (Acts 1:11; 3:20, 21; 1 Thess. 4:15; 2 Tim. 4:1; Heb. 9:28).",
            "The expression is used metaphorically of the introduction of the gospel into any place (John 15:22; Eph. 2:17), the visible establishment of his kingdom in the world (Matt. 16:28), the conferring on his people of the peculiar tokens of his love (John 14:18, 23, 28), and his executing judgment on the wicked (2 Thess. 2:8)."
        ]
    },
    {
        "Word": "Commandments, the Ten",
        "Definitions": [
            "(Ex. 34:28; Deut. 10:4, marg. \"ten words\") i.e., the Decalogue (q.v.), is a summary of the immutable moral law. These commandments were first given in their written form to the people of Israel when they were encamped at Sinai, about fifty days after they came out of Egypt (Ex. 19:10-25). They were written by the finger of God on two tables of stone. The first tables were broken by Moses when he brought them down from the mount (32:19), being thrown by him on the ground. At the command of God he took up into the mount two other tables, and God wrote on them \"the words that were on the first tables\" (34:1). These tables were afterwards placed in the ark of the covenant (Deut. 10:5; 1 Kings 8:9). Their subsequent history is unknown. They are as a whole called \"the covenant\" (Deut. 4:13), and \"the tables of the covenant\" (9:9, 11; Heb. 9:4), and \"the testimony.\"",
            "They are obviously \"ten\" in number, but their division is not fixed, hence different methods of numbering them have been adopted. The Jews make the \"Preface\" one of the commandments, and then combine the first and second. The Roman Catholics and Lutherans combine the first and second and divide the tenth into two. The Jews and Josephus divide them equally. The Lutherans and Roman Catholics refer three commandments to the first table and seven to the second. The Greek and Reformed Churches refer four to the first and six to the second table. The Samaritans add to the second that Gerizim is the mount of worship. (See [122]LAW.)",
            "Spoken by God -- Ex 20:1; De 5:4,22.",
            "Written by God -- Ex 32:16; 34:1,28; De 4:13; 10:4.",
            "Enumerated -- Ex 20:3-17.",
            "Summed up Christ -- Mt 22:35-40.",
            "Law of, is spiritual -- See \"Law of God\". Mt 5:28; Ro 7:14."
        ]
    },
    {
        "Word": "Communion",
        "Definitions": [
            "Fellowship with God (Gen. 18:17-33; Ex. 33:9-11; Num. 12:7, 8), between Christ and his people (John 14:23), by the Spirit (2 Cor. 13:14; Phil. 2:1), of believers with one another (Eph. 4:1-6). The Lord's Supper is so called (1 Cor. 10:16, 17), because in it there is fellowship between Christ and his disciples, and of the disciples with one another."
        ]
    },
    {
        "Word": "Conaniah",
        "Definitions": [
            "Whom Jehovah hath set, a Levite placed over the tithes brought into the temple (2 Chr. 35:9).",
            "(made by Jehovah), one of the chiefs of the Levites in the time of Josiah. (2 Chronicles 35:9) (B.C. 628)."
        ]
    },
    {
        "Word": "Concision",
        "Definitions": [
            "(Gr. katatome; i.e., \"mutilation\"), a term used by Paul contemptuously of those who were zealots for circumcision (Phil. 3:2). Instead of the warning, \"Beware of the circumcision\" (peritome) i.e., of the party who pressed on Gentile converts the necessity of still observing that ordinance, he says, \"Beware of the concision;\" as much as to say, \"This circumcision which they vaunt of is in Christ only as the gashings and mutilations of idolatrous heathen.\""
        ]
    },
    {
        "Word": "Concubine",
        "Definitions": [
            "In the Bible denotes a female conjugally united to a man, but in a relation inferior to that of a wife. Among the early Jews, from various causes, the difference between a wife and a concubine was less marked than it would be amongst us. The concubine was a wife of secondary rank. There are various laws recorded providing for their protection (Ex. 21:7; Deut. 21:10-14), and setting limits to the relation they sustained to the household to which they belonged (Gen. 21:14; 25:6). They had no authority in the family, nor could they share in the household government.",
            "The immediate cause of concubinage might be gathered from the conjugal histories of Abraham and Jacob (Gen. 16;30). But in process of time the custom of concubinage degenerated, and laws were made to restrain and regulate it (Ex. 21:7-9).",
            "Christianity has restored the sacred institution of marriage to its original character, and concubinage is ranked with the sins of fornication and adultery (Matt. 19:5-9; 1 Cor. 7:2).",
            "The difference between wife and concubine was less marked among the Hebrews than among us, owing to the absence of moral stigma. The difference probably lay in the absence of the right of the bill of divorce, without which the wife could not be repudiated. With regard to the children of wife and of concubine, there was no such difference as our illegitimacy implies. The latter were a supplementary family to the former; their names occur in the patriarchal genealogies, (Genesis 22:24; 1 Chronicles 1:22) and their position and provision would depend on the father's will. (Genesis 25:6) The state of concubinage is assumed and provided for by the law of Moses. A concubine would generally be either",
            "(1) a Hebrew girl bought of her father; (2) a Gentile captive taken in war; (3) a foreign slave bought; or (4) a Canaanitish woman, bond or free. The rights of the first two were protected by the law, (Exodus 21:7; 21:10-14) but the third was unrecognized and the fourth prohibited. Free Hebrew women also might become concubines. To seize on royal concubines for his use was probably the intent of Abner's act, (2 Samuel 3:7) and similarly the request on behalf of Adonijah was construed. (1 Kings 2:21-24)"
        ]
    },
    {
        "Word": "Concupiscence",
        "Definitions": [
            "Desire, Rom. 7:8 (R.V., \"coveting\"); Col. 3:5 (R.V., \"desire\"). The \"lust of concupiscence\" (1 Thess. 4:5; R.V., \"passion of lust\") denotes evil desire, indwelling sin."
        ]
    },
    {
        "Word": "Conduit",
        "Definitions": [
            "A water-course or channel (Job 38:25). The \"conduit of the upper pool\" (Isa. 7:3) was formed by Hezekiah for the purpose of conveying the waters from the upper pool in the valley of Gihon to the west side of the city of David (2 Kings 18:17; 20:20; 2 Chr. 32:30). In carrying out this work he stopped \"the waters of the fountains which were without the city\" i.e., \"the upper water-course of Gihon\", and conveyed it down from the west through a canal into the city, so that in case of a siege the inhabitants of the city might have a supply of water, which would thus be withdrawn from the enemy. (See [123]SILOAM.)",
            "There are also the remains of a conduit which conducted water from the so-called \"Pools of Solomon,\" beyond Bethlehem, into the city. Water is still conveyed into the city from the fountains which supplied these pools by a channel which crosses the valley of Hinnom.",
            "meaning an aqueduct or trench through which water was carried. Tradition, both oral and as represented by Talmudical writers, ascribes to Solomon the formation of the original aqueduct by which water was brought to Jerusalem."
        ]
    },
    {
        "Word": "Coney",
        "Definitions": [
            "(Heb. shaphan; i.e., \"the hider\"), an animal which inhabits the mountain gorges and the rocky districts of Arabia Petraea and the Holy Land. \"The conies are but a feeble folk, yet make they their houses in the rocks\" (Prov. 30:26; Ps. 104:18). They are gregarious, and \"exceeding wise\" (Prov. 30:24), and are described as chewing the cud (Lev. 11:5; Deut. 14:7).",
            "The animal intended by this name is known among naturalists as the Hyrax Syriacus. It is neither a ruminant nor a rodent, but is regarded as akin to the rhinoceros. When it is said to \"chew the cud,\" the Hebrew word so used does not necessarily imply the possession of a ruminant stomach. \"The lawgiver speaks according to appearances; and no one can watch the constant motion of the little creature's jaws, as it sits continually working its teeth, without recognizing the naturalness of the expression\" (Tristram, Natural History of the Bible). It is about the size and color of a rabbit, though clumsier in structure, and without a tail. Its feet are not formed for digging, and therefore it has its home not in burrows but in the clefts of the rocks. \"Coney\" is an obsolete English word for \"rabbit.\"",
            "(shaphan), a gregarious animal of the class Pachydermata, which is found in Palestine, living in the caves and clefts of the rocks, and has been erroneously identified with the rabbit or coney. Its scientific name as Hyrax syriacus . The hyrax satisfies exactly the expressions in (Psalms 104:18; Proverbs 30:26) Its color is gray or brown on the back, white on the belly; it is like the alpine marmot, scarcely of the size of the domestic cat, having long hair, a very short tail and round ears. It is found on Lebanon and in the Jordan and Dead Sea valleys."
        ]
    },
    {
        "Word": "Confection",
        "Definitions": [
            "(Ex. 30:35, \"ointment\" in ver. 25; R.V., \"perfume\"). The Hebrew word so rendered is derived from a root meaning to compound oil and perfume."
        ]
    },
    {
        "Word": "Confectionaries",
        "Definitions": [
            "Only in 1 Sam. 8:13, those who make confections, i.e., perfumers, who compound species and perfumes."
        ]
    },
    {
        "Word": "Confession",
        "Definitions": [
            "(1) An open profession of faith (Luke 12:8). (2.) An acknowledment of sins to God (Lev. 16:21; Ezra 9:5-15; Dan. 9:3-12), and to a neighbour whom we have wronged (James 5:16; Matt. 18:15)."
        ]
    },
    {
        "Word": "Congregation",
        "Definitions": [
            "(Heb. kahal), the Hebrew people collectively as a holy community (Num. 15:15). Every circumcised Hebrew from twenty years old and upward was a member of the congregation. Strangers resident in the land, if circumcised, were, with certain exceptions (Ex. 12:19; Num. 9:14; Deut. 23:1-3), admitted to the privileges of citizenship, and spoken of as members of the congregation (Ex. 12:19; Num. 9:14; 15:15). The congregation were summonded together by the sound of two silver trumpets, and they met at the door of the tabernacle (Num. 10:3). These assemblies were convened for the purpose of engaging in solemn religious services (Ex. 12:27; Num. 25:6; Joel 2:15), or of receiving new commandments (Ex. 19:7, 8). The elders, who were summonded by the sound of one trumpet (Num. 10:4), represented on various occasions the whole congregation (Ex. 3:16; 12:21; 17:5; 24:1).",
            "After the conquest of Canaan, the people were assembled only on occasions of the highest national importance (Judg. 20; 2 Chr. 30:5; 34:29; 1 Sam. 10:17; 2 Sam. 5:1-5; 1 Kings 12:20; 2 Kings 11:19; 21:24; 23:30). In subsequent times the congregation was represented by the Sanhedrim; and the name synagogue, applied in the Septuagint version exclusively to the congregation, came to be used to denote the places of worship established by the Jews. (See [124]CHURCH.)",
            "In Acts 13:43, where alone it occurs in the New Testament, it is the same word as that rendered \"synagogue\" (q.v.) in ver. 42, and is so rendered in ver. 43 in R.V.",
            "This describes the Hebrew people in its collective capacity under its peculiar aspect as a holy community, held together by religious rather than political bonds. Sometimes it is used in a broad sense as inclusive of foreign settlers, (Exodus 12:19) but more properly as exclusively appropriate to the Hebrew element of the population. (Numbers 15:15) The congregation was governed by the father or head of each family and tribe. The number of these representatives being inconveniently large for ordinary business, a further selection was made by Moses of 70, who formed a species of standing committee. (Numbers 11:16) Occasionally indeed the whole body of people was assembled at the door of the tabernacle, hence usually called the tabernacle of the congregation. (Numbers 10:3) The people were strictly bound by the acts of their representatives, even in cases where they disapproved of them. (Joshua 9:18)"
        ]
    },
    {
        "Word": "Congregation, mount of the",
        "Definitions": [
            "(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."
        ]
    },
    {
        "Word": "Conscience",
        "Definitions": [
            "That faculty of the mind, or inborn sense of right and wrong, by which we judge of the moral character of human conduct. It is common to all men. Like all our other faculties, it has been perverted by the Fall (John 16:2; Acts 26:9; Rom. 2:15). It is spoken of as \"defiled\" (Titus 1:15), and \"seared\" (1 Tim. 4:2). A \"conscience void of offence\" is to be sought and cultivated (Acts 24:16; Rom. 9:1; 2 Cor. 1:12; 1 Tim. 1:5, 19; 1 Pet. 3:21).",
            "Witnesses in man -- Pr 20:27; Ro 2:15.",
            "Accuses of sin -- Ge 42:21; 2Sa 24:10; Mt 27:3; Ac 2:37.",
            "We should have the approval of -- Job 27:6; Ac 24:16; Ro 9:1; 14:22.",
            "The blood of Christ alone can purify -- Heb 9:14; 10:2-10,22.",
            "Keep the faith in purity of -- 1Ti 1:19; 3:9.",
            "Of saints, pure and good -- Heb 13:18; 1Pe 3:16,21.",
            "Submit to authority for -- Ro 13:5.",
            "Suffer patiently for -- 1Pe 2:19.",
            "Testimony of, a source of joy -- 2Co 1:12; 1Jo 3:21.",
            "Of others, not to be offended -- Ro 14:21; 1Co 10:28-32.",
            "Ministers should commend themselves to that of their people -- 2Co 4:2; 5:11.",
            "Of the wicked, seared -- 1Ti 4:2.",
            "Of the wicked, defiled -- Tit 1:15.",
            "Without spiritual illumination, a false guide -- Ac 23:1; 26:9."
        ]
    },
    {
        "Word": "Consecration",
        "Definitions": [
            "The devoting or setting apart of anything to the worship or service of God. The race of Abraham and the tribe of Levi were thus consecrated (Ex. 13:2, 12, 15; Num. 3:12). The Hebrews devoted their fields and cattle, and sometimes the spoils of war, to the Lord (Lev. 27:28, 29). According to the Mosaic law the first-born both of man and beast were consecrated to God.",
            "In the New Testament, Christians are regarded as consecrated to the Lord (1 Pet. 2:9).",
            "[[399]Priest]"
        ]
    },
    {
        "Word": "Consolation of Israel",
        "Definitions": [
            "A name for the Messiah in common use among the Jews, probably suggested by Isa. 12:1; 49:13. The Greek word thus rendered (Luke 2:25, paraklesis) is kindred to that translated \"Comforter\" in John 14:16, etc., parakletos."
        ]
    },
    {
        "Word": "Constellation",
        "Definitions": [
            "A cluster of stars, or stars which appear to be near each other in the heavens, and which astronomers have reduced to certain figures (as the \"Great Bear,\" the \"Bull,\" etc.) for the sake of classification and of memory. In Isa. 13:10, where this word only occurs, it is the rendering of the Hebrew kesil, i.e., \"fool.\" This was the Hebrew name of the constellation Orion (Job 9:9; 38:31), a constellation which represented Nimrod, the symbol of folly and impiety. The word some interpret by \"the giant\" in this place, \"some heaven-daring rebel who was chained to the sky for his impiety.\""
        ]
    },
    {
        "Word": "Contentment",
        "Definitions": [
            "A state of mind in which one's desires are confined to his lot whatever it may be (1 Tim. 6:6; 2 Cor. 9:8). It is opposed to envy (James 3:16), avarice (Heb. 13:5), ambition (Prov. 13:10), anxiety (Matt. 6:25, 34), and repining (1 Cor. 10:10). It arises from the inward disposition, and is the offspring of humility, and of an intelligent consideration of the rectitude and benignity of divine providence (Ps. 96:1, 2; 145), the greatness of the divine promises (2 Pet. 1:4), and our own unworthiness (Gen. 32:10); as well as from the view the gospel opens up to us of rest and peace hereafter (Rom. 5:2).",
            "With godliness is great gain -- Ps 37:16; 1Ti 6:6.",
            "Saints should exhibit",
            "In their respective callings. -- 1Co 7:20.",
            "With appointed wages. -- Lu 3:14.",
            "With what things they have. -- Heb 13:5.",
            "With food and raiment. -- 1Ti 6:8.",
            "God's promises should lead to -- Heb 13:5.",
            "The wicked want -- Isa 5:8; Ec 5:10.",
            "Exemplified",
            "Barzillai. -- 2Sa 19:33-37.",
            "Shunammite. -- 2Ki 4:13.",
            "David. -- Ps 16:6.",
            "Agur. -- Pr 30:8,9.",
            "Paul. -- Php 4:11,12."
        ]
    },
    {
        "Word": "Conversation",
        "Definitions": [
            "Generally the goings out and in of social intercourse (Eph. 2:3; 4:22; R.V., \"manner of life\"); one's deportment or course of life. This word is never used in Scripture in the sense of verbal communication from one to another (Ps. 50:23; Heb. 13:5). In Phil. 1:27 and 3:20, a different Greek word is used. It there means one's relations to a community as a citizen, i.e., citizenship."
        ]
    },
    {
        "Word": "Conversion",
        "Definitions": [
            "The turning of a sinner to God (Acts 15:3). In a general sense the heathen are said to be \"converted\" when they abandon heathenism and embrace the Christian faith; and in a more special sense men are converted when, by the influence of divine grace in their souls, their whole life is changed, old things pass away, and all things become new (Acts 26:18). Thus we speak of the conversion of the Philippian jailer (16:19-34), of Paul (9:1-22), of the Ethiopian treasurer (8:26-40), of Cornelius",
            "(10), of Lydia (16:13-15), and others. (See [125]REGENERATION.)",
            "By God -- 1Ki 18:37; Joh 6:44; Ac 21:19.",
            "By Christ -- Ac 3:26; Ro 15:18.",
            "By the power of the Holy Spirit -- Pr 1:23.",
            "Is of grace -- Ac 11:21,23.",
            "Follows repentance -- Ac 3:19; 26:20.",
            "Is the result of faith -- Ac 11:21.",
            "Through the instrumentality of",
            "The scriptures. -- Ps 19:7.",
            "Ministers. -- Ac 26:18; 1Th 1:9.",
            "Self-examination. -- Ps 119:59; La 3:40.",
            "Affliction. -- Ps 78:34.",
            "Of sinners, a cause of joy",
            "To God. -- Eze 18:23; Lu 15:32.",
            "To saints. -- Ac 15:3; Ga 1:23,24.",
            "Is necessary -- Mt 18:3.",
            "Commanded -- Job 36:10.",
            "Exhortations to -- Pr 1:23; Isa 31:6; 55:7; Jer 3:7; Eze 33:11.",
            "Promises connected with -- Ne 1:9; Isa 1:27; Jer 3:14; Eze 18:27.",
            "Pray for -- Ps 80:7; 85:4; Jer 31:18; La 5:21.",
            "Is accompanied by confession of sin, and prayer -- 1Ki 8:35.",
            "Danger of neglecting -- Ps 7:12; Jer 44:5,11; Eze 3:19.",
            "Duty of leading sinners to -- Ps 51:13.",
            "Encouragement for leading sinners to -- Da 12:3; Jas 5:19,20.",
            "Of Gentiles, predicted -- Isa 2:2; 11:10; 60:5; 66:12.",
            "Of Israel, predicted -- Eze 36:25-27."
        ]
    },
    {
        "Word": "Convocation",
        "Definitions": [
            "A meeting of a religious character as distinguished from congregation, which was more general, dealing with political and legal matters. Hence it is called an \"holy convocation.\" Such convocations were the Sabbaths (Lev. 23:2, 3), the Passover (Ex. 12:16; Lev. 23:7, 8; Num. 28:25), Pentecost (Lev. 23:21), the feast of Trumpets (Lev. 23:24; Num. 29:1), the feast of Weeks (Num. 28:26), and the feast of Tabernacles (Lev. 23:35, 36). The great fast, the annual day of atonement, was \"the holy convocation\" (Lev. 23:27; Num. 29:7).",
            "This term (with one exception)-- (Isaiah 1:13) is applied invariably to meetings of a religious character, in contradistinction to congregation."
        ]
    },
    {
        "Word": "Cook",
        "Definitions": [
            "A person employed to perform culinary service. In early times among the Hebrews cooking was performed by the mistress of the household (Gen. 18:2-6; Judg. 6:19), and the process was very expeditiously performed (Gen. 27:3, 4, 9, 10). Professional cooks were afterwards employed (1 Sam. 8:13; 9:23). Few animals, as a rule, were slaughtered (other than sacrifices), except for purposes of hospitality (Gen. 18:7; Luke 15:23). The paschal lamb was roasted over a fire (Ex. 12:8, 9; 2Chr. 35:13). Cooking by boiling was the usual method adopted (Lev. 8:31; Ex. 16:23). No cooking took place on the Sabbath day (Ex. 35:3)."
        ]
    },
    {
        "Word": "Coos",
        "Definitions": [
            "(written Cos in the R.V.), a small island, one of the Sporades in the Aegean Sea, in the north-west of Rhodes, off the coast of Caria. Paul on his return from his third missionary journey, passed the night here after sailing from Miletus (Acts 21:1). It is now called Stanchio.",
            "top, summit",
            "(Acts 21:1) [[400]Cos, Or Coos]"
        ]
    },
    {
        "Word": "Copper",
        "Definitions": [
            "Derived from the Greek kupros (the island of Cyprus), called \"Cyprian brass,\" occurs only in the Authorized Version in Ezra 8:27. Elsewhere the Hebrew word (nehosheth) is improperly rendered \"brass,\" and sometimes \"steel\" (2 Sam. 22:35; Jer. 15:12). The \"bow of steel\" (Job 20:24; Ps. 18:34) should have been \"bow of copper\" (or \"brass,\" as in the R.V.). The vessels of \"fine copper\" of Ezra 8:27 were probably similar to those of \"bright brass\" mentioned in 1 Kings 7:45; Dan. 10:6.",
            "Tubal-cain was the first artificer in brass and iron (Gen. 4:22). Hiram was noted as a worker in brass (1 Kings 7:14). Copper abounded in Palestine (Deut. 8:9; Isa. 60:17; 1 Chr. 22:3, 14). All sorts of vessels in the tabernacle and the temple were made of it (Lev. 6:28; Num. 16:39; 2 Chr. 4:16; Ezra 8:27); also weapons of war (1 Sam. 17:5, 6, 38; 2 Sam. 21:16). Iron is mentioned only four times (Gen. 4:22; Lev. 26:19; Num. 31:22; 35:16) in the first four books of Moses, while copper (rendered \"brass\") is mentioned forty times. (See [126]BRASS.)",
            "We find mention of Alexander (q.v.), a \"coppersmith\" of Ephesus (2 Tim. 4:14).",
            "Heb. nechosheth, in the Authorized Version always rendered \"brass,\" except in (Ezra 8:27) and Jere 15:12 It was almost exclusively used by the ancients for common purposes, and for every kind of instrument, as chains, pillars, lavers and the other temple vessels. We read also of copper mirrors, (Exodus 38:8) and even of copper arms, as helmets, spears, etc. (1 Samuel 17:5,6,38; 2 Samuel 21:16)"
        ]
    },
    {
        "Word": "Cor",
        "Definitions": [
            "This Hebrew word, untranslated, denotes a round vessel used as a measure both for liquids and solids. It was equal to one homer, and contained ten ephahs in dry and ten baths in liquid measure (Ezek. 45:14). The Rabbins estimated the cor at forty-five gallons, while Josephus estimated it at about eighty-seven. In 1 Kings 4:22; 5:11; 2 Chr. 2:10; 27:5, the original word is rendered \"measure.\""
        ]
    },
    {
        "Word": "Coral",
        "Definitions": [
            "Heb. ramoth, meaning \"heights;\" i.e., \"high-priced\" or valuable things, or, as some suppose, \"that which grows high,\" like a tree (Job 28:18; Ezek. 27:16), according to the Rabbins, red coral, which was in use for ornaments.",
            "The coral is a cretaceous marine product, the deposit by minute polypous animals of calcareous matter in cells in which the animal lives. It is of numberless shapes as it grows, but usually is branched like a tree. Great coral reefs and coral islands abound in the Red Sea, whence probably the Hebrews derived their knowledge of it. It is found of different colours, white, black, and red. The red, being esteemed the most precious, was used, as noticed above, for ornamental purposes.",
            "(Ezekiel 27:16) A production of the sea, formed by minute animals called zoophytes. It is their shell or house. It takes various forms, as of trees, shrubs, hemispheres. The principal colors are red and white. It was used for beads and ornaments. With regard to the estimation in which coral was held by the Jews and other Orientals, it must be remembered that coral varies in price with us. Pliny says that the Indians valued coral as the Romans valued pearls. (Job 28:18)"
        ]
    },
    {
        "Word": "Corban",
        "Definitions": [
            "A Hebrew word adopted into the Greek of the New Testament and left untranslated. It occurs only once (Mark 7:11). It means a gift or offering consecrated to God. Anything over which this word was once pronounced was irrevocably dedicated to the temple. Land, however, so dedicated might be redeemed before the year of jubilee (Lev. 27:16-24). Our Lord condemns the Pharisees for their false doctrine, inasmuch as by their traditions they had destroyed the commandment which requires children to honour their father and mother, teaching them to find excuse from helping their parents by the device of pronouncing \"Corban\" over their goods, thus reserving them to their own selfish use.",
            "an offering to God of any sort, bloody or bloodless, but particularly in fulfillment of a vow. The law laid down rules for vows, (1) affirmative; (2) negative. (Leviticus 27:1; Numbers 30:1) ... Upon these rules the traditionists enlarged, and laid down that a man might interdict himself by vow, not only from using for himself, bur from giving to another or receiving from him, some particular object, whether of food or any other kind whatsoever. The thing thus interdicted was considered as corban . A person might thus exempt himself from any inconvenient obligation under plea of corban. It was practices of this sort that our Lord reprehended, (Matthew 15:5; Mark 7:11) as annulling the spirit of the law."
        ]
    },
    {
        "Word": "Cord",
        "Definitions": [
            "Frequently used in its proper sense, for fastening a tent (Ex. 35:18; 39:40), yoking animals to a cart (Isa. 5:18), binding prisoners (Judg. 15:13; Ps. 2:3; 129:4), and measuring ground (2 Sam. 8;2; Ps. 78:55). Figuratively, death is spoken of as the giving way of the tent-cord (Job 4:21. \"Is not their tent-cord plucked up?\" R.V.). To gird one's self with a cord was a token of sorrow and humiliation. To stretch a line over a city meant to level it with the ground (Lam. 2:8). The \"cords of sin\" are the consequences or fruits of sin (Prov. 5:22). A \"threefold cord\" is a symbol of union (Eccl. 4:12). The \"cords of a man\" (Hos. 11:4) means that men employ, in inducing each other, methods such as are suitable to men, and not \"cords\" such as oxen are led by. Isaiah (5:18) says, \"Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope.\" This verse is thus given in the Chaldee paraphrase: \"Woe to those who begin to sin by little and little, drawing sin by cords of vanity: these sins grow and increase till they are strong and are like a cart rope.\" This may be the true meaning. The wicked at first draw sin with a slender cord; but by-and-by their sins increase, and they are drawn after them by a cart rope. Henderson in his commentary says: \"The meaning is that the persons described were not satisfied with ordinary modes of provoking the Deity, and the consequent ordinary approach of his vengeance, but, as it were, yoked themselves in the harness of iniquity, and, putting forth all their strength, drew down upon themselves, with accelerated speed, the load of punishment which their sins deserved.\"",
            "The materials of which cord was made varied according to the strength required; the strongest rope was probably made of strips of camel hide, as still used by the Bedouins. The finer sorts were made of flax, (Isaiah 19:9) and probably of reeds and rushes. In the New Testament the term is applied to the whip which our Saviour made, (John 2:15) and to the ropes of a ship. (Acts 27:32)"
        ]
    },
    {
        "Word": "Coriander",
        "Definitions": [
            "Heb. gad, (Ex. 16:31; Num. 11:7), seed to which the manna is likened in its form and colour. It is the Coriandrum sativum of botanists, an umbelliferous annual plant with a round stalk, about two feet high. It is widely cultivated in Eastern countries and in the south of Europe for the sake of its seeds, which are in the form of a little ball of the size of a peppercorn. They are used medicinally and as a spice. The Greek name of this plant is korion or koriannon, whence the name \"coriander.\"",
            "The plant called Coriandrum sativum is found in Egypt, Persia and India, and has a round tall stalk; it bears umbelliferous white or reddish flowers, from which arise globular, grayish, spicy seed-corns, marked with fine striae. It is mentioned twice in the Bible. (Exodus 16:31; Numbers 11:7)"
        ]
    },
    {
        "Word": "Corinth",
        "Definitions": [
            "A Grecian city, on the isthmus which joins the Peloponnesus to the mainland of Greece. It is about 48 miles west of Athens. The ancient city was destroyed by the Romans (B.C. 146), and that mentioned in the New Testament was quite a new city, having been rebuilt about a century afterwards and peopled by a colony of freedmen from Rome. It became under the Romans the seat of government for Southern Greece or Achaia (Acts 18:12-16). It was noted for its wealth, and for the luxurious and immoral and vicious habits of the people. It had a large mixed population of Romans, Greeks, and Jews. When Paul first visited the city (A.D. 51 or 52), Gallio, the brother of Seneca, was proconsul. Here Paul resided for eighteen months (18:1-18). Here he first became aquainted with Aquila and Priscilla, and soon after his departure Apollos came to it from Ephesus. After an interval he visited it a second time, and remained for three months (20:3). During this second visit his Epistle to the Romans was written (probably A.D. 55). Although there were many Jewish converts at Corinth, yet the Gentile element prevailed in the church there.",
            "Some have argued from 2 Cor. 12:14; 13:1, that Paul visited Corinth a third time (i.e., that on some unrecorded occasion he visited the city between what are usually called the first and second visits). But the passages referred to only indicate Paul's intention to visit Corinth (comp. 1 Cor. 16:5, where the Greek present tense denotes an intention), an intention which was in some way frustrated. We can hardly suppose that such a visit could have been made by the apostle without more distinct reference to it.",
            "which is satisfied; ornament; beauty",
            "an ancient and celebrated city of Greece, on the Isthmus of Corinth, and about 40 miles west of Athens. In consequence of its geographical position it formed the most direct communication between the Ionian and AEgean seas. A remarkable feature was the AcroCorinthus, a vast citadel of rock, which rises abruptly to the height of 2000 feet above the level of the sea, and the summit of which is so extensive that it once contained a whole town. The situation of Corinth, and the possession of its eastern and western harbors, Cenchreae and Lechaeum, are the secrets of its history. Corinth was a place of great mental activity, as well as of commercial and manufacturing enterprise. Its wealth was so celebrated as to be proverbial; so were the vice and profligacy of its inhabitants. The worship of Venus where was attended with shameful licentiousness. Corinth is still an episcopal see. The city has now shrunk to a wretched village, ont he old site and bearing the old name, which, however, is corrupted into Gortho . St. Paul preached here, (Acts 18:11) and founded a church, to which his Epistles to the Corinthians are addressed. [EPISTLES TO THE [402]Corinthians, First Epistle To The, [403]Corinthians, Second Epistle To The]"
        ]
    },
    {
        "Word": "Corinthians, First Epistle to the",
        "Definitions": [
            "Was written from Ephesus (1 Cor. 16:8) about the time of the Passover in the third year of the apostle's sojourn there (Acts 19:10; 20:31), and when he had formed the purpose to visit Macedonia, and then return to Corinth (probably A.D. 57).",
            "The news which had reached him, however, from Corinth frustrated his plan. He had heard of the abuses and contentions that had arisen among them, first from Apollos (Acts 19:1), and then from a letter they had written him on the subject, and also from some of the \"household of Chloe,\" and from Stephanas and his two friends who had visited him (1 Cor. 1:11; 16:17). Paul thereupon wrote this letter, for the purpose of checking the factious spirit and correcting the erroneous opinions that had sprung up among them, and remedying the many abuses and disorderly practices that prevailed. Titus and a brother whose name is not given were probably the bearers of the letter (2 Cor. 2:13; 8:6, 16-18).",
            "The epistle may be divided into four parts:",
            "(1.) The apostle deals with the subject of the lamentable divisions and party strifes that had arisen among them (1 Cor. 1-4).",
            "(2.) He next treats of certain cases of immorality that had become notorious among them. They had apparently set at nought the very first principles of morality (5; 6).",
            "(3.) In the third part he discusses various questions of doctrine and of Christian ethics in reply to certain communications they had made to him. He especially rectifies certain flagrant abuses regarding the celebration of the Lord's supper (7-14).",
            "(4.) The concluding part (15; 16) contains an elaborate defense of the doctrine of the resurrection of the dead, which had been called in question by some among them, followed by some general instructions, intimations, and greetings.",
            "This epistle \"shows the powerful self-control of the apostle in spite of his physical weakness, his distressed circumstances, his incessant troubles, and his emotional nature. It was written, he tells us, in bitter anguish, out of much affliction and pressure of heart...and with streaming eyes' (2 Cor. 2:4); yet he restrained the expression of his feelings, and wrote with a dignity and holy calm which he thought most calculated to win back his erring children. It gives a vivid picture of the early church...It entirely dissipates the dream that the apostolic church was in an exceptional condition of holiness of life or purity of doctrine.\" The apostle in this epistle unfolds and applies great principles fitted to guide the church of all ages in dealing with the same and kindred evils in whatever form they may appear.",
            "This is one of the epistles the authenticity of which has never been called in question by critics of any school, so many and so conclusive are the evidences of its Pauline origin.",
            "The subscription to this epistle states erroneously in the Authorized Version that it was written at Philippi. This error arose from a mistranslation of 1 Cor. 16:5, \"For I do pass through Macedonia,\" which was interpreted as meaning, \"I am passing through Macedonia.\" In 16:8 he declares his intention of remaining some time longer in Ephesus. After that, his purpose is to \"pass through Macedonia.\""
        ]
    },
    {
        "Word": "Corinthians, Second Epistle to the",
        "Definitions": [
            "Shortly after writing his first letter to the Corinthians, Paul left Ephesus, where intense excitement had been aroused against him, the evidence of his great success, and proceeded to Macedonia. Pursuing the usual route, he reached Troas, the port of departure for Europe. Here he expected to meet with Titus, whom he had sent from Ephesus to Corinth, with tidings of the effects produced on the church there by the first epistle; but was disappointed (1 Cor. 16:9; 2 Cor. 1:8; 2:12, 13). He then left Troas and proceeded to Macedonia; and at Philippi, where he tarried, he was soon joined by Titus (2 Cor. 7:6, 7), who brought him good news from Corinth, and also by Timothy. Under the influence of the feelings awakened in his mind by the favourable report which Titus brought back from Corinth, this second epistle was written. It was probably written at Philippi, or, as some think, Thessalonica, early in the year A.D. 58, and was sent to Corinth by Titus. This letter he addresses not only to the church in Corinth, but also to the saints in all Achaia, i.e., in Athens, Cenchrea, and other cities in Greece.",
            "The contents of this epistle may be thus arranged:",
            "(1.) Paul speaks of his spiritual labours and course of life, and expresses his warm affection toward the Corinthians (2 Cor. 1-7).",
            "(2.) He gives specific directions regarding the collection that was to be made for their poor brethren in Judea (8; 9).",
            "(3.) He defends his own apostolic claim (10-13), and justifies himself from the charges and insinuations of the false teacher and his adherents.",
            "This epistle, it has been well said, shows the individuallity of the apostle more than any other. \"Human weakness, spiritual strength, the deepest tenderness of affection, wounded feeling, sternness, irony, rebuke, impassioned self-vindication, humility, a just self-respect, zeal for the welfare of the weak and suffering, as well as for the progress of the church of Christ and for the spiritual advancement of its members, are all displayed in turn in the course of his appeal.\"--Lias, Second Corinthians.",
            "Of the effects produced on the Corinthian church by this epistle we have no definite information. We know that Paul visited Corinth after he had written it (Acts 20:2, 3), and that on that occasion he tarried there for three months. In his letter to Rome, written at this time, he sent salutations from some of the principal members of the church to the Romans."
        ]
    },
    {
        "Word": "Cormorant",
        "Definitions": [
            "(Lev. 11:17; Deut. 14:17), Heb. shalak, \"plunging,\" or \"darting down,\" (the Phalacrocorax carbo), ranked among the \"unclean\" birds; of the same family group as the pelican. It is a \"plunging\" bird, and is common on the coasts and the island seas of Palestine. Some think the Hebrew word should be rendered \"gannet\" (Sula bassana, \"the solan goose\"); others that it is the \"tern\" or \"sea swallow,\" which also frequents the coasts of Palestine as well as the Sea of Galilee and the Jordan valley during several months of the year. But there is no reason to depart from the ordinary rendering.",
            "In Isa. 34:11, Zeph. 2:14 (but in R.V., \"pelican\") the Hebrew word rendered by this name is ka'ath. It is translated \"pelican\" (q.v.) in Ps. 102:6. The word literally means the \"vomiter,\" and the pelican is so called from its vomiting the shells and other things which it has voraciously swallowed. (See [127]PELICAN.)",
            "the representative in the Authorized Version of the Hebrew words kaath and shalac . As to the former, see [404]Pelican. Shalac occurs only as the name of an unclean bird in (Leviticus 11:17; 14:17) The word has been variously rendered. The etymology points to some plunging bird. The common cormorant (phalacrocorax carbo), which some writers have identified with the shalac, is unknown in the eastern Mediterranean; another species is found south of the Red Sea, but none on the west coast of Palestine."
        ]
    },
    {
        "Word": "Corn",
        "Definitions": [
            "The word so rendered (dagan) in Gen. 27:28, 37, Num. 18:27, Deut. 28:51, Lam. 2:12, is a general term representing all the commodities we usually describe by the words corn, grain, seeds, peas, beans. With this corresponds the use of the word in John 12:24.",
            "In Gen. 41:35, 49, Prov. 11:26, Joel 2:24 (\"wheat\"), the word thus translated (bar; i.e., \"winnowed\") means corn purified from chaff. With this corresponds the use of the word in the New Testament (Matt. 3:12; Luke 3:17; Acts 7:12). In Ps. 65:13 it means \"growing corn.\"",
            "In Gen. 42:1, 2, 19, Josh. 9:14, Neh. 10:31 (\"victuals\"), the word (sheber; i.e., \"broken,\" i.e., grist) denotes generally victuals, provisions, and corn as a principal article of food.",
            "From the time of Solomon, corn began to be exported from Palestine (Ezek. 27:17; Amos 8:5). \"Plenty of corn\" was a part of Issac's blessing conferred upon Jacob (Gen. 27:28; comp. Ps. 65:13).",
            "The most common kinds were wheat, barley, spelt, Authorized Version, (Exodus 9:32) and Isai 28:25 \"Rye;\" (Ezekiel 4:9) \"fitches\" and millet; oats are mentioned only by rabbinical writers. Our Indian corn was unknown in Bible times. Corn-crops are still reckoned at twentyfold what was sown, and were anciently much more. (Genesis 41:22) The Jewish law permitted any one in passing through a filed of standing corn to pluck and eat. (23:25) see also Matt 12:1 From Solomon's time, (2 Chronicles 2:10,15) as agriculture became developed under a settled government, Palestine was a corn-exporting country, and her grain was largely taken by her commercial neighbor Tyre. (Ezekiel 27:17) comp. Amos 8:5"
        ]
    },
    {
        "Word": "Cornelius",
        "Definitions": [
            "A centurion whose history is narrated in Acts 10. He was a \"devout man,\" and like the centurion of Capernaum, believed in the God of Israel. His residence at Caesrea probably brought him into contact with Jews who communicated to him their expectations regarding the Messiah; and thus he was prepared to welcome the message Peter brought him. He became the first fruit of the Gentile world to Christ. He and his family were baptized and admitted into the Christian church (Acts 10:1, 44-48). (See [128]CENTURION.)",
            "of a horn",
            "(of a horn), a Roman centurion of the Italian cohort stationed in Caesarea, (Acts 10:1) etc., a man full of good works and alms-deeds. With his household he was baptized by St. Peter, and thus Cornelius became the firstfruits of the Gentile world to Christ."
        ]
    },
    {
        "Word": "Corner",
        "Definitions": [
            "The angle of a house (Job 1:19) or a street (Prov. 7:8). \"Corners\" in Neh. 9:22 denotes the various districts of the promised land allotted to the Israelites. In Num. 24:17, the \"corners of Moab\" denotes the whole land of Moab. The \"corner of a field\" (Lev. 19:9; 23:22) is its extreme part, which was not to be reaped. The Jews were prohibited from cutting the \"corners,\" i.e., the extremities, of the hair and whiskers running round the ears (Lev. 19:27; 21:5). The \"four corners of the earth\" in Isa. 11:12 and Ezek. 7:2 denotes the whole land. The \"corners of the streets\" mentioned in Matt. 6:5 means the angles where streets meet so as to form a square or place of public resort.",
            "The corner gate of Jerusalem (2 Kings 14:13; 2 Chr. 26:9) was on the north-west side of the city.",
            "Corner-stone (Job 38:6; Isa. 28:16), a block of great importance in binding together the sides of a building. The \"head of the corner\" (Ps. 118:22, 23) denotes the coping, the \"coign of vantage\", i.e., the topstone of a building. But the word \"corner stone\" is sometimes used to denote some person of rank and importance (Isa. 28:16). It is applied to our Lord, who was set in highest honour (Matt. 21:42). He is also styled \"the chief corner stone\" (Eph. 2:20; 1 Pet. 2:6-8). When Zechariah (10:4), speaking of Judah, says, \"Out of him came forth the corner,\" he is probably to be understood as ultimately referring to the Messiah as the \"corner stone.\" (See [129]TEMPLE, SOLOMON'S.)",
            "The \"corner\" of the field was not allowed, (Leviticus 19:9) to be wholly reaped. It formed a right of the poor to carry off what was so left, and this was a part of the maintenance from the soil to which that class were entitled. Under the scribes, minute legislation fixed one-sixtieth as the portion of a field which was to be left for the legal \"corner.\" The proportion being thus fixed, all the grain might be reaped, and enough to satisfy the regulation subsequently separated from the whole crop. This \"corner\" was, like the gleaning, tithe-free."
        ]
    },
    {
        "Word": "Cornet",
        "Definitions": [
            "Heb. shophar, \"brightness,\" with reference to the clearness of its sound (1 Chr. 15:28; 2 Chr. 15:14; Ps. 98:6; Hos. 5:8). It is usually rendered in the Authorized Version \"trumpet.\" It denotes the long and straight horn, about eighteen inches long. The words of Joel, \"Blow the trumpet,\" literally, \"Sound the cornet,\" refer to the festival which was the preparation for the day of Atonement. In Dan. 3:5, 7, 10, 15, the word (keren) so rendered is a curved horn. The word \"cornet\" in 2 Sam. 6:5 (Heb. mena'an'im, occurring only here) was some kind of instrument played by being shaken like the Egyptian sistrum, consisting of rings or bells hung loosely on iron rods.",
            "(Heb. shophar), a loud-sounding instrument, made of the horn of a ram or a chamois (sometimes of an ox), and used by the ancient Hebrews for signals, (Leviticus 25:9) and much used by the priests. (1 Chronicles 15:28)"
        ]
    },
    {
        "Word": "Cotes",
        "Definitions": [
            "Pens or enclosures for flocks (2 Chr. 32:28, \"cotes for flocks;\" R.V., \"flocks in folds\")."
        ]
    },
    {
        "Word": "Cottage",
        "Definitions": [
            "(1.) A booth in a vineyard (Isa. 1:8); a temporary shed covered with leaves or straw to shelter the watchman that kept the garden. These were slight fabrics, and were removed when no longer needed, or were left to be blown down in winter (Job 27:18).",
            "(2.) A lodging-place (rendered \"lodge\" in Isa. 1:8); a slighter structure than the \"booth,\" as the cucumber patch is more temporary than a vineyard (Isa. 24:20). It denotes a frail structure of boughs supported on a few poles, which is still in use in the East, or a hammock suspended between trees, in which the watchman was accustomed to sleep during summer.",
            "(3.) In Zeph. 2:6 it is the rendering of the Hebrew keroth, which some suppose to denote rather \"pits\" (R.V. marg., \"caves\") or \"wells of water,\" such as shepherds would sink."
        ]
    },
    {
        "Word": "Couch",
        "Definitions": [
            "(Gen. 49:4; 1 Chr. 5:1; Job 7:13; Ps. 6:6, etc.), a seat for repose or rest. (See [130]BED.)",
            "[[406]Bed]"
        ]
    },
    {
        "Word": "Coulter",
        "Definitions": [
            "(1 Sam. 13:20, 21), an agricultural instrument, elsewhere called \"ploughshare\" (Isa. 2:4; Micah 4:3; Joel 3:10). It was the facing-piece of a plough, analogous to the modern coulter."
        ]
    },
    {
        "Word": "Council",
        "Definitions": [
            "Spoken of counsellors who sat in public trials with the governor of a province (Acts 25:12).",
            "The Jewish councils were the Sanhedrim, or supreme council of the nation, which had subordinate to it smaller tribunals (the \"judgment,\" perhaps, in Matt. 5:21, 22) in the cities of Palestine (Matt. 10:17; Mark 13:9). In the time of Christ the functions of the Sanhedrim were limited (John 16:2; 2 Cor. 11:24). In Ps. 68:27 the word \"council\" means simply a company of persons. (R.V. marg., \"company.\")",
            "In ecclesiastical history the word is used to denote an assembly of pastors or bishops for the discussion and regulation of church affairs. The first of these councils was that of the apostles and elders at Jerusalem, of which we have a detailed account in Acts 15.",
            "+ The great council of the Sanhedrin, which sat at Jerusalem. [[407]Sanhedrin] + The lesser courts, (Matthew 10:17; Mark 13:9) of which there were two at Jerusalem and one in each town of Palestine. The constitution of these courts is a doubtful point. The existence of local courts, however constituted, is clearly implied in the passages quoted from the New Testament; and perhaps the \"judgment,\" (Matthew 5:21) applies to them. + A kind of jury or privy council, (Acts 25:12) consisting of a certain number of assessors, who assisted Roman governors in the administration of justice and in other public matters."
        ]
    },
    {
        "Word": "Counsellor",
        "Definitions": [
            "An adviser (Prov. 11:14; 15:22), a king's state counsellor (2 Sam. 15:12). Used once of the Messiah (Isa. 9:6). In Mark 15:43, Luke 23:50, the word probably means a member of the Jewish Sanhedrim."
        ]
    },
    {
        "Word": "Courses",
        "Definitions": [
            "When David was not permitted to build the temple, he proceeded, among the last acts of his life, with the assistance of Zadok and Ahimelech, to organize the priestly and musical services to be conducted in the house of God. (1.) He divided the priests into twenty-four courses (1 Chr. 24:1-19), sixteen being of the house of Eleazar and eight of that of Ithamar. Each course was under a head or chief, and ministered for a week, the order being determined by lot. (2.) The rest of the 38,000 Levites (23:4) were divided also into twenty-four courses, each to render some allotted service in public worship: 4,000 in twenty-four courses were set apart as singers and musicians under separate leaders (25); 4,000 as porters or keepers of the doors and gates of the sanctuary (26:1-19); and 6,000 as officers and judges to see to the administration of the law in all civil and ecclesiastical matters (20-32).",
            "This arrangement was re-established by Hezekiah (2 Chr. 31:2); and afterwards the four sacerdotal courses which are said to have returned from the Captivity were re-divided into the original number of twenty-four by Ezra (6:18)."
        ]
    },
    {
        "Word": "Court",
        "Definitions": [
            "The enclosure of the tabernacle (Ex. 27:9-19; 40:8), of the temple (1 Kings 6:36), of a prison (Neh. 3:25), of a private house (2 Sam. 17:18), and of a king's palace (2 Kings 20:4).",
            "(Heb. chatser), an open enclosure surrounded by buildings, applied in the Authorized Version most commonly to the enclosures of the tabernacle and the temple. (Exodus 27:9; 40:33; Leviticus 6:16; 1 Kings 6:36; 7:8; 2 Kings 23:12; 2 Chronicles 33:5) etc."
        ]
    },
    {
        "Word": "Covenant",
        "Definitions": [
            "A contract or agreement between two parties. In the Old Testament the Hebrew word berith is always thus translated. Berith is derived from a root which means \"to cut,\" and hence a covenant is a \"cutting,\" with reference to the cutting or dividing of animals into two parts, and the contracting parties passing between them, in making a covenant (Gen. 15; Jer. 34:18, 19).",
            "The corresponding word in the New Testament Greek is diatheke, which is, however, rendered \"testament\" generally in the Authorized Version. It ought to be rendered, just as the word berith of the Old Testament, \"covenant.\"",
            "This word is used (1) of a covenant or compact between man and man (Gen. 21:32), or between tribes or nations (1 Sam. 11:1; Josh. 9:6, 15). In entering into a convenant, Jehovah was solemnly called on to witness the transaction (Gen. 31:50), and hence it was called a \"covenant of the Lord\" (1 Sam. 20:8). The marriage compact is called \"the covenant of God\" (Prov. 2:17), because the marriage was made in God's name. Wicked men are spoken of as acting as if they had made a \"covenant with death\" not to destroy them, or with hell not to devour them (Isa. 28:15, 18).",
            "(2.) The word is used with reference to God's revelation of himself in the way of promise or of favour to men. Thus God's promise to Noah after the Flood is called a covenant (Gen. 9; Jer. 33:20, \"my covenant\"). We have an account of God's covernant with Abraham (Gen. 17, comp. Lev. 26:42), of the covenant of the priesthood (Num. 25:12, 13; Deut. 33:9; Neh. 13:29), and of the covenant of Sinai (Ex. 34:27, 28; Lev. 26:15), which was afterwards renewed at different times in the history of Israel (Deut. 29; Josh. 1:24; 2 Chr. 15; 23; 29; 34; Ezra 10; Neh. 9). In conformity with human custom, God's covenant is said to be confirmed with an oath (Deut. 4:31; Ps. 89:3), and to be accompanied by a sign (Gen. 9; 17). Hence the covenant is called God's \"counsel,\" \"oath,\" \"promise\" (Ps. 89:3, 4; 105:8-11; Heb. 6:13-20; Luke 1:68-75). God's covenant consists wholly in the bestowal of blessing (Isa. 59:21; Jer. 31:33, 34).",
            "The term covenant is also used to designate the regular succession of day and night (Jer. 33:20), the Sabbath (Ex. 31:16), circumcision (Gen. 17:9, 10), and in general any ordinance of God (Jer. 34:13, 14).",
            "A \"covenant of salt\" signifies an everlasting covenant, in the sealing or ratifying of which salt, as an emblem of perpetuity, is used (Num. 18:19; Lev. 2:13; 2 Chr. 13:5).",
            "COVENANT OF WORKS, the constitution under which Adam was placed at his creation. In this covenant, (1.) The contracting parties were (a) God the moral Governor, and (b) Adam, a free moral agent, and representative of all his natural posterity (Rom. 5:12-19). (2.) The promise was \"life\" (Matt. 19:16, 17; Gal. 3:12). (3.) The condition was perfect obedience to the law, the test in this case being abstaining from eating the fruit of the \"tree of knowledge,\" etc. (4.) The penalty was death (Gen. 2:16, 17).",
            "This covenant is also called a covenant of nature, as made with man in his natural or unfallen state; a covenant of life, because \"life\" was the promise attached to obedience; and a legal covenant, because it demanded perfect obedience to the law.",
            "The \"tree of life\" was the outward sign and seal of that life which was promised in the covenant, and hence it is usually called the seal of that covenant.",
            "This covenant is abrogated under the gospel, inasmuch as Christ has fulfilled all its conditions in behalf of his people, and now offers salvation on the condition of faith. It is still in force, however, as it rests on the immutable justice of God, and is binding on all who have not fled to Christ and accepted his righteousness.",
            "CONVENANT OF GRACE, the eternal plan of redemption entered into by the three persons of the Godhead, and carried out by them in its several parts. In it the Father represented the Godhead in its indivisible sovereignty, and the Son his people as their surety (John 17:4, 6, 9; Isa. 42:6; Ps. 89:3).",
            "The conditions of this covenant were, (1.) On the part of the Father (a) all needful preparation to the Son for the accomplishment of his work (Heb. 10:5; Isa. 42:1-7); (b) support in the work (Luke 22:43); and (c) a glorious reward in the exaltation of Christ when his work was done (Phil. 2:6-11), his investiture with universal dominion (John 5:22; Ps. 110:1), his having the administration of the covenant committed into his hands (Matt. 28:18; John 1:12; 17:2; Acts 2:33), and in the final salvation of all his people (Isa. 35:10; 53:10, 11; Jer. 31:33; Titus 1:2). (2.) On the part of the Son the conditions were (a) his becoming incarnate (Gal. 4:4, 5); and (b) as the second Adam his representing all his people, assuming their place and undertaking all their obligations under the violated covenant of works; (c) obeying the law (Ps. 40:8; Isa. 42:21; John 9:4, 5), and (d) suffering its penalty (Isa. 53; 2 Cor. 5:21; Gal. 3:13), in their stead.",
            "Christ, the mediator of, fulfils all its conditions in behalf of his people, and dispenses to them all its blessings. In Heb. 8:6; 9:15; 12:24, this title is given to Christ. (See [131]DISPENSATION.)",
            "The Heb. berith means primarily \"a cutting,\" with reference to the custom of cutting or dividing animals in two and passing between the parts in ratifying a covenant. (Genesis 15; Jeremiah 34:18,19) In the New Testament the corresponding word is diathece (diatheke), which is frequently translated testament in the Authorized Version. In its biblical meaning two parties the word is used--",
            "+ Of a covenant between God and man; e.g. God covenanted with Noah, after the flood, that a like judgment should not be repeated. It is not precisely like a covenant between men, but was a promise or agreement by God. The principal covenants are the covenant of works--God promising to save and bless men on condition of perfect obedience--and the covenant of grace, or God's promise to save men on condition of their believing in Christ and receiving him as their Master and Saviour. The first is called the Old Covenant, from which we name the first part of the bible the Old Testament, the Latin rendering of the word covenant. The second is called the New Covenant, or New Testament. + Covenant between man and man, i.e. a solemn compact or agreement, either between tribes or nations, (Joshua 9:6,15; 1 Samuel 11:1) or between individuals, (Genesis 31:44) by which each party bound himself to fulfill certain conditions and was assured of receiving certain advantages. In making such a covenant God was solemnly invoked as witness, (Genesis 31:50) and an oath was sworn. (Genesis 21:31) A sign or witness of the covenant was sometimes framed, such a gift, (Genesis 21:30) or a pillar or heap of stones erected. (Genesis 31:52)"
        ]
    },
    {
        "Word": "Covering of the eyes",
        "Definitions": [
            "Occurs only in Gen. 20:16. In the Revised Version the rendering is \"it (i.e., Abimelech's present of 1,000 pieces of silver to Abraham) is for thee a covering of the eyes.\" This has been regarded as an implied advice to Sarah to conform to the custom of married women, and wear a complete veil, covering the eyes as well as the rest of the face."
        ]
    },
    {
        "Word": "Covetousness",
        "Definitions": [
            "A strong desire after the possession of worldly things (Col. 3:5; Eph. 5:5; Heb. 13:5; 1 Tim. 6:9, 10; Matt. 6:20). It assumes sometimes the more aggravated form of avarice, which is the mark of cold-hearted worldliness.",
            "Comes from the heart -- Mr 7:22,23.",
            "Engrosses the heart -- Eze 33:31; 2Pe 2:14.",
            "Is idolatry -- Eph 5:5; Col 3:5.",
            "Is the root of all evil -- 1Ti 6:10.",
            "Is never satisfied -- Ec 5:10; Hab 2:5.",
            "Is vanity -- Ps 39:6; Ec 4:8.",
            "Is inconsistent",
            "In saints. -- Eph 5:3; Heb 13:5.",
            "Specially in ministers. -- 1Ti 3:3.",
            "Leads to",
            "Injustice and oppression. -- Pr 28:20; Mic 2:2.",
            "Foolish and hurtful lusts. -- 1Ti 6:9.",
            "Departure from the faith. -- 1Ti 6:10.",
            "Lying. -- 2Ki 5:22-25.",
            "Murder. -- Pr 1:18,19; Eze 22:12.",
            "Theft. -- Jos 7:21.",
            "Poverty. -- Pr 28:22.",
            "Misery. -- 1Ti 6:10.",
            "Domestic affliction. -- Pr 15:27.",
            "Abhorred by God -- Ps 10:3.",
            "Forbidden -- Ex 20:17.",
            "A characteristic of the wicked -- Ro 1:29.",
            "A characteristic of the slothful -- Pr 21:26.",
            "Commended by the wicked alone -- Ps 10:3.",
            "Hated by saints -- Ex 18:21; Ac 20:33.",
            "To be mortified by saints -- Col 3:5.",
            "Woe denounced against -- Isa 5:8; Hab 2:9.",
            "Punishment of -- Job 20:15; Isa 57:17; Jer 22:17-19; Mic 2:2,3.",
            "Excludes from heaven -- 1Co 6:10; Eph 5:5.",
            "Beware of -- Lu 12:15.",
            "Avoid those guilty of -- 1Co 5:11.",
            "Pray against -- Ps 119:36.",
            "Reward of those who hate -- Pr 28:16.",
            "Shall abound in the last days -- 2Ti 3:2; 2Pe 2:1-3.",
            "Exemplified",
            "Laban. -- Ge 31:41.",
            "Achan. -- Jos 7:21.",
            "Eli's sons. -- 1Sa 2:12-14.",
            "Samuel's sons. -- 1Sa 8:3.",
            "Saul. -- 1Sa 15:9,19.",
            "Ahab. -- 1Ki 21:2-4.",
            "Gehazi. -- 2Ki 5:20-24.",
            "Nobles of the Jews. -- Ne 5:7; Isa 1:23.",
            "Jewish people. -- Isa 56:11; Jer 6:13.",
            "Babylon. -- Jer 51:13.",
            "Young man. -- Mt 19:22.",
            "Judas. -- Mt 26:14,15; Joh 12:6.",
            "Pharisees. -- Lu 16:14.",
            "Ananias &c. -- Ac 5:1-10.",
            "Felix. -- Ac 24:26.",
            "Balaam. -- 2Pe 2:15; Jude 1:11."
        ]
    },
    {
        "Word": "Cow",
        "Definitions": [
            "A cow and her calf were not to be killed on the same day (Lev. 22:28; Ex. 23:19; Deut. 22:6, 7). The reason for this enactment is not given. A state of great poverty is described in the words of Isa. 7:21-25, where, instead of possessing great resources, a man shall depend for the subsistence of himself and his family on what a single cow and two sheep could yield.",
            "[[408]Bull, Bullock]"
        ]
    },
    {
        "Word": "Crane",
        "Definitions": [
            "(Isa. 38:14; Jer. 8:7). In both of these passages the Authorized Version has reversed the Hebrew order of the words. \"Crane or swallow\" should be \"swallow or crane,\" as in the Revised Version. The rendering is there correct. The Hebrew for crane is 'agur, the Grus cincerea, a bird well known in Palestine. It is migratory, and is distinguished by its loud voice, its cry being hoarse and melancholy.",
            "The crane (Grus cinerea) is a native of Europe and Asia. It stand about four feet high. Its color is ashen gray, with face and neck nearly black. It feeds on seeds, roots, insects and small quadrupeds. It retires in winter to the warmer climates. (Jeremiah 8:7)"
        ]
    },
    {
        "Word": "Creation",
        "Definitions": [
            "\"In the beginning\" God created, i.e., called into being, all things out of nothing. This creative act on the part of God was absolutely free, and for infinitely wise reasons. The cause of all things exists only in the will of God. The work of creation is attributed (1) to the Godhead (Gen. 1:1, 26); (2) to the Father (1 Cor. 8:6); (3) to the Son (John 1:3; Col. 1:16, 17);",
            "(4) to the Holy Spirit (Gen. 1:2; Job 26:13; Ps. 104:30). The fact that he is the Creator distinguishes Jehovah as the true God (Isa. 37:16; 40:12, 13; 54:5; Ps. 96:5; Jer. 10:11, 12). The one great end in the work of creation is the manifestation of the glory of the Creator (Col. 1:16; Rev. 4:11; Rom. 11:36). God's works, equally with God's word, are a revelation from him; and between the teachings of the one and those of the other, when rightly understood, there can be no contradiction.",
            "Traditions of the creation, disfigured by corruptions, are found among the records of ancient Eastern nations. (See [132]ACCAD.) A peculiar interest belongs to the traditions of the Accadians, the primitive inhabitants of the plains of Lower Mesopotamia. These within the last few years have been brought to light in the tablets and cylinders which have been rescued from the long-buried palaces and temples of Assyria. They bear a remarkable resemblance to the record of Genesis.",
            "(The creation of all things is ascribed in the Bible to God, and is the only reasonable account of the origin of the world. The method of creation is not stated in Genesis, and as far as the account there is concerned, each part of it may be, after the first acts of creation, by evolution, or by direct act of God's will. The word create (bara) is used but three times in the first chapter of Genesis-- (1) as to the origin of matter; (2) as to the origin of life; (3) as to the origin of man's soul; and science has always failed to do any of these acts thus ascribed to God. All other things are said to be made . The order of creation as given in Genesis is in close harmony with the order as revealed by geology, and the account there given, so long before the records of the rocks were read or the truth discoverable by man, is one of the strongest proofs that the Bible was inspired by God.--Ed.)",
            "The formation of things which had no previous existence -- Ro 4:17; Heb 11:3.",
            "Effected",
            "By God. -- Ge 1:1; 2:4,5; Pr 26:10.",
            "By Christ. -- Joh 1:3,10; Col 1:16.",
            "By the Holy Spirit. -- Job 26:13; Ps 104:30.",
            "By the command of God. -- Ps 33:9; Heb 11:3.",
            "In the beginning. -- Ge 1:1; Mt 24:21.",
            "In six normal days. -- Ex 20:11; 31:17.",
            "According to God's purpose. -- Ps 135:6.",
            "For God's pleasure. -- Pr 16:4; Re 4:11.",
            "For Christ. -- Col 1:16.",
            "By faith we believe, to be God's work -- Heb 11:3.",
            "Order of",
            "First day, making light and dividing it from darkness. -- Ge 1:3-5; 2Co 4:6.",
            "Second day, making the firmament or atmosphere, and separating the waters. -- Ge 1:6-8.",
            "Third day, separating the land from the water, and making it fruitful. -- Ge 1:9-13.",
            "Fourth day, placing the sun, moon, and stars to give light, &c. -- Ge 1:14-19.",
            "Fifth day, making birds, insects, and fishes. -- Ge 1:20-23.",
            "Sixth day, making beasts of the earth, and man. -- Ge 1:24,28.",
            "God rested from, on the seventh day -- Ge 2:2,3.",
            "Approved of by God -- Ge 1:31.",
            "A subject of joy to angels -- Job 38:7.",
            "Exhibits",
            "The deity of God. -- Ro 1:20.",
            "The power of God. -- Isa 40:26,28; Ro 1:20.",
            "The glory and handiwork of God. -- Ps 19:1.",
            "The wisdom of God. -- Ps 104:24; 136:5.",
            "The goodness of God. -- Ps 33:5.",
            "God as the sole object of worship. -- Isa 45:16,18; Ac 17:24,27.",
            "Glorifies God -- Ps 145:10; 148:5.",
            "God to be praised for -- Ne 9:6; Ps 146:5,6.",
            "Leads to confidence -- Ps 124:8; 146:5,6.",
            "Insignificance of man seen from -- Ps 8:3,4; Isa 40:12,17.",
            "Groans because of sin -- Ro 8:22.",
            "Illustrative of",
            "The new birth. -- 2Co 5:17; Eph 2:10.",
            "Daily renewal of saints. -- Ps 51:10; Eph 4:24.",
            "Renewal of the earth. -- Isa 65:17; 2Pe 3:11,13."
        ]
    },
    {
        "Word": "Creature",
        "Definitions": [
            "Denotes the whole creation in Rom. 8:39; Col. 1:15; Rev. 5:13; the whole human race in Mark 16:15; Rom. 8:19-22.",
            "The living creatures in Ezek. 10:15, 17, are imaginary beings, symbols of the Divine attributes and operations."
        ]
    },
    {
        "Word": "Crescens",
        "Definitions": [
            "Increasing, probably one of the seventy disciples of Christ. He was one of Paul's assistants (2 Tim. 4:10), probably a Christian of Rome.",
            "growing; increasing",
            "(growing), (2 Timothy 4:10) an assistant of St. Paul, said to have been one of the seventy disciples."
        ]
    },
    {
        "Word": "Crete",
        "Definitions": [
            "Now called Candia, one of the largest islands in the Meditterranean, about 140 miles long and 35 broad. It was at one time a very prosperous and populous island, having a \"hundred cities.\" The character of the people is described in Paul's quotation from \"one of their own poets\" (Epimenides) in his epistle to Titus: \"The Cretans are alway liars, evil beasts, slow bellies\" (Titus 1:12). Jews from Crete were in Jerusalem on the day of Pentecost (Acts 2:11). The island was visited by Paul on his voyage to Rome (Acts 27). Here Paul subsequently left Titus (1:5) \"to ordain elders.\" Some have supposed that it was the original home of the Caphtorim (q.v.) or Philistines.",
            "carnal; fleshly",
            "the modern Candia. This large island, which closes int he Greek Archipelago on the south, extends through a distance of 140 miles between its extreme points. Though exceedingly bold and mountainous, this island has very fruitful valleys, and in early times it was celebrated for its hundred cities. It seems likely that a very early acquaintances existed between the Cretans and the Jews. Cretans, (Acts 2:11) were among those who were at Jerusalem at the great Pentecost. In [Acts 27:7-12 We have an account of Paul's shipwreck near this island; and it is evident from (Titus 1:5) that the apostle himself was here at no long interval of time before he wrote the letter. The Cretans were proverbial liars. (Titus 1:12)"
        ]
    },
    {
        "Word": "Crimson",
        "Definitions": [
            "See [133]COLOUR."
        ]
    },
    {
        "Word": "Crisping-pin",
        "Definitions": [
            "(Isa. 3:22; R.V., \"satchel\"), some kind of female ornament, probably like the modern reticule. The Hebrew word harit properly signifies pouch or casket or purse. It is rendered \"bag\" in 2 Kings 5:23."
        ]
    },
    {
        "Word": "Crispus",
        "Definitions": [
            "Curled, the chief of the synagogue at Corinth (Acts 18:8). He was converted and, with his family, baptized by Paul (1 Cor. 1:14).",
            "curled",
            "(curled), ruler of the Jewish synagogue at Corinth, (Acts 18:8) baptized with his family by St. Paul. (1 Corinthians 1:14) (A.D. 50.)"
        ]
    },
    {
        "Word": "Cross",
        "Definitions": [
            "In the New Testament the instrument of crucifixion, and hence used for the crucifixion of Christ itself (Eph. 2:16; Heb. 12:2; 1 Cor. 1:17, 18; Gal. 5:11; 6:12, 14; Phil. 3:18). The word is also used to denote any severe affliction or trial (Matt. 10:38; 16:24; Mark 8:34; 10:21).",
            "The forms in which the cross is represented are these:",
            "1. The crux simplex (I), a \"single piece without transom.\"",
            "2. The crux decussata (X), or St. Andrew's cross.",
            "3. The crux commissa (T), or St. Anthony's cross.",
            "4. The crux immissa (t), or Latin cross, which was the kind of cross on which our Saviour died. Above our Lord's head, on the projecting beam, was placed the \"title.\" (See [134]CRUCIFIXION.)",
            "After the conversion, so-called, of Constantine the Great (B.C. 313), the cross first came into use as an emblem of Christianity. He pretended at a critical moment that he saw a flaming cross in the heavens bearing the inscription, \"In hoc signo vinces\", i.e., By this sign thou shalt conquer, and that on the following night Christ himself appeared and ordered him to take for his standard the sign of this cross. In this form a new standard, called the Labarum, was accordingly made, and borne by the Roman armies. It remained the standard of the Roman army till the downfall of the Western empire. It bore the embroidered monogram of Christ, i.e., the first two Greek letters of his name, X and P (chi and rho), with the Alpha and Omega. (See [135]A.)",
            "As the emblem of a slave's death and a murderer's punishment, the cross was naturally looked upon with the profoundest horror. But after the celebrated vision of Constantine, he ordered his friends to make a cross of gold and gems, such as he had seen, and \"the towering eagles resigned the flags unto the cross,\" and \"the tree of cursing and shame\" \"sat upon the sceptres and was engraved and signed on the foreheads of kings.\" (Jer. Taylor, \"Life of Christ,\" iii., xv. 1.) The new standards were called by the name Labarum, and may be seen on the coins of Constantine the Great and his nearer successors. The Latin cross on which our Lord suffered, was int he form of the letter T, and had an upright above the cross-bar, on which the \"title\" was placed. There was a projection from the central stem, on which the body of the sufferer rested. This was to prevent the weight of the body from tearing away the hands. Whether there was also a support to the feet (as we see in pictures) is doubtful. An inscription was generally placed above the criminal's head, briefly expressing his guilt, and generally was carried before him. It was covered with white gypsum, and the letter were black."
        ]
    },
    {
        "Word": "Crown",
        "Definitions": [
            "(1.) Denotes the plate of gold in the front of the high priest's mitre (Ex. 29:6; 39:30). The same Hebrew word so rendered (ne'zer) denotes the diadem worn by Saul in battle (2 Sam. 1:10), and also that which was used at the coronation of Joash (2 Kings 11:12).",
            "(2.) The more general name in Hebrew for a crown is 'atarah, meaning a \"circlet.\" This is used of crowns and head ornaments of divers kinds, including royal crowns. Such was the crown taken from the king of Ammon by David (2 Sam. 12:30). The crown worn by the Assyrian kings was a high mitre, sometimes adorned with flowers. There are sculptures also representing the crowns worn by the early Egyptian and Persian kings. Sometimes a diadem surrounded the royal head-dress of two or three fillets. This probably signified that the wearer had dominion over two or three countries. In Rev. 12:3; 13:1, we read of \"many crowns,\" a token of extended dominion.",
            "(3.) The ancient Persian crown (Esther 1:11; 2:17; 6:8) was called kether; i.e., \"a chaplet,\" a high cap or tiara. Crowns were worn sometimes to represent honour and power (Ezek. 23:42). They were worn at marriages (Cant. 3:11; Isa. 61:10, \"ornaments;\" R.V., \"a garland\"), and at feasts and public festivals.",
            "The crown was among the Romans and Greeks a symbol of victory and reward. The crown or wreath worn by the victors in the Olympic games was made of leaves of the wild olive; in the Pythian games, of laurel; in the Nemean games, of parsley; and in the Isthmian games, of the pine. The Romans bestowed the \"civic crown\" on him who saved the life of a citizen. It was made of the leaves of the oak. In opposition to all these fading crowns the apostles speak of the incorruptible crown, the crown of life (James 1:12; Rev. 2:10) \"that fadeth not away\" (1 Pet. 5:4, Gr. amarantinos; comp. 1:4). Probably the word \"amaranth\" was applied to flowers we call \"everlasting,\" the \"immortal amaranth.\"",
            "This ornament, which is both ancient and universal, probably originated from the fillets used to prevent the hair from being dishevelled by the wind. Such fillets are still common; they gradually developed into turbans, which by the addition of ornamental or precious materials assumed the dignity of mitres or crowns. Both the ordinary priests and the high priest wore them. The crown was a symbol of royalty, and was worn by kings, (2 Chronicles 23:11) and also by queens. (Esther 2:17) The head-dress of bridegrooms, (Ezekiel 24:17; Isaiah 61:10) Bar. 5:2, and of women, (Isaiah 3:20) a head-dress of great splendor, (Isaiah 28:5) a wreath of flowers, (Proverbs 1:9; 4:9) denote crowns. In general we must attach to it the notion of a costly turban irradiated with pearls and gems of priceless value, which often form aigrettes for feathers, as in the crowns of modern Asiatics sovereigns. Such was probably the crown which weighed (or rather \"was worth\") a talent, mentioned in (2 Samuel 12:30) taken by David from the king of Ammon at Rabbah, and used as the state crown of Judah. (2 Samuel 12:30) In (Revelation 12:3; 19:12) allusion is made to \"many crowns\" worn in token of extended dominion. The laurel, pine or parsley crowns given to victors int he great games of Greece are finely alluded to by St. Paul. (1 Corinthians 9:25; 2 Timothy 2:5) etc."
        ]
    },
    {
        "Word": "Crown of thorns",
        "Definitions": [
            "Our Lord was crowned with a, in mockery by the Romans (Matt. 27:29). The object of Pilate's guard in doing this was probably to insult, and not specially to inflict pain. There is nothing to show that the shrub thus used was, as has been supposed, the spina Christi, which could have been easily woven into a wreath. It was probably the thorny nabk, which grew abundantly round about Jerusalem, and whose flexible, pliant, and round branches could easily be platted into the form of a crown. (See [136]THORN, 3.)"
        ]
    },
    {
        "Word": "Crucifixion",
        "Definitions": [
            "A common mode of punishment among heathen nations in early times. It is not certain whether it was known among the ancient Jews; probably it was not. The modes of capital punishment according to the Mosaic law were, by the sword (Ex. 21), strangling, fire (Lev. 20), and stoning (Deut. 21).",
            "This was regarded as the most horrible form of death, and to a Jew it would acquire greater horror from the curse in Deut. 21:23.",
            "This punishment began by subjecting the sufferer to scourging. In the case of our Lord, however, his scourging was rather before the sentence was passed upon him, and was inflicted by Pilate for the purpose, probably, of exciting pity and procuring his escape from further punishment (Luke 23:22; John 19:1).",
            "The condemned one carried his own cross to the place of execution, which was outside the city, in some conspicuous place set apart for the purpose. Before the nailing to the cross took place, a medicated cup of vinegar mixed with gall and myrrh (the sopor) was given, for the purpose of deadening the pangs of the sufferer. Our Lord refused this cup, that his senses might be clear (Matt. 27:34). The spongeful of vinegar, sour wine, posca, the common drink of the Roman soldiers, which was put on a hyssop stalk and offered to our Lord in contemptuous pity (Matt. 27:48; Luke 23:36), he tasted to allay the agonies of his thirst (John 19:29). The accounts given of the crucifixion of our Lord are in entire agreement with the customs and practices of the Roman in such cases. He was crucified between two \"malefactors\" (Isa. 53:12; Luke 23:32), and was watched by a party of four soldiers (John 19:23; Matt. 27:36, 54), with their centurion. The \"breaking of the legs\" of the malefactors was intended to hasten death, and put them out of misery (John 19:31); but the unusual rapidity of our Lord's death (19:33) was due to his previous sufferings and his great mental anguish. The omission of the breaking of his legs was the fulfilment of a type (Ex. 12:46). He literally died of a broken heart, a ruptured heart, and hence the flowing of blood and water from the wound made by the soldier's spear (John 19:34). Our Lord uttered seven memorable words from the cross, namely, (1) Luke 23:34; (2) 23:43; (3) John 19:26; (4) Matt. 27:46, Mark 15:34; (5) John 19:28; (6) 19:30; (7) Luke 23:46.",
            "was in used among the Egyptians, (Genesis 40:19) the Carthaginians, the Persians, (Esther 7:10) the Assyrians, Scythains, Indians, Germans, and from the earliest times among the Greeks and Romans. Whether this mode of execution was known to the ancient Jews is a matter of dispute. Probably the Jews borrowed it from the Romans. It was unanimously considered the most horrible form of death. Among the Romans the degradation was also a part of the infliction, and the punishment if applied to freemen was only used in the case of the vilest criminals. The one to be crucified was stripped naked of all his clothes, and then followed the most awful moment of all. He was laid down upon the implement of torture. His arms were stretched along the cross-beams, and at the centre of the open palms the point of a huge iron nail was placed, which, by the blow of a mallet, was driven home into the wood. Then through either foot separately, or possibly through both together, as they were placed one over the other, another huge nail tore its way through the quivering flesh. Whether the sufferer was also bound to the cross we do not know; but, to prevent the hands and feet being torn away by the weight of the body, which could not \"rest upon nothing but four great wounds,\" there was, about the centre of the cross, a wooden projection strong enough to support, at least in part, a human body, which soon became a weight of agony. Then the \"accursed tree\" with its living human burden was slowly heaved up and the end fixed firmly in a hole in the ground. The feet were but a little raised above the earth. The victim was in full reach of every hand that might choose to strike. A death by crucifixion seems to include all that pain and death can have of the horrible and ghastly,--dizziness, cramp, thirst, starvation, sleeplessness, traumatic fever, tetanus, publicity of shame, long continuance of torment, horror of anticipation, mortification of untended wounds, all intensified just up to the point at which they can be endured at all, but all stopping just short of the point which would give to the sufferer the relief of unconsciousness. The unnatural position made every movement painful; the lacerated veins and crushed tendons throbbed with incessant anguish; the wounds, inflamed by exposure, gradually gangrened; the arteries, especially of the head and stomach, became swollen and oppressed with surcharged blood; and, while each variety of misery went on gradually increasing, there was added to them the intolerable pang of a burning and raging thirst. Such was the death to which Christ was doomed.--Farrar's \"Life of Christ. \" The crucified was watched, according to custom, by a party of four soldiers, (John 19:23) with their centurion, (Matthew 27:66) whose express office was to prevent the stealing of the body. This was necessary from the lingering character of the death, which sometimes did not supervene even for three days, and was at last the result of gradual benumbing and starvation. But for this guard, the persons might have been taken down and recovered, as was actually done in the case of a friend of Josephus. Fracture of the legs was especially adopted by the Jews to hasten death. (John 19:31) In most cases the body was suffered to rot on the cross by the action of sun and rain, or to be devoured by birds and beasts. Sepulture was generally therefore forbidden; but in consequence of (21:22,23) an express national exception was made in favor of the Jews. (Matthew 27:58) This accursed and awful mode of punishment was happily abolished by Constantine."
        ]
    },
    {
        "Word": "Cruse",
        "Definitions": [
            "A utensil; a flask or cup for holding water (1 Sam. 26:11, 12, 16; 1 Kings 19:6) or oil (1 Kings 17:12, 14, 16). In 1 Kings 14:3 the word there so rendered means properly a bottle, as in Jer. 19:1, 10, or pitcher. In 2 Kings 2:20, a platter or flat metal saucer is intended. The Hebrew word here used is translated \"dish\" in 21:13; \"pans,\" in 2 Chr. 35:13; and \"bosom,\" in Prov. 19:24; 26:15 (R.V., \"dish\").",
            "a small vessel for holding water, such as was carried by Saul when on his night expedition after David, (1 Samuel 26:11,12,16) and by Elijah. (1 Kings 19:6)"
        ]
    },
    {
        "Word": "Crystal",
        "Definitions": [
            "(Ezek. 1:22, with the epithet \"terrible,\" as dazzling the spectators with its brightness). The word occurs in Rev. 4:6; 21:11; 22:1. It is a stone of the flint order, the most refined kind of quartz. The Greek word here used means also literally \"ice.\" The ancients regarded the crystal as only pure water congealed into extreme hardness by great length of time.",
            "the representative in the Authorized Version of two Hebrew words.",
            "+ Zecucith occurs only in (Job 28:17) where \"glass\" probably is intended. + kerach occurs in numerous passages in the Old Testament to denote \"ice,\" \"frost,\" etc.; but once only (Ezekiel 1:22) as is generally understood, to signify \"crystal.\" The ancients supposed rock-crystal to be merely ice congealed by intense cold. The similarity of appearance between ice and crystal caused no doubt the identity of the terms to express these substances. The Greek word occurs in (Revelation 4:6; 21:1) It may mean either \"ice\" or \"crystal.\""
        ]
    },
    {
        "Word": "Cubit",
        "Definitions": [
            "Heb. ammah; i.e., \"mother of the arm,\" the fore-arm, is a word derived from the Latin cubitus, the lower arm. It is difficult to determine the exact length of this measure, from the uncertainty whether it included the entire length from the elbow to the tip of the longest finger, or only from the elbow to the root of the hand at the wrist. The probability is that the longer was the original cubit. The common computation as to the length of the cubit makes it 20.24 inches for the ordinary cubit, and 21.888 inches for the sacred one. This is the same as the Egyptian measurements.",
            "A rod or staff the measure of a cubit is called in Judg. 3:16 gomed, which literally means a \"cut,\" something \"cut off.\" The LXX. and Vulgate render it \"span.\"",
            "[[410]Weights And Measures AND [411]Measures]"
        ]
    },
    {
        "Word": "Cuckoo",
        "Definitions": [
            "(Heb. shahaph), from a root meaning \"to be lean; slender.\" This bird is mentioned only in Lev. 11:16 and Deut. 14:15 (R.V., \"seamew\"). Some have interpreted the Hebrew word by \"petrel\" or \"shearwater\" (Puffinus cinereus), which is found on the coast of Syria; others think it denotes the \"sea-gull\" or \"seamew.\" The common cuckoo (Cuculus canorus) feeds on reptiles and large insects. It is found in Asia and Africa as well as in Europe. It only passes the winter in Palestine. The Arabs suppose it to utter the cry Yakub_, and hence they call it _tir el-Yakub; i.e., \"Jacob's bird.\"",
            "(Leviticus 11:16; 14:15) the name of some of the larger petrels which abound in the east of the Mediterranean."
        ]
    },
    {
        "Word": "Cucumbers",
        "Definitions": [
            "(Heb. plur. kishshuim; i.e., \"hard,\" \"difficult\" of digestion, only in Num. 11:5). This vegetable is extensively cultivated in the East at the present day, as it appears to have been in earlier times among the Hebrews. It belongs to the gourd family of plants. In the East its cooling pulp and juice are most refreshing. \"We need not altogether wonder that the Israelites, wearily marching through the arid solitudes of the Sinaitic peninsula, thought more of the cucumbers and watermelons of which they had had no lack in Egypt, rather than of the cruel bondage which was the price of these luxuries.\" Groser's Scripture Natural History.",
            "Isaiah speaks of a \"lodge\" (1:8; Heb. sukkah), i.e., a shed or edifice more solid than a booth, for the protection throughout the season from spring to autumn of the watchers in a \"garden of cucumbers.\"",
            "(Heb. kishshuim). This word occurs in (Numbers 11:5) as one of the good things of Egypt produces excellent cucumbers, melons, etc., the Cucumis chate being the best of its tribe yet known. Besides the Cucumis chate, the common cucumber (C. sativus), of which the Arabs distinguish a number of varieties, is common in Egypt. \"Both Cucumis chate and C. sativus,\" says Mr. Tristram, \"are now grown in great quantities in Palestine. On visiting the Arab school in Jerusalem (1858) I observed that the dinner which the children brought with them to school consisted, without exception, of a piece of barley cake and a raw cucumber, which they ate rind and all.\" The \"lodge in a garden of cucumbers,\" (Isaiah 1:8) is a rude temporary shelter erected int eh open grounds where vines, cucumbers, gourds, etc., are grown, in which some lonely man or boy is set to watch, either to guard the plants from robbers or to scare away the foxes and jackals from the vines."
        ]
    },
    {
        "Word": "Cummin",
        "Definitions": [
            "(Heb. kammon; i.e., a \"condiment\"), the fruit or seed of an umbelliferous plant, the Cuminum sativum, still extensively cultivated in the East. Its fruit is mentioned in Isa. 28:25, 27. In the New Testament it is mentioned in Matt. 23:23, where our Lord pronounces a \"woe\" on the scribes and Pharisees, who were zealous in paying tithes of \"mint and anise and cummin,\" while they omitted the weightier matters of the law.\" \"It is used as a spice, both bruised, to mix with bread, and also boiled, in the various messes and stews which compose an Oriental banquet.\" Tristram, Natural History.",
            "one of the cultivated plants of Palestine. (Isaiah 28:25,27; Matthew 23:23) It is an umbelliferous plant something like fennel. The seeds have a bitterish warm taste and an aromatic flavor. The Maltese are said to grow it at the present day, and to thresh it in the manner described by Isaiah."
        ]
    },
    {
        "Word": "Cup",
        "Definitions": [
            "A wine-cup (Gen. 40:11, 21), various forms of which are found on Assyrian and Egyptian monuments. All Solomon's drinking vessels were of gold (1 Kings 10: 21). The cups mentioned in the New Testament were made after Roman and Greek models, and were sometimes of gold (Rev. 17:4).",
            "The art of divining by means of a cup was practiced in Egypt (Gen. 44:2-17), and in the East generally.",
            "The \"cup of salvation\" (Ps. 116:13) is the cup of thanksgiving for the great salvation. The \"cup of consolation\" (Jer. 16:7) refers to the custom of friends sending viands and wine to console relatives in mourning (Prov. 31:6). In 1 Cor. 10:16, the \"cup of blessing\" is contrasted with the \"cup of devils\" (1 Cor. 10:21). The sacramental cup is the \"cup of blessing,\" because of blessing pronounced over it (Matt. 26:27; Luke 22:17). The \"portion of the cup\" (Ps. 11:6; 16:5) denotes one's condition of life, prosperous or adverse. A \"cup\" is also a type of sensual allurement (Jer. 51:7; Prov. 23:31; Rev. 17:4). We read also of the \"cup of astonishment,\" the \"cup of trembling,\" and the \"cup of God's wrath\" (Ps. 75:8; Isa. 51:17; Jer. 25:15; Lam. 4:21; Ezek. 23:32; Rev. 16:19; comp. Matt. 26:39, 42; John 18:11). The cup is also the symbol of death (Matt. 16:28; Mark 9:1; Heb. 2:9).",
            "The cups of the Jews, whether of metal or earthenware, were possibly borrowed, in point of shape and design, from Egypt and from the Phoenicians, who were celebrated in that branch of workmanship. Egyptian cups were of various shapes, either with handles or without them. In Solomon's time all his drinking vessels were of gold, none of silver. (1 Kings 10:21) Babylon is compared to a golden cup. (Jeremiah 51:7) The great laver, or \"sea,\" was made with a rim like the rim of a cup (cos), with flowers of lilies,\" (1 Kings 7:26) a form which the Persepolitan cups resemble. The cups of the New Testament were often no doubt formed on Greek and Roman models. They were sometimes of gold. (Revelation 17:4)"
        ]
    },
    {
        "Word": "Cup-bearer",
        "Definitions": [
            "An officer of high rank with Egyptian, Persian, Assyrian, and Jewish monarchs. The cup-bearer of the king of Egypt is mentioned in connection with Joseph's history (Gen. 40:1-21; 41:9). Rabshakeh (q.v.) was cup-bearer in the Assyrian court (2 Kings 18:17). Nehemiah filled this office to the king of Persia (Neh. 1:11). We read also of Solomon's cup-bearers (1 Kings 10:5; 2 Chr. 9:4)."
        ]
    },
    {
        "Word": "Curious arts",
        "Definitions": [
            "(Acts 19:19), magical arts; jugglery practised by the Ephesian conjurers. Ephesus was noted for its wizard and the \"Ephesian spells;\" i.e., charms or scraps of parchment written over with certain formula, which were worn as a safeguard against all manner of evils. The more important and powerful of these charms were written out in books which circulated among the exorcists, and were sold at a great price."
        ]
    },
    {
        "Word": "Curse",
        "Definitions": [
            "Denounced by God against the serpent (Gen. 3:14), and against Cain (4:11). These divine maledictions carried their effect with them. Prophetical curses were sometimes pronounced by holy men (Gen. 9:25; 49:7; Deut. 27:15; Josh. 6:26). Such curses are not the consequence of passion or revenge, they are predictions.",
            "No one on pain of death shall curse father or mother (Ex. 21:17), nor the prince of his people (22:28), nor the deaf (Lev. 19:14). Cursing God or blaspheming was punishable by death (Lev. 24:10-16). The words \"curse God and die\" (R.V., \"renounce God and die\"), used by Job's wife (Job 2:9), have been variously interpreted. Perhaps they simply mean that as nothing but death was expected, God would by this cursing at once interpose and destroy Job, and so put an end to his sufferings."
        ]
    },
    {
        "Word": "Curtain",
        "Definitions": [
            "(1.) Ten curtains, each twenty-eight cubits long and four wide, made of fine linen, also eleven made of goat's hair, covered the tabernacle (Ex. 26:1-13; 36:8-17).",
            "(2.) The sacred curtain, separating the holy of holies from the sanctuary, is designated by a different Hebrew word (peroketh). It is described as a \"veil of blue, and purple, and scarlet, and fine twined linen of cunning work\" (Ex. 26:31; Lev. 16:2; Num. 18:7).",
            "(3.) \"Stretcheth out the heavens as a curtain\" (Isa. 40:22), is an expression used with reference to the veil or awning which Orientals spread for a screen over their courts in summer. According to the prophet, the heavens are spread over our heads as such an awning. Similar expressions are found in Ps. 104:2l; comp. Isa. 44:24; Job 9:8."
        ]
    },
    {
        "Word": "Cush",
        "Definitions": [
            "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; comp. 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 Palestine 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.'\"",
            "Cushan, Cushi, Ethiopians; blackness",
            "the name of a son of Ham, apparently the eldest, and of a territory or territories occupied by his descendants. The Cushites appear to have spread along tracts extending from the higher Nile to the Euphrates and Tigris. History affords many traces of this relation of Babylonia, Arabia and Ethiopia.",
            "(black), a Benjamite mentioned only in the title to (Psalms 7:1) He was probably a follower of Saul, the head of his tribe. (B.C. 1061)."
        ]
    },
    {
        "Word": "Cushan",
        "Definitions": [
            "Probably a poetic or prolonged name of the land of Cush, the Arabian Cush (Hab. 3:7). Some have, however, supposed this to be the same as Chushan-rishathaim (Judg. 3:8, 10), i.e., taking the latter part of the name as a title or local appellation, Chushan \"of the two iniquities\" (= oppressing Israel, and provoking them to idolatry), a Mesopotamian king, identified by Rawlinson with Asshur-ris-ilim (the father of Tiglathpileser I.); but incorrectly, for the empire of Assyria was not yet founded. He held Israel in bondage for eight years.",
            "(blackness), (Habakkuk 3:7) possibly the same as Cushan-rishathaim (Authorized Version Chushan-) king of Mesopotamia. (Judges 3:8,10)"
        ]
    },
    {
        "Word": "Cushite",
        "Definitions": [
            "(1.) The messenger sent by Joab to David to announce his victory over Absalom (2 Sam. 18:32).",
            "(2.) The father of Shelemiah (Jer. 36:14).",
            "(3.) Son of Gedaliah, and father of the prophet Zephaniah (1:1).",
            "(4.) Moses married a Cushite woman (Num. 12:1). From this circumstance some have supposed that Zipporah was meant, and hence that Midian was Cush."
        ]
    },
    {
        "Word": "Custom",
        "Definitions": [
            "A tax imposed by the Romans. The tax-gatherers were termed publicans (q.v.), who had their stations at the gates of cities, and in the public highways, and at the place set apart for that purpose, called the \"receipt of custom\" (Matt. 9: 9; Mark 2:14), where they collected the money that was to be paid on certain goods (Matt. 17:25). These publicans were tempted to exact more from the people than was lawful, and were, in consequence of their extortions, objects of great hatred. The Pharisees would have no intercourse with them (Matt. 5:46, 47; 9:10, 11).",
            "A tax or tribute (q.v.) of half a shekel was annually paid by every adult Jew for the temple. It had to be paid in Jewish coin (Matt. 22:17-19; Mark 12:14, 15). Money-changers (q.v.) were necessary, to enable the Jews who came up to Jerusalem at the feasts to exchange their foreign coin for Jewish money; but as it was forbidden by the law to carry on such a traffic for emolument (Deut. 23:19, 20), our Lord drove them from the temple (Matt. 21:12: Mark 11:15)."
        ]
    },
    {
        "Word": "Cuthah",
        "Definitions": [
            "One of the Babylonian cities or districts from which Shalmaneser transplanted certain colonists to Samaria (2 Kings 17:24). Some have conjectured that the \"Cutheans\" were identical with the \"Cossaeans\" who inhabited the hill-country to the north of the river Choaspes. Cuthah is now identified with Tell Ibrahim, 15 miles north-east of Babylon."
        ]
    },
    {
        "Word": "Cutting",
        "Definitions": [
            "The flesh in various ways was an idolatrous practice, a part of idol-worship (Deut. 14:1; 1 Kings 18:28). The Israelites were commanded not to imitate this practice (Lev. 19:28; 21:5; Deut. 14:1). The tearing of the flesh from grief and anguish of spirit in mourning for the dead was regarded as a mark of affection (Jer. 16:6; 41:5; 48:37).",
            "Allusions are made in Revelation (13:16; 17:5; 19:20) to the practice of printing marks on the body, to indicate allegiance to a deity. We find also references to it, through in a different direction, by Paul (Gal. 6; 7) and by Ezekiel (9:4). (See [137]HAIR.)"
        ]
    },
    {
        "Word": "Cymbals",
        "Definitions": [
            "(Heb. tzeltzelim, from a root meaning to \"tinkle\"), musical instruments, consisting of two convex pieces of brass one held in each hand, which were clashed together to produce a loud clanging sound; castanets; \"loud cymbals.\" \"Highsounding cymbals\" consisted of two larger plates, one held also in each hand (2 Sam. 6:5; Ps. 150:5; 1 Chr. 13:8; 15:16, 19, 28; 1 Cor. 13:1)."
        ]
    },
    {
        "Word": "Cypress",
        "Definitions": [
            "(Heb. tirzah, \"hardness\"), mentioned only in Isa. 44:14 (R.V., \"holm tree\"). The oldest Latin version translates this word by ilex, i.e., the evergreen oak, which may possibly have been the tree intended; but there is great probability that our Authorized Version is correct in rendering it \"cypress.\" This tree grows abundantly on the mountains of Hermon. Its wood is hard and fragrant, and very durable. Its foliage is dark and gloomy. It is an evergreen (Cupressus sempervirens). \"Throughout the East it is used as a funereal tree; and its dark, tall, waving plumes render it peculiarly appropriate among the tombs.\"",
            "(Heb. tirzah). The Hebrew word is found only in (Isaiah 44:14) We are quite unable to assign any definite rendering to it. The true cypress is a native of the Taurus. The Hebrew word points to some tree with a hard grain, and this is all that can be positively said of it."
        ]
    },
    {
        "Word": "Cyprus",
        "Definitions": [
            "One of the largest islands of the Mediterranean, about 148 miles long and 40 broad. It is distant about 60 miles from the Syrian coast. It was the \"Chittim\" of the Old Testament (Num. 24:24). The Greek colonists gave it the name of Kypros, from the cyprus, i.e., the henna (see [138]CAMPHIRE), which grew on this island. It was originally inhabited by Phoenicians. In B.C. 477 it fell under the dominion of the Greeks; and became a Roman province B.C. 58. In ancient times it was a centre of great commercial activity. Corn and wine and oil were produced here in the greatest perfection. It was rich also in timber and in mineral wealth.",
            "It is first mentioned in the New Testament (Acts 4:36) as the native place of Barnabas. It was the scene of Paul's first missionary labours (13:4-13), when he and Barnabas and John Mark were sent forth by the church of Antioch. It was afterwards visited by Barnabas and Mark alone (15:39). Mnason, an \"old disciple,\" probaly one of the converts of the day of Pentecost belonging to this island, is mentioned (21:16). It is also mentioned in connection with the voyages of Paul (Acts 21:3; 27:4). After being under the Turks for three hundred years, it was given up to the British Government in 1878.",
            "fair; fairness",
            "an island of Asia in the Mediterranean. It is about 140 miles long and 50 miles wide at the widest part. Its two chief cities were Salamis, at the east end of the island, and Paphos, at the west end. \"Cyprus occupies a distinguished place in both sacred and profane history. It early belonged to the Phoenicians of the neighboring coast; was afterwards colonized by Greeks' passed successively under the power of the Pharaohs, Persians, Ptolemies and Romans, excepting a short period of independence in the fourth century B.C. It was one of the chief seats of the worship of Venus, hence called Cypria. Recently the discoveries in Cyprus by Cesnola have excited new interest.--Appleton's Am. Encyc. It was the native place of Barnabas, (Acts 4:36) and was visited by Paul. (Acts 13:4-13; 15:39; 21:3) See also (Acts 27:4)"
        ]
    },
    {
        "Word": "Cyrene",
        "Definitions": [
            "A city (now Tripoli) in Upper Libya, North Africa, founded by a colony of Greeks (B.C. 630). It contained latterly a large number of Jews, who were introduced into the city by Ptolemy, the son of Lagus, because he thought they would contribute to the security of the place. They increased in number and influence; and we are thus prepared for the frequent references to them in connection with the early history of Christianity. Simon, who bore our Lord's cross, was a native of this place (Matt. 27:32; Mark 15:21). Jews from Cyrene were in Jerusalem at Pentecost (Acts 2:10); and Cyrenian Jews had a synagogue at Jerusalem (6:9). Converts belonging to Cyrene contributed to the formation of the first Gentile church at Antioch (11:20). Among \"the prophets and teachers\" who \"ministered to the Lord at Antioch\" was Lucius of Cyrene (13:1).",
            "a wall; coldness; the floor",
            "the principal city of that part of northern Africa which was sufficiently called Cyrenaica, lying between Carthage and Egypt, and corresponding with the modern Tripoli. Though on the African coast, it was a Greek city, and the Jews were settled there in large numbers. The Greek colonization of this part of Africa under Battus began of early as B.C. 631. After the death of Alexander the Great it became a dependency of Egypt, and a Roman province B.C. 75. Simon, who bore our Saviour's cross, (Matthew 27:32) was a native of Cyrene. Jewish dwellers in Cyrenaica were in Jerusalem at Pentecost, (Acts 2:10) and gave their name to one of the synagogues in Jerusalem. (Acts 6:9) Christian converts from Cyrene were among those who contributed actively to the formation of the first Gentile church at Antioch. (Acts 11:20)"
        ]
    },
    {
        "Word": "Cyrenius",
        "Definitions": [
            "The Grecized form of Quirinus. His full name was Publius Sulpicius Quirinus. Recent historical investigation has proved that Quirinus was governor of Cilicia, which was annexed to Syria at the time of our Lord's birth. Cilicia, which he ruled, being a province of Syria, he is called the governor, which he was de jure, of Syria. Some ten years afterwards he was appointed governor of Syria for the second time. During his tenure of office, at the time of our Lord's birth (Luke 2:2), a \"taxing\" (R.V., \"enrolment;\" i.e., a registration) of the people was \"first made;\" i.e., was made for the first time under his government. (See [139]TAXING.)",
            "who governs",
            "(warrior), the Greek form of the Roman name of Quirinus. The full name is Publius Sulpicius Quirinus. He was consul B.C. 12, and was made governor of Syria after the banishment of Archelaus in A.D. 6. He probably was twice governor of Syria; his first governorship extended from B.C. 4 (the year of Christ's birth) to B.C. 1. It was during this time that he was sent to make the enrollment which caused Joseph and Mary to visit Bethlehem. (Luke 2:2) The second enrollment is mentioned in (Acts 5:37)"
        ]
    },
    {
        "Word": "Cyrus",
        "Definitions": [
            "(Heb. Ko'resh), the celebrated \"King of Persia\" (Elam) who was conqueror of Babylon, and issued the decree of liberation to the Jews (Ezra 1:1, 2). He was the son of Cambyses, the prince of Persia, and was born about B.C. 599. In the year B.C. 559 he became king of Persia, the kingdom of Media being added to it partly by conquest. Cyrus was a great military leader, bent on universal conquest. Babylon fell before his army (B.C. 538) on the night of Belshazzar's feast (Dan. 5:30), and then the ancient dominion of Assyria was also added to his empire (cf., \"Go up, O Elam\", Isa. 21:2).",
            "Hitherto the great kings of the earth had only oppressed the Jews. Cyrus was to them as a \"shepherd\" (Isa. 44:28; 45:1). God employed him in doing service to his ancient people. He may posibly have gained, through contact with the Jews, some knowledge of their religion.",
            "The \"first year of Cyrus\" (Ezra 1:1) is not the year of his elevation to power over the Medes, nor over the Persians, nor the year of the fall of Babylon, but the year succeeding the two years during which \"Darius the Mede\" was viceroy in Babylon after its fall. At this time only (B.C. 536) Cyrus became actual king over Palestine, which became a part of his Babylonian empire. The edict of Cyrus for the rebuilding of Jerusalem marked a great epoch in the history of the Jewish people (2 Chr. 36:22, 23; Ezra 1:1-4; 4:3; 5:13-17; 6:3-5).",
            "This decree was discovered \"at Achmetha [R.V. marg., \"Ecbatana\"], in the palace that is in the province of the Medes\" (Ezra 6:2). A chronicle drawn up just after the conquest of Babylonia by Cyrus, gives the history of the reign of Nabonidus (Nabunahid), the last king of Babylon, and of the fall of the Babylonian empire. In B.C. 538 there was a revolt in Southern Babylonia, while the army of Cyrus entered the country from the north. In June the Babylonian army was completely defeated at Opis, and immediately afterwards Sippara opened its gates to the conqueror. Gobryas (Ugbaru), the governor of Kurdistan, was then sent to Babylon, which surrendered \"without fighting,\" and the daily services in the temples continued without a break. In October, Cyrus himself arrived, and proclaimed a general amnesty, which was communicated by Gobryas to \"all the province of Babylon,\" of which he had been made governor. Meanwhile, Nabonidus, who had concealed himself, was captured, but treated honourably; and when his wife died, Cambyses, the son of Cyrus, conducted the funeral. Cyrus now assumed the title of \"king of Babylon,\" claimed to be the descendant of the ancient kings, and made rich offerings to the temples. At the same time he allowed the foreign populations who had been deported to Babylonia to return to their old homes, carrying with them the images of their gods. Among these populations were the Jews, who, as they had no images, took with them the sacred vessels of the temple.",
            "as miserable; as heir",
            "(the sun), the founder of the Persian empire--see (2 Chronicles 36:22,23; Daniel 6:28; 10:1,13)--was, according to the common legend, the son of Cambyses, a Persian of the royal family of the Achaemenidae. When he grew up to manhood his courage and genius placed him at the head of the Persians. His conquests were numerous and brilliant. He defeated and captured the Median king B.C. 559. In B.C. 546 (?) he defeated Croesus, and the kingdom of lydia was the prize of his success. Babylon fell before his army, and the ancient dominions of Assyria were added to his empire B.C. 538. The prophet Daniel's home for a time was at his court. (Daniel 6:28) The edict of Cyrus for the rebuilding of the temple, (2 Chronicles 36:22,23; Ezra 1:1-4; 3:7; 4:3; 5:13,17; 6:3) was in fact the beginning of Judaism; and the great changes by which the nation was transformed into a church are clearly marked. His tomb is still shown at Pasargadae, the scene of his first decisive victory."
        ]
    },
    {
        "Word": "Daberath",
        "Definitions": [
            "Pasture, a Levitical town of Issachar (Josh. 19:12; 21:28), near the border of Zebulum. It is the modern small village of Deburich, at the base of Mount Tabor. Tradition has incorrectly made it the scene of the miracle of the cure of the lunatic child (Matt. 17:14).",
            "same as Dabareh",
            "[See [413]Dabareh]"
        ]
    },
    {
        "Word": "Daemon",
        "Definitions": [
            "The Greek form, rendered \"devil\" in the Authorized Version of the New Testament. Daemons are spoken of as spiritual beings (Matt. 8:16; 10:1; 12:43-45) at enmity with God, and as having a certain power over man (James 2:19; Rev. 16:14). They recognize our Lord as the Son of God (Matt. 8:20; Luke 4:41). They belong to the number of those angels that \"kept not their first estate,\" \"unclean spirits,\" \"fallen angels,\" the angels of the devil (Matt. 25:41; Rev. 12:7-9). They are the \"principalities and powers\" against which we must \"wrestle\" (Eph. 6:12)."
        ]
    },
    {
        "Word": "Daemoniac",
        "Definitions": [
            "One \"possessed with a devil.\" In the days of our Lord and his apostles, evil spirits, \"daemons,\" were mysteriously permitted by God to exercise an influence both over the souls and bodies of men, inflicting dumbness (Matt. 9:32), blindness (12:22), epilepsy (Mark 9:17-27), insanity (Matt. 8:28; Mark 5:1-5). Daemoniacs are frequently distinguished from those who are afflicted with ordinary bodily maladies (Mark 1:32; 16:17, 18; Luke 6:17, 18). The daemons speak in their own persons (Matt. 8:29; Mark 1:23, 24; 5:7). This influence is clearly distinguished from the ordinary power of corruption and of temptation over men. In the daemoniac his personality seems to be destroyed, and his actions, words, and even thoughts to be overborne by the evil spirit (Mark, l.c.; Acts 19:15)."
        ]
    },
    {
        "Word": "Dagon",
        "Definitions": [
            "Little fish; diminutive from dag = a fish, the fish-god; the national god of the Philistines (Judg. 16:23). This idol had the body of a fish with the head and hands of a man. It was an Assyrio-Babylonian deity, the worship of which was introduced among the Philistines through Chaldea. The most famous of the temples of Dagon were at Gaza (Judg. 16:23-30) and Ashdod (1 Sam. 5:1-7). (See [140]FISH.)",
            "corn; a fish",
            "(a fish), apparently the masculine, (1 Samuel 5:3,4) correlative of Atargatis, was the national god of the Philistines. The most famous temples of Dagon were at Gaza, (Judges 16:21-30) and Ashdod. (1 Samuel 5:5,6; 1 Chronicles 10:10) The latter temple was destroyed by Jonathan in the Maccabaean wars. Traces of the worship of Dagon likewise appear in the names Caphar-dagon (near Jamnia) and Beth-dagon in Judah, (Joshua 15:41) and Asher. (Joshua 19:27) Dagon was represented with the face and hands of a man and the tail of a fish. (1 Samuel 5:5) The fish-like form was a natural emblem of fruitfulness, and as such was likely to be adopted by seafaring tribes in the representation of their gods."
        ]
    },
    {
        "Word": "Dagon's house",
        "Definitions": [
            "(1 Sam. 5:2), or Beth-dagon, as elsewhere rendered (Josh. 15: 41; 19:27), was the sanctuary or temple of Dagon.",
            "The Beth-dagon of Josh. 15:41 was one of the cities of the tribe of Judah, in the lowland or plain which stretches westward. It has not been identified.",
            "The Beth-dagon of Josh. 19:27 was one of the border cities of Asher.",
            "That of 1 Chr. 10:10 was in the western half-tribe of Manasseh, where the Philistines, after their victory at Gilboa, placed Saul's head in the temple of their god. (Comp. 1 Sam. 31:8-13)."
        ]
    },
    {
        "Word": "Daily sacrifice",
        "Definitions": [
            "(Dan. 8:12; 11:31; 12:11), a burnt offering of two lambs of a year old, which were daily sacrificed in the name of the whole Israelitish people upon the great altar, the first at dawn of day, and the second at evening (Dan. 9:21), or more correctly, \"between the two evenings.\" (See [141]SACRIFICE.)"
        ]
    },
    {
        "Word": "Dale, the king's",
        "Definitions": [
            "The name of a valley, the alternative for \"the valley of Shaveh\" (q.v.), near the Dead Sea, where the king of Sodom met Abraham (Gen. 14:17). Some have identified it with the southern part of the valley of Jehoshaphat, where Absalom reared his family monument (2 Sam. 18:18)."
        ]
    },
    {
        "Word": "Dalmanutha",
        "Definitions": [
            "A place on the west of the Sea of Galilee, mentioned only in Mark 8:10. In the parallel passage it is said that Christ came \"into the borders of Magdala\" (Matt. 15:39). It is plain, then, that Dalmanutha was near Magdala, which was probably the Greek name of one of the many Migdols (i.e., watch-towers) on the western side of the lake of Gennesaret. It has been identified in the ruins of a village about a mile from Magdala, in the little open valley of Ain-el-Barideh, \"the cold fountain,\" called el-Mejdel, possibly the \"Migdal-el\" of Josh. 19:38.",
            "a bucket; a branch",
            "a town on the west side of the Sea of Galilee, near Magdala. (Matthew 15:39) and Mark 8:10 [[414]Magdala] Dalmnnutha probably stood at the place called 'Ain-el-Barideh, \"the cold fountain.\""
        ]
    },
    {
        "Word": "Dalmatia",
        "Definitions": [
            "A mountainous country on the eastern shore of the Adriatic, a part of the Roman province of Illyricum. It still bears its ancient name. During Paul's second imprisonment at Rome, Titus left him to visit Dalmatia (2 Tim. 4:10) for some unknown purpose. Paul had himself formerly preached in that region (Rom. 15:19).",
            "The present Emperor of Austria bears, among his other titles, that of \"King of Dalmatia.\"",
            "deceitful lamps; vain brightness",
            "a mountainous district on the eastern coast of the Adriatic Sea. St. Paul sent Titus there. (2 Timothy 4:10)"
        ]
    },
    {
        "Word": "Damaris",
        "Definitions": [
            "A heifer, an Athenian woman converted to Christianity under the preaching of Paul (Acts 17:34). Some have supposed that she may have been the wife of Dionysius the Areopagite.",
            "a little woman",
            "(a heifer), an Athenian woman converted to Christianity by St. Paul's preaching. (Acts 17:34) (A.D 48.) Chrysostom and others held her to have been the wife of Dionysius the Areopagite."
        ]
    },
    {
        "Word": "Damascus",
        "Definitions": [
            "Activity, the most ancient of Oriental cities; the capital of Syria (Isa. 7:8; 17:3); situated about 133 miles to the north of Jerusalem. Its modern name is Esh-Sham; i.e., \"the East.\"",
            "The situation of this city is said to be the most beautiful of all Western Asia. It is mentioned among the conquests of the Egyptian king Thothmes III. (B.C. 1500), and in the Amarna tablets (B.C. 1400).",
            "It is first mentioned in Scripture in connection with Abraham's victory over the confederate kings under Chedorlaomer (Gen. 14:15). It was the native place of Abraham's steward (15:2). It is not again noticed till the time of David, when \"the Syrians of Damascus came to succour Hadadezer\" (q.v.), 2 Sam. 8:5; 1 Chr. 18:5. In the reign of Solomon, Rezon became leader of a band who revolted from Hadadezer (1 Kings 11:23), and betaking themselves to Damascus, settled there and made their leader king. There was a long war, with varying success, between the Israelites and Syrians, who at a later period became allies of Israel against Judah (2 Kings 15:37).",
            "The Syrians were at length subdued by the Assyrians, the city of Damascus was taken and destroyed, and the inhabitants carried captive into Assyria (2 Kings 16:7-9; comp. Isa. 7:8). In this, prophecy was fulfilled (Isa. 17:1; Amos 1:4; Jer. 49:24). The kingdom of Syria remained a province of Assyria till the capture of Nineveh by the Medes (B.C. 625), when it fell under the conquerors. After passing through various vicissitudes, Syria was invaded by the Romans (B.C. 64), and Damascus became the seat of the government of the province. In A.D. 37 Aretas, the king of Arabia, became master of Damascus, having driven back Herod Antipas.",
            "This city is memorable as the scene of Saul's conversion (Acts 9:1-25). The street called \"Straight,\" in which Judas lived, in whose house Saul was found by Ananias, is known by the name Sultany, or \"Queen's Street.\" It is the principal street of the city. Paul visited Damascus again on his return from Arabia (Gal. 1:16, 17). Christianity was planted here as a centre (Acts 9:20), from which it spread to the surrounding regions.",
            "In A.D. 634 Damascus was conquered by the growing Mohammedan power. In A.D. 1516 it fell under the dominion of the Turks, its present rulers. It is now the largest city in Asiatic Turkey. Christianity has again found a firm footing within its walls.",
            "a sack full of blood; the similitude of burning",
            "one of the most ancient and most important of the cities of Syria. It is situated 130 miles northeast of Jerusalem, in a plain of vast size and of extreme fertility, which lies east of the great chain of Anti-Libanus, on the edge of the desert. This fertile plain, which is nearly circular and about 30 miles in diameter, is due to the river Barada, which is probably the \"Abana\" of Scripture. Two other streams the Wady Helbon upon the north and the Awaj, which flows direct from Hermon upon the south, increase the fertility of the Damascene plain, and contend for the honor of representing the \"Pharpar\" of Scripture. According to Josephus, Damascus was founded by Uz grandson of Shem. It is first mentioned in Scripture in connection with Abraham, (Genesis 14:15) whose steward was a native of the place. (Genesis 15:2) At one time david became complete master of the whole territory, which he garrisoned with israelites. (2 Samuel 8:5,6) It was in league with Baasha, king of Israel against Asa, (1 Kings 15:19; 2 Chronicles 16:3) and afterwards in league with Asa against Baasha. (1 Kings 15:20) Under Ahaz it was taken by Tiglath-pileser, (2 Kings 16:7,8,9) the kingdom of Damascus brought to an end, and the city itself destroyed, the inhabitants being carried captive into Assyria. (2 Kings 16:9) comp. Isai 7:8 and Amos 1:5 Afterwards it passed successively under the dominion of the Assyrians, Babylonians, Persians, Macedonians, Romans and Saracens, and was at last captured by the Turks in 1516 A.D. Here the apostle Paul was converted and preached the gospel. (Acts 9:1-25) Damascus has always been a great centre for trade. Its present population is from 100,000 to 150,000. It has a delightful climate. Certain localities are shown as the site of those scriptural events which specially interest us in its history. Queen's Street, which runs straight through the city from east to west, may be the street called Straight. (Acts 9:11) The house of Judas and that of Ananias are shown, but little confidence can be placed in any of these traditions."
        ]
    },
    {
        "Word": "Damnation",
        "Definitions": [
            "In Rom. 13:2, means \"condemnation,\" which comes on those who withstand God's ordinance of magistracy. This sentence of condemnation comes not from the magistrate, but from God, whose authority is thus resisted.",
            "In 1 Cor. 11:29 (R.V., \"judgment\") this word means condemnation, in the sense of exposure to severe temporal judgements from God, as the following verse explains.",
            "In Rom. 14:23 the word \"damned\" means \"condemned\" by one's own conscience, as well as by the Word of God. The apostle shows here that many things which are lawful are not expedient; and that in using our Christian liberty the question should not simply be, Is this course I follow lawful? but also, Can I follow it without doing injury to the spiritual interests of a brother in Christ? He that \"doubteth\", i.e., is not clear in his conscience as to \"meats\", will violate his conscience \"if he eat,\" and in eating is condemned; and thus one ought not so to use his liberty as to lead one who is \"weak\" to bring upon himself this condemnation."
        ]
    },
    {
        "Word": "Dan",
        "Definitions": [
            "A judge. (1.) The fifth son of Jacob. His mother was Bilhah, Rachel's maid (Gen. 30:6, \"God hath judged me\", Heb. dananni). The blessing pronounced on him by his father was, \"Dan shall judge his people\" (49:16), probably in allusion to the judgeship of Samson, who was of the tribe of Dan.",
            "The tribe of Dan had their place in the march through the wilderness on the north side of the tabernacle (Num. 2:25, 31; 10:25). It was the last of the tribes to receive a portion in the Land of Promise. Its position and extent are described in Josh. 19:40-48.",
            "The territory of Dan extended from the west of that of Ephraim and Benjamin to the sea. It was a small territory, but was very fertile. It included in it, among others, the cities of Lydda, Ekron, and Joppa, which formed its northern boundary. But this district was too limited. \"Squeezed into the narrow strip between the mountains and the sea, its energies were great beyond its numbers.\" Being pressed by the Amorites and the Philistines, whom they were unable to conquer, they longed for a wider space. They accordingly sent out five spies from two of their towns, who went north to the sources of the Jordan, and brought back a favourable report regarding that region. \"Arise,\" they said, \"be not slothful to go, and to possess the land,\" for it is \"a place where there is no want of any thing that is in the earth\" (Judg. 18:10). On receiving this report, 600 Danites girded on their weapons of war, and taking with them their wives and their children, marched to the foot of Hermon, and fought against Leshem, and took it from the Sidonians, and dwelt therein, and changed the name of the conquered town to Dan (Josh. 19:47). This new city of Dan became to them a new home, and was wont to be spoken of as the northern limit of Palestine, the length of which came to be denoted by the expression \"from Dan to Beersheba\", i.e., about 144 miles.",
            "\"But like Lot under a similar temptation, they seem to have succumbed to the evil influences around them, and to have sunk down into a condition of semi-heathenism from which they never emerged. The mounds of ruins which mark the site of the city show that it covered a considerable extent of ground. But there remains no record of any noble deed wrought by the degenerate tribe. Their name disappears from the roll-book of the natural and the spiritual Israel.\", Manning's Those Holy Fields.",
            "This old border city was originally called Laish. Its modern name is Tell el-Kady, \"Hill of the Judge.\" It stands about four miles below Caesarea Philippi, in the midst of a region of surpassing richness and beauty.",
            "(2.) This name occurs in Ezek 27:19, Authorize Version; but the words there, \"Dan also,\" should be simply, as in the Revised Version, \"Vedan,\" an Arabian city, from which various kinds of merchandise were brought to Tyre. Some suppose it to have been the city of Aden in Arabia. (See [142]MAHANEH-DAN.)",
            "judgment; he that judges",
            "(a judge).",
            "+ The fifth son of Jacob, and the first of Bilhah, Rachel's maid. (Genesis 30:6) (B.C. after 1753.) The origin of the name is given in the exclamation of Rachel. The records of Dan are unusually meagre. Only one son is attributed to him, (Genesis 46:23) but his tribe was, with the exception of Judah, the most numerous of all. In the division of the promised land Dan was the last of the tribes to receive his portion, which was the smallest of the twelve. (Joshua 19:48) But notwithstanding its smallness it had eminent natural advantages. On the north and east it was completely embraced by its two brother tribes Ephraim and Benjamin, while on the southeast and south it joined Judah, and was thus surrounded by the three most powerful states of the whole confederacy. It was a rich and fertile district; but the Amorites soon \"forced them into the mountain,\" (Judges 1:34) and they had another portion granted them. Judges 18. In the \"security\" and \"quiet,\" (Judges 18:7,10) of their rich northern possession the Danites enjoyed the leisure and repose which had been denied them in their original seat. In the time of David Dan still kept its place among the tribes. (1 Chronicles 12:35) Asher is omitted, but the \"prince of the tribe of Dan\" is mentioned in the list of (1 Chronicles 27:22) But from this time forward the name as applied to the tribe vanishes; it is kept alive only by the northern city. In the genealogies of 1Chr 2-12, Dan is omitted entirely. Lastly, Dan is omitted from the list of those who were sealed by the angel in the vision of St. John. (Revelation 7:5-7) + The well-known city, so familiar as the most northern landmark of Palestine, in the common expression \"from Dan even to beersheba.\" The name of the place was originally [415]Laish or [416]Leshem. (Joshua 19:47) After the establishment of the Danites at Dan it became the acknowledged extremity of the country. It is now Tell el-Kadi, a mound, three miles from Banias, from the foot of which gushes out one of the largest fountains in the world, the main source of the Jordan."
        ]
    },
    {
        "Word": "Dance",
        "Definitions": [
            "Found in Judg. 21:21, 23; Ps. 30:11; 149:3; 150:4; Jer. 31:4, 13, etc., as the translation of hul, which points to the whirling motion of Oriental sacred dances. It is the rendering of a word (rakad') which means to skip or leap for joy, in Eccl. 3:4; Job 21:11; Isa. 13:21, etc.",
            "In the New Testament it is in like manner the translation of different Greek words, circular motion (Luke 15:25); leaping up and down in concert (Matt. 11:17), and by a single person (Matt. 14:6).",
            "It is spoken of as symbolical of rejoicing (Eccl. 3:4. Comp. Ps. 30:11; Matt. 11: 17). The Hebrews had their sacred dances expressive of joy and thanksgiving, when the performers were usually females (Ex. 15:20; 1 Sam. 18:6).",
            "The ancient dance was very different from that common among Western nations. It was usually the part of the women only (Ex. 15:20; Judg. 11:34; comp. 5:1). Hence the peculiarity of David's conduct in dancing before the ark of the Lord (2 Sam. 6:14). The women took part in it with their timbrels. Michal should, in accordance with the example of Miriam and others, have herself led the female choir, instead of keeping aloof on the occasion and \"looking through the window.\" David led the choir \"uncovered\", i.e., wearing only the ephod or linen tunic. He thought only of the honour of God, and forgot himself.",
            "From being reserved for occasions of religious worship and festivity, it came gradually to be practised in common life on occasions of rejoicing (Jer. 31:4). The sexes among the Jews always danced separately. The daughter of Herodias danced alone (Matt. 14:6).",
            "a musical instrument of percussion, supposed to have been used by the Hebrews at an early period of their history.",
            "The dance is spoken of in Holy Scripture universally as symbolical of some rejoicing, and is often coupled for the sake of contrast with mourning, as in (Ecclesiastes 3:4) comp. Psal 30:11; Matt 11:17 In the earlier period it is found combined with some song or refrain, (Exodus 15:20; 32:18,19; 1 Samuel 21:11) and with the tambourine (Authorized Version \"timbrel\"), more especially in those impulsive outbursts of popular feeling which cannot find sufficient vent in voice or in gesture singly. Dancing formed a part of the religious ceremonies of the Egyptians, and was also common in private entertainments. For the most part dancing was carried on by the women, the two sexes seldom and not customarily intermingling. The one who happened to be near of kin to the champion of the hour led the dance. In the earlier period of the Judges the dances of the virgins of Shiloh. (Judges 21:19-23) were certainly part of a religious festivity. Dancing also had its place among merely festive amusements, apart from any religious character. (Jeremiah 31:4,13; Mark 6:22)"
        ]
    },
    {
        "Word": "Daniel",
        "Definitions": [
            "God is my judge, or judge of God. (1.) David's second son, \"born unto him in Hebron, of Abigail the Carmelitess\" (1 Chr. 3:1). He is called also Chileab (2 Sam. 3:3).",
            "(2.) One of the four great prophets, although he is not once spoken of in the Old Testament as a prophet. His life and prophecies are recorded in the Book of Daniel. He was descended from one of the noble families of Judah (Dan. 1:3), and was probably born in Jerusalem about B.C. 623, during the reign of Josiah. At the first deportation of the Jews by Nebuchadnezzar (the kingdom of Israel had come to an end nearly a century before), or immediately after his victory over the Egyptians at the second battle of Carchemish, in the fourth year of the reign of Jehoiakim (B.C. 606), Daniel and other three noble youths were carried off to Babylon, along with part of the vessels of the temple. There he was obliged to enter into the service of the king of Babylon, and in accordance with the custom of the age received the Chaldean name of Belteshazzar, i.e., \"prince of Bel,\" or \"Bel protect the king!\" His residence in Babylon was very probably in the palace of Nebuchadnezzar, now identified with a mass of shapeless mounds called the Kasr, on the right bank of the river.",
            "His training in the schools of the wise men in Babylon (Dan. 1:4) was to fit him for service to the empire. He was distinguished during this period for his piety and his stict observance of the Mosaic law (1:8-16), and gained the confidence and esteem of those who were over him. His habit of attention gained during his education in Jerusalem enabled him soon to master the wisdom and learning of the Chaldeans, and even to excel his compeers.",
            "At the close of his three years of discipline and training in the royal schools, Daniel was distinguished for his proficiency in the \"wisdom\" of his day, and was brought out into public life. He soon became known for his skill in the interpretation of dreams (1:17; 2:14), and rose to the rank of governor of the province of Babylon, and became \"chief of the governors\" (Chald. Rab-signin) over all the wise men of Babylon. He made known and also interpreted Nebuchadnezzar's dream; and many years afterwards, when he was now an old man, amid the alarm and consternation of the terrible night of Belshazzar's impious feast, he was called in at the instance of the queen-mother (perhaps Nitocris, the daughter of Nebuchadnezzar) to interpret the mysterious handwriting on the wall. He was rewarded with a purple robe and elevation to the rank of \"third ruler.\" The place of \"second ruler\" was held by Belshazzar as associated with his father, Nabonidus, on the throne (5:16). Daniel interpreted the handwriting, and \"in that night was Belshazzar the king of the Chaldeans slain.\"",
            "After the taking of Babylon, Cyrus, who was now master of all Asia from India to the Dardanelles, placed Darius (q.v.), a Median prince, on the throne, during the two years of whose reign Daniel held the office of first of the \"three presidents\" of the empire, and was thus practically at the head of affairs, no doubt interesting himself in the prospects of the captive Jews (Dan. 9), whom he had at last the happiness of seeing restored to their own land, although he did not return with them, but remained still in Babylon. His fidelity to God exposed him to persecution, and he was cast into a den of lions, but was miraculously delivered; after which Darius issued a decree enjoining reverence for \"the God of Daniel\" (6:26). He \"prospered in the reign of Darius, and in the reign of Cyrus the Persian,\" whom he probably greatly influenced in the matter of the decree which put an end to the Captivity (B.C. 536).",
            "He had a series of prophetic visions vouch-safed to him which opened up the prospect of a glorious future for the people of God, and must have imparted peace and gladness to his spirit in his old age as he waited on at his post till the \"end of the days.\" The time and circumstances of his death are not recorded. He probably died at Susa, about eighty-five years of age.",
            "Ezekiel, with whom he was contemporary, mentions him as a pattern of righteousness (14:14, 20) and wisdom (28:3). (See [143]NEBUCHADNEZZAR.)",
            "judgment of God; God my judge",
            "(judgment of God).",
            "+ The second son of David, by Abigail the Carmelitess. (1 Chronicles 3:1) In (2 Samuel 3:3) he is called Chileab. (B.C. about 1051.) + The fourth of 'the greater prophets.\" Nothing is known of his parentage or family. He appears, however, to have been of royal or noble descent, (Daniel 1:3) and to have possessed considerable personal endowments. (Daniel 1:4) He was taken to Babylon in \"the third year of Jehoiakim\" (B.C. 604), and trained for the king's service. He was divinely supported in his resolve to abstain from the \"king's meat\" for fear of defilement. (Daniel 1:8-16) At the close of his three years discipline, (Daniel 1:5,18) Daniel had an opportunity of exercising his peculiar gift, (Daniel 1:17) of interpreting dreams, on the occasion of Nebuchadnezzar's decree against the Magi. (Daniel 2:14) ff. In consequence of his success he was made \"ruler of the whole province of Babylon.\" (Daniel 2:48) He afterwards interpreted the second dream of Nebuchadnezzar, (Daniel 4:8-27) and the handwriting on the wall which disturbed the feast of Belshazzar. (Daniel 5:10-28) At the accession of Darius he was made first of the \"three presidents\" of the empire, (Daniel 6:2) and was delivered from the lion's den, into which he had been cast for his faithfulness to the rites of his faith. (Daniel 6:10-23) cf. Bel and Dr. 29-42. At the accession of Cyrus he still retained his prosperity, (Daniel 6:28) cf. Dani 1:21 Though he does not appear to have remained at Babylon, cf. (Daniel 1:21) and in \"the third year of Cyrus\" (B.C. 534) he saw his last recorded vision, on the banks of the Tigris. (Daniel 10:1,4) In the prophecies of Ezekiel mention is made of Daniel as a pattern of righteousness, (Ezekiel 14:14,20) and wisdom. (Ezekiel 28:3) The narrative in (Daniel 1:11) implies that Daniel was conspicuously distinguished for purity and knowledge at a very early age. + A descendant of Ithamar, who returned with Ezra. (Ezra 8:2) + A priest who sealed the covenant drawn up by Nehemiah, B.C. 445. (Nehemiah 10:6) He is perhaps the same as No. 3."
        ]
    },
    {
        "Word": "Daniel, Book of",
        "Definitions": [
            "Is ranked by the Jews in that division of their Bible called the Hagiographa (Heb. Khethubim). (See [144]BIBLE.) It consists of two distinct parts. The first part, consisting of the first six chapters, is chiefly historical; and the second part, consisting of the remaining six chapters, is chiefly prophetical.",
            "The historical part of the book treats of the period of the Captivity. Daniel is \"the historian of the Captivity, the writer who alone furnishes any series of events for that dark and dismal period during which the harp of Israel hung on the trees that grew by the Euphrates. His narrative may be said in general to intervene between Kings and Chronicles on the one hand and Ezra on the other, or (more strictly) to fill out the sketch which the author of the Chronicles gives in a single verse in his last chapter: And them that had escaped from the sword carried he [i.e., Nebuchadnezzar] away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia'\" (2 Chr. 36:20).",
            "The prophetical part consists of three visions and one lengthened prophetical communication.",
            "The genuineness of this book has been much disputed, but the arguments in its favour fully establish its claims. (1.) We have the testimony of Christ (Matt. 24:15; 25:31; 26:64) and his apostles (1 Cor. 6:2; 2 Thess. 2:3) for its authority; and (2) the important testimony of Ezekiel (14:14, 20; 28:3). (3.) The character and records of the book are also entirely in harmony with the times and circumstances in which the author lived. (4.) The linguistic character of the book is, moreover, just such as might be expected. Certain portions (Dan. 2:4; 7) are written in the Chaldee language; and the portions written in Hebrew are in a style and form having a close affinity with the later books of the Old Testament, especially with that of Ezra. The writer is familiar both with the Hebrew and the Chaldee, passing from the one to the other just as his subject required. This is in strict accordance with the position of the author and of the people for whom his book was written. That Daniel is the writer of this book is also testified to in the book itself (7:1, 28; 8:2; 9:2; 10:1, 2; 12:4, 5). (See [145]BELSHAZZAR.)"
        ]
    },
    {
        "Word": "Dan-jaan",
        "Definitions": [
            "Woodland Dan, a place probably somewhere in the direction of Dan, near the sources of the Jordan (2 Sam. 24:6). The LXX. and the Vulgate read \"Dan-ja'ar\", i.e., \"Dan in the forest.\""
        ]
    },
    {
        "Word": "Dannah",
        "Definitions": [
            "Murmuring, a city (Josh. 15:49) in the mountains of Judah about 8 miles south-west of Hebron.",
            "judging",
            "a city in the mountains of Judah, (Joshua 15:49) and probably south or southwest of Hebron. No trace of its name has been discovered."
        ]
    },
    {
        "Word": "Darda",
        "Definitions": [
            "Pearl of wisdom, one of the four who were noted for their wisdom, but whom Solomon excelled (1 Kings 4:31).",
            "home of knowledge"
        ]
    },
    {
        "Word": "Daric",
        "Definitions": [
            "In the Revised Version of 1 Chr. 29:7; Ezra 2:69; 8:27; Neh. 7:70-72, where the Authorized Version has \"dram.\" It is the rendering of the Hebrew darkemon and the Greek dareikos. It was a gold coin, bearing the figure of a Persian King with his crown and armed with bow and arrow. It was current among the Jews after their return from Babylon, i.e., while under the Persian domination. It weighed about 128 grains troy, and was of the value of about one guinea or rather more of our money. It is the first coin mentioned in Scripture, and is the oldest that history makes known to us.",
            "(from dara, a king), Authorized Version \"dram,\" (1 Chronicles 29:7; Ezra 2:69; 8:27; Nehemiah 7:70,71,72) a gold coin current in Palestine in the period after the return from Babylon. It weighed 128 grains, and was worth about five dollars. At these times there was no large issue of gold money except by the Persian kings. The darics which have been discovered are thick pieces of pure hold, of archaic style, bearing on the obverse the figure of a king with bow and javelin or bow and dagger, and on the reverse an irregular incuse square. The silver daric was worth about fifty cents."
        ]
    },
    {
        "Word": "Darius",
        "Definitions": [
            "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 (B.C. 336-331).",
            "he that informs himself",
            "(lord), the name of several kings of Media and Persia.",
            "+ DARIUS THE MEDE, (Daniel 6:1; 11:1) \"the son of Ahasuerus,\" (Daniel 9:1) who succeeded to the Babylonian kingdom ont he death of Belshazzar, being then sixty-two years old. (Daniel 5:31; 9:1) (B.C. 538.) Only one year of his reign is mentioned, (Daniel 9:1; 11:1) but that was of great importance for the Jews. Daniel was advanced by the king to the highest dignity, (Daniel 6:1) ff., and in his reign was cast into the lions' den. Dan. 6. This Darius is probably the same as \"Astyages,\" the last king of the Medes. + DARIUS, the son of Hystaspes the founder of the Perso-Arian dynasty. Upon the usurpation of the magian Smerdis, he conspired with six other Persian chiefs to overthrow the impostor and on the success of the plot was placed upon the throne, B.C. 521. With regard to the Jews, Darius Hystaspes pursued the same policy as Cyrus, and restored to them the privileges which they had lost. (Ezra 5:1) etc.; Ezra 6:1 etc. + DARIUS THE PERSIAN, (Nehemiah 12:22) may be identified with Darius II. Nothus (Ochus), king of Persia B.C. 424-3 to 405-4; but it is not improbable that it points to Darius III. Codomannus, the antagonist of Alexander and the last king of Persia, B.C. 336-330."
        ]
    },
    {
        "Word": "Darkness",
        "Definitions": [
            "The plague (the ninth) of darkness in Egypt (Ex. 10:21) is described as darkness \"which may be felt.\" It covered \"all the land of Egypt,\" so that \"they saw not one another.\" It did not extend to the land of Goshen (ver. 23).",
            "When Jesus hung upon the cross (Matt. 27:45; Luke 23:44), from the \"sixth hour there was darkness over all the land unto the ninth hour.\"",
            "On Mount Sinai, Moses (Ex. 20:21) \"drew near unto the thick darkness where God was.\" This was the \"thick cloud upon the mount\" in which Jehovah was when he spake unto Moses there. The Lord dwelt in the cloud upon the mercy-seat (1 Kings 8:12), the cloud of glory. When the psalmist (Ps. 97:2) describes the inscrutable nature of God's workings among the sons of men, he says, \"Clouds and darkness are round about him.\" God dwells in thick darkness.",
            "Darkness (Isa. 13:9, 10; Matt. 24:29) also is a symbol of the judgments that attend on the coming of the Lord. It is a symbol of misery and adversity (Job 18:6; Ps. 107:10; Isa. 8:22; Ezek. 30:18). The \"day of darkness\" in Joel 2:2, caused by clouds of locusts, is a symbol of the obscurity which overhangs all divine proceedings. \"Works of darkness\" are impure actions (Eph. 5:11). \"Outer darkness\" refers to the darkness of the streets in the East, which are never lighted up by any public or private lamps after nightfall, in contrast with the blaze of cheerful light in the house. It is also a symbol of ignorance (Isa. 9:2; 60:2; Matt. 6:23) and of death (Job 10:21; 17:13).",
            "is spoken of as encompassing the actual presence of God, as that out of which he speaks,--the envelope, as it were, of divine glory. (Exodus 20:21; 1 Kings 8:12) The plague of darkness in Egypt was miraculous. The darkness \"over all the land,\" (Matthew 27:45) attending the crucifixion has been attributed to an eclipse, but was undoubtedly miraculous, as no eclipse of the sun could have taken place at that time, the moon being at the full at the time of the passover. Darkness is also, as in the expression \"land of darkness,\" used for the state of the dead, (Job 10:21,22) and frequently, figuratively, for ignorance and unbelief, as the privation of spiritual light. (John 1:5; 3:19)",
            "Created by God -- Ps 104:20; Isa 45:7.",
            "Originally covered the earth -- Ge 1:2.",
            "Separated from the light -- Ge 1:4.",
            "Called night -- Ge 1:5.",
            "Caused by the setting of the sun -- Ge 15:17; Joh 6:17.",
            "Inexplicable nature of -- Job 38:19,20.",
            "Exhibits God's power and greatness -- Job 38:8,9.",
            "Degrees of, mentioned",
            "Great. -- Ge 15:12.",
            "That may be felt. -- Ex 10:21.",
            "Thick. -- De 5:22; Joe 2:2.",
            "Gross. -- Jer 13:16.",
            "Outer or extreme. -- Mt 8:12.",
            "Effects of",
            "Keeps us from seeing objects. -- Ex 10:23.",
            "Causes us to go astray. -- Joh 12:35; 1Jo 2:11.",
            "Causes us to stumble. -- Isa 59:10.",
            "Often put for night -- Ps 91:6.",
            "Called the swaddling band of the sea -- Job 38:9.",
            "Cannot hide us from God -- Ps 139:11,12.",
            "The wicked",
            "The children of. -- 1Th 5:5.",
            "Live in. -- Ps 107:10.",
            "Walk in. -- Ps 82:5.",
            "Perpetuate their designs in. -- Job 24:16.",
            "Are full of. -- Mt 6:23.",
            "Miraculous",
            "On mount Sinai. -- Ex 19:16; Heb 12:18.",
            "Over the land of Egypt. -- Ex 10:21,22.",
            "At the death of Christ. -- Mt 27:45.",
            "Before the destruction of Jerusalem. -- Mt 24:29.",
            "Illustrative of",
            "Greatness and unsearchableness of God. -- Ex 20:21; 2Sa 22:10,12; 1Ki 8:12; Ps 97:2.",
            "Abstruse and deep subjects. -- Job 28:3.",
            "Secrecy. -- Isa 45:19; Mt 10:27.",
            "Ignorance and error. -- Job 37:19; Isa 60:2; Joh 1:5; 3:19; 12:35; Ac 26:18.",
            "Anything hateful. -- Job 3:4-9.",
            "A course of sin. -- Pr 2:13; Eph 5:11.",
            "Heavy afflictions. -- Job 23:17; Ps 112:4; Ec 5:17; Isa 5:30; 8:22; 59:9.",
            "The power of Satan. -- Eph 6:12; Col 1:13.",
            "The grave. -- 1Sa 2:9; Job 10:21,22.",
            "The punishment of devils and wicked men. -- Mt 22:13; 2Pe 2:4,17; Jude 1:6,13."
        ]
    },
    {
        "Word": "Darling",
        "Definitions": [
            "Ps. 22:20; 35:17) means an \"only one.\""
        ]
    },
    {
        "Word": "Dart",
        "Definitions": [
            "An instrument of war; a light spear. \"Fiery darts\" (Eph. 6:16) are so called in allusion to the habit of discharging darts from the bow while they are on fire or armed with some combustible material. Arrows are compared to lightning (Deut. 32:23, 42; Ps. 7:13; 120:4)."
        ]
    },
    {
        "Word": "Date",
        "Definitions": [
            "The fruit of a species of palm (q.v.), the Phoenix dactilifera. This was a common tree in Palestine (Joel 1:12; Neh. 8:15). Palm branches were carried by the Jews on festive occasions, and especially at the feast of Tabernacles (Lev. 23:40; Neh. 8:15)."
        ]
    },
    {
        "Word": "Dathan",
        "Definitions": [
            "Welled; belonging to a fountain, a son of Eliab, a Reubenite, who joined Korah (q.v.) in his conspiracy, and with his accomplices was swallowed up by an earthquake (Num. 16:1; 26:9; Deut. 11:6; Ps. 106:17).",
            "laws or rites",
            "(belonging to a fountain) a Reubenite chieftain, son of Eliab, who joined the conspiracy of Korah the Levite. (Numbers 16:1; 26:9; 11:6; Psalms 106:17) (B.C. 1490-1452)."
        ]
    },
    {
        "Word": "Daughter",
        "Definitions": [
            "This word, besides its natural and proper sense, is used to designate, (1.) A niece or any female descendant (Gen. 20:12; 24:48; 28:6). (2.) Women as natives of a place, or as professing the religion of a place; as, \"the daughters of Zion\" (Isa. 3:16), \"daughters of the Philistines\" (2 Sam. 1:20). (3.) Small towns and villages lying around a city are its \"daughters,\" as related to the metropolis or mother city. Tyre is in this sense called the daughter of Sidon (Isa. 23:12). (4.) The people of Jerusalem are spoken of as \"the daughters of Zion\" (Isa. 37:22). (5.) The daughters of a tree are its boughs (Gen. 49:22). (6.) The \"daughters of music\" (Eccl. 12:4) are singing women.",
            "The word is used in Scripture not only for daughter, but for granddaughter or other female descendant. (Genesis 24:48) It is used of the female inhabitants of a place or country, (Genesis 6:2; Luke 23:28) and of cities in general, (Isaiah 10:32; 23:12) but more specifically of dependent towns or hamlets, while to the principal city the correlative \"mother\" is applied. (Numbers 21:25) \"Daughters of music,\" i.e. singing birds, (Ecclesiastes 12:4) refers to the power of making and enjoying music."
        ]
    },
    {
        "Word": "David",
        "Definitions": [
            "Beloved, the eighth and youngest son of Jesse, a citizen of Bethlehem. His father seems to have been a man in humble life. His mother's name is not recorded. Some think she was the Nahash of 2 Sam. 17:25. As to his personal appearance, we only know that he was red-haired, with beautiful eyes and a fair face (1 Sam. 16:12; 17:42).",
            "His early occupation was that of tending his father's sheep on the uplands of Judah. From what we know of his after history, doubtless he frequently beguiled his time, when thus engaged, with his shepherd's flute, while he drank in the many lessons taught him by the varied scenes spread around him. His first recorded exploits were his encounters with the wild beasts of the field. He mentions that with his own unaided hand he slew a lion and also a bear, when they came out against his flock, beating them to death in open conflict with his club (1 Sam. 17:34, 35).",
            "While David, in the freshness of ruddy youth, was thus engaged with his flocks, Samuel paid an unexpected visit to Bethlehem, having been guided thither by divine direction (1 Sam. 16:1-13). There he offered up sacrifice, and called the elders of Israel and Jesse's family to the sacrificial meal. Among all who appeared before him he failed to discover the one he sought. David was sent for, and the prophet immediately recognized him as the chosen of God, chosen to succeed Saul, who was now departing from the ways of God, on the throne of the kingdom. He accordingly, in anticipation, poured on his head the anointing oil. David went back again to his shepherd life, but \"the Spirit of the Lord came upon David from that day forward,\" and \"the Spirit of the Lord departed from Saul\" (1 Sam. 16:13, 14).",
            "Not long after this David was sent for to soothe with his harp the troubled spirit of Saul, who suffered from a strange melancholy dejection. He played before the king so skilfully that Saul was greatly cheered, and began to entertain great affection for the young shepherd. After this he went home to Bethlehem. But he soon again came into prominence. The armies of the Philistines and of Israel were in battle array in the valley of Elah, some 16 miles south-west of Bethlehem; and David was sent by his father with provisions for his three brothers, who were then fighting on the side of the king. On his arrival in the camp of Israel, David (now about twenty years of age) was made aware of the state of matters when the champion of the Philistines, Goliath of Gath, came forth to defy Israel. David took his sling, and with a well-trained aim threw a stone \"out of the brook,\" which struck the giant's forehead, so that he fell senseless to the ground. David then ran and slew him, and cut off his head with his own sword (1 Sam. 17). The result was a great victory to the Israelites, who pursued the Philistines to the gates of Gath and Ekron.",
            "David's popularity consequent on this heroic exploit awakened Saul's jealousy (1 Sam. 18:6-16), which he showed in various ways. He conceived a bitter hatred toward him, and by various stratagems sought his death (1 Sam. 18-30). The deep-laid plots of the enraged king, who could not fail to observe that David \"prospered exceedingly,\" all proved futile, and only endeared the young hero the more to the people, and very specially to Jonathan, Saul's son, between whom and David a life-long warm friendship was formed.",
            "A fugitive. To escape from the vengeance of Saul, David fled to Ramah (1 Sam. 19:12-18) to Samuel, who received him, and he dwelt among the sons of the prophets, who were there under Samuel's training. It is supposed by some that the sixth, seventh, and eleventh Psalms were composed by him at this time. This place was only 3 miles from the residence of Saul, who soon discovered whither the fugitive had gone, and tried ineffectually to bring him back. Jonathan made a fruitless effort to bring his father to a better state of mind toward David (1 Sam. 20), who, being made aware of the fact, saw no hope of safety but in flight to a distance. We accordingly find him first at Nob (21:1-9) and then at Gath, the chief city of the Philistines. The king of the Philistines would not admit him into his service, as he expected that he would, and David accordingly now betook himself to the stronghold of Adullam (22:1-4; 1 Chr. 12:8-18). Here in a short time 400 men gathered around him and acknowledged him as their leader. It was at this time that David, amid the harassment and perils of his position, cried, \"Oh that one would give me drink of the water of the well of Bethlehem;\" when three of his heroes broke through the lines of the Philistines and brought him the water for which he longed (2 Sam. 23:13-17), but which he would not drink.",
            "In his rage at the failure of all his efforts to seize David, Saul gave orders for the massacre of the entire priestly family at Nob, \"persons who wore a linen ephod\", to the number of eighty-five persons, who were put to death by Doeg the Edomite. The sad tidings of the massacre were brought to David by Abiathar, a son of Ahimelech, the only one who escaped. Comp. Ps. 52.",
            "Hearing that Keilah, a town on the western frontier, was harassed by the Philistines, David with his men relieved it (1 Sam. 23:1-14); and then, for fear of Saul, he fled to the strongholds in the \"hill country\" of Judah. Comp. Ps. 31. While encamped there, in the forest in the district of Ziph, he was visited by Jonathan, who spoke to him words of encouragement (23:16-18). The two now parted never to meet again. Saul continued his pursuit of David, who narrowly escaped from him at this time, and fled to the crags and ravines of Engedi, on the western shore of the Dead Sea (1 Sam. 23:29). Here Saul, who still pursued him with his army, narrowly escaped, through the generous forbearance of David, and was greatly affected by what David had done for him. He returned home from pursuing him, and David betook himself to Maon, where, with his 600 men, he maintained himself by contributions gathered from the district. Here occurred the incident connected with Nabal and his wife Abigail (1 Sam. 25), whom David married after Nabal's death.",
            "Saul again went forth (1 Sam. 26) in pursuit of David, who had hid himself \"in the hill Hachilah, which is before Jeshimon,\" in the wilderness of Ziph, and was a second time spared through his forbearance. He returned home, professing shame and penitence for the way in which he had treated David, and predicting his elevation to the throne.",
            "Fighting against Israel. Harassed by the necessity of moving from place to place through fear of Saul, David once more sought refuge among the Philistines (1 Sam. 27). He was welcomed by the king, who assigned him Ziklag as his residence. Here David lived among his followers for some time as an independent chief engaged in frequent war with the Amalekites and other tribes on the south of Judah.",
            "Achish summoned David with his men to join his army against Saul; but the lords of the Philistines were suspicious of David's loyalty, and therefore he was sent back to Ziklag, which he found to his dismay may had been pillaged and burnt during his brief absence. David pursued after the raiders, the Amalekites, and completely routed them. On his return to Ziklag tidings reached him of Saul's death (2 Sam. 1). An Amalekite brought Saul's crown and bracelet and laid them at his feet. David and his men rent their clothes and mourned for Saul, who had been defeated in battle near Mount Gilboa. David composed a beautiful elegy, the most beautiful of all extant Hebrew odes, a \"lamentation over Saul and over Jonathan his son\" (2 Sam. 1:18-27). It bore the title of \"The Bow,\" and was to be taught to the children, that the memory of Saul and Jonathan might be preserved among them. \"Behold, it is written in the book of Jasher\" (q.v.).",
            "David king over Judah. David and his men now set out for Hebron under divine direction (2 Sam. 2:1-4). There they were cordially welcomed, and he was at once anointed as king. He was now about thirty years of age.",
            "But his title to the throne was not undisputed. Abner took Ish-bosheth, Saul's only remaining son, over the Jordan to Mahanaim, and there crowned him as king. Then began a civil war in Israel. The first encounter between the two opposing armies, led on the one side by Abner, and on the other by Joab, took place at the pool of Gibeon. It resulted in the defeat of Abner. Other encounters, however, between Israel and Judah followed (2 Sam. 3:1, 5), but still success was on the side of David. For the space of seven and a half years David reigned in Hebron. Abner now sided with David, and sought to promote his advancement; but was treacherously put to death by Joab in revenge for his having slain his brother Asahel at Gibeon (3:22-39). This was greatly to David's regret. He mourned for the death of Abner. Shortly after this Ish-bosheth was also treacherously put to death by two Canaanites of Beeroth; and there being now no rival, David was anointed king over all Israel (4:1-12).",
            "David king over all Israel (2 Sam. 5:1-5; 1 Chr. 11:1-3). The elders of Israel now repaired to Hebron and offered allegiance to David in name of all the people, among whom the greatest enthusiasm prevailed. He was anointed king over all Israel, and sought out a new seat of government, more suitable than Hebron, as the capital of his empire. At this time there was a Jebusite fortress, \"the stronghold\", on the hill of Zion, called also Jebus. This David took from the Jebusites, and made it Israel's capital, and established here his residence, and afterwards built for himself a palace by the aid of Tyrian tradesmen. The Philistines, who had for some time observed a kind of truce, now made war against David; but were defeated in battle at a place afterwards called, in remembrance of the victory, Baal-perazim. Again they invaded the land, and were a second time routed by him. He thus delivered Israel from their enemies.",
            "David now resolved to bring up the ark of the covenant to his new capital (2 Sam. 6). It was in the house of Abinadab at Kirjath-jearim, about 7 miles from Jerusalem, where it had been for many years, from the time when the Philistines had sent it home (1 Sam. 6; 7). In consequence of the death of Uzzah (for it was a divine ordinance that only the Levites should handle the ark, Num. 4), who had put forth his hand to steady the ark when the cart in which it was being conveyed shook by reason of the roughness of the road, David stayed the procession, and conveyed the ark into the house of Obed-edom, a Philistine from Gath. After three months David brought the ark from the house of Obed-edom up to Jerusalem. Comp. Ps. 24. Here it was placed in a new tent or tabernacle which David erected for the purpose. About seventy years had passed since it had stood in the tabernacle at Shiloh. The old tabernacle was now at Gibeah, at which Zadok ministered. David now (1 Chr. 16) carefully set in order all the ritual of divine worship at Jerusalem, along with Abiathar the high priest. A new religious era began. The service of praise was for the first time introduced into public worship. Zion became henceforth \"God's holy hill.\"",
            "David's wars. David now entered on a series of conquests which greatly extended and strengthened his kingdom (2 Sam. 8). In a few years the whole territory from the Euphrates to the river of Egypt, and from Gaza on the west to Thapsacus on the east, was under his sway (2 Sam. 8:3-13; 10).",
            "David's fall. He had now reached the height of his glory. He ruled over a vast empire, and his capital was enriched with the spoils of many lands. But in the midst of all this success he fell, and his character became stained with the sin of adultery (2 Sam. 11:2-27). It has been noted as characteristic of the Bible that while his military triumphs are recorded in a few verses, the sad story of his fall is given in detail, a story full of warning, and therefore recorded. This crime, in the attempt to conceal it, led to anoter. He was guilty of murder. Uriah, whom he had foully wronged, an officer of the Gibborim, the corps of heros (23:39), was, by his order, \"set in the front of the hottest battle\" at the siege of Rabbah, in order that he might be put to death. Nathan the prophet (2 Sam. 7:1-17; 12:1-23) was sent by God to bring home his crimes to the conscience of the guilty monarch. He became a true penitent. He bitterly bewailed his sins before God. The thirty-second and fifty-first Psalms reveal the deep struggles of his soul, and his spiritual recovery.",
            "Bathsheba became his wife after Uriah's death. Her first-born son died, according to the word of the prophet. She gave birth to a second son, whom David called Solomon, and who ultimately succeeded him on the throne (2 Sam. 12:24, 25).",
            "Peace. After the successful termination of all his wars, David formed the idea of building a temple for the ark of God. This he was not permitted to carry into execution, because he had been a man of war. God, however, sent Nathan to him with a gracious message (2 Sam. 7:1-16). On receiving it he went into the sanctuary, the tent where the ark was, and sat before the Lord, and poured out his heart in words of devout thanksgiving (18-29). The building of the temple was reserved for his son Solomon, who would be a man of peace (1 Chr. 22:9; 28:3).",
            "A cloudy evening. Hitherto David's carrer had been one of great prosperity and success. Now cloudy and dark days came. His eldest son Amnon, whose mother was Ahinoam of Jezreel, was guilty of a great and shameful crime (2 Sam. 13). This was the beginning of the disasters of his later years. After two years Absalom terribly avenged the crime against Tamar, and put Amnon to death. This brought sore trouble to David's heart. Absalom, afraid of the consequences of his guilt, fled to Geshur beyond Jordan, where he remained for three years, when he was brought back through the intrigue of Joab (2 Sam. 14).",
            "After this there fell upon the land the calamity of three years' famine (2 Sam. 21:1-14). This was soon after followed by a pestilence, brought upon the land as a punishment for David's sinful pride in numbering the people (2 Sam. 24), in which no fewer than 70,000 perished in the space of three days.",
            "Rebellion of Absalom. The personal respect for David was sadly lowered by the incident of Bathsheba. There was a strong popular sentiment against the taking of the census, and the outburst of the plague in connection with it deepened the feeling of jealously that had begun to manifest itself among some of the tribes against David. Absalom, taking full advantage of this state of things, gradually gained over the people, and at length openly rebelled against his father, and usurped the throne. Ahithophel was Absalom's chief counsellor. The revolt began in Hebron, the capital of Judah. Absalom was there proclaimed king. David was now in imminent danger, and he left Jerusalem (2 Sam. 15:13-20), and once more became a fugitive. It was a momentous day in Israel. The incidents of it are recorded with a fulness of detail greater than of any other day in Old Testament history. David fled with his followers to Mahanarm, on the east of Jordan. An unnatural civil war broke out. After a few weeks the rival armies were mustered and organized. They met in hostile array at the wood of Ephraim (2 Sam. 18:1-8). Absalom's army was defeated, and himself put to death by the hand of Joab (9-18). The tidings of the death of his rebellious son filled the heart of David with the most poignant grief. He \"went up to the chamber over the gate, and wept\" (33), giving utterance to the heart-broken cry, \"Would God I had died for thee, O Absalom, my son, my son!\" Peace was now restored, and David returned to Jerusalem and resumed the direction of affairs. An unhappy dispute arose between the men of Judah and the men of Israel (19:41-43). Sheba, a Benjamite, headed a revolt of the men of Israel. He was pursued to Abelbeth-maachah, and was there put to death, and so the revolt came to an end.",
            "The end. After the suppression of the rebellion of Absalom and that of Sheba, ten comparatively peaceful years of David's life passed away. During those years he seems to have been principally engaged in accumulating treasures of every kind for the great temple at Jerusalem, which it was reserved to his successor to build (1 Chr. 22; 28; 29), a house which was to be \"exceeding magnifical, of fame and of glory throughout all countries\" (22:5). The exciting and laborious life he had spent, and the dangers and trials through which he had passed, had left him an enfeebled man, prematurely old. It became apparent that his life was now drawing to its close. A new palace conspiracy broke out as to who should be his successor. Joab favoured Adonijah. The chiefs of his party met at the \"Fuller's spring,\" in the valley of Kidron, to proclaim him king; but Nathan hastened on a decision on the part of David in favour of Solomon, and so the aim of Adonijah's party failed. Solomon was brought to Jerusalem, and was anointed king and seated on his father's throne (1 Kings 1:11-53). David's last words are a grand utterance, revealing his unfailing faith in God, and his joyful confidence in his gracious covenant promises (2 Sam. 23:1-7).",
            "After a reign of forty years and six months (2 Sam. 5:5; 1 Chr. 3:4) David died (B.C. 1015) at the age of seventy years, \"and was buried in the city of David.\" His tomb is still pointed out on Mount Zion.",
            "Both in his prophetical and in his regal character David was a type of the Messiah (1 Sam. 16:13). The book of Psalms commonly bears the title of the \"Psalms of David,\" from the circumstance that he was the largest contributor (about eighty psalms) to the collection. (See [146]PSALMS.)",
            "\"The greatness of David was felt when he was gone. He had lived in harmony with both the priesthood and the prophets; a sure sign that the spirit of his government had been throughly loyal to the higher aims of the theocracy. The nation had not been oppressed by him, but had been left in the free enjoyment of its ancient liberties. As far as his power went he had striven to act justly to all (2 Sam. 8:15). His weak indulgence to his sons, and his own great sin besides, had been bitterly atoned, and were forgotten at his death in the remembrance of his long-tried worth. He had reigned thirty-three years in Jerusalem and seven and a half at Hebron (2 Sam. 5:5). Israel at his accession had reached the lowest point of national depression; its new-born unity rudely dissolved; its territory assailed by the Philistines. But he had left it an imperial power, with dominions like those of Egypt or Assyria. The sceptre of Solomon was already, before his father's death, owned from the Mediterranean to the Euphrates, and from the Orontes to the Red Sea.\", Geikie's Hours etc., iii.",
            "well-beloved, dear",
            "(well-beloved), the son of Jesse. His life may be divided into three portions:",
            "+ His youth before his introduction to the court of Saul; + His relations with Saul; + His reign. + The early life of David contains in many important respects the antecedents of his future career. It appears that David was the youngest son, probably the youngest child, of a family of ten, and was born in Bethlehem B.C. 1085. The first time that David appears in history at once admits us to the whole family circle. The annual sacrificial feast is being held when Samuel appears, sent by God to anoint one of Jesse's sons as they pass before him, (1 Samuel 16:6-10) Samuel sends for the youngest, David, who was \"keeping the sheep,\" and anoints him. (1 Samuel 16:11-13) As David stood before Samuel we are enabled to fix his appearance at once in our minds. He was of short stature, with red or auburn hair, such as is not unfrequently seen in his countrymen of the East at the present day. In later life he wore a beard. His bright eyes are specially mentioned, (1 Samuel 16:12) and generally he was remarkable for the grace of his figure and countenance (\"fair of eyes,\" \"comely,\" \"goodly,\") (1 Samuel 16:12,18; 17:42) well made and of immense strength and agility. His swiftness and activity made him like a wild gazelle, his feet like hart's feet, and his arms strong enough to break a bow of steel. (Psalms 18:33,34) After the anointing David resumes his accustomed duties, and the next we know of him he is summoned to the court to chase away the king's madness by music, (1 Samuel 16:14-19) and in the successful effort of David's harp we have the first glimpse into that genius for music and poetry which was afterwards consecrated in the Psalms. After this he returned to the old shepherd life again. One incident alone of his solitary shepherd life has come down to us--his conflict with the lion and the bear in defence of his father's flocks. (1 Samuel 17:34,35) It was some years after this that David suddenly appears before his brothers in the camp of the army, and hears the defiant challenge of the Philistine giant Goliath. With his shepherd's sling and five small pebbles he goes forth and defeats the giant. (1 Samuel 17:40-51) + Relations with Saul.--We now enter on a new aspect of David's life. The victory over Goliath had been a turning point of his career. Saul inquired his parentage, and took him finally to his court. Jonathan was inspired by the romantic friendship which bound the two youths together to the end of their lives. Unfortunately David's fame proved the foundation of that unhappy jealousy of Saul towards him which, mingling with the king's constitutional malady, poisoned his whole future relations to David. His position in Saul's court seems to have been first armor-bearer, (1 Samuel 16:21; 18:2) then captain over a thousand, (1 Samuel 18:13) and finally, on his marriage with Michal, the king's second daughter, he was raised to the high office of captain of the king's body-guard, second only, if not equal, to Abner, the captain of the host, and Jonathan, the heir apparent. David was not chiefly known for his successful exploits against the Philistines, by one of which he won his wife, and rove back the Philistine power with a blow from which it only rallied at the disastrous close of Saul's reign. He also still performed from time to time the office of minstrel; but the successive attempts of Saul upon his life convinced him that he was in constant danger. He had two faithful allies, however, in the court--the son of Saul, his friend Jonathan, and the daughter of Saul, his wife Michal. Warned by the one and assisted by the other, he escaped by night, and was from thenceforward a fugitive. He at first found a home at the court of Achish, among the Philistines; but his stay was short. Discovered possibly by \"the sword of Goliath,\" his presence revived the national enmity of the Philistines against their former conqueror, and he only escaped by feigning madness. (1 Samuel 21:13) His first retreat was the cave of Adullam. In this vicinity he was joined by his whole family, (1 Samuel 22:1) and by a motley crowd of debtors and discontented men, (1 Samuel 22:2) which formed the nucleus of his army. David's life for the next few years was made up of a succession of startling incidents. He secures an important ally in Abiathar, (1 Samuel 23:6) his band of 400 at Adullam soon increased to 600, (1 Samuel 23:13) he is hunted by Saul from place to place like a partridge. (1 Samuel 23:14,22,25-29; 24:1-22; 26) He marries Abigail and Ahinoam. (1 Samuel 25:42,43) Finally comes the new of the battle of Gilboa and the death of Saul and Jonathan. 1Sam 31. The reception of the tidings of the death of his rival and of his friend, the solemn mourning, the vent of his indignation against the bearer of the message, the pathetic lamentation that followed, will close the second period of David's life. (2 Samuel 1:1-27) + David's reign.-- + As king of Judah at Hebron, 7 1/2 years. (2 Samuel 2:1; 2 Samuel 5:5) Here David was first formally anointed king. (2 Samuel 2:4) To Judah his dominion was nominally confined. Gradually his power increased, and during the two years which followed the elevation of Ish-bosheth a series of skirmishes took place between the two kingdoms. Then rapidly followed the successive murders of Abner and of Ish-bosheth. (2 Samuel 3:30; 4:5) The throne, so long waiting for him, was now vacant, and the united voice of the whole people at once called him to occupy it. For the third time David was anointed king, and a festival of three days celebrated the joyful event. (1 Chronicles 12:39) One of David's first acts after becoming king was to secure Jerusalem, which he seized from the Jebusites and fixed the royal residence there. Fortifications were added by the king and by Joab, and it was known by the special name of the \"city of David.\" (2 Samuel 5:9; 1 Chronicles 11:7) The ark was now removed from its obscurity at Kirjath-jearim with marked solemnity, and conveyed to Jerusalem. The erection of the new capital at Jerusalem introduces us to a new era in David's life and in the history of the monarchy. He became a king on the scale of the great Oriental sovereigns of Egypt and Persia, with a regular administration and organization of court and camp; and he also founded an imperial dominion which for the first time realize the prophetic description of the bounds of the chosen people. (Genesis 15:18-21) During the succeeding ten years the nations bordering on his kingdom caused David more or less trouble, but during this time he reduced to a state of permanent subjection the Philistines on the west, (2 Samuel 8:1) the Moabites on the east, (2 Samuel 8:2) by the exploits of Benaiah, (2 Samuel 23:20) the Syrians on the northeast as far as the Euphrates, (2 Samuel 8:3) the Edomites, (2 Samuel 8:14) on the south; and finally the Ammonites, who had broken their ancient alliance, and made one grand resistance to the advance of his empire. (2 Samuel 10:1-19; 12:26-31) Three great calamities may be selected as marking the beginning, middle and close of David's otherwise prosperous reign, which appear to be intimated in the question of Gad, (2 Samuel 24:13) \"a three-years famine, a three-months flight or a three-days pestilence.\" a. Of these the first (the three-years famine) introduces us to the last notices of David's relations with the house of Saul, already referred to. b. The second group of incidents contains the tragedy of David's life, which grew in all its parts out of the polygamy, with its evil consequences, into which he had plunged on becoming king. Underneath the splendor of his last glorious campaign against the Ammonites was a dark story, known probably at that time only to a very few--the double crime of adultery with Bath-sheba and the virtual murder of Uriah. The clouds from this time gathered over David's fortunes, and henceforward \"the sword never departed from his house.\" (2 Samuel 12:10) The outrage on his daughter Tamar, the murder of his eldest son Amnon, and then the revolt of his best-beloved Absalom, brought on the crisis which once more sent him forth as wanderer, as in the days when he fled from Saul. (2 Samuel 15:18) The final battle of Absalom's rebellion was fought in the \"forest of Ephraim,\" and terminated in the accident which led to the young man's death; and, though nearly heartbroken at the loss of his son, David again reigned in undisturbed peace at Jerusalem. (2 Samuel 20:1-22) c. The closing period of David's life, with the exception of one great calamity, may be considered as a gradual preparation for the reign of his successor. This calamity was the three-days pestilence which visited Jerusalem at the warning of the prophet Gad. The occasion which led to this warning was the census of the people taken by Joab at the king's orders, (2 Samuel 24:1-9; 1 Chronicles 21:1-7; 27:23,24) which was for some reason sinful in God's sight. 2Sam 24. A formidable conspiracy to interrupt the succession broke out in the last days of David's reign; but the plot was stifled, and Solomon's inauguration took place under his father's auspices. (1 Kings 1:1-53) By this time David's infirmities had grown upon him. His last song is preserved--a striking union of the ideal of a just ruler which he had placed before him and of the difficulties which he had felt in realizing it. (2 Samuel 23:1-7) His last words to his successor are general exhortations to his duty. (1 Kings 2:1-9) He died, according to Josephus, at the age of 70, and \"was buried in the city of David.\" After the return from the captivity, \"the sepulchres of David\" were still pointed out \"between Siloah and the house of the mighty men,\" or \"the guard-house.\" (Nehemiah 3:16) His tomb, which became the general sepulchre of the kings of Judah, was pointed out in the latest times of the Jewish people. The edifice shown as such from the Crusades to the present day is on the southern hill of modern Jerusalem commonly called Mount Zion, under the so-called \"Coenaculum;\" but it cannot be identified with the tomb of David, which was emphatically within the walls."
        ]
    },
    {
        "Word": "David, City of",
        "Definitions": [
            "(1.) David took from the Jebusites the fortress of Mount Zion. He \"dwelt in the fort, and called it the city of David\" (1 Chr. 11:7). This was the name afterwards given to the castle and royal palace on Mount Zion, as distinguished from Jerusalem generally (1 Kings 3:1; 8:1), It was on the south-west side of Jerusalem, opposite the temple mount, with which it was connected by a bridge over the Tyropoeon valley.",
            "(2) Bethlehem is called the \"city of David\" (Luke 2:4, 11), because it was David's birth-place and early home (1 Sam. 17:12)."
        ]
    },
    {
        "Word": "Day",
        "Definitions": [
            "The Jews reckoned the day from sunset to sunset (Lev. 23:32). It was originally divided into three parts (Ps. 55:17). \"The heat of the day\" (1 Sam. 11:11; Neh. 7:3) was at our nine o'clock, and \"the cool of the day\" just before sunset (Gen. 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (Lam. 2:19); (2) from midnight till the cock-crowing (Judg. 7:19); and (3) from the cock-crowing till sunrise (Ex. 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mark 13:35). (See [147]WATCHES.)",
            "The division of the day by hours is first mentioned in Dan. 3:6, 15; 4:19; 5:5. This mode of reckoning was borrowed from the Chaldeans. The reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (John 11:9).",
            "The word \"day\" sometimes signifies an indefinite time (Gen. 2:4; Isa. 22:5; Heb. 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isa. 2:12, Acts 17:31, and 2 Tim. 1:18, the great day of final judgment.",
            "The variable length of the natural day at different seasons led in the very earliest times to the adoption of the civil day (or one revolution of the sun) as a standard of time. The Hebrews reckoned the day from evening to evening, (Leviticus 23:32) deriving it from (Genesis 1:5) \"the evening and the morning were the first day.\" The Jews are supposed, like the modern Arabs, to have adopted from an early period minute specifications of the parts of the natural day. Roughly, indeed, they were content to divide it into \"morning, evening and noonday,\" (Psalms 55:17) but when they wished for greater accuracy they pointed to six unequal parts, each of which was again subdivided. These are held to have been--",
            "+ \"the dawn.\" + \"Sunrise.\" + \"Heat of the day,\" about 9 o'clock. + \"The two noons,\" (Genesis 43:16; 28:29) + \"The cool (lit. wind) of the day,\" before sunset, (Genesis 3:8)--so called by the Persians to this day. + \"Evening.\" Before the captivity the Jews divided the night into three watches, (Psalms 63:6; 90:4) viz. the first watch, lasting till midnight, (Lamentations 2:19) the \"middle watch,\" lasting till cockcrow, (Judges 7:19) and the \"morning watch,\" lasting till sunrise. (Exodus 14:24) In the New Testament we have allusions to four watches, a division borrowed from the Greeks and Romans. These were-- + From twilight till 9 o/clock, (Mark 11:11; John 20:19) + Midnight, from 9 till 12 o'clock, (Mark 13:35) 3 Macc 5:23. + Till daybreak. (John 18:28) The word held to mean \"hour\" is first found in (Daniel 3:6,15; 5:5) Perhaps the Jews, like the Greeks, learned from the Babylonians the division of the day into twelve parts. In our Lord's time the division was common. (John 11:9)",
            "The light first called -- Ge 1:5.",
            "Natural, from evening to evening -- Ge 1:5; Le 23:32.",
            "Artificial, the time of the sun's continuance above the horizon -- Ge 31:39,40; Ne 4:21,22.",
            "Prophetical, a year -- Eze 4:6; Da 12:12.",
            "Artificial, divided into",
            "Break of. -- Ge 32:24,26; Song 2:17.",
            "Morning. -- Ex 29:39; 2Sa 23:4.",
            "Noon. -- Ge 43:16; Ps 55:17.",
            "Decline of. -- Jdj 19:8,9; Lu 9:12; 24:29.",
            "Evening. -- Ge 8:11; Ps 104:23; Jer 6:4.",
            "Sometimes divided into four parts -- Ne 9:3.",
            "Later subdivided into twelve hours -- Mt 20:3,5,6; Joh 11:9.",
            "Time of, ascertained by the dial -- 2Ki 20:11.",
            "Succession of, secured by covenant -- Ge 8:22.",
            "Made for the glory of God -- Ps 74:16.",
            "Proclaims the glory of God -- Ps 19:2.",
            "Under the control of God -- Am 5:8; 8:9.",
            "A time of judgment called a day of",
            "Anger. -- La 2:21.",
            "Wrath. -- Job 20:28; Zep 1:15,18; Ro 2:5.",
            "Visitation. -- Mic 7:4.",
            "Destruction. -- Job 21:30.",
            "Darkness. -- Joe 2:2; Zep 1:15.",
            "Trouble. -- Ps 102:2.",
            "Calamity. -- De 32:35; Jer 18:17.",
            "Adversity. -- Pr 24:10.",
            "Vengeance. -- Pr 6:34; Isa 61:2.",
            "Slaughter. -- Isa 30:25; Jer 12:3.",
            "Evil. -- Jer 17:17; Am 6:3; Eph 6:13.",
            "The Lord. -- Isa 2:12; 13:6; Zep 1:14.",
            "A time of mercy called a day of",
            "Salvation. -- 2Co 6:2.",
            "Redemption. -- Eph 4:30.",
            "Visitation. -- Jer 27:22; 1Pe 2:12.",
            "God's power. -- Ps 110:3.",
            "A time of festivity called a",
            "Good day. -- Es 8:17; 9:19.",
            "Day of good tidings. -- 2Ki 7:9.",
            "Day which the Lord has made. -- Ps 118:24.",
            "Solemn day. -- Nu 10:10; Ho 9:5.",
            "Day of gladness. -- Nu 10:10.",
            "The time for labour -- Ps 104:22.",
            "Wild beasts hide during -- Ps 104:22.",
            "Illustrative of",
            "Time of judgment. -- 1Co 3:13; 4:3.",
            "Spiritual light. -- 1Th 5:5,8; 2Pe 1:19.",
            "The path of the just. -- Pr 4:18."
        ]
    },
    {
        "Word": "Day's journey",
        "Definitions": [
            "The usual length of a day's journey in the East, on camel or horseback, in six or eight hours, is about 25 or 30 miles. The \"three days' journey\" mentioned in Ex. 3:18 is simply a journey which would occupy three days in going and returning."
        ]
    },
    {
        "Word": "Daysman",
        "Definitions": [
            "An umpire or arbiter or judge (Job 9:33). This word is formed from the Latin diem dicere, i.e., to fix a day for hearing a cause. Such an one is empowered by mutual consent to decide the cause, and to \"lay his hand\", i.e., to impose his authority, on both, and enforce his sentence.",
            "an old English term meaning umpire or arbitrator . (Job 9:33)"
        ]
    },
    {
        "Word": "Dayspring",
        "Definitions": [
            "(Job 38:12; Luke 1:78), the dawn of the morning; daybreak. (Comp. Isa. 60:1, 2; Mal. 4:2; Rev. 22:16.)"
        ]
    },
    {
        "Word": "Daystar",
        "Definitions": [
            "Which precedes and accompanies the sun-rising. It is found only in 2 Pet. 1:19, where it denotes the manifestation of Christ to the soul, imparting spiritual light and comfort. He is the \"bright and morning star\" of Rev. 2:28; 22:16. (Comp. Num. 24:17.)"
        ]
    },
    {
        "Word": "Deacon",
        "Definitions": [
            "Anglicized form of the Greek word diaconos, meaning a \"runner,\" \"messenger,\" \"servant.\" For a long period a feeling of mutual jealousy had existed between the \"Hebrews,\" or Jews proper, who spoke the sacred language of palestine, and the \"Hellenists,\" or Jews of the Grecian speech, who had adopted the Grecian language, and read the Septuagint version of the Bible instead of the Hebrew. This jealousy early appeared in the Christian community. It was alleged by the Hellenists that their widows were overlooked in the daily distribution of alms. This spirit must be checked. The apostles accordingly advised the disciples to look out for seven men of good report, full of the Holy Ghost, and men of practical wisdom, who should take entire charge of this distribution, leaving them free to devote themselves entirely to the spiritual functions of their office (Acts 6:1-6). This was accordingly done. Seven men were chosen, who appear from their names to have been Hellenists. The name \"deacon\" is nowhere applied to them in the New Testament; they are simply called \"the seven\" (21:8). Their office was at first secular, but it afterwards became also spiritual; for among other qualifications they must also be \"apt to teach\" (1 Tim. 3: 8-12). Both Philip and Stephen, who were of \"the seven,\" preached; they did \"the work of evangelists.\"",
            "The office described by this title appears in the New Testament as the correlative of bishop. [[420]Bishop] The two are mentioned together in (Philemon 1:1; 1 Timothy 3:2,8) Its original meaning implied a helper, an assistant. The bishops were the \"elders,\" the deacons the young active men, of the church. The narrative of Acts 6 is commonly referred to as giving an account of the institution of this office. The apostles, in order to meet the complaints of the Hellenistic Jews that their widows were neglected in the daily ministration, call on the body of believers to choose seven men \"full of the Holy Ghost and of wisdom,\" whom they \"may appoint over this business.\" It may be questioned, however, whether the seven were not appointed to higher functions than those of the deacons of the New Testament. Qualifications and duties. Special directions as to the qualifications for and the duties of deacons will be found in Acts 6 and (1 Timothy 3:8-12) From the analogy of the synagogue, and from the scanty notices in the New Testament, we may think of the deacons or \"young men\" at Jerusalem as preparing the rooms for meetings, distributing alms, maintaining order at the meetings, baptizing new converts, distributing the elements at the Lord's Supper."
        ]
    },
    {
        "Word": "Deaconess",
        "Definitions": [
            "Rom. 16:1, 3, 12; Phil. 4:2, 3; 1 Tim. 3:11; 5:9, 10; Titus 2:3, 4). In these passages it is evident that females were then engaged in various Christian ministrations. Pliny makes mention of them also in his letter to Trajan (A.D. 110).",
            "The word diakonos is found in (Romans 16:1) (Authorized Version \"servant\") associated with a female name, and this has led to the conclusion that there existed in the apostolic age, as there undoubtedly did a little later, an order of women bearing that title, and exercising in relation to their own sex functions which were analogous to those of the deacons. On this hypothesis it has been inferred that the women mentioned in (Romans 16:6,12) belonged to such an order. The rules given as to the conduct of women in (1 Timothy 3:11; Titus 2:3) have in like manner been referred to them, and they have been identified even with the \"widows\" of (1 Timothy 5:3-10)"
        ]
    },
    {
        "Word": "Dead Sea",
        "Definitions": [
            "The name given by Greek writers of the second century to that inland sea called in Scripture the \"salt sea\" (Gen. 14:3; Num. 34:12), the \"sea of the plain\" (Deut. 3:17), the \"east sea\" (Ezek. 47:18; Joel 2:20), and simply \"the sea\" (Ezek. 47:8). The Arabs call it Bahr Lut, i.e., the Sea of Lot. It lies about 16 miles in a straight line to the east of Jerusalem. Its surface is 1,292 feet below the surface of the Mediterranean Sea. It covers an area of about 300 square miles. Its depth varies from 1,310 to 11 feet. From various phenomena that have been observed, its bottom appears to be still subsiding. It is about 53 miles long, and of an average breadth of 10 miles. It has no outlet, the great heat of that region causing such rapid evaporation that its average depth, notwithstanding the rivers that run into it (see [148]JORDAN), is maintained with little variation. The Jordan alone discharges into it no less than six million tons of water every twenty-four hours.",
            "The waters of the Dead Sea contain 24.6 per cent. of mineral salts, about seven times as much as in ordinary sea-water; thus they are unusually buoyant. Chloride of magnesium is most abundant; next to that chloride of sodium (common salt). But terraces of alluvial deposits in the deep valley of the Jordan show that formerly one great lake extended from the Waters of Merom to the foot of the watershed in the Arabah. The waters were then about 1,400 feet above the present level of the Dead Sea, or slightly above that of the Mediterranean, and at that time were much less salt.",
            "Nothing living can exist in this sea. \"The fish carried down by the Jordan at once die, nor can even mussels or corals live in it; but it is a fable that no bird can fly over it, or that there are no living creatures on its banks. Dr. Tristram found on the shores three kinds of kingfishers, gulls, ducks, and grebes, which he says live on the fish which enter the sea in shoals, and presently die. He collected one hundred and eighteen species of birds, some new to science, on the shores, or swimming or flying over the waters. The cane-brakes which fringe it at some parts are the homes of about forty species of mammalia, several of them animals unknown in England; and innumerable tropical or semi-tropical plants perfume the atmosphere wherever fresh water can reach. The climate is perfect and most delicious, and indeed there is perhaps no place in the world where a sanatorium could be established with so much prospect of benefit as at Ain Jidi (Engedi).\", Geikie's Hours, etc.",
            "This name nowhere occurs in the Bible, and appears not to have existed until the second century after Christ. [See [421]Sea, The Salt, THE SALT]"
        ]
    },
    {
        "Word": "Deal, Tenth",
        "Definitions": [
            "See [149]OMER."
        ]
    },
    {
        "Word": "Dearth",
        "Definitions": [
            "A scarcity of provisions (1 Kings 17). There were frequent dearths in Palestine. In the days of Abram there was a \"famine in the land\" (Gen. 12:10), so also in the days of Jacob (47:4, 13). We read also of dearths in the time of the judges (Ruth 1:1), and of the kings (2 Sam. 21:1; 1 Kings 18:2; 2 Kings 4:38; 8:1).",
            "In New Testament times there was an extensive famine in Palestine (Acts 11:28) in the fourth year of the reign of the emperor Claudius (A.D. 44 and 45).",
            "[[422]Famine]"
        ]
    },
    {
        "Word": "Death",
        "Definitions": [
            "May be simply defined as the termination of life. It is represented under a variety of aspects in Scripture: (1.) \"The dust shall return to the earth as it was\" (Eccl. 12:7).",
            "(2.) \"Thou takest away their breath, they die\" (Ps. 104:29).",
            "(3.) It is the dissolution of \"our earthly house of this tabernacle\" (2 Cor. 5:1); the \"putting off this tabernacle\" (2 Pet. 1:13, 14).",
            "(4.) Being \"unclothed\" (2 Cor. 5:3, 4).",
            "(5.) \"Falling on sleep\" (Ps. 76:5; Jer. 51:39; Acts 13:36; 2 Pet. 3:9.",
            "(6.) \"I go whence I shall not return\" (Job 10:21); \"Make me to know mine end\" (Ps. 39:4); \"to depart\" (Phil. 1:23).",
            "The grave is represented as \"the gates of death\" (Job 38:17; Ps. 9:13; 107:18). The gloomy silence of the grave is spoken of under the figure of the \"shadow of death\" (Jer. 2:6).",
            "Death is the effect of sin (Heb. 2:14), and not a \"debt of nature.\" It is but once (9:27), universal (Gen. 3:19), necessary (Luke 2:28-30). Jesus has by his own death taken away its sting for all his followers (1 Cor. 15:55-57).",
            "There is a spiritual death in trespasses and sins, i.e., the death of the soul under the power of sin (Rom. 8:6; Eph. 2:1, 3; Col. 2:13).",
            "The \"second death\" (Rev. 2:11) is the everlasting perdition of the wicked (Rev. 21:8), and \"second\" in respect to natural or temporal death.",
            "THE DEATH OF CHRIST is the procuring cause incidentally of all the blessings men enjoy on earth. But specially it is the procuring cause of the actual salvation of all his people, together with all the means that lead thereto. It does not make their salvation merely possible, but certain (Matt. 18:11; Rom. 5:10; 2 Cor. 5:21; Gal. 1:4; 3:13; Eph. 1:7; 2:16; Rom. 8:32-35)."
        ]
    },
    {
        "Word": "Debir",
        "Definitions": [
            "Oracle town; sanctuary. (1.) One of the eleven cities to the west of Hebron, in the highlands of Judah (Josh. 15:49; Judg. 1:11-15). It was originally one of the towns of the Anakim (Josh. 15:15), and was also called Kirjath-sepher (q.v.) and Kirjath-sannah (49). Caleb, who had conquered and taken possession of the town and district of Hebron (Josh. 14:6-15), offered the hand of his daughter to any one who would successfully lead a party against Debir. Othniel, his younger brother (Judg. 1:13; 3:9), achieved the conquest, and gained Achsah as his wife. She was not satisfied with the portion her father gave her, and as she was proceeding toward her new home, she \"lighted from off her ass\" and said to him, \"Give me a blessing [i.e., a dowry]: for thou hast given me a south land\" (Josh. 15:19, A.V.); or, as in the Revised Version, \"Thou hast set me in the land of the south\", i.e., in the Negeb, outside the rich valley of Hebron, in the dry and barren land. \"Give me also springs of water. And he gave her the upper springs, and the nether springs.\"",
            "Debir has been identified with the modern Edh-Dhaheriyeh, i.e., \"the well on the ridge\", to the south of Hebron.",
            "(2.) A place near the \"valley of Achor\" (Josh. 15:7), on the north boundary of Judah, between Jerusalem and Jericho.",
            "(3.) The king of Eglon, one of the five Canaanitish kings who were hanged by Joshua (Josh. 10:3, 23) after the victory at Gibeon. These kings fled and took refuge in a cave at Makkedah. Here they were kept confined till Joshua returned from the pursuit of their discomfited armies, when he caused them to be brought forth, and \"Joshua smote them, and slew them, and hanged them on five trees\" (26).",
            "an orator; a word",
            "king of Eglon; one of the five kings hanged by Joshua. (Joshua 10:3,23) (B.C. 1440.)",
            "(a sanctuary), the name of three places of Palestine.",
            "+ A town in the mountains of Judah, (Joshua 15:49) one of a group of eleven cities to the west of Hebron. The earlier name of Debir was Kirjath-sepher, \"city of book,\" (Joshua 15:15; Judges 1:11) and Kirjath-sannah, \"city of palm.\" (Joshua 15:49) It was one of the cities given with their \"suburbs\" to the priests. (Joshua 21:15; 1 Chronicles 6:58) Debir has not been discovered with certainty in modern times; but about three miles to the west of Hebron is a deep and secluded valley called the Wady Nunkur, enclosed on the north by hills, of which one bears a name certainly suggestive of Debir--Dewir-ban. + A place on the north boundary of Judah, near the \"valley of Achor.\" (Joshua 15:7) A Wady Dabor is marked in Van Deuteronomy Velde's map as close to the south of Neby Musa, at the northwest corner of the Dead Sea. + The \"border of Debir\" is named as forming part of the boundary of Gad, (Joshua 13:26) and as apparently not far from Mahanaim."
        ]
    },
    {
        "Word": "Deborah",
        "Definitions": [
            "A bee. (1.) Rebekah's nurse. She accompanied her mistress when she left her father's house in Padan-aram to become the wife of Isaac (Gen. 24:59). Many years afterwards she died at Bethel, and was buried under the \"oak of weeping\", Allon-bachuth (35:8).",
            "(2.) A prophetess, \"wife\" (woman?) of Lapidoth. Jabin, the king of Hazor, had for twenty years held Israel in degrading subjection. The spirit of patriotism seemed crushed out of the nation. In this emergency Deborah roused the people from their lethargy. Her fame spread far and wide. She became a \"mother in Israel\" (Judg. 4:6, 14; 5:7), and \"the children of Israel came up to her for judgment\" as she sat in her tent under the palm tree \"between Ramah and Bethel.\" Preparations were everywhere made by her direction for the great effort to throw off the yoke of bondage. She summoned Barak from Kadesh to take the command of 10,000 men of Zebulun and Naphtali, and lead them to Mount Tabor on the plain of Esdraelon at its north-east end. With his aid she organized this army. She gave the signal for attack, and the Hebrew host rushed down impetuously upon the army of Jabin, which was commanded by Sisera, and gained a great and decisive victory. The Canaanitish army almost wholly perished. That was a great and ever-memorable day in Israel. In Judg. 5 is given the grand triumphal ode, the \"song of Deborah,\" which she wrote in grateful commemoration of that great deliverance. (See [150]LAPIDOTH, [151]JABIN [2].)",
            "word; thing; a bee",
            "(a bee). (B.C. 1857.)",
            "+ The nurse of Rebekah. (Genesis 35:8) Deborah accompanied Rebekah from the house of Bethuel, (Genesis 24:59) and is only mentioned by name on the occasion of her burial under the oak tree of Bethel, which was called in her honor Allon-bachuth. + A prophetess who judged Israel. Judges 4,5. (B.C, 1316.) She lived under the palm tree of Deborah between Ramah and Bethel in Mount Ephraim, (Judges 4:5) which, as palm trees were rare in Palestine, \"is mentioned as a well-known and solitary landmark.\" She was probably a woman of Ephraim. Lapidoth was probably her husband, and not Barak as some say. She was not so much a judge as one gifted with prophetic command (Judges 4:6,14; 5:7) and by virtue of her inspiration \"a mother in Israel.\" The tyranny of Jabin, a Canaanitish king, was peculiarly felt in the northern tribes, who were near his capital and under her jurisdiction. Under her direction Barak encamped on the broad summit of Tabor. Deborah's prophecy was fulfilled, (Judges 4:9) and the enemy's general perished among the \"oaks of the wanderers\" (Zaanaim), in the tent of the Bedouin Kenite's wife, (Judges 4:21) in the northern mountains. Deborah's title of \"prophetess\" includes the notion of inspired poetry, as in (Exodus 15:20) and in this sense the glorious triumphal ode, Judges 5, well vindicates her claim to the office."
        ]
    },
    {
        "Word": "Debt",
        "Definitions": [
            "The Mosaic law encouraged the practice of lending (Deut. 15:7; Ps. 37:26; Matt. 5:42); but it forbade the exaction of interest except from foreigners. Usury was strongly condemned (Prov. 28:8; Ezek. 18:8, 13, 17; 22:12; Ps. 15:5). On the Sabbatical year all pecuniary obligations were cancelled (Deut. 15:1-11). These regulations prevented the accumulation of debt."
        ]
    },
    {
        "Word": "Debtor",
        "Definitions": [
            "Various regulations as to the relation between debtor and creditor are laid down in the Scriptures.",
            "(1.) The debtor was to deliver up as a pledge to the creditor what he could most easily dispense with (Deut. 24:10, 11).",
            "(2.) A mill, or millstone, or upper garment, when given as a pledge, could not be kept over night (Ex. 22:26, 27).",
            "(3.) A debt could not be exacted during the Sabbatic year (Deut. 15:1-15).",
            "For other laws bearing on this relation see Lev. 25:14, 32, 39; Matt. 18:25, 34.",
            "(4.) A surety was liable in the same way as the original debtor (Prov. 11:15; 17:18).",
            "[[423]Loan]"
        ]
    },
    {
        "Word": "Decalogue",
        "Definitions": [
            "The name given by the Greek fathers to the ten commandments; \"the ten words,\" as the original is more literally rendered (Ex. 20:3-17). These commandments were at first written on two stone slabs (31:18), which were broken by Moses throwing them down on the ground (32:19). They were written by God a second time (34:1). The decalogue is alluded to in the New Testament five times (Matt. 5:17, 18, 19; Mark 10:19; Luke 18:20; Rom. 7:7, 8; 13:9; 1 Tim. 1:9, 10).",
            "These commandments have been divided since the days of Origen the Greek father, as they stand in the Confession of all the Reformed Churches except the Lutheran. The division adopted by Luther, and which has ever since been received in the Lutheran Church, makes the first two commandments one, and the third the second, and so on to the last, which is divided into two. \"Thou shalt not covet thy neighbour's house\" being ranked as ninth, and \"Thou shalt not covet thy neighbour's wife,\" etc., the tenth. (See [152]COMMANDMENTS.)"
        ]
    },
    {
        "Word": "Decapolis",
        "Definitions": [
            "Ten cities=deka, ten, and polis, a city, a district on the east and south-east of the Sea of Galilee containing \"ten cities,\" which were chiefly inhabited by Greeks. It included a portion of Bashan and Gilead, and is mentioned three times in the New Testament (Matt. 4:25; Mark 5:20; 7:31). These cities were Scythopolis, i.e., \"city of the Scythians\", (ancient Bethshean, the only one of the ten cities on the west of Jordan), Hippos, Gadara, Pella (to which the Christians fled just before the destruction of Jerusalem), Philadelphia (ancient Rabbath-ammon), Gerasa, Dion, Canatha, Raphana, and Damascus. When the Romans conquered Syria (B.C. 65) they rebuilt, and endowed with certain privileges, these \"ten cities,\" and the province connected with them they called \"Decapolis.\"",
            "containing ten cities"
        ]
    },
    {
        "Word": "Decision, Valley of",
        "Definitions": [
            "A name given to the valley of Jehoshaphat (q.v.) as the vale of the sentence. The scene of Jehovah's signal inflictions on Zion's enemies (Joel 3:14; marg., \"valley of concision or threshing\")."
        ]
    },
    {
        "Word": "Decrees of God",
        "Definitions": [
            "\"The decrees of God are his eternal, unchangeable, holy, wise, and sovereign purpose, comprehending at once all things that ever were or will be in their causes, conditions, successions, and relations, and determining their certain futurition. The several contents of this one eternal purpose are, because of the limitation of our faculties, necessarily conceived of by us in partial aspects, and in logical relations, and are therefore styled Decrees.\" The decree being the act of an infinite, absolute, eternal, unchangeable, and sovereign Person, comprehending a plan including all his works of all kinds, great and small, from the beginning of creation to an unending eternity; ends as well as means, causes as well as effects, conditions and instrumentalities as well as the events which depend upon them, must be incomprehensible by the finite intellect of man. The decrees are eternal (Acts 15:18; Eph. 1:4; 2 Thess. 2:13), unchangeable (Ps. 33:11; Isa. 46:9), and comprehend all things that come to pass (Eph. 1:11; Matt. 10:29, 30; Eph. 2:10; Acts 2:23; 4:27, 28; Ps. 17:13, 14).",
            "The decrees of God are (1) efficacious, as they respect those events he has determined to bring about by his own immediate agency; or (2) permissive, as they respect those events he has determined that free agents shall be permitted by him to effect.",
            "This doctrine ought to produce in our minds \"humility, in view of the infinite greatness and sovereignty of God, and of the dependence of man; confidence and implicit reliance upon wisdom, rightenousness, goodness, and immutability of God's purpose.\""
        ]
    },
    {
        "Word": "Dedan",
        "Definitions": [
            "Low ground. (1.) A son of Raamah (Gen. 10:7). His descendants are mentioned in Isa. 21:13, and Ezek. 27:15. They probably settled among the sons of Cush, on the north-west coast of the Persian Gulf.",
            "(2.) A son of Jokshan, Abraham's son by Keturah (1 Chr. 1:32). His descendants settled on the Syrian borders about the territory of Edom. They probably led a pastoral life.",
            "their breasts; friendship; a judge",
            "(low country).",
            "+ The name of a son of Raamah, son of Cush. (Genesis 10:7; 1 Chronicles 1:9) + A son of Jokshan, son of Keturah. (Genesis 25:3; 1 Chronicles 1:32) (B.C. after 1988.)"
        ]
    },
    {
        "Word": "Dedanim",
        "Definitions": [
            "The descendants of Dedan, the son of Raamah. They are mentioned in Isa. 21:13 as sending out \"travelling companies\" which lodged \"in the forest of Arabia.\" They are enumerated also by Ezekiel (27:20) among the merchants who supplied Tyre with precious things.",
            "the descendants of Dedan",
            "descendants of Dedan I. (Isaiah 21:13) [[424]Dedan]"
        ]
    },
    {
        "Word": "Dedication, Feast of the",
        "Definitions": [
            "(John 10:22, 42), i.e., the feast of the renewing. It was instituted B.C. 164 to commemorate the purging of the temple after its pollution by Antiochus Epiphanes (B.C. 167), and the rebuilding of the altar after the Syrian invaders had been driven out by Judas Maccabaeus. It lasted for eight days, beginning on the 25th of the month Chisleu (December), which was often a period of heavy rains (Ezra 10:9, 13). It was an occasion of much rejoicing and festivity.",
            "But there were other dedications of the temple. (1) That of Solomon's temple (1 Kings 8:2; 2 Chr. 5:3); (2) the dedication in the days of Hezekiah (2 Chr. 29); and (3) the dedication of the temple after the Captivity (Ezra 6:16)."
        ]
    },
    {
        "Word": "Deep",
        "Definitions": [
            "Used to denote (1) the grave or the abyss (Rom. 10:7; Luke 8:31); (2) the deepest part of the sea (Ps. 69:15); (3) the chaos mentioned in Gen. 1:2; (4) the bottomless pit, hell (Rev. 9:1, 2; 11:7; 20:13)."
        ]
    },
    {
        "Word": "Degrees, Song of",
        "Definitions": [
            "Song of steps, a title given to each of these fifteen psalms, 120-134 inclusive. The probable origin of this name is the circumstance that these psalms came to be sung by the people on the ascents or goings up to Jerusalem to attend the three great festivals (Deut. 16:16). They were well fitted for being sung by the way from their peculiar form, and from the sentiments they express. \"They are characterized by brevity, by a key-word, by epanaphora [i.e, repetition], and by their epigrammatic style...More than half of them are cheerful, and all of them hopeful.\" They are sometimes called \"Pilgrim Songs.\" Four of them were written by David, one (127) by Solomon, and the rest are anonymous."
        ]
    },
    {
        "Word": "Dehavites",
        "Definitions": [
            "Villagers, one of the Assyrian tribes which Asnapper sent to repopulate Samaria (Ezra 4:9). They were probably a nomad Persian tribe on the east of the Caspian Sea, and near the Sea of Azof.",
            "mentioned only once in Scripture, (Ezra 4:9) among the colonists planted in Samaria after the completion of the captivity of Israel. They are probably the Dai or Dahi, mentioned by Herodotus (i. 125) among the nomadic tribes of Persia."
        ]
    },
    {
        "Word": "Delaiah",
        "Definitions": [
            "Freed by Jehovah. (1.) The head of the twenty-third division of the priestly order (1 Chr. 24:18).",
            "(2.) A son of Shemaiah, and one of the courtiers to whom Jeremiah's first roll of prophecy was read (Jer. 36:12).",
            "(3.) The head of one of the bands of exiles that returned under Zerubbabel to Jerusalem (Ezra 2:60; Neh. 7:62).",
            "the poor of the Lord",
            "(freed by Jehovah).",
            "+ A priest in the time of David, leader of the twenty-third course of priests. (1 Chronicles 24:18) (B.C. 1014.) + \"Children of Delaiah\" were among the people of uncertain pedigree who returned from Babylon with Zerubbabel. (Ezra 2:60; Nehemiah 7:62) (B.C. 536.) + Son of Mehetabeel and father of Shemaiah. (Nehemiah 6:10) (B.C. before 410.) + Son of Shemaiah, one of the \"princes\" about the court of Jehoiakim. (Jeremiah 36:12,25) (B.C. 604.)"
        ]
    },
    {
        "Word": "Delilah",
        "Definitions": [
            "Languishing, a Philistine woman who dwelt in the valley of Sorek (Judg. 16:4-20). She was bribed by the \"lords of the Philistines\" to obtain from Samson the secret of his strength and the means of overcoming it (Judg. 16:4-18). She tried on three occasions to obtain from him this secret in vain. On the fourth occasion she wrung it from him. She made him sleep upon her knees, and then called the man who was waiting to help her; who \"cut off the seven locks of his head,\" and so his \"strength went from him.\" (See [153]SAMSON.)",
            "poor; small; head of hair"
        ]
    },
    {
        "Word": "Deluge",
        "Definitions": [
            "The name given to Noah's flood, the history of which is recorded in Gen. 7 and 8.",
            "It began in the year 2516 B.C., and continued twelve lunar months and ten days, or exactly one solar year.",
            "The cause of this judgment was the corruption and violence that filled the earth in the ninth generation from Adam. God in righteous indignation determined to purge the earth of the ungodly race. Amid a world of crime and guilt there was one household that continued faithful and true to God, the household of Noah. \"Noah was a just man and perfect in his generations.\"",
            "At the command of God, Noah made an ark 300 cubits long, 50 broad, and 30 high. He slowly proceeded with this work during a period of one hundred and twenty years (Gen. 6:3). At length the purpose of God began to be carried into effect. The following table exhibits the order of events as they occurred:",
            "In the six hundredth year of his life Noah is commanded by God to enter the ark, taking with him his wife, and his three sons with their wives (Gen. 7:1-10).",
            "The rain begins on the seventeenth day of the second month (Gen. 7:11-17).",
            "The rain ceases, the waters prevail, fifteen cubits upward (Gen. 7:18-24).",
            "The ark grounds on one of the mountains of Ararat on the seventeenth day of the seventh month, or one hundred and fifty days after the Deluge began (Gen. 8:1-4).",
            "Tops of the mountains visible on the first day of the tenth month (Gen. 8:5).",
            "Raven and dove sent out forty days after this (Gen. 8:6-9).",
            "Dove again sent out seven days afterwards; and in the evening she returns with an olive leaf in her mouth (Gen. 8:10, 11).",
            "Dove sent out the third time after an interval of other seven days, and returns no more (Gen. 8:12).",
            "The ground becomes dry on the first day of the first month of the new year (Gen. 8:13).",
            "Noah leaves the ark on the twenty-seventh day of the second month (Gen. 8:14-19).",
            "The historical truth of the narrative of the Flood is established by the references made to it by our Lord (Matt. 24:37; comp. Luke 17:26). Peter speaks of it also (1 Pet. 3:20; 2 Pet. 2:5). In Isa. 54:9 the Flood is referred to as \"the waters of Noah.\" The Biblical narrative clearly shows that so far as the human race was concerned the Deluge was universal; that it swept away all men living except Noah and his family, who were preserved in the ark; and that the present human race is descended from those who were thus preserved.",
            "Traditions of the Deluge are found among all the great divisions of the human family; and these traditions, taken as a whole, wonderfully agree with the Biblical narrative, and agree with it in such a way as to lead to the conclusion that the Biblical is the authentic narrative, of which all these traditions are more or less corrupted versions. The most remarkable of these traditions is that recorded on tablets prepared by order of Assur-bani-pal, the king of Assyria. These were, however, copies of older records which belonged to somewhere about B.C. 2000, and which formed part of the priestly library at Erech (q.v.), \"the ineradicable remembrance of a real and terrible event.\" (See [154]NOAH; [155]CHALDEA.)",
            "[[425]Noah]"
        ]
    },
    {
        "Word": "Demas",
        "Definitions": [
            "A companion and fellow-labourer of Paul during his first imprisonment at Rome (Philemon 1:24; Col. 4:14). It appears, however, that the love of the world afterwards mastered him, and he deserted the apostle (2 Tim. 4:10).",
            "popular",
            "(governor of the people), most probably a contraction from Demetrius or perhaps from Demarchus, a companion of St. Paul, (Philemon 1:24; Colossians 4:14) during his first imprisonment at Rome. (A.D. 57.) At a later period, (2 Timothy 4:10) we find him mentioned as having deserted the apostle through love of this present world, and gone to Thessalonica."
        ]
    },
    {
        "Word": "Demetrius",
        "Definitions": [
            "(1.) A silversmith at Ephesus, whose chief occupation was to make \"silver shrines for Diana\" (q.v.), Acts 19:24, i.e., models either of the temple of Diana or of the statue of the goddess. This trade brought to him and his fellow-craftsmen \"no small gain,\" for these shrines found a ready sale among the countless thousands who came to this temple from all parts of Asia Minor. This traffic was greatly endangered by the progress of the gospel, and hence Demetrius excited the tradesmen employed in the manufacture of these shrines, and caused so great a tumult that \"the whole city was filled with confusion.\"",
            "(2.) A Christian who is spoken of as having \"a good report of all men, and of the truth itself\" (3 John 1:12).",
            "belonging to corn, or to Ceres",
            "(belonging to Ceres).",
            "+ A maker of silver shrines of Artemis at Ephesus. (Acts 19:24) (about A.D. 52). These were small models of the great temple of the Ephesian Artemis, with her statue, which it was customary to carry on journeys, and place on houses as charms. + A disciple, (3 John 1:12) mentioned with commendation (about A.D. 90). Possibly the first Demetrius, converted; but this is very doubtful."
        ]
    },
    {
        "Word": "Demon",
        "Definitions": [
            "See [156]DAEMON.",
            "In the Gospels generally, in (James 2:19) and in Reve 16:14 The demons are spoken of as spiritual beings, at enmity with God, and having power to afflict man not only with disease, but, as is marked by the frequent epithet \"un-clean,\" with spiritual pollution also. They \"believe\" the power of God \"and tremble,\" (James 2:19) they recognized the Lord as the Son of God, (Matthew 8:29; Luke 4:41) and acknowledged the power of his name, used in exorcism. In the place of the name of Jehovah, by his appointed messengers, (Acts 19:15) and looked forward in terror to the judgment to come. (Matthew 8:29) The description is precisely that of a nature akin to the angelic in knowledge and powers, but with the emphatic addition of the idea of positive and active wickedness."
        ]
    },
    {
        "Word": "Den",
        "Definitions": [
            "A lair of wild beasts (Ps. 10:9; 104:22; Job 37:8); the hole of a venomous reptile (Isa. 11:8); a recess for secrecy \"in dens and caves of the earth\" (Heb. 11:38); a resort of thieves (Matt. 21:13; Mark 11:17). Daniel was cast into \"the den of lions\" (Dan. 6:16, 17). Some recent discoveries among the ruins of Babylon have brought to light the fact that the practice of punishing offenders against the law by throwing them into a den of lions was common."
        ]
    },
    {
        "Word": "Deputy",
        "Definitions": [
            "In 1 Kings 22:47, means a prefect; one set over others. The same Hebrew word is rendered \"officer;\" i.e., chief of the commissariat appointed by Solomon (1 Kings 4:5, etc.).",
            "In Esther 8:9; 9:3 (R.V., \"governor\") it denotes a Persian prefect \"on this side\" i.e., in the region west of the Euphrates. It is the modern word pasha.",
            "In Acts 13:7, 8, 12; 18:12, it denotes a proconsul; i.e., the governor of a Roman province holding his appointment from the senate. The Roman provinces were of two kinds, (1) senatorial and (2) imperial. The appointment of a governor to the former was in the hands of the senate, and he bore the title of proconsul (Gr. anthupatos). The appointment of a governor to the latter was in the hands of the emperor, and he bore the title of propraetor (Gr. antistrategos).",
            "(Acts 13:7,8,12; 19:38) The Greek word signifies proconsul, the title of the Roman governors who were appointed by the senate."
        ]
    },
    {
        "Word": "Derbe",
        "Definitions": [
            "A small town on the eastern part of the upland plain of Lycaonia, about 20 miles from Lystra. Paul passed through Derbe on his route from Cilicia to Iconium, on his second missionary journey (Acts 16:1), and probably also on his third journey (18:23; 19:1). On his first journey (14:20, 21) he came to Derbe from the other side; i.e., from Iconium. It was the native place of Gaius, one of Paul's companions (20:4). He did not here suffer persecution (2 Tim. 3:11).",
            "a sting",
            "(Acts 14:20,21; 16:1; 20:4) The exact position of this town has not yet been ascertained, but its general situation is undoubted. It was in the eastern part of the great upland plain of Lycaonia, which stretched from Iconium eastward along the north side of the chain of Taurus. (Rev. L. H. Adams, a missionary, identifies it with the modern Divle, a town of about 4500 inhabitants, on the ancient road between Tarsus and Lystra.--ED.)"
        ]
    },
    {
        "Word": "Desert",
        "Definitions": [
            "(1.) Heb. midbar, \"pasture-ground;\" an open tract for pasturage; a common (Joel 2:22). The \"backside of the desert\" (Ex. 3:1) is the west of the desert, the region behind a man, as the east is the region in front. The same Hebrew word is rendered \"wildernes,\" and is used of the country lying between Egypt and Palestine (Gen. 21:14, 21; Ex. 4:27; 19:2; Josh. 1:4), the wilderness of the wanderings. It was a grazing tract, where the flocks and herds of the Israelites found pasturage during the whole of their journey to the Promised Land.",
            "The same Hebrew word is used also to denote the wilderness of Arabia, which in winter and early spring supplies good pasturage to the flocks of the nomad tribes than roam over it (1 Kings 9:18).",
            "The wilderness of Judah is the mountainous region along the western shore of the Dead Sea, where David fed his father's flocks (1 Sam. 17:28; 26:2). Thus in both of these instances the word denotes a country without settled inhabitants and without streams of water, but having good pasturage for cattle; a country of wandering tribes, as distinguished from that of a settled people (Isa. 35:1; 50:2; Jer. 4:11). Such, also, is the meaning of the word \"wilderness\" in Matt. 3:3; 15:33; Luke 15:4.",
            "(2.) The translation of the Hebrew Aribah', \"an arid tract\" (Isa. 35:1, 6; 40:3; 41:19; 51:3, etc.). The name Arabah is specially applied to the deep valley of the Jordan (the Ghor of the Arabs), which extends from the lake of Tiberias to the Elanitic gulf. While midbar denotes properly a pastoral region, arabah denotes a wilderness. It is also translated \"plains;\" as \"the plains of Jericho\" (Josh. 5:10; 2 Kings 25:5), \"the plains of Moab\" (Num. 22:1; Deut. 34:1, 8), \"the plains of the wilderness\" (2 Sam. 17:16).",
            "(3.) In the Revised Version of Num. 21:20 the Hebrew word jeshimon is properly rendered \"desert,\" meaning the waste tracts on both shores of the Dead Sea. This word is also rendered \"desert\" in Ps. 78:40; 106:14; Isa. 43:19, 20. It denotes a greater extent of uncultivated country than the other words so rendered. It is especially applied to the desert of the peninsula of Arabia (Num. 21:20; 23:28), the most terrible of all the deserts with which the Israelites were acquainted. It is called \"the desert\" in Ex. 23:31; Deut. 11:24. (See [157]JESHIMON.)",
            "(4.) A dry place; hence a desolation (Ps. 9:6), desolate (Lev. 26:34); the rendering of the Hebrew word horbah'. It is rendered \"desert\" only in Ps. 102:6, Isa. 48:21, and Ezek. 13:4, where it means the wilderness of Sinai.",
            "(5.) This word is the symbol of the Jewish church when they had forsaken God (Isa. 40:3). Nations destitute of the knowledge of God are called a \"wilderness\" (32:15, midbar). It is a symbol of temptation, solitude, and persecution (Isa. 27:10, midbar_; 33:9, _arabah).",
            "Not a stretch of sand, an utterly barren waste, but a wild, uninhabited region. The words rendered in the Authorized Version by \"desert,\" when used in the historical books denote definite localities.",
            "+ [426]Arabah. This word means that very depressed and enclosed region--the deepest and the hottest chasm in the world--the sunken valley north and south of the Dead Sea, but more particularly the former. [[427]Arabah] Arabah in the sense of the Jordan valley is translated by the word \"desert\" only in (Ezekiel 47:8) + MIDBAR. This word, which our translators have most frequently rendered by \"desert,\" is accurately \"the pasture ground.\" It is most frequently used for those tracts of waste land which lie beyond the cultivated ground in the immediate neighborhood of the towns and villages of Palestine, and which are a very familiar feature to the traveller in that country. (Exodus 3:1; 6:3; 19:2) + CHARBAH appears to have the force of dryness, and thence of desolation. It is rendered \"desert\" in Psal 102:6; Isai 48:21; Ezek 13:4 The term commonly employed for it in the Authorized Version is \"waste places\" or \"desolation.\" + [428]Jeshimon, with the definite article, apparently denotes the waste tracts on both sides of the Dead Sea. In all these cases it is treated as a proper name in the Authorized Version. Without the article it occurs in a few passages of poetry in the following of which it is rendered; \"desert:\" (Psalms 78:40; 106:14; Isaiah 43:19,20)"
        ]
    },
    {
        "Word": "Desire of all nations",
        "Definitions": [
            "(Hag. 2:7), usually interpreted as a title of the Messiah. The Revised Version, however, more correctly renders \"the desirable things of all nations;\" i.e., the choicest treasures of the Gentiles shall be consecrated to the Lord."
        ]
    },
    {
        "Word": "Desolation, Abomination of",
        "Definitions": [
            "(Matt. 24:15; Mark 13:14; comp. Luke 21:20), is interpreted of the eagles, the standards of the Roman army, which were an abomination to the Jews. These standards, rising over the site of the temple, were a sign that the holy place had fallen under the idolatrous Romans. The references are to Dan. 9:27. (See [158]ABOMINATION.)"
        ]
    },
    {
        "Word": "Destroyer",
        "Definitions": [
            "(Ex. 12:23), the agent employed in the killing of the first-born; the destroying angel or messenger of God. (Comp. 2 Kings 19:35; 2 Sam. 24:15, 16; Ps. 78:49; Acts 12:23.)"
        ]
    },
    {
        "Word": "Destruction",
        "Definitions": [
            "In Job 26:6, 28:22 (Heb. abaddon) is sheol, the realm of the dead."
        ]
    },
    {
        "Word": "Destruction, City of",
        "Definitions": [
            "(Isa. 19:18; Heb. Ir-ha-Heres, \"city of overthrow,\" because of the evidence it would present of the overthrow of heathenism), the ideal title of On or Heliopolis (q.v.)."
        ]
    },
    {
        "Word": "Deuteronomy",
        "Definitions": [
            "In all the Hebrew manuscripts the Pentateuch (q.v.) forms one roll or volume divided into larger and smaller sections called parshioth_ and _sedarim. It is not easy to say when it was divided into five books. This was probably first done by the Greek translators of the book, whom the Vulgate follows. The fifth of these books was called by the Greeks Deuteronomion, i.e., the second law, hence our name Deuteronomy, or a second statement of the laws already promulgated. The Jews designated the book by the two first Hebrew words that occur, _'Elle haddabharim_, i.e., \"These are the words.\" They divided it into eleven parshioth. In the English Bible it contains thirty-four chapters.",
            "It consists chiefly of three discourses delivered by Moses a short time before his death. They were spoken to all Israel in the plains of Moab, in the eleventh month of the last year of their wanderings.",
            "The first discourse (1-4:40) recapitulates the chief events of the last forty years in the wilderness, with earnest exhortations to obedience to the divine ordinances, and warnings against the danger of forsaking the God of their fathers.",
            "The seond discourse (5-26:19) is in effect the body of the whole book. The first address is introductory to it. It contains practically a recapitulation of the law already given by God at Mount Sinai, together with many admonitions and injunctions as to the course of conduct they were to follow when they were settled in Canaan.",
            "The concluding discourse (ch. 27-30) relates almost wholly to the solemn sanctions of the law, the blessings to the obedient, and the curse that would fall on the rebellious. He solemnly adjures them to adhere faithfully to the covenant God had made with them, and so secure for themselves and their posterity the promised blessings.",
            "These addresses to the people are followed by what may be called three appendices, namely (1), a song which God had commanded Moses to write (32:1-47); (2) the blessings he pronounced on the separate tribes (ch. 33); and (3) the story of his death (32:48-52) and burial (ch. 34), written by some other hand, probably that of Joshua.",
            "These farewell addresses of Moses to the tribes of Israel he had so long led in the wilderness \"glow in each line with the emotions of a great leader recounting to his contemporaries the marvellous story of their common experience. The enthusiasm they kindle, even to-day, though obscured by translation, reveals their matchless adaptation to the circumstances under which they were first spoken. Confidence for the future is evoked by remembrance of the past. The same God who had done mighty works for the tribes since the Exodus would cover their head in the day of battle with the nations of Palestine, soon to be invaded. Their great lawgiver stands before us, vigorous in his hoary age, stern in his abhorrence of evil, earnest in his zeal for God, but mellowed in all relations to earth by his nearness to heaven. The commanding wisdom of his enactments, the dignity of his position as the founder of the nation and the first of prophets, enforce his utterances. But he touches our deepest emotions by the human tenderness that breathes in all his words. Standing on the verge of life, he speaks as a father giving his parting counsels to those he loves; willing to depart and be with God he has served so well, but fondly lengthening out his last farewell to the dear ones of earth. No book can compare with Deuteronomy in its mingled sublimity and tenderness.\" Geikie, Hours, etc.",
            "The whole style and method of this book, its tone and its peculiarities of conception and expression, show that it must have come from one hand. That the author was none other than Moses is established by the following considerations: (1.) The uniform tradition both of the Jewish and the Christian Church down to recent times. (2.) The book professes to have been written by Moses (1:1; 29:1; 31:1, 9-11, etc.), and was obviously intended to be accepted as his work. (3.) The incontrovertible testimony of our Lord and his apostles (Matt. 19:7, 8; Mark 10:3, 4; John 5:46, 47; Acts 3:22; 7:37; Rom. 10:19) establishes the same conclusion. (4.) The frequent references to it in the later books of the canon (Josh. 8:31; 1 Kings 2:9; 2 Kings 14:6; 2 Chr. 23:18; 25:4; 34:14; Ezra 3:2; 7:6; Neh. 8:1; Dan. 9:11, 13) prove its antiquity; and (5) the archaisms found in it are in harmony with the age in which Moses lived. (6.) Its style and allusions are also strikingly consistent with the circumstances and position of Moses and of the people at that time.",
            "This body of positive evidence cannot be set aside by the conjectures and reasonings of modern critics, who contended that the book was somewhat like a forgery, introduced among the Jews some seven or eight centuries after the Exodus.",
            "repetition of the law",
            "--which means \"the repetition of the law\"--consists chiefly of three discourses delivered by Moses shortly before his death. Subjoined to these discourses are the Song of Moses the Blessing of Moses, and the story of his death.",
            "+ The first discourse. (1:1; 4:40) After a brief historical introduction the speaker recapitulates the chief events of the last forty years in the wilderness. To this discourse is appended a brief notice of the severing of the three cities of refuge on the east side of the Jordan. (4:41-43) + The second discourse is introduced like the first by an explanation of the circumstances under which it was delivered. (4:44-49) It extends from chap. (5:1-26) 19 And contains a recapitulation, with some modifications and additions of the law already given on Mount Sinai. + In the third discourse, (27:1-30) 20 The elders of Israel are associated with Moses. The people are commanded to set up stones upon Mount Ebal, and on them to write \"all the words of this law.\" Then follow the several curses to be pronounced by the Levites on Ebal, (27:14-26) and the blessings on Gerizim. (28:1-14) + The delivery of the law as written by Moses (for its still further preservation) to the custody of the Levites, and a charge to the people to hear it read once every seven years, Deut. 31; the Song of Moses spoken in the ears of the people, (31:30; 32:44) and the blessing of the twelve tribes. (33:5) The book closes, Deuteronomy 34, with an account of the death of Moses, which is first announced to him ch. (32:48-52) The book bears witness to its own authorship, (31:19) and is expressly cited in the New Testament as the work of Moses. (Matthew 19:7,8; Mark 10:3; Acts 3:22; 7:37) The last chapter, containing an account of the death of Moses, was of course added by a later hand, and probably formed originally the beginning of the book of Joshua. [[429]Pentateuch, The]"
        ]
    },
    {
        "Word": "Devil",
        "Definitions": [
            "(Gr. diabolos), a slanderer, the arch-enemy of man's spiritual interest (Job 1:6; Rev. 2:10; Zech. 3:1). He is called also \"the accuser of the brethen\" (Rev. 12:10).",
            "In Lev. 17:7 the word \"devil\" is the translation of the Hebrew sair, meaning a \"goat\" or \"satyr\" (Isa. 13:21; 34:14), alluding to the wood-daemons, the objects of idolatrous worship among the heathen.",
            "In Deut. 32:17 and Ps. 106:37 it is the translation of Hebrew shed, meaning lord, and idol, regarded by the Jews as a \"demon,\" as the word is rendered in the Revised Version.",
            "In the narratives of the Gospels regarding the \"casting out of devils\" a different Greek word (daimon) is used. In the time of our Lord there were frequent cases of demoniacal possession (Matt. 12:25-30; Mark 5:1-20; Luke 4:35; 10:18, etc.).",
            "(slanderer). The name describes Satan as slandering God to man and man to God. The former work is of course, a part of his great work of temptation to evil and is not only exemplified but illustrated as to its general nature and tendency by the narrative of Gen. 3. The other work, the slandering or accusing men before God, is the imputation of selfish motives, (Job 1:9,10) and its refutation is placed in the self-sacrifice of those \"who loved not their own lives unto death.\" [[430]Satan; [431]Demon]"
        ]
    },
    {
        "Word": "Dew",
        "Definitions": [
            "\"There is no dew properly so called in Palestine, for there is no moisture in the hot summer air to be chilled into dew-drops by the coldness of the night. From May till October rain is unknown, the sun shining with unclouded brightness day after day. The heat becomes intense, the ground hard, and vegetation would perish but for the moist west winds that come each night from the sea. The bright skies cause the heat of the day to radiate very quickly into space, so that the nights are as cold as the day is the reverse, a peculiarity of climate from which poor Jacob suffered thousands of years ago (Gen. 31:40). To this coldness of the night air the indispensable watering of all plant-life is due. The winds, loaded with moisture, are robbed of it as they pass over the land, the cold air condensing it into drops of water, which fall in a gracious rain of mist on every thirsty blade. In the morning the fog thus created rests like a sea over the plains, and far up the sides of the hills, which raise their heads above it like so many islands. At sunrise, however, the scene speedily changes. By the kindling light the mist is transformed into vast snow-white clouds, which presently break into separate masses and rise up the mountain-sides, to disappear in the blue above, dissipated by the increasing heat. These are the morning clouds and the early dew that go away' of which Hosea (6:4; 13:3) speaks so touchingly\" (Geikie's The Holy Land, etc., i., p. 72). Dew is a source of great fertility (Gen. 27:28; Deut. 33:13; Zech. 8:12), and its withdrawal is regarded as a curse from God (2 Sam. 1:21; 1 Kings 17:1). It is the symbol of a multitude (2 Sam. 17:12; Ps. 110:3); and from its refreshing influence it is an emblem of brotherly love and harmony (Ps. 133:3), and of rich spiritual blessings (Hos. 14:5).",
            "This in the summer is so copious in Palestine that it supplies to some extent the absence of rain and becomes important to the agriculturist. Thus it is coupled in the divine blessing with rain, or mentioned as a prime source of fertility, (Genesis 27:28; 33:13; Zechariah 8:12) and its withdrawal is attributed to a curse. (2 Samuel 1:21; 1 Kings 17:1; Haggai 1:10) It becomes a leading object in prophetic imagery by reason of its penetrating moisture without the apparent effort of rain, (32:2; Job 29:19; Psalms 133:3; Hosea 14:5) while its speedy evanescence typifies the transient goodness of the hypocrite. (Hosea 6:4; 13:3)"
        ]
    },
    {
        "Word": "Diadem",
        "Definitions": [
            "The tiara of a king (Ezek. 21:26; Isa. 28:5; 62:3); the turban (Job 29:14). In the New Testament a careful distinction is drawn between the diadem as a badge of royalty (Rev. 12:3; 13:1; 19:12) and the crown as a mark of distinction in private life. It is not known what the ancient Jewish \"diadem\" was. It was the mark of Oriental sovereigns. (See [159]CROWN.)",
            "What the \"diadem\" of the Jews was we know not. That of other nations of antiquity was a fillet of silk, two inches broad, bound round the head and tied behind. Its invention is attributed to Liber. Its color was generally white, sometimes, however, it was of blue, like that of Darius; and it was sown with pearls or other gems, (Zechariah 9:16) and enriched with gold. (Revelation 9:7) It was peculiarly the mark of Oriental sovereigns. In (Esther 1:11; 2:17) we have cether for the turban worn by the Persian king, queen or other eminent persons to whom it was conceded as a special favor. The diadem of the king differed from that of others in having an erect triangular peak. The words in (Ezekiel 23:15) mean long and flowing turbans of gorgeous colors. [[432]Crown]"
        ]
    },
    {
        "Word": "Dial",
        "Definitions": [
            "For the measurement of time, only once mentioned in the Bible, erected by Ahaz (2 Kings 20:11; Isa. 38:8). The Hebrew word (ma'aloth) is rendered \"steps\" in Ex. 20:26, 1 Kings 10:19, and \"degrees\" in 2 Kings 20:9, 10, 11. The ma'aloth was probably stairs on which the shadow of a column or obelisk placed on the top fell. The shadow would cover a greater or smaller number of steps, according as the sun was low or high.",
            "Probably the sun-dial was a Babylonian invention. Daniel at Babylon (Dan. 3:6) is the first to make mention of the \"hour.\"",
            "\"An instrument for showing the time of day from the shadow of a style or gnomon on a graduated arc or surface; \"rendered\" steps\" in Authorized Version, (Exodus 20:26; 2 Kings 10:19) and \"degrees,\" (2 Kings 20:9,10,11; Isaiah 38:8) where to give a consistent rendering we should read with the margin the \"degrees\" rather than the \"dial\" of Ahaz. It is probable that the dial of Ahaz was really a series of steps or stairs, and that the shadow (Perhaps of some column or obelisk on the top) fell on a greater or smaller number of them according as the sun was low or high. The terrace of a palace might easily be thus ornamented."
        ]
    },
    {
        "Word": "Diamond",
        "Definitions": [
            "(1.) A precious gem (Heb. yahalom', in allusion to its hardness), otherwise unknown, the sixth, i.e., the third in the second row, in the breastplate of the high priest, with the name of Naphtali engraven on it (Ex. 28:18; 39:11; R.V. marg., \"sardonyx.\")",
            "(2.) A precious stone (Heb. shamir', a sharp point) mentioned in Jer. 17:1. From its hardness it was used for cutting and perforating other minerals. It is rendered \"adamant\" (q.v.) in Ezek. 3:9, Zech. 7:12. It is the hardest and most valuable of precious stones.",
            "(Heb. yahalom), a gem crystallized carbon, the most valued and brilliant of precious stones, remarkable for its hardness, the third precious stone in the second row on the breastplate of the high priest, (Exodus 28:18; 39:11) and mentioned by Ezekiel, (Ezekiel 28:13) among the precious stones of the king of Tyre. Some suppose yahalom to be the \"emerald.\" Respecting shamir, which is translated \"Diamond\" in (Jeremiah 17:1) see under [433]Adamant."
        ]
    },
    {
        "Word": "Diana",
        "Definitions": [
            "So called by the Romans; called Artemis by the Greeks, the \"great\" goddess worshipped among heathen nations under various modifications. Her most noted temple was that at Ephesus. It was built outside the city walls, and was one of the seven wonders of the ancient world. \"First and last it was the work of 220 years; built of shining marble; 342 feet long by 164 feet broad; supported by a forest of columns, each 56 feet high; a sacred museum of masterpieces of sculpture and painting. At the centre, hidden by curtains, within a gorgeous shrine, stood the very ancient image of the goddess, on wood or ebony reputed to have fallen from the sky. Behind the shrine was a treasury, where, as in the safest bank in Asia,' nations and kings stored their most precious things. The temple as St. Paul saw it subsisted till A.D. 262, when it was ruined by the Goths\" (Acts 19:23-41)., Moule on Ephesians: Introd.",
            "luminous, perfect",
            "This Latin word, properly denoting a Roman divinity, is the representative of the Greek Artemus, the tutelary goddess of the Ephesians, who plays so important a part in the narrative of Acts 19. The Ephesian Diana was, however, regarded as invested with very different attributes, and is rather to be identified with Astarte and other female divinities of the East. The head wore a mural crown, each hand held a bar of metal, and the lower part ended in a rude block covered with figures of animals and mystic inscriptions. This idol was regarded as an object of peculiar sanctity, and was believed to have fallen down from heaven. (Acts 19:35)"
        ]
    },
    {
        "Word": "Diblaim",
        "Definitions": [
            "Doubled cakes, the mother of Gomer, who was Hosea's wife (Hos. 1:3).",
            "cluster of figs",
            "(double cake), mother of Hosea's wife Gomer. (Hosea 1:3) (B.C. before 725.)"
        ]
    },
    {
        "Word": "Diblathaim",
        "Definitions": [
            "Two cakes, a city of Moab, on the east of the Dead Sea (Num. 33:46; Jer. 48:22)."
        ]
    },
    {
        "Word": "Dibon",
        "Definitions": [
            "Pining; wasting. (1.) A city in Moab (Num. 21:30); called also Dibon-gad (33:45), because it was built by Gad and Dimon (Isa. 15:9). It has been identified with the modern Diban, about 3 miles north of the Arnon and 12 miles east of the Dead Sea. (See Moabite Stone.)",
            "(2.) A city of the tribe of Judah, inhabited after the Captivity (Neh. 11:25); called also Dimonah (Josh. 15:22). It is probably the modern ed-Dheib.",
            "abundance of knowledge",
            "(wasting).",
            "+ A town on the east side of Jordan, in the rich pastoral country, which was taken possession of and rebuilt by the children of Gad. (Numbers 32:3,34) From this circumstance it possibly received the name of DIBON-GAD. (Numbers 33:45,46) Its first mention is in (Numbers 21:30) and from this it appears to have belonged originally to the Moabites. We find Dibon counted to Reuben in the lists of Joshua. (Joshua 13:9,17) In the time of Isaiah and Jeremiah, however, it was again in possession of Moab. (Isaiah 15:2; Jeremiah 48:18,22) comp. Jere 48:24 In modern times the name Dhiban has been discovered as attached to extensive ruins on the Roman road, about three miles north of the Arnon (Wady Modjeb). + One of the towns which were reinhabited by the men of Judah after the return from captivity, (Nehemiah 11:25) identical with [435]Dimonah."
        ]
    },
    {
        "Word": "Didymus",
        "Definitions": [
            "(Gr. twin = Heb. Thomas, q.v.), John 11:16; 20:24; 21:2.",
            "a twin; double",
            "(the twin), a surname of the apostle Thomas. (John 11:16; 20:24; 21:2) [[439]Thomas]"
        ]
    },
    {
        "Word": "Dimnah",
        "Definitions": [
            "Dunghill, a city of Zebulun given to the Merarite Levites (Josh. 21:35). In 1 Chr. 6:77 the name \"Rimmon\" is substituted.",
            "(dung), a city int he tribe of Zebulun, given to the Merarite Levites. (Joshua 21:35)"
        ]
    },
    {
        "Word": "Dinah",
        "Definitions": [
            "Judged; vindicated, daughter of Jacob by Leah, and sister of Simeon and Levi (Gen. 30:21). She was seduced by Shechem, the son of Hamor, the Hivite chief, when Jacob's camp was in the neighbourhood of Shechem. This led to the terrible revenge of Simeon and Levi in putting the Shechemites to death (Gen. 34). Jacob makes frequent reference to this deed of blood with abhorrence and regret (Gen. 34:30; 49:5-7). She is mentioned among the rest of Jacob's family that went down into Egypt (Gen. 46:8, 15).",
            "judgment; who judges",
            "(judged, acquitted), the daughter of Jacob by Leah. (Genesis 30:21) (B.C. about 1751.) She accompanied her father from Mesopotamia to Canaan, and, having ventured among the inhabitants, was violated by Shechem the son of Hamor, the chieftain of the territory in which her father had settled. Gen. 34. Shechem proposed to make the usual reparation by paying a sum to the father and marrying her. (Genesis 34:12) This proposal was accepted, the sons of Jacob demanding, as a condition of the proposed union, the circumcision of the Shechemites. They therefore assented; and on the third day, when the pain and fever resulting from the operation were at the highest, Simeon and Levi, own brothers of Dinah, attacked them unexpectedly, slew all the males, and plundered their city."
        ]
    },
    {
        "Word": "Dine",
        "Definitions": [
            "(Gen. 43:16). It was the custom in Egypt to dine at noon. But it is probable that the Egyptians took their principal meal in the evening, as was the general custom in the East (Luke 14:12)."
        ]
    },
    {
        "Word": "Dinhabah",
        "Definitions": [
            "Robbers' den, an Edomitish city, the capital of king Bela (Gen. 36:32). It is probably the modern Dibdiba, a little north-east of Petra.",
            "he gives judgment",
            "(Genesis 36:32; 1 Chronicles 1:43) the capital city, and probably the birthplace, of Bela, son of Beor king of Edom."
        ]
    },
    {
        "Word": "Dionysius",
        "Definitions": [
            "The Areopagite, one of Paul's converts at Athens (Acts 17:34).",
            "divinely touched",
            "(devoted to Dionysus, i.e., Bacchus) the Areop'agite, (Acts 17:34) an eminent Athenian, converted to Christianity by the preaching of St. Paul. (A.D. 52.) He is said to have been first bishop of Athens. The writings which were once attributed to him are now confessed to be the production of some neo-Platonists of the sixth century."
        ]
    },
    {
        "Word": "Diotrephes",
        "Definitions": [
            "Jove-nourished, rebuked by John for his pride (3 John 1:9). He was a Judaizer, prating against John and his fellow-labourers \"with malicious words\" (7).",
            "nourished by Jupiter",
            "(nourished by Jove), a Christian mentioned in (3 John 1:9) but of whom nothing is known."
        ]
    },
    {
        "Word": "Disciple",
        "Definitions": [
            "A scholar, sometimes applied to the followers of John the Baptist (Matt. 9:14), and of the Pharisees (22:16), but principally to the followers of Christ. A disciple of Christ is one who (1) believes his doctrine, (2) rests on his sacrifice,",
            "(3) imbibes his spirit, and (4) imitates his example (Matt. 10:24; Luke 14:26, 27, 33; John 6:69).",
            "[APOSTLES]"
        ]
    },
    {
        "Word": "Dish",
        "Definitions": [
            "For eating from (2 Kings 21:13). Judas dipped his hand with a \"sop\" or piece of bread in the same dish with our Lord, thereby indicating friendly intimacy (Matt. 26:23). The \"lordly dish\" in Judg. 5:25 was probably the shallow drinking cup, usually of brass. In Judg. 6:38 the same Hebrew word is rendered \"bowl.\"",
            "The dishes of the tabernacle were made of pure gold (Ex. 25:29; 37:16)."
        ]
    },
    {
        "Word": "Dishan",
        "Definitions": [
            "Antelope, the youngest son of Seir the Horite, head of one of the tribes of Idumaea (Gen. 36:21, 28, 30).",
            "a threshing",
            "(antelope), the youngest son of Seir the Horite. (Genesis 36:21,28,30; 1 Chronicles 1:38,42)"
        ]
    },
    {
        "Word": "Dispensation",
        "Definitions": [
            "(Gr. oikonomia, \"management,\" \"economy\"). (1.) The method or scheme according to which God carries out his purposes towards men is called a dispensation. There are usually reckoned three dispensations, the Patriarchal, the Mosaic or Jewish, and the Christian. (See [160]COVENANT, Administration of.) These were so many stages in God's unfolding of his purpose of grace toward men. The word is not found with this meaning in Scripture.",
            "(2.) A commission to preach the gospel (1 Cor. 9:17; Eph. 1:10; 3:2; Col. 1:25).",
            "Dispensations of Providence are providential events which affect men either in the way of mercy or of judgement."
        ]
    },
    {
        "Word": "Dispersion",
        "Definitions": [
            "(Gr. diaspora, \"scattered,\" James 1:1; 1 Pet. 1:1) of the Jews. At various times, and from the operation of divers causes, the Jews were separated and scattered into foreign countries \"to the outmost parts of heaven\" (Deut. 30:4).",
            "(1.) Many were dispersed over Assyria, Media, Babylonia, and Persia, descendants of those who had been transported thither by the Exile. The ten tribes, after existing as a separate kingdom for two hundred and fifty-five years, were carried captive (B.C. 721) by Shalmaneser (or Sargon), king of Assyria. They never returned to their own land as a distinct people, although many individuals from among these tribes, there can be no doubt, joined with the bands that returned from Babylon on the proclamation of Cyrus.",
            "(2.) Many Jews migrated to Egypt and took up their abode there. This migration began in the days of Solomon (2 Kings 18:21, 24; Isa. 30:7). Alexander the Great placed a large number of Jews in Alexandria, which he had founded, and conferred on them equal rights with the Egyptians. Ptolemy Philadelphus, it is said, caused the Jewish Scriptures to be translated into Greek (the work began B.C. 284), for the use of the Alexandrian Jews. The Jews in Egypt continued for many ages to exercise a powerful influence on the public interests of that country. From Egypt they spread along the coast of Africa to Cyrene (Acts 2:10) and to Ethiopia (8:27).",
            "(3.) After the time of Seleucus Nicator (B.C. 280), one of the captains of Alexander the Great, large numbers of Jews migrated into Syria, where they enjoyed equal rights with the Macedonians. From Syria they found their way into Asia Minor. Antiochus the Great, king of Syria and Asia, removed 3,000 families of Jews from Mesopotamia and Babylonia, and planted them in Phrygia and Lydia.",
            "(4.) From Asia Minor many Jews moved into Greece and Macedonia, chiefly for purposes of commerce. In the apostles' time they were found in considerable numbers in all the principal cities.",
            "From the time of Pompey the Great (B.C. 63) numbers of Jews from Palestine and Greece went to Rome, where they had a separate quarter of the city assigned to them. Here they enjoyed considerable freedom.",
            "Thus were the Jews everywhere scattered abroad. This, in the overruling providence of God, ultimately contributed in a great degree toward opening the way for the spread of the gospel into all lands.",
            "Dispersion, from the plain of Shinar. This was occasioned by the confusion of tongues at Babel (Gen. 11:9). They were scattered abroad \"every one after his tongue, after their families, in their nations\" (Gen. 10:5, 20, 31).",
            "The tenth chapter of Genesis gives us an account of the principal nations of the earth in their migrations from the plain of Shinar, which was their common residence after the Flood. In general, it may be said that the descendants of Japheth were scattered over the north, those of Shem over the central regions, and those of Ham over the extreme south. The following table shows how the different families were dispersed:",
            "| - Japheth | - Gomer | Cimmerians, Armenians | - Magog | Caucasians, Scythians | - Madal | Medes and Persian tribes | - Javan | - Elishah | Greeks | - Tarshish | Etruscans, Romans | - Chittim | Cyprians, Macedonians | - Dodanim | Rhodians | - Tubal | Tibareni, Tartars | - Mechech | Moschi, Muscovites | - Tiras | Thracians | | - Shem | - Elam | Persian tribes | - Asshur | Assyrian | - Arphaxad | - Abraham | - Isaac | - Jacob | Hebrews | - Esau | Edomites | - Ishmael | Mingled with Arab tribes | - Lud | Lydians | - Aram | Syrians | | - Ham | - Cush | Ethiopans | - Mizrain | Egyptians | - Phut | Lybians, Mauritanians | - Canaan | Canaanites, Phoenicians"
        ]
    },
    {
        "Word": "Distaff",
        "Definitions": [
            "(Heb. pelek, a \"circle\"), the instrument used for twisting threads by a whirl (Prov. 31:19)."
        ]
    },
    {
        "Word": "Divination",
        "Definitions": [
            "Of false prophets (Deut. 18:10, 14; Micah 3:6, 7, 11), of necromancers (1 Sam. 28:8), of the Philistine priests and diviners (1 Sam. 6:2), of Balaam (Josh. 13:22). Three kinds of divination are mentioned in Ezek. 21:21, by arrows, consulting with images (the teraphim), and by examining the entrails of animals sacrificed. The practice of this art seems to have been encouraged in ancient Egypt. Diviners also abounded among the aborigines of Canaan and the Philistines (Isa. 2:6; 1 Sam. 28). At a later period multitudes of magicians poured from Chaldea and Arabia into the land of Israel, and pursued their occupations (Isa. 8:19; 2 Kings 21:6; 2 Chr. 33:6). This superstition widely spread, and in the time of the apostles there were \"vagabond Jews, exorcists\" (Acts 19:13), and men like Simon Magus (Acts 8:9), Bar-jesus (13:6, 8), and other jugglers and impostors (19:19; 2 Tim. 3:13). Every species and degree of this superstition was strictly forbidden by the law of Moses (Ex. 22:18; Lev. 19:26, 31; 20:27; Deut. 18:10, 11).",
            "But beyond these various forms of superstition, there are instances of divination on record in the Scriptures by which God was pleased to make known his will.",
            "(1.) There was divination by lot, by which, when resorted to in matters of moment, and with solemnity, God intimated his will (Josh. 7:13). The land of Canaan was divided by lot (Num. 26:55, 56); Achan's guilt was detected (Josh. 7:16-19), Saul was elected king (1 Sam. 10:20, 21), and Matthias chosen to the apostleship, by the solem lot (Acts 1:26). It was thus also that the scape-goat was determined (Lev. 16:8-10).",
            "(2.) There was divination by dreams (Gen. 20:6; Deut. 13:1, 3; Judg. 7:13, 15; Matt. 1:20; 2:12, 13, 19, 22). This is illustrated in the history of Joseph (Gen. 41:25-32) and of Daniel (2:27; 4:19-28).",
            "(3.) By divine appointment there was also divination by the Urim and Thummim (Num. 27:21), and by the ephod.",
            "(4.) God was pleased sometimes to vouch-safe direct vocal communications to men (Deut. 34:10; Ex. 3:4; 4:3; Deut. 4:14, 15; 1 Kings 19:12). He also communed with men from above the mercy-seat (Ex. 25:22), and at the door of the tabernacle (Ex. 29:42, 43).",
            "(5.) Through his prophets God revealed himself, and gave intimations of his will (2 Kings 13:17; Jer. 51:63, 64).",
            "is a \"foretelling future events, or discovering things secret by the aid of superior beings, or other than human means.\" It is used in Scripture of false systems of ascertaining the divine will. It has been universal in all ages, and all nations alike civilized and savage. Numerous forms of divination are mentioned, such as divination by rods, (Hosea 4:12) divination by arrows, (Ezekiel 21:21) divination by cups, (Genesis 44:5) consultation of teraphim, (1 Samuel 15:23; Ezekiel 21:21; Zechariah 10:2) [[442]Teraphim]; divination by the liver, (Ezekiel 21:21) divination by dreams, (13:2,3; Judges 7:13; Jeremiah 23:32) consultation of oracles. (Isaiah 41:21-24; 44:7) Moses forbade every species of divination, because a prying into the future clouds the mind with superstition, and because it would have been an incentive to idolatry. But God supplied his people with substitutes for divination which would have rended it superfluous, and left them in no doubt as to his will in circumstances of danger, had they continued faithful. It was only when they were unfaithful that the revelation was withdrawn. (1 Samuel 28:6; 2 Samuel 2:1; 5:23) etc. Superstition not unfrequently goes hand in hand with skepticism, and hence, amid the general infidelity prevalent throughout the Roman empire at our Lord's coming, imposture was rampant. Hence the lucrative trade of such men as Simon Magus, (Acts 8:9) Bar-jesus, (Acts 13:6) the slave with the spirit of Python, (Acts 16:16) the vagabond jews, exorcists, (Luke 11:19; Acts 19:13) and others, (2 Timothy 3:13; Revelation 19:20) etc., as well as the notorious dealers in magical books at Ephesus. (Acts 19:19)",
            "An abominable practice -- 1Sa 15:23.",
            "All who practised it, abominable -- De 18:12.",
            "Practised by",
            "Diviners. -- De 18:14.",
            "Enchanters. -- De 18:10; Jer 27:9.",
            "Witches. -- Ex 22:18; De 18:10.",
            "Charmers. -- De 18:11.",
            "Wizards. -- De 18:11; 1Sa 28:3.",
            "Consulters of familiar spirits. -- De 18:11.",
            "Magicians. -- Ge 41:8; Da 4:7.",
            "Astrologers. -- Isa 47:13; Da 4:7.",
            "Sorcerers. -- Jer 27:9; Ac 13:6,8.",
            "Necromancers. -- De 18:11.",
            "Soothsayers. -- Isa 2:6; Da 2:27.",
            "False prophets. -- Jer 14:14; Eze 13:3,6.",
            "Effected through",
            "Enchantments. -- Ex 7:11; Nu 24:1.",
            "Sorcery. -- Isa 47:12; Ac 8:11.",
            "Observing times. -- 2Ki 21:6.",
            "Observing heavenly bodies. -- Isa 37:13.",
            "Raising the dead. -- 1Sa 28:11,12.",
            "Inspecting the inside of beasts. -- Eze 21:21.",
            "The flight of arrows. -- Eze 21:21,22.",
            "Cups. -- Ge 44:2,5.",
            "Rods. -- Ho 4:12.",
            "Dreams. -- Jer 29:8; Zec 10:2.",
            "Connected with idolatry. -- 2Ch 33:5,6.",
            "Books of, numerous and expensive. -- Ac 19:19.",
            "A lucrative employment. -- Nu 22:7; Ac 16:16.",
            "Those who practised",
            "Regarded as wise men. -- Da 2:12,27.",
            "Regarded with awe. -- Ac 8:9,11.",
            "Consulted in difficulties. -- Da 2:2; 4:6,7.",
            "Used mysterious words and gestures. -- Isa 8:19.",
            "A system of fraud -- Eze 13:6,7; Jer 29:8.",
            "Frustrated by God -- Isa 44:25.",
            "Could not injure the Lord's people -- Nu 23:23.",
            "The law",
            "Forbade to the Israelites the practice of. -- Le 19:26; De 18:10,11.",
            "Forbade seeking to. -- Le 19:31; De 18:14.",
            "Punished with death those who used. -- Ex 22:18; Le 20:27.",
            "Punished those who sought to. -- Le 20:6.",
            "The Jews prone to -- 2Ki 17:17; Isa 2:6."
        ]
    },
    {
        "Word": "Divorce",
        "Definitions": [
            "The dissolution of the marriage tie was regulated by the Mosaic law (Deut. 24:1-4). The Jews, after the Captivity, were reguired to dismiss the foreign women they had married contrary to the law (Ezra 10:11-19). Christ limited the permission of divorce to the single case of adultery. It seems that it was not uncommon for the Jews at that time to dissolve the union on very slight pretences (Matt. 5:31, 32; 19:1-9; Mark 10:2-12; Luke 16:18). These precepts given by Christ regulate the law of divorce in the Christian Church.",
            "\"a legal dissolution of the marriage relation.\" The law regulating this subject is found (24:1-4) and the cases in which the right of a husband to divorce his wife was lost are stated ibid ., (22:19,29) The ground of divorce is appoint on which the Jewish doctors of the period of the New Testament differed widely; the school of Shammai seeming to limit it to a moral delinquency in the woman, whilst that the Hillel extended it to trifling causes, e.g., if the wife burnt the food she was cooking for her husband. The Pharisees wished perhaps to embroil our Saviour with these rival schools by their question, (Matthew 19:3) by his answer to which, as well as by his previous maxim, (Matthew 5:31) he declares that he regarded all the lesser causes than \"fornication\" as standing on too weak ground, and declined the question of how to interpret the words of Moses.",
            "Law of marriage against -- Ge 2:24; Mt 19:6.",
            "Permitted",
            "By the Mosaic law. -- De 24:1.",
            "On account of hardness of heart. -- Mt 19:8.",
            "Often sought by the Jews -- Mic 2:9; Mal 2:14.",
            "Sought on slight grounds -- Mt 5:31; 19:3.",
            "Not allowed to those who falsely accused their wives -- De 22:18,19.",
            "Women",
            "Could obtain. -- Pr 2:17; Mr 10:12.",
            "Could marry after. -- De 24:2.",
            "Responsible for vows after. -- Nu 30:9.",
            "Married after, could not return to first husband. -- De 24:3,4; Jer 3:1.",
            "Afflicted by. -- Isa 54:4,6.",
            "Priests not to marry women after -- Le 21:14.",
            "Of servants, regulated by law -- Ex 21:7,11.",
            "Of captives, regulated by law -- De 21:13,14.",
            "Forced on those who had idolatrous wives -- Ezr 10:2-17; Ne 13:23,30.",
            "Jews condemned for love of -- Mal 2:14-16.",
            "Forbidden by Christ except for adultery -- Mt 5:32; 19:9.",
            "Prohibition of, offended the Jews -- Mt 19:10.",
            "Illustrative of God's casting off of the Jewish church -- Isa 50:1; Jer 3:8."
        ]
    },
    {
        "Word": "Dizahab",
        "Definitions": [
            "Region of gold, a place in the desert of Sinai, on the western shore of the Elanitic gulf (Deut. 1:1). It is now called Dehab.",
            "(region of gold), a place in the Arabian desert, mentioned (1:1) is identified with Dahab, a cape on the western shore of the Gulf of Akabah."
        ]
    },
    {
        "Word": "Doctor",
        "Definitions": [
            "(Luke 2:46; 5:17; Acts 5:34), a teacher. The Jewish doctors taught and disputed in synagogues, or wherever they could find an audience. Their disciples were allowed to propose to them questions. They assumed the office without any appointment to it. The doctors of the law were principally of the sect of the Pharisees. Schools were established after the destruction of Jerusalem at Babylon and Tiberias, in which academical degrees were conferred on those who passed a certain examination. Those of the school of Tiberias were called by the title \"rabbi,\" and those of Babylon by that of \"master.\""
        ]
    },
    {
        "Word": "Dodai",
        "Definitions": [
            "Loving, one of David's captains (1 Chr. 27:4). (See [161]DODO [2].)",
            "Dodanim, beloved",
            "(loving, amorous), an Ahohite who commanded the course of the second month. (1 Chronicles 27:4) It is probable that he is the same as [443]Dodo. 2."
        ]
    },
    {
        "Word": "Dodanim",
        "Definitions": [
            "Leaders, a race descended from Javan (Gen. 10:4). They are known in profane history as the Dardani, originally inhabiting Illyricum. They were a semi-Pelasgic race, and in the ethnographical table (Gen. 10) they are grouped with the Chittim (q.v.). In 1 Chr. 1:7, they are called Rodanim. The LXX. and the Samaritan Version also read Rhodii, whence some have concluded that the Rhodians, the inhabitants of the island of Rhodes, are meant.",
            "(leaders), (Genesis 10:4; 1 Chronicles 1:7) a family or race descended from Javan, the son of Japhet. (Genesis 10:4; 1 Chronicles 1:7) Dodanim is regarded as identical with the Dardani, who were found in historical times in Illyricum and Troy."
        ]
    },
    {
        "Word": "Dodo",
        "Definitions": [
            "Amatory; loving. (1.) A descendant of Issachar (Judg. 10:1).",
            "(2.) An Ahohite, father of Eleazar, who was one of David's three heroes (2 Sam. 23:9; 1 Chr. 11:12). He was the same with Dodai mentioned in 1 Chr. 27:4.",
            "(3.) A Bethlehemite, and father of Elhanan, who was one of David's thirty heroes (2 Sam. 23:24).",
            "his uncle",
            "(loving).",
            "+ A man of Bethlehem, father of Elhanan, who was one of David's thirty captains. (2 Samuel 23:24; 1 Chronicles 11:26) He is a different person from + DODO THE [444]Ahohite, father of Eleazar, the second of the three mighty men who were over the thirty. (2 Samuel 23:9; 1 Chronicles 11:12) (B.C. before 1046)."
        ]
    },
    {
        "Word": "Doeg",
        "Definitions": [
            "Fearful, an Edomite, the chief overseer of Saul's flocks (1 Sam. 21:7). At the command of Saul he slew the high priest Ahimelech (q.v.) at Nob, together with all the priests to the number of eighty-five persons. (Comp. Ps. 52, title.)",
            "careful, who acts with uneasiness",
            "(fearful), an Idumean, chief of Saul's herdmen. (B.C. 1062.) He was at Nob when Ahimelech gave David the sword of Goliath, and not only gave information to Saul, but when others declined the office, himself executed the king's order to destroy the priests of Nob, with their families, to the number of 85 persons, together with all their property. (1 Samuel 21:7; 22:9,18,22; Psalms 52)"
        ]
    },
    {
        "Word": "Dog",
        "Definitions": [
            "Frequently mentioned both in the Old and New Testaments. Dogs were used by the Hebrews as a watch for their houses (Isa. 56:10), and for guarding their flocks (Job 30:1). There were also then as now troops of semi-wild dogs that wandered about devouring dead bodies and the offal of the streets (1 Kings 14:11; 16:4; 21:19, 23; 22:38; Ps. 59:6, 14).",
            "As the dog was an unclean animal, the terms \"dog,\" \"dog's head,\" \"dead dog,\" were used as terms of reproach or of humiliation (1 Sam. 24:14; 2 Sam. 3:8; 9:8; 16:9). Paul calls false apostles \"dogs\" (Phil. 3:2). Those who are shut out of the kingdom of heaven are also so designated (Rev. 22:15). Persecutors are called \"dogs\" (Ps. 22:16). Hazael's words, \"Thy servant which is but a dog\" (2 Kings 8:13), are spoken in mock humility=impossible that one so contemptible as he should attain to such power.",
            "an animal frequently mentioned in Scripture. It was used by the hebrews as a watch for their houses, (Isaiah 56:10) and for guarding their flocks. (Job 30:1) Then also, as now troops of hungry and semi-wild dogs used to wander about the fields and the streets of the cities, devouring dead bodies and other offal, (1 Kings 14:11; 21:19,23; 22:38; Psalms 59:6) and thus became so savage and fierce and such objects of dislike that fierce and cruel enemies are poetically styled dogs in (Psalms 22:16,20) moreover the dog being an unclean animal, (Isaiah 66:3) the epithets dog, dead dog, dog's head, were used as terms of reproach or of humility in speaking of one's self. (1 Samuel 24:14; 2 Samuel 3:8; 9:8; 16:9; 2 Kings 8:13)"
        ]
    },
    {
        "Word": "Doleful creatures",
        "Definitions": [
            "(occurring only Isa. 13:21. Heb. ochim, i.e., \"shrieks;\" hence \"howling animals\"), a general name for screech owls (howlets), which occupy the desolate palaces of Babylon. Some render the word \"hyaenas.\""
        ]
    },
    {
        "Word": "Door-keeper",
        "Definitions": [
            "This word is used in Ps. 84:10 (R.V. marg., \"stand at the threshold of,\" etc.), but there it signifies properly \"sitting at the threshold in the house of God.\" The psalmist means that he would rather stand at the door of God's house and merely look in, than dwell in houses where iniquity prevailed.",
            "Persons were appointed to keep the street door leading into the interior of the house (John 18:16, 17; Acts 12:13). Sometimes females held this post."
        ]
    },
    {
        "Word": "Door-posts",
        "Definitions": [
            "The Jews were commanded to write the divine name on the posts (mezuzoth') of their doors (Deut. 6:9). The Jews, misunderstanding this injunction, adopted the custom of writing on a slip of parchment these verses (Deut. 6:4-9, and 11:13-21), which they enclosed in a reed or cylinder and fixed on the right-hand door-post of every room in the house."
        ]
    },
    {
        "Word": "Doors",
        "Definitions": [
            "Moved on pivots of wood fastened in sockets above and below (Prov. 26:14). They were fastened by a lock (Judg. 3:23, 25; Cant. 5:5) or by a bar (Judg. 16:3; Job 38:10). In the interior of Oriental houses, curtains were frequently used instead of doors.",
            "The entrances of the tabernacle had curtains (Ex. 26:31-33, 36). The \"valley of Achor\" is called a \"door of hope,\" because immediately after the execution of Achan the Lord said to Joshua, \"Fear not,\" and from that time Joshua went forward in a career of uninterrupted conquest. Paul speaks of a \"door opened\" for the spread of the gospel (1 Cor. 16:9; 2 Cor. 2:12; Col. 4:3). Our Lord says of himself, \"I am the door\" (John 10:9). John (Rev. 4:1) speaks of a \"door opened in heaven.\"",
            "[[445]Gate]"
        ]
    },
    {
        "Word": "Dophkah",
        "Definitions": [
            "Knocking, an encampment of the Israelites in the wilderness (Num. 33:12). It was in the desert of Sin, on the eastern shore of the western arm of the Red Sea, somewhere in the Wady Feiran.",
            "a knocking",
            "(cattle-driving), a place mentioned (Numbers 33:12) as a station in the desert where the Israelites encamped. [[446]Wilderness Of The Wandering OF THE [447]Wandering In The Wilderness]"
        ]
    },
    {
        "Word": "Dor",
        "Definitions": [
            "Dwelling, the Dora of the Romans, an ancient royal city of the Canaanites (Josh. 11:1, 2; 12:23). It was the most southern settlement of the Phoenicians on the coast of Syria. The original inhabitants seem never to have been expelled, although they were made tributary by David. It was one of Solomon's commissariat districts (Judg. 1:27; 1 Kings 4:11). It has been identified with Tantura (so named from the supposed resemblance of its tower to a tantur, i.e., \"a horn\"). This tower fell in 1895, and nothing remains but debris and foundation walls, the remains of an old Crusading fortress. It is about 8 miles north of Caesarea, \"a sad and sickly hamlet of wretched huts on a naked sea-beach.\"",
            "generation, habitation",
            "(dwelling), (Joshua 17:11; 1 Kings 4:11) an ancient royal city of the Canaanites, (Joshua 12:23) whose ruler was an ally of Jabin king of Hazor against Joshua. (Joshua 11:1,2) It appears to have been within the territory of the tribe of Asher, though allotted to Manasseh, (Joshua 17:11; Judges 1:27) Solomon stationed at Dor one of his twelve purveyors. (1 Kings 4:11) jerome places it on the coast, \"in the ninth mile from Caesarea, on the way to Ptolemais.\" Just at the point indicated is the small village of Tantura, probably an Arab corruption of Dora, consisting of about thirty houses, wholly constructed of ancient materials."
        ]
    },
    {
        "Word": "Dorcas",
        "Definitions": [
            "A female antelope, or gazelle, a pious Christian widow at Joppa whom Peter restored to life (Acts 9:36-41). She was a Hellenistic Jewess, called Tabitha by the Jews and Dorcas by the Greeks.",
            "a female roe-deer",
            "(gazelle). [[448]Tabitha]"
        ]
    },
    {
        "Word": "Dothan",
        "Definitions": [
            "Two wells, a famous pasture-ground where Joseph found his brethren watching their flocks. Here, at the suggestion of Judah, they sold him to the Ishmaelite merchants (Gen. 37:17). It is mentioned on monuments in B.C. 1600.",
            "It was the residence of Elisha (2 Kings 6:13), and the scene of a remarkable vision of chariots and horses of fire surrounding the mountain on which the city stood. It is identified with the modern Tell-Dothan, on the south side of the plain of Jezreel, about 12 miles north of Samaria, among the hills of Gilboa. The \"two wells\" are still in existence, one of which bears the name of the \"pit of Joseph\" (Jubb Yusuf).",
            "the law; custom",
            "(two wells), a place first mentioned (Genesis 37:17) in connection with the history of Joseph, and apparently as in the neighborhood of Shechem. It next appears as the residence of Elisha. (2 Kings 6:13) It was known to Eusebius, who places it 12 miles to the north of Sebaste (Samaria); and here it has been discovered in our own times, still bearing its ancient name unimpaired."
        ]
    },
    {
        "Word": "Dough",
        "Definitions": [
            "(batsek, meaning \"swelling,\" i.e., in fermentation). The dough the Israelites had prepared for baking was carried away by them out of Egypt in their kneading-troughs (Ex. 12:34, 39). In the process of baking, the dough had to be turned (Hos. 7:8)."
        ]
    },
    {
        "Word": "Dove",
        "Definitions": [
            "In their wild state doves generally build their nests in the clefts of rocks, but when domesticated \"dove-cots\" are prepared for them (Cant. 2:14; Jer. 48:28; Isa. 60:8). The dove was placed on the standards of the Assyrians and Babylonians in honour, it is supposed, of Semiramis (Jer. 25:38; Vulg., \"fierceness of the dove;\" comp. Jer. 46:16; 50:16). Doves and turtle-doves were the only birds that could be offered in sacrifice, as they were clean according to the Mosaic law (Ge. 15:9; Lev. 5:7; 12:6; Luke 2:24). The dove was the harbinger of peace to Noah (Gen. 8:8, 10). It is often mentioned as the emblem of purity (Ps. 68:13). It is a symbol of the Holy Spirit (Gen. 1:2; Matt. 3:16; Mark 1:10; Luke 3:22; John 1:32); also of tender and devoted affection (Cant. 1:15; 2:14). David in his distress wished that he had the wings of a dove, that he might fly away and be at rest (Ps. 55:6-8). There is a species of dove found at Damascus \"whose feathers, all except the wings, are literally as yellow as gold\" (68:13).",
            "The first menton of this bird occurs in Gen. 8. The dove's rapidity of flight is alluded to in (Psalms 55:6) the beauty of its plumage in (Psalms 68:13) its dwelling int he rocks and valleys in (Jeremiah 48:28) and Ezek 7:16 Its mournful voice in (Isaiah 38:14; 59:11; Nahum 2:7) its harmlessness in (Matthew 10:16) its simplicity in (Hosea 7:11) and its amativeness in (Song of Solomon 1:15; 2:14) Doves are kept in a domesticated state in many parts of the East. In Persia pigeon-houses are erected at a distance from the dwellings, for the purpose of collecting the dung as manure. There is probably an allusion to such a custom in (Isaiah 60:8)"
        ]
    },
    {
        "Word": "Dove's dung",
        "Definitions": [
            "(2 Kings 6:25) has been generally understood literally. There are instances in history of the dung of pigeons being actually used as food during a famine. Compare also the language of Rabshakeh to the Jews (2 Kings 18:27; Isa. 36:12). This name, however, is applied by the Arabs to different vegetable substances, and there is room for the opinion of those who think that some such substance is here referred to, as, e.g., the seeds of a kind of millet, or a very inferior kind of pulse, or the root of the ornithogalum, i.e., bird-milk, the star-of-Bethlehem."
        ]
    },
    {
        "Word": "Dowry",
        "Definitions": [
            "(mohar; i.e., price paid for a wife, Gen. 34:12; Ex. 22:17; 1 Sam. 18:25), a nuptial present; some gift, as a sum of money, which the bridegroom offers to the father of his bride as a satisfaction before he can receive her. Jacob had no dowry to give for his wife, but he gave his services (Gen. 29:18; 30:20; 34:12).",
            "[[450]Marriage]"
        ]
    },
    {
        "Word": "Dragon",
        "Definitions": [
            "(1.) Heb. tannim, plural of tan. The name of some unknown creature inhabiting desert places and ruins (Job 30:29; Ps. 44:19; Isa. 13:22; 34:13; 43:20; Jer. 10:22; Micah 1:8; Mal. 1:3); probably, as translated in the Revised Version, the jackal (q.v.).",
            "(2.) Heb. tannin. Some great sea monster (Jer. 51:34). In Isa. 51:9 it may denote the crocodile. In Gen. 1:21 (Heb. plural tanninim) the Authorized Version renders \"whales,\" and the Revised Version \"sea monsters.\" It is rendered \"serpent\" in Ex. 7:9. It is used figuratively in Ps. 74:13; Ezek. 29:3.",
            "In the New Testament the word \"dragon\" is found only in Rev. 12:3, 4, 7, 9, 16, 17, etc., and is there used metaphorically of \"Satan.\" (See [162]WHALE.)",
            "The translators of the Authorized Version, apparently following the Vulgate, have rendered by the same word \"dragon\" the two Hebrew words tan and tannin, which appear to be quite distinct in meaning.",
            "+ The former is used, always in the plural, in (Job 30:29; Psalms 44:19; Isaiah 34:13; 43:20; Jeremiah 9:11) It is always applied to some creatures inhabiting the desert, and we should conclude from this that it refers rather to some wild beast than to a serpent. The syriac renders it by a word which, according to Pococke, means a \"jackal.\" + The word tannin seems to refer to any great monster, whether of the land or the sea, being indeed more usually applied to some kind of serpent or reptile, but not exclusively restricted to that sense. (Exodus 7:9,10,12; 32:33; Psalms 91:13) In the New Testament it is found only in the Apocalypse, (Revelation 12:3,4,7,9,16,17) etc., as applied metaphorically to \"the old serpent, called the devil, and Satan.\""
        ]
    },
    {
        "Word": "Dragon well",
        "Definitions": [
            "(Neh. 2:13), supposed by some to be identical with the Pool of Gihon."
        ]
    },
    {
        "Word": "Dram",
        "Definitions": [
            "The Authorized Version understood the word adarkonim (1 Chr. 29:7; Ezra 8:27), and the similar word darkomnim (Ezra 2:69; Neh. 7:70), as equivalent to the Greek silver coin the drachma. But the Revised Version rightly regards it as the Greek dareikos, a Persian gold coin (the daric) of the value of about 1 pound, 2s., which was first struck by Darius, the son of Hystaspes, and was current in Western Asia long after the fall of the Persian empire. (See [163]DARIC.)",
            "[[453]Daric]"
        ]
    },
    {
        "Word": "Draught-house",
        "Definitions": [
            "(2 Kings 10:27). Jehu ordered the temple of Baal to be destroyed, and the place to be converted to the vile use of receiving offal or ordure. (Comp. Matt. 15:17.)"
        ]
    },
    {
        "Word": "Drawer of water",
        "Definitions": [
            "(Deut. 29:11; Josh. 9:21, 23), a servile employment to which the Gibeonites were condemned."
        ]
    },
    {
        "Word": "Dream",
        "Definitions": [
            "God has frequently made use of dreams in communicating his will to men. The most remarkable instances of this are recorded in the history of Jacob (Gen. 28:12; 31:10), Laban (31:24), Joseph (37:9-11), Gideon (Judg. 7), and Solomon (1 Kings 3:5). Other significant dreams are also recorded, such as those of Abimelech (Gen. 20:3-7), Pharaoh's chief butler and baker (40:5), Pharaoh (41:1-8), the Midianites (Judg. 7:13), Nebuchadnezzar (Dan. 2:1; 4:10, 18), the wise men from the east (Matt. 2:12), and Pilate's wife (27:19).",
            "To Joseph \"the Lord appeared in a dream,\" and gave him instructions regarding the infant Jesus (Matt. 1:20; 2:12, 13, 19). In a vision of the night a \"man of Macedonia\" stood before Paul and said, \"Come over into Macedonia and help us\" (Acts 16:9; see also 18:9; 27:23)."
        ]
    },
    {
        "Word": "Dredge",
        "Definitions": [
            "(Job 24:6). See [164]CORN."
        ]
    },
    {
        "Word": "Dregs",
        "Definitions": [
            "(Ps. 75:8; Isa. 51:17, 22), the lees of wine which settle at the bottom of the vessel."
        ]
    },
    {
        "Word": "Dress",
        "Definitions": [
            "(1.) Materials used. The earliest and simplest an apron of fig-leaves sewed together (Gen. 3:7); then skins of animals (3:21). Elijah's dress was probably the skin of a sheep (2 Kings 1:8). The Hebrews were early acquainted with the art of weaving hair into cloth (Ex. 26:7; 35:6), which formed the sackcloth of mourners. This was the material of John the Baptist's robe (Matt. 3:4). Wool was also woven into garments (Lev. 13:47; Deut. 22:11; Ezek. 34:3; Job 31:20; Prov. 27:26). The Israelites probably learned the art of weaving linen when they were in Egypt (1 Chr. 4:21). Fine linen was used in the vestments of the high priest (Ex. 28:5), as well as by the rich (Gen. 41:42; Prov. 31:22; Luke 16:19). The use of mixed material, as wool and flax, was forbidden (Lev. 19:19; Deut. 22:11).",
            "(2.) Colour. The prevailing colour was the natural white of the material used, which was sometimes rendered purer by the fuller's art (Ps. 104:1, 2; Isa. 63:3; Mark 9:3). The Hebrews were acquainted with the art of dyeing (Gen. 37:3, 23). Various modes of ornamentation were adopted in the process of weaving (Ex. 28:6; 26:1, 31; 35:25), and by needle-work (Judg. 5:30; Ps. 45:13). Dyed robes were imported from foreign countries, particularly from Phoenicia (Zeph. 1:8). Purple and scarlet robes were the marks of the wealthy (Luke 16:19; 2 Sam. 1:24).",
            "(3.) Form. The robes of men and women were not very much different in form from each other.",
            "(a) The \"coat\" (kethoneth), of wool, cotton, or linen, was worn by both sexes. It was a closely-fitting garment, resembling in use and form our shirt (John 19:23). It was kept close to the body by a girdle (John 21:7). A person wearing this \"coat\" alone was described as naked (1 Sam. 19:24; Isa. 20:2; 2 Kings 6:30; John 21:7); deprived of it he would be absolutely naked.",
            "(b) A linen cloth or wrapper (sadin) of fine linen, used somewhat as a night-shirt (Mark 14:51). It is mentioned in Judg. 14:12, 13, and rendered there \"sheets.\"",
            "(c) An upper tunic (meil), longer than the \"coat\" (1 Sam. 2:19; 24:4; 28:14). In 1 Sam. 28:14 it is the mantle in which Samuel was enveloped; in 1 Sam. 24:4 it is the \"robe\" under which Saul slept. The disciples were forbidden to wear two \"coats\" (Matt. 10:10; Luke 9:3).",
            "(d) The usual outer garment consisted of a piece of woollen cloth like a Scotch plaid, either wrapped round the body or thrown over the shoulders like a shawl, with the ends hanging down in front, or it might be thrown over the head so as to conceal the face (2 Sam. 15:30; Esther 6:12). It was confined to the waist by a girdle, and the fold formed by the overlapping of the robe served as a pocket (2 Kings 4:39; Ps. 79:12; Hag. 2:12; Prov. 17:23; 21:14).",
            "Female dress. The \"coat\" was common to both sexes (Cant. 5:3). But peculiar to females were (1) the \"veil\" or \"wimple,\" a kind of shawl (Ruth 3:15; rendered \"mantle,\" R.V., Isa. 3:22); (2) the \"mantle,\" also a species of shawl (Isa. 3:22); (3) a \"veil,\" probably a light summer dress (Gen. 24:65); (4) a \"stomacher,\" a holiday dress (Isa. 3:24). The outer garment terminated in an ample fringe or border, which concealed the feet (Isa. 47:2; Jer. 13:22).",
            "The dress of the Persians is described in Dan. 3:21.",
            "The reference to the art of sewing are few, inasmuch as the garments generally came forth from the loom ready for being worn, and all that was required in the making of clothes devolved on the women of a family (Prov. 31:22; Acts 9:39).",
            "Extravagance in dress is referred to in Jer. 4:30; Ezek. 16:10; Zeph. 1:8 (R.V., \"foreign apparel\"); 1 Tim. 2:9; 1 Pet. 3:3. Rending the robes was expressive of grief (Gen. 37:29, 34), fear (1 Kings 21:27), indignation (2 Kings 5:7), or despair (Judg. 11:35; Esther 4:1).",
            "Shaking the garments, or shaking the dust from off them, was a sign of renunciation (Acts 18:6); wrapping them round the head, of awe (1 Kings 19:13) or grief (2 Sam. 15:30; casting them off, of excitement (Acts 22:23); laying hold of them, of supplication (1 Sam. 15:27). In the case of travelling, the outer garments were girded up (1 Kings 18:46). They were thrown aside also when they would impede action (Mark 10:50; John 13:4; Acts 7:58).",
            "This subject includes the following particulars:",
            "+ Materials; + Color and decoration; + Name, form, and mode of wearing the various articles; + Special usages relating thereto. + Materials .--After the first \"apron\" of fig leaves, (Genesis 3:7) the skins of animals were used for clothing. (Genesis 3:21) Such was the \"mantle\" worn by Elijah. Pelisses of sheepskin still form an ordinary article of dress in the East. The art of weaving hear was known to the Hebrews at an early period, (Exodus 25:4; 26:7) and wool was known earlier still. (Genesis 38:12) Their acquaintance with linen and perhaps cotton dates from the captivity in Egypt, (1 Chronicles 4:21) silk was introduced much later. (Revelation 18:12) The use of mixed material, such as wool and flax, was forbidden. (Leviticus 19:19; 22:11) + Color and decoration.--The prevailing color of the Hebrew dress was the natural white of the materials employed, which might be brought to a high state of brilliancy by the art of the fuller. (Mark 9:3) The notice of scarlet thread, (Genesis 38:28) implies some acquaintance with dyeing. The elements of ornamentation were-- (1) weaving with threads previously dyed, (Exodus 35:25) (2) the introduction of gold thread or wire, (Exodus 27:6) ff; (3) the addition of figures. Robes decorated with gold, (Psalms 45:13) and with silver thread, cf. (Acts 12:21) were worn by royal personages; other kinds of embroidered robes were worn by the wealthy, (Judges 5:30; Psalms 45:14; Ezekiel 16:13) as well as purple, (Proverbs 31:22; Luke 16:19) and scarlet. (2 Samuel 1:24) + The names, forms, and modes of wearing the robes.-- The general characteristics of Oriental dress have preserved a remarkable uniformity in all ages: the modern Arab dresses much as the ancient Hebrew did. The costume of the men and women was very similar; there was sufficient difference, however, to mark the sex, and it was strictly forbidden to a woman to wear the appendages, such as the staff, signet-ring, and other ornaments, of a man; as well as to a man to wear the outer robe of a woman. (22:5) We shall first describe the robes which were common to the two sexes, and then those which were peculiar to women. (1) The inner garment was the most essential article of dress. It was a closely-fitting garment, resembling in form and use our shirt, though unfortunately translate \"coat\" in the Authorized Version. The material of which it was made was either wool, cotton or linen. It was without sleeves, and reached only to the knee. Another kind reached to the wrists and ankles. It was in either case kept close to the body by a girdle, and the fold formed by the overlapping of the robe served as an inner pocket. A person wearing the inner garment alone was described as naked. (2) There was an upper or second tunic, the difference being that it was longer than the first. (3) the linen cloth appears to have been a wrapper of fine linen, which might be used in various ways, but especially as a night-shirt. (Mark 14:51)",
            "(4) The outer garment consisted of a quadrangular piece of woollen cloth, probably resembling in shape a Scotch plaid. The size and texture would vary with the means of the wearer. It might be worn in various ways, either wrapped round the body or thrown over the shoulders like a shawl, with the ends or \"skirts\" hanging down in front; or it might be thrown over the head, so as to conceal the face. (2 Samuel 15:30; Esther 6:12) The ends were skirted with a fringe and bound with a dark purple ribbon, (Numbers 15:38) it was confined at the waist by a girdle. The outer garment was the poor man's bed clothing. (Exodus 22:26,27) The dress of the women differed from that of the men in regard to the outer garment, the inner garment being worn equally by both sexes. (Song of Solomon 5:3) Among their distinctive robes we find a kind of shawl, (Ruth 3:15; Isaiah 3:22) light summer dresses of handsome appearance and ample dimensions, and gay holiday dresses. (Isaiah 3:24) The garments of females were terminated by an ample border of fringe (skirts, Authorized Version), which concealed the feet. (Isaiah 47:2; Jeremiah 13:22) The travelling cloak referred to by St. Paul, (2 Timothy 4:13) is generally identified with the Roman paenula . It is, however, otherwise explained as a travelling-case for carrying clothes or books. The coat of many colors worn by Joseph, (Genesis 37:3,23) is variously taken to be either a \"coat of divers colors\" or a tunic furnished with sleeves and reaching down to the ankles. The latter is probably the correct sense. + Special usages relating to dress.--The length of the dress rendered it inconvenient for active exercise; hence the outer garments were either left in the house by a person working close by, (Matthew 24:18) or were thrown off when the occasion arose, (Mark 10:50) or, if this were not possible, as in the case of a person travelling, they were girded up. (1 Kings 18:46; 1 Peter 1:13) On entering a house the upper garment was probably laid aside, and resumed on going out. (Acts 12:8) In a sitting posture, the garments concealed the feet; this was held to be an act of reverence. (Isaiah 6:2) The number of suits possessed by the Hebrews was considerable: a single suit consisted of an under and upper garment. The presentation of a robe in many instances amounted to installation or investiture, (Genesis 41:42; Esther 8:15; Isaiah 22:21) on the other hand, taking it away amounted to dismissal from office. 2 Macc. 4:38. The production of the best robe was a mark of special honor in a household. (Luke 15:22) The number of robes thus received or kept in store for presents was very large, and formed one of the main elements of wealth in the East, (Job 22:6; Matthew 6:19; James 5:2) so that to have clothing implied the possession of wealth and power. (Isaiah 3:6,7) On grand occasions the entertainer offered becoming robes to his guests. The business of making clothes devolved upon women in a family. (Proverbs 31:22; Acts 9:39) little art was required in what we may term the tailoring department; the garments came forth for the most part ready made from the loom, so that the weaver supplanted the tailor."
        ]
    },
    {
        "Word": "Drink",
        "Definitions": [
            "The drinks of the Hebrews were water, wine, \"strong drink,\" and vinegar. Their drinking vessels were the cup, goblet or \"basin,\" the \"cruse\" or pitcher, and the saucer.",
            "To drink water by measure (Ezek. 4:11), and to buy water to drink (Lam. 5:4), denote great scarcity. To drink blood means to be satiated with slaughter.",
            "The Jews carefully strained their drinks through a sieve, through fear of violating the law of Lev. 11:20, 23, 41, 42. (See Matt. 23:24. \"Strain at\" should be \"strain out.\")"
        ]
    },
    {
        "Word": "Drink-offering",
        "Definitions": [
            "Consisted of wine (Num. 15:5; Hos. 9:4) poured around the altar (Ex. 30:9). Joined with meat-offerings (Num. 6:15, 17; 2 Kings 16:13; Joel 1:9, 13; 2:14), presented daily (Ex. 29:40), on the Sabbath (Num. 28:9), and on feast-days (28:14). One-fourth of an hin of wine was required for one lamb, one-third for a ram, and one-half for a bullock (Num. 15:5; 28:7, 14). \"Drink offerings of blood\" (Ps. 16:4) is used in allusion to the heathen practice of mingling the blood of animals sacrificed with wine or water, and pouring out the mixture in the worship of the gods, and the idea conveyed is that the psalmist would not partake of the abominations of the heathen."
        ]
    },
    {
        "Word": "Drink, strong",
        "Definitions": [
            "(Heb. shekar'), an intoxicating liquor (Judg. 13:4; Luke 1:15; Isa. 5:11; Micah 2:11) distilled from corn, honey, or dates. The effects of the use of strong drink are referred to in Ps. 107:27; Isa. 24:20; 49:26; 51:17-22. Its use prohibited, Prov. 20:1. (See [165]WINE.)"
        ]
    },
    {
        "Word": "Dromedary",
        "Definitions": [
            "(Isa. 60:6), an African or Arabian species of camel having only one hump, while the Bactrian camel has two. It is distinguished from the camel only as a trained saddle-horse is distinguished from a cart-horse. It is remarkable for its speed (Jer. 2:23). Camels are frequently spoken of in partriarchal times (Gen. 12:16; 24:10; 30:43; 31:17, etc.). They were used for carrying burdens (Gen. 37:25; Judg. 6:5), and for riding (Gen. 24:64). The hair of the camel falls off of itself in spring, and is woven into coarse cloths and garments (Matt. 3:4). (See [166]CAMEL.)",
            "[Camel]"
        ]
    },
    {
        "Word": "Dropsy",
        "Definitions": [
            "Mentioned only in Luke 14:2. The man afflicted with it was cured by Christ on the Sabbath."
        ]
    },
    {
        "Word": "Dross",
        "Definitions": [
            "The impurities of silver separated from the one in the process of melting (Prov. 25:4; 26:23; Ps. 119:119). It is also used to denote the base metal itself, probably before it is smelted, in Isa. 1:22, 25."
        ]
    },
    {
        "Word": "Drought",
        "Definitions": [
            "From the middle of May to about the middle of August the land of Palestine is dry. It is then the \"drought of summer\" (Gen. 31:40; Ps. 32:4), and the land suffers (Deut. 28:23: Ps. 102:4), vegetation being preserved only by the dews (Hag. 1:11). (See [167]DEW.)"
        ]
    },
    {
        "Word": "Drown",
        "Definitions": [
            "(Ex. 15:4; Amos 8:8; Heb. 11:29). Drowning was a mode of capital punishment in use among the Syrians, and was known to the Jews in the time of our Lord. To this he alludes in Matt. 18:6."
        ]
    },
    {
        "Word": "Drunk",
        "Definitions": [
            "The first case of intoxication on record is that of Noah (Gen. 9:21). The sin of drunkenness is frequently and strongly condemned (Rom. 13:13; 1 Cor. 6:9, 10; Eph. 5:18; 1 Thess. 5:7, 8). The sin of drinking to excess seems to have been not uncommon among the Israelites.",
            "The word is used figuratively, when men are spoken of as being drunk with sorrow, and with the wine of God's wrath (Isa. 63:6; Jer. 51:57; Ezek. 23:33). To \"add drunkenness to thirst\" (Deut. 29:19, A.V.) is a proverbial expression, rendered in the Revised Version \"to destroy the moist with the dry\", i.e., the well-watered equally with the dry land, meaning that the effect of such walking in the imagination of their own hearts would be to destroy one and all."
        ]
    },
    {
        "Word": "Drusilla",
        "Definitions": [
            "Third and youngest daughter of Herod Agrippa I. (Acts 12:1-4, 20-23). Felix, the Roman procurator of Judea, induced her to leave her husband, Azizus, the king of Emesa, and become his wife. She was present with Felix when Paul reasoned of \"righteousness, temperance, and judgment to come\" (Acts 24:24). She and her son perished in the eruption of Mount Vesuvius, A.D. 79.",
            "watered by the dew",
            "(watered by the dew), daughter of herod Agrippa *., (Acts 24:24) ff., and Cypros. Born A.D. 38. She was at first betrothed to Antiochus Epiphanes, prince of Commagene, but was married to Azizus, king of Emesa. Soon after, Felix, procurator of Judea, brought about her seduction by means of the Cyprian sorcerer Simon, and took her as his wife. In (Acts 24:24) we find her in company with Felix at Caesarea. Felix who, together with his mother, perished in the eruption of Vesuvius under Titus."
        ]
    },
    {
        "Word": "Duke",
        "Definitions": [
            "Derived from the Latin dux, meaning \"a leader;\" Arabic, \"a sheik.\" This word is used to denote the phylarch or chief of a tribe (Gen. 36:15-43; Ex. 15:15; 1 Chr. 1:51-54)."
        ]
    },
    {
        "Word": "Dulcimer",
        "Definitions": [
            "(Heb. sumphoniah), a musical instrument mentioned in Dan. 3:5, 15, along with other instruments there named, as sounded before the golden image. It was not a Jewish instrument. In the margin of the Revised Version it is styled the \"bag-pipe.\" Luther translated it \"lute,\" and Grotius the \"crooked trumpet.\" It is probable that it was introduced into Babylon by some Greek or Western-Asiatic musician. Some Rabbinical commentators render it by \"organ,\" the well-known instrument composed of a series of pipes, others by \"lyre.\" The most probable interpretation is that it was a bag-pipe similar to the zampagna of Southern Europe.",
            "(Heb. sumphoniah) a musical instrument, mentioned in (Daniel 3:5,15) probably the bagpipe. The same instrument is still in use amongst peasants in the northwest of Asia and in southern Europe, where it is known by the similar name sampogna or zampogna."
        ]
    },
    {
        "Word": "Dumah",
        "Definitions": [
            "Silence, (comp. Ps. 94:17), the fourth son of Ishmael; also the tribe descended from him; and hence also the region in Arabia which they inhabited (Gen. 25:14; 1 Chr. 1:30).",
            "There was also a town of this name in Judah (Josh. 15:52), which has been identified with ed-Domeh, about 10 miles southwest of Hebron. The place mentioned in the \"burden\" of the prophet Isaiah (21:11) is Edom or Idumea.",
            "(silence).",
            "+ A son of Ishmael, most probably the founder of the Ishmaelite tribe of Arabia, and thence the name of the principal place of district inhabited by that tribe. (Genesis 25:14; 1 Chronicles 1:30; Isaiah 21:11) + A city in the mountainous district of Judah, near Hebron, (Joshua 15:52) represented by the ruins of a village called ed-Daumeh, six miles southwest of Hebron."
        ]
    },
    {
        "Word": "Dumb",
        "Definitions": [
            "From natural infirmity (Ex. 4:11); not knowing what to say (Prov. 31:8); unwillingness to speak (Ps. 39:9; Lev. 10:3). Christ repeatedly restored the dumb (Matt. 9:32, 33; Luke 11:14; Matt. 12:22) to the use of speech."
        ]
    },
    {
        "Word": "Dung",
        "Definitions": [
            "(1.) Used as manure (Luke 13:8); collected outside the city walls (Neh. 2:13). Of sacrifices, burned outside the camp (Ex. 29:14; Lev. 4:11; 8:17; Num. 19:5). To be \"cast out as dung,\" a figurative expression (1 Kings 14:10; 2 Kings 9:37; Jer. 8:2; Ps. 18:42), meaning to be rejected as unprofitable.",
            "(2.) Used as fuel, a substitute for firewood, which was with difficulty procured in Syria, Arabia, and Egypt (Ezek. 4:12-15), where cows' and camels' dung is used to the present day for this purpose.",
            "The uses of dung were two-fold--as manure and as fuel. The manure consisted either of straw steeped in liquid manure, (Isaiah 25:10) or the sweepings, (Isaiah 5:25) of the streets and roads, which were carefully removed from about the houses, and collected in heaps outside the walls of the towns at fixed spots--hence the dung-gate at Jerusalem--and thence removed in due course to the fields. The difficulty of procuring fuel in Syria, Arabia and Egypt has made dung in all ages valuable as a substitute. It was probably used for heating ovens and for baking cakes, (Ezra 4:12,15) the equable heat which it produced adapting it pecularily for the latter operation. Cow's and camels dung is still used for a similar purpose by the Bedouins."
        ]
    },
    {
        "Word": "Dungeon",
        "Definitions": [
            "Different from the ordinary prison in being more severe as a place of punishment. Like the Roman inner prison (Acts 16:24), it consisted of a deep cell or cistern (Jer. 38:6). To be shut up in, a punishment common in Egypt (Gen. 39:20; 40:3; 41:10; 42:19). It is not mentioned, however, in the law of Moses as a mode of punishment. Under the later kings imprisonment was frequently used as a punishment (2 Chron. 16:10; Jer. 20:2; 32:2; 33:1; 37:15), and it was customary after the Exile (Matt. 11:2; Luke 3:20; Acts 5:18, 21; Matt. 18:30).",
            "[[454]Prison]"
        ]
    },
    {
        "Word": "Dung-gate",
        "Definitions": [
            "(Neh. 2:13), a gate of ancient Jerusalem, on the south-west quarter. \"The gate outside of which lay the piles of sweepings and offscourings of the streets,\" in the valley of Tophet."
        ]
    },
    {
        "Word": "Dung-hill",
        "Definitions": [
            "To sit on a, was a sign of the deepest dejection (1 Sam. 2:8; Ps. 113:7; Lam. 4:5)."
        ]
    },
    {
        "Word": "Dura",
        "Definitions": [
            "The circle, the plain near Babylon in which Nebuchadnezzar set up a golden image, mentioned in Dan. 3:1. The place still retains its ancient name. On one of its many mounds the pedestal of what must have been a colossal statue has been found. It has been supposed to be that of the golden image.",
            "same as Dor",
            "(a circle), the plain where Nebuchadnezzar set up the golden image, (Daniel 3:1) has been sometimes identified with a tract a little below Tekrit, on the left bank of the Tigris, where the name Dur is still found. M. Oppert places the plain (or, as he calls it, the \"valley\") of Dura to the southeast of Babylon, in the vicinity of the mound of Dowair or Duair, where was found the pedestal of a huge statue."
        ]
    },
    {
        "Word": "Dust",
        "Definitions": [
            "Storms of sand and dust sometimes overtake Eastern travellers. They are very dreadful, many perishing under them. Jehovah threatens to bring on the land of Israel, as a punishment for forsaking him, a rain of \"powder and dust\" (Deut. 28:24).",
            "To cast dust on the head was a sign of mourning (Josh. 7:6); and to sit in dust, of extreme affliction (Isa. 47:1). \"Dust\" is used to denote the grave (Job 7:21). \"To shake off the dust from one's feet\" against another is to renounce all future intercourse with him (Matt. 10:14; Acts 13:51). To \"lick the dust\" is a sign of abject submission (Ps. 72:9); and to throw dust at one is a sign of abhorrence (2 Sam. 16:13; comp. Acts 22:23).",
            "[[455]Mourning]"
        ]
    },
    {
        "Word": "Dwarf",
        "Definitions": [
            "A lean or emaciated person (Lev. 21:20)."
        ]
    },
    {
        "Word": "Dwell",
        "Definitions": [
            "Tents were in primitive times the common dwellings of men. Houses were afterwards built, the walls of which were frequently of mud (Job 24:16; Matt. 6:19, 20) or of sun-dried bricks.",
            "God \"dwells in light\" (1 Tim. 6:16; 1 John 1:7), in heaven (Ps. 123:1), in his church (Ps. 9:11; 1 John 4:12). Christ dwelt on earth in the days of his humiliation (John 1:14). He now dwells in the hearts of his people (Eph. 3:17-19). The Holy Spirit dwells in believers (1 Cor. 3:16; 2 Tim. 1:14). We are exhorted to \"let the word of God dwell in us richly\" (Col. 3:16; Ps. 119:11).",
            "Dwell deep occurs only in Jer. 49:8, and refers to the custom of seeking refuge from impending danger, in retiring to the recesses of rocks and caverns, or to remote places in the desert."
        ]
    },
    {
        "Word": "Dwellings",
        "Definitions": [
            "The materials used in buildings were commonly bricks, sometimes also stones (Lev. 14:40, 42), which were held together by cement (Jer. 43:9) or bitumen (Gen. 11:3). The exterior was usually whitewashed (Lev. 14:41; Ezek. 13:10; Matt. 23:27). The beams were of sycamore (Isa. 9:10), or olive-wood, or cedar (1 Kings 7:2; Isa. 9:10).",
            "The form of Eastern dwellings differed in many respects from that of dwellings in Western lands. The larger houses were built in a quadrangle enclosing a court-yard (Luke 5:19; 2 Sam. 17:18; Neh. 8:16) surrounded by galleries, which formed the guest-chamber or reception-room for visitors. The flat roof, surrounded by a low parapet, was used for many domestic and social purposes. It was reached by steps from the court. In connection with it (2 Kings 23:12) was an upper room, used as a private chamber (2 Sam 18:33; Dan. 6:11), also as a bedroom (2 Kings 23:12), a sleeping apartment for guests (2 Kings 4:10), and as a sick-chamber (1 Kings 17:19). The doors, sometimes of stone, swung on morticed pivots, and were generally fastened by wooden bolts. The houses of the more wealthy had a doorkeeper or a female porter (John 18:16; Acts 12:13). The windows generally opened into the courtyard, and were closed by a lattice (Judg. 5:28). The interior rooms were set apart for the female portion of the household.",
            "The furniture of the room (2 Kings 4:10) consisted of a couch furnished with pillows (Amos 6:4; Ezek. 13:20); and besides this, chairs, a table and lanterns or lamp-stands (2 Kings 4:10)."
        ]
    },
    {
        "Word": "Dye",
        "Definitions": [
            "The art of dyeing is one of great antiquity, although no special mention is made of it in the Old Testament. The Hebrews probably learned it from the Egyptians (see Ex. 26:1; 28:5-8), who brought it to great perfection. In New Testament times Thyatira was famed for its dyers (Acts 16:14). (See [168]COLOUR.)"
        ]
    },
    {
        "Word": "Eagle",
        "Definitions": [
            "(Herb. nesher; properly the griffon vulture or great vulture, so called from its tearing its prey with its beak), referred to for its swiftness of flight (Deut. 28:49; 2 Sam. 1:23), its mounting high in the air (Job 39:27), its strength (Ps. 103:5), its setting its nest in high places (Jer. 49:16), and its power of vision (Job 39:27-30).",
            "This \"ravenous bird\" is a symbol of those nations whom God employs and sends forth to do a work of destruction, sweeping away whatever is decaying and putrescent (Matt. 24:28; Isa. 46:11; Ezek. 39:4; Deut. 28:49; Jer. 4:13; 48:40). It is said that the eagle sheds his feathers in the beginning of spring, and with fresh plumage assumes the appearance of youth. To this, allusion is made in Ps. 103:5 and Isa. 40:31. God's care over his people is likened to that of the eagle in training its young to fly (Ex. 19:4; Deut. 32:11, 12). An interesting illustration is thus recorded by Sir Humphry Davy:, \"I once saw a very interesting sight above the crags of Ben Nevis. Two parent eagles were teaching their offspring, two young birds, the maneuvers of flight. They began by rising from the top of the mountain in the eye of the sun. It was about mid-day, and bright for the climate. They at first made small circles, and the young birds imitated them. They paused on their wings, waiting till they had made their flight, and then took a second and larger gyration, always rising toward the sun, and enlarging their circle of flight so as to make a gradually ascending spiral. The young ones still and slowly followed, apparently flying better as they mounted; and they continued this sublime exercise, always rising till they became mere points in the air, and the young ones were lost, and afterwards their parents, to our aching sight.\" (See Isa. 40:31.)",
            "There have been observed in Palestine four distinct species of eagles, (1) the golden eagle (Aquila chrysaetos); (2) the spotted eagle (Aquila naevia); (3) the common species, the imperial eagle (Aquila heliaca); and (4) the Circaetos gallicus, which preys on reptiles. The eagle was unclean by the Levitical law (Lev. 11:13; Deut. 14:12).",
            "(Heb. nesher, i.e. a tearer with the beak). At least four distinct kinds of eagles have been observed in Palestine, viz., the golden eagle, Aquila chrysaetos, the spotted eagle, Aquila naevia, the imperial eagle, Aquila heliaca, and the very common Circaetos gallicus . The Hebrew nesher may stand for any of these different species, though perhaps more particular reference to the golden and imperial eagles and the griffon vulture may be intended. The passage in Micah, (Micah 1:16) \"enlarge thy baldness as the eagle,\" may refer to the griffon vulture, Vultur fulvus, in which case the simile is peculiarly appropriate, for the whole head and neck of this bird are destitute of true feathers. The \"eagles\" of (Matthew 24:28; Luke 17:37) may include the Vultur fulvus and Neophron percnopterus ; though, as eagles frequently prey upon dead bodies, there is no necessity to restrict the Greek word to the Vulturidae . The figure of an eagle is now and has long been a favorite military ensign. The Persians so employed it; a fact which illustrates the passage in (Isaiah 46:11) The same bird was similarly employed by the Assyrians and the Romans."
        ]
    },
    {
        "Word": "Ear",
        "Definitions": [
            "Used frequently in a figurative sense (Ps. 34:15). To \"uncover the ear\" is to show respect to a person (1 Sam. 20:2 marg.). To have the \"ear heavy\", or to have \"uncircumcised ears\" (Isa. 6:10), is to be inattentive and disobedient. To have the ear \"bored\" through with an awl was a sign of perpetual servitude (Ex. 21:6)."
        ]
    },
    {
        "Word": "Earing",
        "Definitions": [
            "An Old English word (from the Latin aro, I plough), meaning \"ploughing.\" It is used in the Authorized Version in Gen. 45:6; Ex. 34:21; 1 Sam. 8:12; Deut. 21:4; Isa. 30:24; but the Revised Version has rendered the original in these places by the ordinary word to plough or till.",
            "(Genesis 45:6; Exodus 34:21) Derived from the Latin arare, to plough; hence it means ploughing."
        ]
    },
    {
        "Word": "Earnest",
        "Definitions": [
            "The Spirit is the earnest of the believer's destined inheritance (2 Cor. 1:22; 5:5; Eph. 1:14). The word thus rendered is the same as that rendered \"pledge\" in Gen. 38:17-20; \"indeed, the Hebrew word has simply passed into the Greek and Latin languages, probably through commercial dealings with the Phoenicians, the great trading people of ancient days. Originally it meant no more than a pledge; but in common usage it came to denote that particular kind of pledge which is a part of the full price of an article paid in advance; and as it is joined with the figure of a seal when applied to the Spirit, it seems to be used by Paul in this specific sense.\" The Spirit's gracious presence and working in believers is a foretaste to them of the blessedness of heaven. God is graciously pleased to give not only pledges but foretastes of future blessedness.",
            "(2 Corinthians 1:22; 5:5; Ephesians 1:14) The Hebrew word was used generally for pledge, (Genesis 38:17) and in its cognate forms for surety, (Proverbs 17:18) and hostage . (2 Kings 14:14) The Greek derivative, however, acquired a more technical sense as signifying the deposit paid by the purchaser on entering into an agreement for the purchase of anything. In the New Testament the word is used to signify the pledge or earnest of the superior blessings of the future life."
        ]
    },
    {
        "Word": "Earrings",
        "Definitions": [
            "Rings properly for the ear (Gen. 35:4; Num. 31:50; Ezek. 16:12). In Gen. 24:47 the word means a nose-jewel, and is so rendered in the Revised Version. In Isa. 3:20 the Authorized Version has \"ear-rings,\" and the Revised Version \"amulets,\" which more correctly represents the original word (lehashim), which means incantations; charms, thus remedies against enchantment, worn either suspended from the neck or in the ears of females. Ear-rings were ornaments used by both sexes (Ex. 32:2).",
            "The material of which earrings were made was generally gold, (Exodus 32:2) and their form circular. They were worn by women and by youth of both sexes. These ornaments appear to have been regarded with superstitious reverence as an amulet. On this account they were surrendered along with the idols by Jacob's household. (Genesis 35:4) Chardin describes earrings with talismanic figures and characters on them as still existing in the East. Jewels were sometimes attached to the rings. The size of the earrings still worn in eastern countries far exceeds what is usual among ourselves; hence they formed a handsome present, (Job 42:11) or offering to the service of God. (Numbers 31:50)"
        ]
    },
    {
        "Word": "Earth",
        "Definitions": [
            "(1.) In the sense of soil or ground, the translation of the word adamah'. In Gen. 9:20 \"husbandman\" is literally \"man of the ground or earth.\" Altars were to be built of earth (Ex. 20:24). Naaman asked for two mules' burden of earth (2 Kings 5:17), under the superstitious notion that Jehovah, like the gods of the heathen, could be acceptably worshipped only on his own soil.",
            "(2). As the rendering of 'erets, it means the whole world (Gen. 1:2); the land as opposed to the sea (1:10). Erets also denotes a country (21:32); a plot of ground (23:15); the ground on which a man stands (33:3); the inhabitants of the earth (6:1; 11:1); all the world except Israel (2 Chr. 13:9). In the New Testament \"the earth\" denotes the land of Judea (Matt. 23:35); also things carnal in contrast with things heavenly (John 3:31; Col. 3:1, 2).",
            "The term is used in two widely-different senses: (1) for the material of which the earth's surface is composed; (2) as the name of the planet on which man dwells. The Hebrew language discriminates between these two by the use of separate terms, adamah for the former, erets for the latter.",
            "+ Adamah is the earth in the sense of soil or ground, particularly as being susceptible of cultivation. (Genesis 2:7) + Erets is applied in a more or less extended sense-- (1) to the whole world, (Genesis 1:1) (2) to land as opposed to sea, (Genesis 1:10) (3) to a country, (Genesis 21:32) (4) to a plot of ground, (Genesis 23:15) and (5) to the ground on which a man stands. (Genesis 33:3) The two former senses alone concern us, the fairest involving an inquiry into the opinions of the Hebrews on cosmogony, the second on geography. + cosmogony.-- (1) The Hebrew cosmogony is based upon the leading principle that the universe exists, not independently of God, nor yet co-existent with God, nor yet in opposition to him as a hostile element, but dependently upon him, subsequently to him and in subjection to him. (2) Creation was regarded as a progressive work--a gradual development from the inferior to the superior orders of things. + Geography.--There seems to be traces of the same ideas as prevailed among the Greeks, that the world was a disk, (Isaiah 40:22) bordered by the ocean, with Jerusalem as its centre, like Delphi as the navel, or, according to another view, the highest point of the world. As to the size of the earth, the Hebrews had but a very indefinite notion."
        ]
    },
    {
        "Word": "Earthquake",
        "Definitions": [
            "Mentioned among the extraordinary phenomena of Palestine (Ps. 18:7; comp. Hab. 3:6; Nah. 1:5; Isa. 5:25).",
            "The first earthquake in Palestine of which we have any record happened in the reign of Ahab (1 Kings 19:11, 12). Another took place in the days of Uzziah, King of Judah (Zech. 14:5). The most memorable earthquake taking place in New Testament times happened at the crucifixion of our Lord (Matt. 27:54). An earthquake at Philippi shook the prison in which Paul and Silas were imprisoned (Act 16:26).",
            "It is used figuratively as a token of the presence of the Lord (Judg. 5:4; 2 Sam. 22:8; Ps. 77:18; 97:4; 104:32).",
            "Earthquakes, more or less violent, are of frequent occurrence in Palestine. The most remarkable occurred in the reign of Uzziah. (Zechariah 14:5) From (Zechariah 14:4) we are led to infer that a great convulsion took place at this time in the Mount of Olives, the mountain being split so as to leave a valley between its summit. An earthquake occurred at the time of our Saviour's crucifixion. (Matthew 27:51-54) Earthquakes are not unfrequently accompanied by fissures of the earth's surface; instances of this are recorded in connection with the destruction of Korah and his company, (Numbers 16:32) and at the time of our Lord's death, (Matthew 27:51) the former may be paralleled by a similar occurrence at Oppido in Calabria A.D. 1783, where the earth opened to the extent of five hundred and a depth of more than two hundred feet."
        ]
    },
    {
        "Word": "East",
        "Definitions": [
            "(1.) The orient (mizrah); the rising of the sun. Thus \"the east country\" is the country lying to the east of Syria, the Elymais (Zech. 8:7).",
            "(2). Properly what is in front of one, or a country that is before or in front of another; the rendering of the word kedem. In pointing out the quarters, a Hebrew always looked with his face toward the east. The word kedem is used when the four quarters of the world are described (Gen. 13:14; 28:14); and mizrah when the east only is distinguished from the west (Josh. 11:3; Ps. 50:1; 103:12, etc.). In Gen. 25:6 \"eastward\" is literally \"unto the land of kedem;\" i.e., the lands lying east of Palestine, namely, Arabia, Mesopotamia, etc.",
            "The Hebrew term kedem properly means that which is before or in front of a person, and was applied to the east form the custom of turning in that direction when describing the points of the compass, before, behind, the right and the left representing respectively east, west, south and north. (Job 23:8,9) The term as generally used refers to the lands lying immediately eastward of Palestine, viz., Arabia, Mesopotamia and Babylonia; on the other hand mizrach is used of the far east with a less definite signification. (Isaiah 42:2,25; 43:5; 46:11)"
        ]
    },
    {
        "Word": "East, Children of the",
        "Definitions": [
            "The Arabs as a whole, known as the Nabateans or Kedarenes, nomad tribes (Judg. 6:3, 33; 7:12; 8:10)."
        ]
    },
    {
        "Word": "Easter",
        "Definitions": [
            "Originally a Saxon word (Eostre), denoting a goddess of the Saxons, in honour of whom sacrifices were offered about the time of the Passover. Hence the name came to be given to the festival of the Resurrection of Christ, which occured at the time of the Passover. In the early English versions this word was frequently used as the translation of the Greek pascha (the Passover). When the Authorized Version (1611) was formed, the word \"passover\" was used in all passages in which this word pascha occurred, except in Act 12:4. In the Revised Version the proper word, \"passover,\" is always used.",
            "(Acts 12:4) In the earlier English versions Easter has been frequently used as the translation of pascha (passover). In the Authorized Version Passover was substituted in all passages but this; and in the new Revision Passover is used here. [[457]Passover]"
        ]
    },
    {
        "Word": "East gate",
        "Definitions": [
            "(Jer. 19:2), properly the Potter's gate, the gate which led to the potter's field, in the valley of Hinnom."
        ]
    },
    {
        "Word": "East sea",
        "Definitions": [
            "(Joel 2:20; Ezek. 47:18), the Dead Sea, which lay on the east side of the Holy Land. The Mediterranean, which lay on the west, was hence called the \"great sea for the west border\" (Num. 34:6)."
        ]
    },
    {
        "Word": "East wind",
        "Definitions": [
            "The wind coming from the east (Job 27:21; Isa. 27:8, etc.). Blight caused by this wind, \"thin ears\" (Gen. 41:6); the withered \"gourd\" (Jonah 4: 8). It was the cause and also the emblem of evil (Ezek. 17:10; 19:12; Hos. 13:15). In Palestine this wind blows from a burning desert, and hence is destitute of moisture necessary for vegetation."
        ]
    },
    {
        "Word": "Eating",
        "Definitions": [
            "The ancient Hebrews would not eat with the Egyptians (Gen. 43:32). In the time of our Lord they would not eat with Samaritans (John 4:9), and were astonished that he ate with publicans and sinners (Matt. 9:11). The Hebrews originally sat at table, but afterwards adopted the Persian and Chaldean practice of reclining (Luke 7:36-50). Their principal meal was at noon (Gen. 43:16; 1 Kings 20:16; Ruth 2:14; Luke 14:12). The word \"eat\" is used metaphorically in Jer. 15:16; Ezek. 3:1; Rev. 10:9. In John 6:53-58, \"eating and drinking\" means believing in Christ. Women were never present as guests at meals (q.v.)."
        ]
    },
    {
        "Word": "Ebal",
        "Definitions": [
            "Stony. (1.) A mountain 3,076 feet above the level of the sea, and 1,200 feet above the level of the valley, on the north side of which stood the city of Shechem (q.v.). On this mountain six of the tribes (Deut. 27:12, 13) were appointed to take their stand and respond according to a prescribed form to the imprecations uttered in the valley, where the law was read by the Levites (11:29; 29:4, 13). This mountain was also the site of the first great altar erected to Jehovah (Deut. 27:5-8; Josh. 8:30-35). After this the name of Ebal does not again occur in Jewish history. (See [169]GERIZIM.)",
            "(2.) A descendant of Eber (1 Chr. 1:22), called also Obal (Gen. 10:28).",
            "(3.) A descendant of Seir the Horite (Gen. 36:23).",
            "ancient heaps",
            "(stone, bare mountain).",
            "+ One of the sons of Shobal the son of Seir. (Genesis 36:23; 1 Chronicles 1:40) + Obal the son of Joktan. (1 Chronicles 1:22) comp. Genesis 10:28"
        ]
    },
    {
        "Word": "Ebed",
        "Definitions": [
            "Slave, the father of Gaal, in whom the men of Shechem \"put confidence\" in their conspiracy against Abimelech (Judg. 9:26, 26, 30, 31).",
            "a servant; laborer",
            "(a servant). (Many MSS. have [458]Eber.)",
            "+ Father of Gaal, who with his brethren assisted the men of Shechem in their revolt against Abimelech. (Judges 9:26,28,30,31,35) (B.C. 1206). + Son of Jonathan; one of the Bene-Adin who returned form Babylon with Ezra. (Ezra 8:6)"
        ]
    },
    {
        "Word": "Ebed-melech",
        "Definitions": [
            "A servant of the king; probably an official title, an Ethiopian, \"one of the eunuchs which was in the king's house;\" i.e., in the palace of Zedekiah, king of Judah. He interceded with the king in Jeremiah's behalf, and was the means of saving him from death by famine (Jer. 38:7-13: comp. 39:15-18).",
            "the king's servant"
        ]
    },
    {
        "Word": "Eben-ezer",
        "Definitions": [
            "Stone of help, the memorial stone set up by Samuel to commemorate the divine assistance to Israel in their great battle against the Philistines, whom they totally routed (1 Sam. 7:7-12) at Aphek, in the neighbourhood of Mizpeh, in Benjamin, near the western entrance of the pass of Beth-horon. On this very battle-field, twenty years before, the Philistines routed the Israelites, \"and slew of the army in the field about four thousand men\" (4:1, 2; here, and at 5:1, called \"Eben-ezer\" by anticipation). In this extremity the Israelites fetched the ark out of Shiloh and carried it into their camp. The Philistines a second time immediately attacked them, and smote them with a very great slaughter, \"for there fell of Israel thirty thousand footmen. And the ark of God was taken\" (1 Sam. 4:10). And now in the same place the Philistines are vanquished, and the memorial stone is erected by Samuel (q.v.). The spot where the stone was erected was somewhere \"between Mizpeh and Shen.\" Some have identified it with the modern Beit Iksa, a conspicuous and prominent position, apparently answering all the necessary conditions; others with Dier Aban, 3 miles east of Ain Shems.",
            "the stone of help"
        ]
    },
    {
        "Word": "Eber",
        "Definitions": [
            "Beyond. (1.). The third post-duluvian patriach after Shem (Gen. 10:24; 11:14). He is regarded as the founder of the Hebrew race (10:21; Num. 24:24). In Luke 3:35 he is called Heber.",
            "(2.) One of the seven heads of the families of the Gadites (1 Chr. 5:13).",
            "(3.) The oldest of the three sons of Elpaal the Benjamite (8:12).",
            "(4.) One of the heads of the familes of Benjamites in Jerusalem",
            "(22).",
            "(5.) The head of the priestly family of Amok in the time of Zerubbabel (Neh. 12:20).",
            "one that passes; anger",
            "(the region beyond).",
            "+ Son of Salah, and great-grandson of Shem. (Genesis 10:24; 1 Chronicles 1:19) (B.C. 2277-1813.) [For confusion between Eber and Heber see [459]Heber] + Son of Elpaal and descendant of Sharahaim of the tribe of Benjamin. (1 Chronicles 8:12) (B.C. 1400). + A priest in the days of Joiakim the son of Jeshua. (Nehemiah 12:20) (B.C. 445.)"
        ]
    },
    {
        "Word": "Ebony",
        "Definitions": [
            "A black, hard wood, brought by the merchants from India to Tyre (Ezek. 27:15). It is the heart-wood, brought by Diospyros ebenus, which grows in Ceylon and Southern India.",
            "(Ezekiel 27:15) one of the valuable commodities imported into Tyre by the men of Dedan; a hard, heavy and durable wood, which admits of a fine polish or gloss. The most usual color is black, but it also occurs red or green. The black is the heart of a tree called Diospyros ebenum . It was imported from India or Ceylon by Phoenician traders."
        ]
    },
    {
        "Word": "Ebronah",
        "Definitions": [
            "Passage, one of the stations of the Israelites in their wanderings (Num. 33:34, 35). It was near Ezion-geber.",
            "passage over; being angry",
            "(passage), one of the halting-places of the Israelites in the desert, immediately preceding Ezion-geber. (Numbers 33:34,35)"
        ]
    },
    {
        "Word": "Ecbatana",
        "Definitions": [
            "(Ezra 6:2 marg.). (See [170]ACHMETHA.)",
            "Ezra 6:2 margin. In the apocryphal books Ecbatana is frequently mentioned. Two cities named Ecbatana seem to have existed in ancient times, one the capital of northern Media--the Media Atropatene of Strabo--the other the metropolis of the larger and more important province known as Media Magna. The site of the former appears to be marked by the very curious ruins at Takht-i-Suleiman."
        ]
    },
    {
        "Word": "Ecclesiastes",
        "Definitions": [
            "The Greek rendering of the Hebrew Koheleth, which means \"Preacher.\" The old and traditional view of the authorship of this book attributes it to Solomon. This view can be satisfactorily maintained, though others date it from the Captivity. The writer represents himself implicitly as Solomon (1:12). It has been appropriately styled The Confession of King Solomon. \"The writer is a man who has sinned in giving way to selfishness and sensuality, who has paid the penalty of that sin in satiety and weariness of life, but who has through all this been under the discipline of a divine education, and has learned from it the lesson which God meant to teach him.\" \"The writer concludes by pointing out that the secret of a true life is that a man should consecrate the vigour of his youth to God.\" The key-note of the book is sounded in ch. 1:2,",
            "\"Vanity of vanities! saith the Preacher, Vanity of vanities! all is vanity!\"",
            "i.e., all man's efforts to find happiness apart from God are without result.",
            "a preacher",
            "(the preacher). The title of this book is in Hebrew Koheleth, signifying one who speaks publicly in an assembly. Koheleth is the name by which Solomon, probably the author, speaks of himself throughout the book. The book is that which it professes to be,--the confession of a man of wide experience looking back upon his past life and looking out upon the disorders and calamities which surround him. The writer is a man who has sinned in giving way to selfishness and sensuality, who has paid the penalty of that sin in satiety and weariness of life, but who has through all this been under the discipline of a divine education, and has learned from it the lesson which God meant to teach him."
        ]
    },
    {
        "Word": "Eclipse",
        "Definitions": [
            "Of the sun alluded to in Amos 8:9; Micah 3:6; Zech. 14:6; Joel 2:10. Eclipses were regarded as tokens of God's anger (Joel 3:15; Job 9:7). The darkness at the crucifixion has been ascribed to an eclipse (Matt. 27:45); but on the other hand it is argued that the great intensity of darkness caused by an eclipse never lasts for more than six minutes, and this darkness lasted for three hours. Moreover, at the time of the Passover the moon was full, and therefore there could not be an eclipse of the sun, which is caused by an interposition of the moon between the sun and the earth."
        ]
    },
    {
        "Word": "Ed",
        "Definitions": [
            "Witness, a word not found in the original Hebrew, nor in the LXX. and Vulgate, but added by the translators in the Authorized Version, also in the Revised Version, of Josh. 22:34. The words are literally rendered: \"And the children of Reuben and the children of Gad named the altar. It is a witness between us that Jehovah is God.\" This great altar stood probably on the east side of the Jordan, in the land of Gilead, \"over against the land of Canaan.\" After the division of the Promised Land, the tribes of Reuben and Gad and the half-tribe of Manasseh, on returning to their own settlements on the east of Jordan (Josh. 22:1-6), erected a great altar, which they affirmed, in answer to the challenge of the other tribes, was not for sacrifice, but only as a witness (Ed) or testimony to future generations that they still retained the same interest in the nation as the other tribes.",
            "witness",
            "(witness), a word inserted in the Authorized Version of (Joshua 22:34) apparently on the authority of a few MSS., and also of the Syriac and Arabic versions, but not existing in the generally-received Hebrew text."
        ]
    },
    {
        "Word": "Edar",
        "Definitions": [
            "Tower of the flock, a tower between Bethlehem and Hebron, near which Jacob first halted after leaving Bethlehem (Gen. 35:21). In Micah 4:8 the word is rendered \"tower of the flock\" (marg., \"Edar\"), and is used as a designation of Bethlehem, which figuratively represents the royal line of David as sprung from Bethlehem."
        ]
    },
    {
        "Word": "Eden",
        "Definitions": [
            "Delight. (1.) The garden in which our first parents dewlt (Gen. 2:8-17). No geographical question has been so much discussed as that bearing on its site. It has been placed in Armenia, in the region west of the Caspian Sea, in Media, near Damascus, in Palestine, in Southern Arabia, and in Babylonia. The site must undoubtedly be sought for somewhere along the course of the great streams the Tigris and the Euphrates of Western Asia, in \"the land of Shinar\" or Babylonia. The region from about lat. 33 degrees 30' to lat. 31 degrees, which is a very rich and fertile tract, has been by the most competent authorities agreed on as the probable site of Eden. \"It is a region where streams abound, where they divide and re-unite, where alone in the Mesopotamian tract can be found the phenomenon of a single river parting into four arms, each of which is or has been a river of consequence.\"",
            "Among almost all nations there are traditions of the primitive innocence of our race in the garden of Eden. This was the \"golden age\" to which the Greeks looked back. Men then lived a \"life free from care, and without labour and sorrow. Old age was unknown; the body never lost its vigour; existence was a perpetual feast without a taint of evil. The earth brought forth spontaneously all things that were good in profuse abundance.\"",
            "(2.) One of the markets whence the merchants of Tyre obtained richly embroidered stuffs (Ezek. 27:23); the same, probably, as that mentioned in 2 Kings 19:12, and Isa. 37:12, as the name of a region conquered by the Assyrians.",
            "(3.) Son of Joah, and one of the Levites who assisted in reforming the public worship of the sanctuary in the time of Hezekiah (2 Chr. 29:12).",
            "pleasure; delight",
            "+ A Gershonite Levite, son of Joah, in the days of Hezekiah. (2 Chronicles 29:12) (B.C. 727.) + Also a Levite, probably identical with the preceding. (2 Chronicles 31:15)",
            "(pleasure).",
            "+ The first residence of man, called in the Septuagint Paradise. The latter is a word of Persian origin, and describes an extensive tract of pleasure land, somewhat like an English park; and the use of it suggests a wider view of man's first abode than a garden. The description of Eden is found in (Genesis 2:8-14) In the eastern portion of the region of Eden was the garden planted. The Hiddekel, one of its rivers, is the modern Tigris; the Euphrates is the same as the modern Euphrates. With regard to the Pison and Gihon a great variety of opinion exists, but the best authorities are divided between (1) Eden as in northeast Arabia, at the junction of the Euphrates and Tigris, and their separation again, making the four rivers of the different channels of these two, or",
            "(2), and most probably, Eden as situated in Armenia, near the origin of the rivers Tigris and Euphrates, and in which same region rise the Araxes (Pison of Genesis) and the Oxus (Gihon). + One of the marts which supplied the luxury of Tyre with richly-embroidered stuffs. In (2 Kings 19:12) and Isai 37:12 \"The sons of Eden\" are mentioned with Gozan, Haran and Rezeph as victims of the Assyrian greed of conquest. Probability seems to point to the northwest of Mesopotamia as the locality of Eden. + BETH-EDEN, \"house of pleasure:\" probably the name of a country residence of the kings of Damascus. (Amos 1:5)"
        ]
    },
    {
        "Word": "Eder",
        "Definitions": [
            "Flock. (1.) A city in the south of Judah, on the border of Idumea (Josh. 15:21).",
            "(2.) The second of the three sons of Mushi, of the family of Merari, appointed to the Levitical office (1 Chr. 23:23; 24:30).",
            "a flock",
            "(a flock).",
            "+ One of the towns of Judah, in the extreme south, and on the borders of Edom. (Joshua 15:21) No trace of it has been discovered in modern times. + A Levite of the family of Merari, in the time of David. (1 Chronicles 23:23; 24:30)"
        ]
    },
    {
        "Word": "Edom",
        "Definitions": [
            "(1.) The name of Esau (q.v.), Gen. 25:30, \"Feed me, I pray thee, with that same red pottage [Heb. haadom, haadom, i.e., the red pottage, the red pottage'] ...Therefore was his name called Edom\", i.e., Red.",
            "(2.) Idumea (Isa. 34:5, 6; Ezek. 35:15). \"The field of Edom\" (Gen. 32:3), \"the land of Edom\" (Gen. 36:16), was mountainous (Obad. 1:8, 9, 19, 21). It was called the land, or \"the mountain of Seir,\" the rough hills on the east side of the Arabah. It extended from the head of the Gulf of Akabah, the Elanitic gulf, to the foot of the Dead Sea (1 Kings 9:26), and contained, among other cities, the rock-hewn Sela (q.v.), generally known by the Greek name Petra (2 Kings 14:7). It is a wild and rugged region, traversed by fruitful valleys. Its old capital was Bozrah (Isa. 63:1). The early inhabitants of the land were Horites. They were destroyed by the Edomites (Deut. 2:12), between whom and the kings of Israel and Judah there was frequent war (2 Kings 8:20; 2 Chr. 28:17).",
            "At the time of the Exodus they churlishly refused permission to the Israelites to pass through their land (Num. 20:14-21), and ever afterwards maintained an attitude of hostility toward them. They were conquered by David (2 Sam. 8:14; comp. 1 Kings 9:26), and afterwards by Amaziah (2 Chr. 25:11, 12). But they regained again their independence, and in later years, during the decline of the Jewish kingdom (2 Kings 16:6; R.V. marg., \"Edomites\"), made war against Israel. They took part with the Chaldeans when Nebuchadnezzar captured Jerusalem, and afterwards they invaded and held possession of the south of Palestine as far as Hebron. At length, however, Edom fell under the growing Chaldean power (Jer. 27:3, 6).",
            "There are many prophecies concerning Edom (Isa. 34:5, 6; Jer. 49:7-18; Ezek. 25:13; 35:1-15; Joel 3:19; Amos 1:11; Obad.; Mal. 1:3, 4) which have been remarkably fulfilled. The present desolate condition of that land is a standing testimony to the inspiration of these prophecies. After an existence as a people for above seventeen hundred years, they have utterly disappeared, and their language even is forgotten for ever. In Petra, \"where kings kept their court, and where nobles assembled, there no man dwells; it is given by lot to birds, and beasts, and reptiles.\"",
            "The Edomites were Semites, closely related in blood and in language to the Israelites. They dispossessed the Horites of Mount Seir; though it is clear, from Gen. 36, that they afterwards intermarried with the conquered population. Edomite tribes settled also in the south of Judah, like the Kenizzites (Gen. 36:11), to whom Caleb and Othniel belonged (Josh. 15:17). The southern part of Edom was known as Teman.",
            "red, earthy; of blood"
        ]
    },
    {
        "Word": "Edrei",
        "Definitions": [
            "Mighty; strength. (1.) One of the chief towns of the kingdom of Bashan (Josh. 12:4, 5). Here Og was defeated by the Israelites, and the strength of the Amorites broken (Num. 21:33-35). It subsequently belonged to Manasseh, for a short time apparently, and afterwards became the abode of banditti and outlaws (Josh. 13:31). It has been identified with the modern Edr'a, which stands on a rocky promontory on the south-west edge of the Lejah (the Argob of the Hebrews, and Trachonitis of the Greeks). The ruins of Edr'a are the most extensive in the Hauran. They are 3 miles in circumference. A number of the ancient houses still remain; the walls, roofs, and doors being all of stone. The wild region of which Edrei was the capital is thus described in its modern aspect: \"Elevated about 20 feet above the plain, it is a labyrinth of clefts and crevasses in the rock, formed by volcanic action; and owing to its impenetrable condition, it has become a refuge for outlaws and turbulent characters, who make it a sort of Cave of Adullam...It is, in fact, an impregnable natural fortress, about 20 miles in length and 15 in breadth\" (Porter's Syria, etc.). Beneath this wonderful city there is also a subterranean city, hollowed out probably as a refuge for the population of the upper city in times of danger. (See [171]BASHAN.)",
            "(2.) A town of Naphtali (Josh. 19:37).",
            "a very great mass, or cloud",
            "(stronghold).",
            "+ One of the two capital cities of Bashan, in the territory of Manasseh east of the Jordan. (Numbers 21:33; 1:4; 3:10; Joshua 12:4) In Scripture it is only mentioned in connection with the victory gained by the Israelites over the Amorites under Og their king, and the territory thus acquired. The ruins of this ancient city, still bearing the name Edr'a, stand on a rocky promontory which projects from the southwest corner of the Lejah. The ruins are nearly three miles in circumference, and have a strange, wild, look, rising up in dark, shattered masses from the midst of a wilderness of black rocks. + A town of northern Palestine, allotted to the tribe of Naphtali, and situated near Kedesh. (Joshua 19:37) About two miles south of Kedesh is a conical rocky hill called Tell Khuraibeh, the \"tell of the ruin,\" which may be the site of Edrei."
        ]
    },
    {
        "Word": "Effectual call",
        "Definitions": [
            "See [172]CALL."
        ]
    },
    {
        "Word": "Effectual prayer",
        "Definitions": [
            "Occurs in Authorized Version, James 5:16. The Revised Version renders appropriately: \"The supplication of a righteous man availeth much in its working\", i.e., \"it moves the hand of Him who moves the world.\""
        ]
    },
    {
        "Word": "Egg",
        "Definitions": [
            "(Heb. beytsah, \"whiteness\"). Eggs deserted (Isa. 10:14), of a bird (Deut. 22:6), an ostrich (Job 39:14), the cockatrice (Isa. 59:5). In Luke 11:12, an egg is contrasted with a scorpion, which is said to be very like an egg in its appearance, so much so as to be with difficulty at times distinguished from it. In Job 6:6 (\"the white of an egg\") the word for egg (hallamuth') occurs nowhere else. It has been translated \"purslain\" (R.V. marg.), and the whole phrase \"purslain-broth\", i.e., broth made of that herb, proverbial for its insipidity; and hence an insipid discourse. Job applies this expression to the speech of Eliphaz as being insipid and dull. But the common rendering, \"the white of an egg\", may be satisfactorily maintained."
        ]
    },
    {
        "Word": "Eglah",
        "Definitions": [
            "A heifer, one of David's wives, and mother of Ithream (2 Sam. 3:5; 1 Chr. 3:3). According to a Jewish tradition she was Michal.",
            "heifer; chariot; round",
            "(a heifer), one of David's wives during his reign in Hebron. (2 Samuel 3:5; 1 Chronicles 3:3) (B.C. 1055.)"
        ]
    },
    {
        "Word": "Eglaim",
        "Definitions": [
            "Two ponds, (Isa. 15:8), probably En-eglaim of Ezek. 47:10.",
            "drops of the sea",
            "(two ponds), a place named only in (Isaiah 15:8) probably the same as EN-EGLAIM."
        ]
    },
    {
        "Word": "Eglon",
        "Definitions": [
            "The bullock; place of heifers. (1.) Chieftain or king of one of the Moabite tribes (Judg. 3:12-14). Having entered into an alliance with Ammon and Amalek, he overran the trans-Jordanic region, and then crossing the Jordan, seized on Jericho, the \"city of palm trees,\" which had been by this time rebuilt, but not as a fortress. He made this city his capital, and kept Israel in subjection for eighteen years. The people at length \"cried unto the Lord\" in their distress, and he \"raised them up a deliverer\" in Ehud (q.v.), the son of Gera, a Benjamite.",
            "(2.) A city in Judah, near Lachish (Josh. 15:39). It was destroyed by Joshua (10:5, 6). It has been identified with Tell Nejileh, 6 miles south of Tell Hesy or Ajlan, north-west of Lachish. (See [173]LACHISH.)",
            "same as Eglah",
            "(calf-like).",
            "+ A king of the Moabites, (Judges 3:12) ff., who, aided by the Ammonites and the Amelekites, crossed the Joran and took \"the city of palm trees.\" (B.C. 1359.) here, according to Josephus, he built himself a palace, and continued for eighteen years to oppress the children of Israel, who paid him tribute. He was slain by Ehud. [[464]Ehud] + A town of Judah in the low country. (Joshua 15:39) The name survives in the modern Ajlan, a shapeless mass of ruins, about 10 miles from Eleutheropolis and 14 from Gaza, on the south of the great maritime plain."
        ]
    },
    {
        "Word": "Egypt",
        "Definitions": [
            "The land of the Nile and the pyramids, the oldest kingdom of which we have any record, holds a place of great significance in Scripture.",
            "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 Egypt.",
            "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 north-eastern 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 Canaanitish, 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 Palestine, 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 Palestine is engraved on the outside of the south wall of the temple of Karnak.",
            "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 gods.",
            "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 Palestine (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 Palestine. As the clay in different parts of Palestine 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 Palestine. 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.",
            "that troubles or oppresses; anguish",
            "(land of the Copts), a country occupying the northeast angle of Africa. Its limits appear always to have been very nearly the same. It is bounded on the north by the Mediterranean Sea, on the east by Palestine, Arabia and the Red Sea, on the south by Nubia, and on the west by the Great Desert. It is divided into upper Egypt--the valley of the Nile--and lower Egypt, the plain of the Delta, from the Greek letter; it is formed by the branching mouths of the Nile, and the Mediterranean Sea. The portions made fertile by the Nile comprise about 9582 square geographical miles, of which only about 5600 is under cultivation.--Encyc. Brit. The Delta extends about 200 miles along the Mediterranean, and Egypt is 520 miles long from north to south from the sea to the First Cataract. [465]Names.--The common name of Egypt in the Bible is \"Mizraim.\" It is in the dual number, which indicates the two natural divisions of the country into an upper and a lower region. The Arabic name of Egypt--Mizr-- signifies \"red mud.\" Egypt is also called in the Bible \"the land of Ham,\" (Psalms 105:23,27) comp. Psalms 78:51--a name most probably referring to Ham the son of Noah--and \"Rahab,\" the proud or insolent: these appear to be poetical appellations. The common ancient Egyptian name of the country is written in hieroglyphics Kem, which was perhaps pronounced Chem. This name signifies, in the ancient language and in Coptic, \"black,\" on account of the blackness of its alluvial soil. We may reasonably conjecture that Kem is the Egyptian equivalent of Ham. GENERAL APPEARANCE, CLIMATE, ETC.--The general appearance of the country cannot have greatly changed since the days of Moses. The whole country is remarkable for its extreme fertility, which especially strikes the beholder when the rich green of the fields is contrasted with the utterly bare, yellow mountains or the sand-strewn rocky desert on either side. The climate is equable and healthy. Rain is not very unfrequent on the northern coast, but inland is very rare. Cultivation nowhere depends upon it. The inundation of the Nile fertilizes and sustains the country, and makes the river its chief blessing. The Nile was on this account anciently worshipped. The rise begins in Egypt about the summer solstice, and the inundation commences about two months later. The greatest height is attained about or somewhat after the autumnal equinox. The inundation lasts about three months. The atmosphere, except on the seacoast, is remarkably dry and clear, which accounts for the so perfect preservation of the monuments, with their pictures and inscriptions. The heat is extreme during a large part of the year. The winters are mild,--from 50",
            "Peopled by Mizraim's posterity -- Ge 10:6,13,14.",
            "Boundaries of -- Eze 29:10.",
            "Dry climate of -- De 11:10,11.",
            "Watered by the Nile -- Ge 41:1-3; Ex 1:22.",
            "Inundations of, alluded to -- Am 8:8.",
            "Subject to plague, &c -- De 7:15; 28:27,60.",
            "Sometimes visited by famine -- Ge 41:30.",
            "Called",
            "The land of Ham. -- Ps 105:23; 106:22.",
            "The South. -- Jer 13:19; Da 11:14,25.",
            "Sihor. -- Isa 23:3.",
            "Rahab. -- Ps 87:4; 89:10.",
            "House of Bondmen. -- Ex 13:3,14; De 7:8.",
            "Celebrated for",
            "Fertility. -- Ge 13:10; 45:18.",
            "Wealth. -- Heb 11:26.",
            "Literature. -- 1Ki 4:30; Ac 7:22.",
            "Fine horses. -- 1Ki 10:28,29.",
            "Fine linen, &c. -- Pr 7:16; Isa 19:9.",
            "Commerce. -- Ge 41:57; Eze 27:7.",
            "Religion of, idolatrous -- Ex 12:12; Nu 33:4; Isa 19:1; Eze 29:7.",
            "Idolatry of, followed by Israel -- Ex 32:4; Eze 20:8,19.",
            "Magic practised in -- Ex 7:11,12,22; 8:7.",
            "Ruled by kings who assumed the name of Pharaoh -- Ge 12:14,15; 40:1,2; Ex 1:8,22.",
            "Under a governor -- Ge 41:41-44.",
            "Had princes and counsellors -- Ge 12:15; Isa 19:11.",
            "As a power was",
            "Proud and arrogant. -- Eze 29:3; 30:6.",
            "Pompous. -- Eze 32:12.",
            "Mighty. -- Isa 30:2,3.",
            "Ambitious of conquests. -- Jer 46:8.",
            "Treacherous. -- Isa 36:6; 29:6,7.",
            "Inhabitants of",
            "Superstitious. -- Isa 19:3.",
            "Hospitable. -- Ge 47:5,6; 1Ki 11:18.",
            "Often intermarried with strangers. -- Ge 21:21; 1Ki 3:1; 11:19; 1Ch 2:34,35.",
            "Abhorred shepherds. -- Ge 46:34.",
            "Abhorred the sacrifice of oxen, &c. -- Ex 8:26.",
            "Not to be abhorred by Israel. -- De 23:7.",
            "Might be received into the congregation in the third generation. -- De 23:8.",
            "Mode of entertaining in -- Ge 43:32-34.",
            "Diet used in -- Nu 11:5.",
            "Mode of embalming in -- Ge 50:3.",
            "Often a refuge to strangers -- Ge 12:10; 47:4; 1Ki 11:17,40; 2Ki 25:26; Mt 2:12,13.",
            "The armies of",
            "Described. -- Ex 14:7-9.",
            "Destroyed in the Red Sea. -- Ex 14:23-28.",
            "Captured and burned Gezer. -- 1Ki 9:16.",
            "Besieged and plundered Jerusalem in Rehoboam's time. -- 1Ki 14:25,26.",
            "Invaded Assyria and killed Josiah who assisted it. -- 2Ki 23:29.",
            "Deposed Jehoahaz and made Judea tributary. -- 2Ki 23:31-35.",
            "Assistance of, sought by Judah against the Chaldees. -- Eze 17:15; Jer 37:5,7.",
            "History of Israel in",
            "Their sojourn in it, foretold. -- Ge 15:13.",
            "Joseph sold into. -- Ge 37:28; 39:1.",
            "Potiphar blessed for Joseph's sake. -- Ge 39:2-6.",
            "Joseph unjustly cast into prison. -- Ge 39:7-20.",
            "Joseph interprets the chief baker's and the chief butler's dreams. -- Ge 40:5-19.",
            "Joseph interprets Pharaoh's dreams. -- Ge 41:14-32.",
            "Joseph counsels Pharaoh. -- Ge 41:33-36.",
            "Joseph made governor. -- Ge 41:41-44.",
            "Joseph's successful provision against the years of famine. -- Ge 41:46-56.",
            "Joseph's ten brethren arrive. -- Ge 42:1-6.",
            "Joseph recognises his brethren. -- Ge 42:7,8.",
            "Benjamin brought. -- Ge 43:15.",
            "Joseph makes himself known to his brethren. -- Ge 45:1-8.",
            "Joseph sends for his father. -- Ge 45:9-11.",
            "Pharaoh invites Jacob into. -- Ge 45:16-20.",
            "Jacob's journey. -- Ge 46:5-7.",
            "Jacob, &c presented to Pharaoh. -- Ge 47:1-10.",
            "Israel placed in the land of Goshen. -- Ge 46:34; 47:11,27.",
            "Joseph enriches the king. -- Ge 47:13-26.",
            "Jacob's death and burial. -- Ge 49:33; 50:1-13.",
            "Israel increases and are oppressed. -- Ex 1:1-14.",
            "Male children destroyed. -- Ex 1:15-22.",
            "Moses born and hid for three months. -- Ex 2:2.",
            "Moses exposed on the Nile. -- Ex 2:3,4.",
            "Moses adopted and brought up by Pharaoh's daughter. -- Ex 2:5-10.",
            "Moses slays an Egyptian. -- Ex 2:11,12.",
            "Moses flies to Midian. -- Ex 2:15.",
            "Moses sent to Pharaoh. -- Ex 3:2-10.",
            "Pharaoh increases their affliction. -- Ex 5:1-23.",
            "Moses proves his divine mission by miracles. -- Ex 4:29-31; 7:10.",
            "Egypt is plagued for Pharaoh's obstinacy. -- Ex 7:14-10:29.",
            "The passover instituted. -- Ex 12:1-28.",
            "Destruction of the first-born. -- Ex 12:29,30.",
            "Israel spoils the Egyptians. -- Ex 12:35,36.",
            "Israel driven out of. -- Ex 12:31-33.",
            "Date of the Exodus. -- Ex 12:41; Heb 11:27.",
            "Pharaoh pursues Israel and is miraculously destroyed. -- Ex 14:5-25.",
            "Prophecies respecting",
            "Dismay of its inhabitants. -- Isa 19:1,16,17.",
            "Infatuation of its princes. -- Isa 19:3,11-14.",
            "Failure of internal resources. -- Isa 19:5-10.",
            "Civil war and domestic strife. -- Isa 19:2.",
            "Armies destroyed by Babylon. -- Jer 46:2-12.",
            "Invasion by Babylon. -- Jer 46:13,24; Eze 32:11.",
            "Destruction of its power. -- Eze 30:24,25.",
            "Destruction of its cities. -- Eze 30:14-18.",
            "Destruction of its idols. -- Jer 43:12,13; 46:25; Eze 30:13.",
            "Spoil of, a reward to Babylon for services against Tyre. -- Eze 29:18-20.",
            "Captivity of its people. -- Isa 20:4; Jer 46:19,24,26; Eze 30:4.",
            "Utter desolation of, for forty years. -- Eze 29:8-12; 30:12; 32:15.",
            "Allies to share its misfortunes. -- Eze 30:4,6.",
            "The Jews who practised its idolatry to share its punishments. -- Jer 44:7-28.",
            "Terror occasioned by its fall. -- Eze 32:9,10.",
            "Ever to be a base kingdom. -- Eze 29:15.",
            "Christ to be called out of. -- Ho 11:1; Mt 2:15.",
            "Conversion of. -- Isa 19:18-20.",
            "To be numbered and blessed along with Israel. -- Isa 19:23-25.",
            "Prophetic illustration of its destruction. -- Jer 43:9,10; Eze 30:21,22; 32:4-6."
        ]
    },
    {
        "Word": "Ehud",
        "Definitions": [
            "Union. (1.) A descendant of Benjamin (1 Chr. 7:10), his great-grandson.",
            "(2.) The son of Gera, of the tribe of Benjamin (Judg. 3:15). After the death of Othniel the people again fell into idolatry, and Eglon, the king of Moab, uniting his bands with those of the Ammonites and the Amalekites, crossed the Jordan and took the city of Jericho, and for eighteen years held that whole district in subjection, exacting from it an annual tribute. At length Ehud, by a stratagem, put Eglon to death with a two-edged dagger a cubit long, and routed the Moabites at the fords of the Jordan, putting 10,000 of them to death. Thenceforward the land, at least Benjamin, enjoyed rest \"for fourscore years\" (Judg. 3:12-30). (See [174]QUARRIES [2].) But in the south-west the Philistines reduced the Israelites to great straits (Judg. 5:6). From this oppression Shamgar was raised up to be their deliverer.",
            "he that praises",
            "(union).",
            "+ Ehud son of Bilhah, and great-grandson of Benjamin the patriarch. (1 Chronicles 7:10; 8:6) + Ehud son of Gera, of the tribe of Benjamin, (Judges 3:15) the second judge of the Israelites. (B.C. about 1370.) In the Bible he is not called a judge, but a deliverer (l.c.): so Othniel, (Judges 3:9) and all the Judges. (Nehemiah 9:27) As a Benjamite he was specially chosen to destroy Eglon, who had established himself in Jericho, which was included in the boundaries of that tribe. He was very strong, and left-handed. [[466]Eglon]"
        ]
    },
    {
        "Word": "Ekron",
        "Definitions": [
            "Firm-rooted, the most northerly of the five towns belonging to the lords of the Philistines, about 11 miles north of Gath. It was assigned to Judah (Josh. 13:3), and afterwards to Dan (19:43), but came again into the full possession of the Philistines (1 Sam. 5:10). It was the last place to which the Philistines carried the ark before they sent it back to Israel (1 Sam. 5:10; 6:1-8). There was here a noted sanctuary of Baal-zebub (2 Kings 1: 2, 3, 6, 16). Now the small village Akir. It is mentioned on monuments in B.C. 702, when Sennacherib set free its king, imprisoned by Hezekiah in Jerusalem, according to the Assyrian record.",
            "barrenness; torn away",
            "(torn up by the roots; emigration), one of the five towns belonging to the lords of the Philistines, and the most northerly of the five. (Joshua 13:3) Like the other Philistine cities its situation was in the lowlands. It fell to the lot of Judah. (Joshua 15:45,46; Judges 1:18) Afterwards we find it mentioned among the cities of Dan. (Joshua 19:43) Before the monarchy it was again in full possession of the Philistines. (1 Samuel 5:10) Akir, the modern representative of Ekron, lies about five miles southwest of Ramleh . In the Apocrypha it appears as [467]Accaron. 1Macc 10:89 only."
        ]
    },
    {
        "Word": "Elah",
        "Definitions": [
            "Terebinth or oak. (1.) Valley of, where the Israelites were encamped when David killed Goliath (1 Sam. 17:2, 19). It was near Shochoh of Judah and Azekah (17:1). It is the modern Wady es-Sunt, i.e., \"valley of the acacia.\" \"The terebinths from which the valley of Elah takes its name still cling to their ancient soil. On the west side of the valley, near Shochoh, there is a very large and ancient tree of this kind known as the 'terebinth of Wady Sur,' 55 feet in height, its trunk 17 feet in circumference, and the breadth of its shade no less than 75 feet. It marks the upper end of the Elah valley, and forms a noted object, being one of the largest terebinths in Palestine.\" Geikie's, The Holy Land, etc.",
            "(2.) One of the Edomite chiefs or \"dukes\" of Mount Seir (Gen. 36:41).",
            "(3.) The second of the three sons of Caleb, the son of Jephunneh (1 Chr. 4:15).",
            "(4.) The son and successor of Baasha, king of Israel (1 Kings 16:8-10). He was killed while drunk by Zimri, one of the captains of his chariots, and was the last king of the line of Baasha. Thus was fullfilled the prophecy of Jehu (6, 7, 11-14).",
            "(5.) The father of Hoshea, the last king of Israel (2 Kings 15:30; 17:1).",
            "an oak; a curse; perjury",
            "+ One of the dukes of Edom. (Genesis 36:41; 1 Chronicles 1:52) + Shimei ben-Elah was Solomon's commissariat officer in Benjamin. (1 Kings 4:18) (B.C. 1013.) + A son of Caleb the son of Jephuneh. (1 Chronicles 4:15) (B.C. 1450.) + Son of Uzzi, a Benjamite, (1 Chronicles 9:8) s, and one of the chiefs of the tribe at the settlement of the country. (B.C. 536.)",
            "(an oak, strength).",
            "+ The son and successor of Baasha king of Israel. (1 Kings 16:8-10) His reign laster for little more than a year; comp. ver. 8 with 10. (B.C. 928-7.) He was killed while drunk, by Zimri, in the house of his steward Azra, who was probably a confederate in the plot. + Father of Hoshea, the last king of Israel. (2 Kings 15:30; 17:1) (B.C. 729 or before.)."
        ]
    },
    {
        "Word": "Elam",
        "Definitions": [
            "Highland, the son of Shem (Gen. 10:22), and the name of the country inhabited by his descendants (14:1, 9; Isa. 11:11; 21:2, etc.) lying to the east of Babylonia, and extending to the shore of the Mediterranean, a distance in a direct line of about 1,000 miles. The name Elam is an Assyrian word meaning \"high.\"",
            "\"The inhabitants of Elam, or the Highlands,' to the east of Babylon, were called Elamites. They were divided into several branches, speaking different dialects of the same agglutinative language. The race to which they belonged was brachycephalic, or short-headed, like the pre-Semitic Sumerians of Babylonia.",
            "\"The earliest Elamite kingdom seems to have been that of Anzan, the exact site of which is uncertain; but in the time of Abraham, Shushan or Susa appears to have already become the capital of the country. Babylonia was frequently invaded by the Elamite kings, who at times asserted their supremacy over it (as in the case of Chedorlaomer, the Kudur-Lagamar, or servant of the goddess Lagamar,' of the cuneiform texts).",
            "\"The later Assyrian monarchs made several campaigns against Elam, and finally Assur-bani-pal (about B.C. 650) succeeded in conquering the country, which was ravaged with fire and sword. On the fall of the Assyrian Empire, Elam passed into the hands of the Persians\" (A.H. Sayce).",
            "This country was called by the Greeks Cissia or Susiana.",
            "a young man; a virgin; a secret",
            "(eternity).",
            "+ This seems to have been originally the name of a man, the son of Shem. (Genesis 10:22; 1 Chronicles 1:17) Commonly, however, it is used as the appellation of a country. (Genesis 14:1,9; Isaiah 11:11; 21:2) The Elam of Scripture appears to be the province lying south of Assyria and east of Persia proper, to which Herodotus gives the name of Cissia (iii. 91, v. 49, etc.), and which is termed Susis or Susiana by the geographers. Its capital was Susa. This country was originally people by descendants of Shem. By the time of Abraham a very important power had been built up in the same region. It is plain that at this early time the predominant power in lower Mesopotamia was Elam, which for a while held the place possessed earlier by Babylon, (Genesis 10:10) and later by either Babylon or Assyria. + A Korhite Levite in the time of King David. (1 Chronicles 26:3) (B.C. 1014.) + A chief man of the tribe of Benjamin. (1 Chronicles 8:24) + \"Children of Elam,\" to the number of 1254, returned with Zerubbabel from Babylon. (Ezra 2:7; Nehemiah 7:12) 1Esd. 5:12. (B.C. 536 or before.) Elam occurs amongst the names of the chief of the people who signed the covenant with Nehemiah. (Nehemiah 10:14) + In the same lists is a second Elam, whose sons, to the same number as in the former case, returned with Zerubbabel, (Ezra 2:31; Nehemiah 7:34) and which for the sake of distinction is called \"the other Elam.\" + One of the priests who accompanied Nehemiah at the dedication of the new wall of Jerusalem. (Nehemiah 12:42)"
        ]
    },
    {
        "Word": "Elasah",
        "Definitions": [
            "God made. (1.) One of the descendants of Judah, of the family of Hezron (1 Chr. 2:39, \"Eleasah\").",
            "(2.) A descendant of king Saul (1 Chr. 8:37; 9:43).",
            "(3.) The son of Shaphan, one of the two who were sent by Zedekiah to Nebuchadnezzar, and also took charge of Jeremiah's letter to the captives in Babylon (Jer. 29:3).",
            "the doings of God",
            "(whom God made).",
            "+ A priest in the time of Ezra who had married a Gentile wife. (Ezra 10:22) (B.C. 458). + Son of Shaphan, one of the two men who were sent on a mission by King Zedekiah to Nebuchadnezzar at Babylon. (Jeremiah 29:3) (B.C. 594.)"
        ]
    },
    {
        "Word": "Elath",
        "Definitions": [
            "Grove; trees, (Deut. 2:8), also in plural form Eloth (1 Kings 9:26, etc.); called by the Greeks and Romans Elana; a city of Idumea, on the east, i.e., the Elanitic, gulf, or the Gulf of Akabah, of the Red Sea. It is first mentioned in Deut. 2:8. It is also mentioned along with Ezion-geber in 1 Kings 9:26. It was within the limits of Solomon's dominion, but afterwards revolted. It was, however, recovered and held for a time under king Uzziah (2 Kings 14:22). Now the ruin Aila.",
            "a hind; strength; an oak"
        ]
    },
    {
        "Word": "El-Bethel",
        "Definitions": [
            "God of Bethel, the name of the place where Jacob had the vision of the ladder, and where he erected an altar (Gen. 31:13; 35:7)."
        ]
    },
    {
        "Word": "Eldad",
        "Definitions": [
            "Whom God has loved, one of the seventy elders whom Moses appointed (Num. 11:26, 27) to administer justice among the people. He, with Medad, prophesied in the camp instead of going with the rest to the tabernacle, as Moses had commanded. This incident was announced to Moses by Joshua, who thought their conduct in this respect irregular. Moses replied, \"Enviest thou for my sake? would God that all the Lord's people were prophets\" (Num. 11:24-30; comp. Mark 9:38; Luke 9:49).",
            "favored of God; love of God",
            "(favored of God) and Me'dad (love), two of the seventy elders to whom was communicated the prophetic power of Moses. (Numbers 11:16,26) (B.C. 1490.) Although their names were upon the last which Moses had drawn up, (Numbers 11:26) they did not repair with the rest of their brethren to the tabernacle, but continued to prophesy in the camp. moses, being requested by Joshua to forbid this, refused to do so, and expressed a wish that the gift of prophecy might be diffused throughout the people."
        ]
    },
    {
        "Word": "Elder",
        "Definitions": [
            "A name frequently used in the Old Testament as denoting a person clothed with authority, and entitled to respect and reverence (Gen. 50:7). It also denoted a political office (Num. 22:7). The \"elders of Israel\" held a rank among the people indicative of authority. Moses opened his commission to them (Ex. 3:16). They attended Moses on all important occasions. Seventy of them attended on him at the giving of the law (Ex. 24:1). Seventy also were selected from the whole number to bear with Moses the burden of the people (Num. 11:16, 17). The \"elder\" is the keystone of the social and political fabric wherever the patriarchal system exists. At the present day this is the case among the Arabs, where the sheik (i.e., \"the old man\") is the highest authority in the tribe. The body of the \"elders\" of Israel were the representatives of the people from the very first, and were recognized as such by Moses. All down through the history of the Jews we find mention made of the elders as exercising authority among the people. They appear as governors (Deut. 31:28), as local magistrates (16:18), administering justice (19:12). They were men of extensive influence (1 Sam. 30:26-31). In New Testament times they also appear taking an active part in public affairs (Matt. 16:21; 21:23; 26:59).",
            "The Jewish eldership was transferred from the old dispensation to the new. \"The creation of the office of elder is nowhere recorded in the New Testament, as in the case of deacons and apostles, because the latter offices were created to meet new and special emergencies, while the former was transmitted from the earlies times. In other words, the office of elder was the only permanent essential office of the church under either dispensation.\"",
            "The \"elders\" of the New Testament church were the \"pastors\" (Eph. 4:11), \"bishops or overseers\" (Acts 20:28), \"leaders\" and \"rulers\" (Heb. 13:7; 1 Thess. 5:12) of the flock. Everywhere in the New Testament bishop and presbyter are titles given to one and the same officer of the Christian church. He who is called presbyter or elder on account of his age or gravity is also called bishop or overseer with reference to the duty that lay upon him (Titus 1:5-7; Acts 20:17-28; Phil. 1:1).",
            "The term elder, or old man as the Hebrew literally imports, was one of extensive use, as an official title, among the Hebrews and the surrounding nations, because the heads of tribes and the leading people who had acquired influence were naturally the older people of the nation. It had reference to various offices. (Genesis 24:2; 50:7; 2 Samuel 12:17; Ezekiel 27:9) As betokening a political office, it applied not only to the Hebrews, but also to the Egyptians, (Genesis 50:7) the Moabites and the Midianites. (Numbers 22:7) The earliest notice of the elders acting in concert as a political body is at the time of the Exodus. They were the representatives of the people, so much so that elders and people are occasionally used as equivalent terms; comp. (Joshua 24:1) with (Joshua 24:2,19,21) and (1 Samuel 8:4) with (1 Samuel 8:7,10,19) Their authority was undefined, and extended to all matters concerning the public weal. Their number and influence may be inferred from (1 Samuel 30:26)ff. They retained their position under all the political changes which the Jews underwent. The seventy elders mentioned in Exodus and Numbers were a sort of governing body, a parliament, and the origin of the tribunal of seventy elders called the Sanhedrin or Council. In the New Testament Church the elders or presbyters were the same as the bishops. It was an office derived from the Jewish usage of elders or rulers of the synagogues. [[468]Bishop]"
        ]
    },
    {
        "Word": "Elealeh",
        "Definitions": [
            "God has ascended, a place in the pastoral country east of Jordan, in the tribe of Reuben (Num. 32:3, 37). It is not again mentioned till the time of Isaiah (15:4; 16:9) and Jeremiah (48:34). It is now an extensive ruin called el-A'al, about one mile north-east of Heshbon.",
            "burnt-offering of God",
            "(the ascending of God), a place on the east of Jordan, taken possession of and rebuilt by the tribe of Reuben. (Numbers 32:3,37) By Isaiah and Jeremiah it is mentioned as a Moabite town. (Isaiah 15:4; 16:9; Jeremiah 48:34)"
        ]
    },
    {
        "Word": "Eleazar",
        "Definitions": [
            "God has helped. (1.) The third son of Aaron (Ex. 6:23). His wife, a daughter of Putiel, bore him Phinehas (Ex. 6:25). After the death of Nadab and Abihu (Lev. 10:12; Num. 3:4) he was appointed to the charge of the sanctuary (Num. 3:32). On Mount Hor he was clothed with the sacred vestments, which Moses took from off his brother Aaron and put upon him as successor to his father in the high priest's office, which he held for more than twenty years (Num. 20:25-29). He took part with Moses in numbering the people (26:3, 4), and assisted at the inauguration of Joshua. He assisted in the distribution of the land after the conquest (Josh. 14:1). The high-priesthood remained in his family till the time of Eli, into whose family it passed, till it was restored to the family of Eleazar in the person of Zadok (1 Sam. 2:35; comp. 1 Kings 2:27). \"And Eleazar the son of Aaron died; and they buried him in a hill that pertained to Phinehas his son\" (Josh. 24:33). The word here rendered \"hill\" is Gibeah, the name of several towns in Palestine which were generally on or near a hill. The words may be more suitably rendered, \"They buried him in Gibeah of Phinehas\", i.e., in the city of Phinehas, which has been identified, in accordance with Jewish and Samaritan traditions, with Kefr Ghuweirah=Awertah, about 7 miles north of Shiloh, and a few miles south-east of Nablus. \"His tomb is still shown there, overshadowed by venerable terebinths.\" Others, however, have identified it with the village of Gaba or Gebena of Eusebius, the modern Khurbet Jibia, 5 miles north of Guphna towards Nablus.",
            "(2.) An inhabitant of Kirjath-jearim who was \"sanctified\" to take charge of the ark, although not allowed to touch it, while it remained in the house of his father Abinadab (1 Sam. 7:1, 2; comp. Num. 3:31; 4:15).",
            "(3.) The son of Dodo the Ahohite, of the tribe of Benjamin, one of the three most eminent of David's thirty-seven heroes (1 Chr. 11:12) who broke through the Philistine host and brought him water from the well of Bethlehem (2 Sam. 23:9, 16).",
            "(4.) A son of Phinehas associated with the priests in taking charge of the sacred vessels brought back to Jerusalem after the Exile (Ezra 8:33).",
            "(5.) A Levite of the family of Merari (1 Chr. 23:21, 22).",
            "help of God, court of God",
            "(help of God).",
            "+ Third son of Aaron. After the death of Nadab and Abihu without children, (Leviticus 10:6; Numbers 3:4) Eleazar was appointed chief over the principal Levites. (Numbers 3:32) With his brother Ithamar he ministered as a priest during their father's lifetime, and immediately before his death was invested on Mount Hor with the sacred garments, as the successor of Aaron in the office of high priest. (Numbers 20:28) (B.C. 1452.) One of his first duties was in conjunction with Moses to superintend the census of the people. (Numbers 26:3) After the conquest of Canaan by Joshua he took part in the distribution of the land. (Joshua 14:1) The time of his death is not mentioned in Scripture. + The son of Abinadab, of the hill of Kirjath-jearim. (1 Samuel 7:1) (B.C. 1134.) + One of the three principal mighty men of David's army. (2 Samuel 23:9; 1 Chronicles 11:12) (B.C. 1046.) + A Merarite Levite, son of Mahli and grandson of Merari. (1 Chronicles 23:21,22; 24:28) + A priest who took part in the feast of dedication under Nehemiah. (Nehemiah 12:42) (B.C. 446.) + One of the sons of Parosh, an Israelite (i.e. a layman) who had married a foreign wife. (Ezra 10:25) + Son of Phinehas, a Levite. (Ezra 8:33) + The son of Eliud, in the genealogy of Jesus Christ. (Matthew 1:15)"
        ]
    },
    {
        "Word": "Election of Grace",
        "Definitions": [
            "The Scripture speaks (1) of the election of individuals to office or to honour and privilege, e.g., Abraham, Jacob, Saul, David, Solomon, were all chosen by God for the positions they held; so also were the apostles. (2) There is also an election of nations to special privileges, e.g., the Hebrews (Deut. 7:6; Rom. 9:4). (3) But in addition there is an election of individuals to eternal life (2 Thess. 2:13; Eph. 1:4; 1 Pet. 1:2; John 13:18).",
            "The ground of this election to salvation is the good pleasure of God (Eph. 1:5, 11; Matt. 11:25, 26; John 15:16, 19). God claims the right so to do (Rom. 9:16, 21).",
            "It is not conditioned on faith or repentance, but is of soverign grace (Rom. 11:4-6; Eph. 1:3-6). All that pertain to salvation, the means (Eph. 2:8; 2 Thess. 2:13) as well as the end, are of God (Acts 5:31; 2 Tim. 2:25; 1 Cor. 1:30; Eph. 2:5, 10). Faith and repentance and all other graces are the exercises of a regenerated soul; and regeneration is God's work, a \"new creature.\"",
            "Men are elected \"to salvation,\" \"to the adoption of sons,\" \"to be holy and without blame before him in love\" (2 Thess. 2:13; Gal. 4:4, 5; Eph. 1:4). The ultimate end of election is the praise of God's grace (Eph. 1:6, 12). (See [175]PREDESTINATION.)"
        ]
    },
    {
        "Word": "Elect lady",
        "Definitions": [
            "To whom the Second Epistle of John is addressed (2 John 1:1). Some think that the word rendered \"lady\" is a proper name, and thus that the expression should be \"elect Kyria.\""
        ]
    },
    {
        "Word": "El-elohe-Isreal",
        "Definitions": [
            "Mighty one; God of Israel, the name which Jacob gave to the alter which he erected on the piece of land where he pitched his tent before Shechem, and which he afterwards purchased from the sons of Hamor (Gen. 33:20)."
        ]
    },
    {
        "Word": "Elements",
        "Definitions": [
            "In its primary sense, as denoting the first principles or constituents of things, it is used in 2 Pet. 3:10: \"The elements shall be dissolved.\" In a secondary sense it denotes the first principles of any art or science. In this sense it is used in Gal. 4:3, 9; Col. 2:8, 20, where the expressions, \"elements of the world,\" \"week and beggarly elements,\" denote that state of religious knowledge existing among the Jews before the coming of Christ, the rudiments of religious teaching. They are \"of the world,\" because they are made up of types which appeal to the senses. They are \"weak,\" because insufficient; and \"beggarly,\" or \"poor,\" because they are dry and barren, not being accompanied by an outpouring of spiritual gifts and graces, as the gospel is."
        ]
    },
    {
        "Word": "Elephant",
        "Definitions": [
            "Not found in Scripture except indirectly in the original Greek word (elephantinos) translated \"of ivory\" in Rev. 18:12, and in the Hebrew word (shenhabim, meaning \"elephant's tooth\") rendered \"ivory\" in 1 Kings 10:22 and 2 Chr. 9:21."
        ]
    },
    {
        "Word": "Elhanan",
        "Definitions": [
            "Whom God has graciously bestowed. (1.) A warrior of the time of David famed for his exploits. In the Authorized Version (2 Sam. 21:19) it is recorded that \"Elhanan the son of Jaare-oregim, a Bethlehemite, slew the brother of Goliath.\" The Revised Version here rightly omits the words \"the brother of.\" They were introduced in the Authorized Version to bring this passage into agreement with 1 Chr. 20:5, where it is said that he \"slew Lahmi the brother of Goliath.\" Goliath the Gittite was killed by David (1 Sam. 17). The exploit of Elhanan took place late in David's reign.",
            "(2.) The son of Dodo, and one of David's warriors (2 Sam. 23:24).",
            "grace, or gift, or mercy of God",
            "(the grace of God).",
            "+ A distinguished warrior in the time of King David, who performed a memorable exploit against the Philistines. (2 Samuel 21:19; 1 Chronicles 20:5) (B.C. about 1020.) + One of \"the thirty\" of David's guard, and named first on the list. (2 Samuel 23:24; 1 Chronicles 11:26)"
        ]
    },
    {
        "Word": "Eli",
        "Definitions": [
            "Ascent, the high priest when the ark was at Shiloh (1 Sam. 1:3, 9). He was the first of the line of Ithamar, Aaron's fourth son (1 Chr. 24:3; comp. 2 Sam. 8:17), who held that office. The office remained in his family till the time of Abiathar (1 Kings 2:26, 27), whom Solomon deposed, and appointed Zadok, of the family of Eleazar, in his stead (35). He acted also as a civil judge in Israel after the death of Samson (1 Sam. 4:18), and judged Israel for forty years.",
            "His sons Hophni and Phinehas grossly misconducted themselves, to the great disgust of the people (1 Sam. 2:27-36). They were licentious reprobates. He failed to reprove them so sternly as he ought to have done, and so brought upon his house the judgment of God (2:22-33; 3:18). The Israelites proclaimed war against the Philistines, whose army was encamped at Aphek. The battle, fought a short way beyond Mizpeh, ended in the total defeat of Israel. Four thousand of them fell in \"battle array\". They now sought safety in having the \"ark of the covenant of the Lord\" among them. They fetched it from Shiloh, and Hophni and Phinehas accompanied it. This was the first time since the settlement of Israel in Canaan that the ark had been removed from the sanctuary. The Philistines put themselves again in array against Israel, and in the battle which ensued \"Israel was smitten, and there was a very great slaughter.\" The tidings of this great disaster were speedily conveyed to Shiloh, about 20 miles distant, by a messenger, a Benjamite from the army. There Eli sat outside the gate of the sanctuary by the wayside, anxiously waiting for tidings from the battle-field. The full extent of the national calamity was speedily made known to him: \"Israel is fled before the Philistines, there has also been a great slaughter among the people, thy two sons Hophni and Phinehas are dead, and the ark of God is taken\" (1 Sam. 4:12-18). When the old man, whose eyes were \"stiffened\" (i.e., fixed, as of a blind eye unaffected by the light) with age, heard this sad story of woe, he fell backward from off his seat and died, being ninety and eight years old. (See [176]ITHAMAR.)",
            "Eli, Heb. eli, \"my God\", (Matt. 27:46), an exclamation used by Christ on the cross. Mark (15:34), as usual, gives the original Aramaic form of the word, Eloi.",
            "the offering or lifting up",
            "Eli, my God, my God",
            "(ascension), a descendant of Aaron through Ithamar, the youngest of his two surviving sons. (Leviticus 10:1,2,12) comp. 1Kin 2:27 with 2Sam 8:17; 1Chr 24:3 (B.C. 1214-1116.) he was the first of the line of Ithamar who held the office of high priest. The office remained in his family till Abiathar was thrust out by Solomon, (1 Kings 1:7; 2:26,27) when it passed back again to the family of Eleazar int he person of Zadok. (1 Kings 2:35) Its return to the elder branch was one part of the punishment which had been denounced against Eli during his lifetime, for his culpable negligence. (1 Samuel 2:22-25) when his sons profaned the priesthood; comp. (1 Samuel 2:27-36) with 1Kin 2:27 Notwithstanding this one great blemish, the character of Eli is marked by eminent piety, as shown by his meek submission to the divine judgment, (1 Samuel 3:18) and his supreme regard for the ark of God. (1 Samuel 4:18) In addition to the office of high priest he held that of judge. He died at the advanced age of 98 years, (1 Samuel 4:18) In addition to the office of high priest he held that of judge. He died at the advanced age of 98 years, (1 Samuel 4:18) overcome by the disastrous intelligence that the ark of God had been taken in battle by the Philistines, who had also slain his sons Hophni and Phinehas."
        ]
    },
    {
        "Word": "Eliab",
        "Definitions": [
            "To whom God is father. (1.) A Reubenite, son of Pallu (Num. 16:1, 12; 26:8, 9; Deut. 11:6).",
            "(2.) A son of Helon, and chief of the tribe of Zebulun at the time of the census in the wilderness (Num. 1:9; 2:7).",
            "(3.) The son of Jesse, and brother of David (1 Sam. 16:6). It was he who spoke contemptuously to David when he proposed to fight Goliath (1 Sam. 17:28).",
            "(4.) One of the Gadite heroes who joined David in his stronghold in the wilderness (1 Chr. 12:9).",
            "God is my father; God is the father",
            "(God is my father).",
            "+ Son of Helon and leader of the tribe of Zebulun at the time of the census in the wilderness of Sinai. (Numbers 1:9; 2:7; 7:24,29; 10:16) (B.C. 1490.) + A Reubenite, father of Dathan and Abiram. (Numbers 16:1,12; 26:8,9; 11:6) + One of David's brothers, the eldest of the family. (1 Samuel 16:6; 17:13,28; 1 Chronicles 2:13) (B.C. 1063.) + A Levite in the time of David, who was both a \"porter\" and a musician on the \"psaltery.\" (1 Chronicles 15:18,20; 16:5) + One of the warlike Gadite leaders who came over to David when he was in the wilderness taking refuge from Saul. (1 Chronicles 12:9) (B.C. 1061.) + An ancestor of Samuel the prophet; a Kohathite Levite, son of Nahath. (1 Chronicles 6:27) (B.C. 1250). + Son of Nathanael, one of the fore-fathers of Judith, and therefore belonging to the tribe of Simeon. Judith 8:1."
        ]
    },
    {
        "Word": "Eliada",
        "Definitions": [
            "Whom God cares for. (1.) One of David's sons born after his establishment in Jerusalem (2 Sam. 5:16).",
            "(2.) A mighty man of war, a Benjamite (2 Chr. 17:17).",
            "(3.) An Aramite of Zobah, captain of a marauding band that troubled Solomon (1 Kings 11:23).",
            "knowledge of God",
            "(known by God).",
            "+ One of David's sons; according to the lists, the youngest but one of the family born to him after his establishment in Jerusalem. (2 Samuel 5:16; 1 Chronicles 3:8) (B.C. after 1033.) + A mighty man of war, a Benjamite, who led 200,000 of his tribe to the army of Jehoshaphat. (2 Chronicles 17:17) (B.C. 945.)"
        ]
    },
    {
        "Word": "Eliakim",
        "Definitions": [
            "Whom God will raise up. (1.) The son of Melea (Luke 3:30), and probably grandson of Nathan.",
            "(2.) The son of Abiud, of the posterity of Zerubbabel (Matt. 1:13).",
            "(3.) The son of Hilkiah, who was sent to receive the message of the invading Assyrians and report it to Isaiah (2 Kings 18:18; 19:2; Isa. 36:3; 37:2). In his office as governor of the palace of Hezekiah he succeeded Shebna (Isa. 22:15-25). He was a good man (Isa. 22:20; 2 Kings 18:37), and had a splendid and honourable career.",
            "(4.) The original name of Jehoiakim, king of Judah (2 Kings 23:34). He was the son of Josiah.",
            "resurrection of God",
            "(raised up by God.).",
            "+ Son of Hilkiah, master of Hezekiah's household (\"over the house,\" as) (Isaiah 36:3) (2 Kings 18:18,26,37) (B.C. 713.) Eliakim was a good man, as appears by the title emphatically applied to him by God, \"my servant Eliakim,\" (Isaiah 22:20) and also in the discharge of the duties of his high station, in which he acted as a \"father to the inhabitants of Jerusalem, and to the house of Judah.\" (Isaiah 22:21) + The original name of Jehoiakim king of Judah. (2 Kings 23:34; 2 Chronicles 36:4) + A priest in the days of Nehemiah, who assisted at the dedication of the new wall of Jerusalem. (Nehemiah 12:41) (B.C. 446.) + Eldest son of Abiud or Judah; brother of Joseph, and father of Azor. (Matthew 1:13) + son of Melea, and father of Jonan. (Luke 3:30,31)"
        ]
    },
    {
        "Word": "Eliam",
        "Definitions": [
            "God's people. (1.) The father of Bathsheba, the wife of Uriah (2 Sam. 11:3). In 1 Chr. 3:5 his name is Ammiel.",
            "(2.) This name also occurs as that of a Gilonite, the son of Ahithophel, and one of David's thirty warriors (2 Sam. 23:34). perhaps these two were the same person.",
            "the people of God",
            "(God's people.).",
            "+ Father of Bath-sheba, the wife of David. (11:3) + One of David's \"thirty\" warriors. (2 Samuel 23:34)"
        ]
    },
    {
        "Word": "Elias",
        "Definitions": [
            "The Greek form of Elijah (Matt. 11:14; 16:14, etc.), which the Revised Version has uniformly adopted in the New Testament. (See [177]ELIJAH.)",
            "same as Elijah",
            "the Greek form of Elijah."
        ]
    },
    {
        "Word": "Eliashib",
        "Definitions": [
            "Whom God will restore. (1.) A priest, head of one of the courses of the priests of the time of David (1 Chr. 24:12).",
            "(2.) A high priest in the time of Ezra and Nehemiah (Neh. 12:22, 23). He rebuilt the eastern city wall (3:1), his own mansion being in that quarter, on the ridge Ophel (3:20, 21). His indulgence of Tobiah the Ammonite provoked the indignation of Nehemiah (13:4, 7).",
            "the God of conversion",
            "(whom God restores).",
            "+ A priest in the time of King David eleventh in the order of the \"governors\" of the sanctuary. (1 Chronicles 24:12) + One of the latest descendants of the royal family of Judah. (1 Chronicles 3:24) + High priest at Jerusalem at the time of the rebuilding of the walls under Nehemiah. (Nehemiah 3:1,20,21) (B.C. 446.) + A singer in the time of Ezra who had married a foreign wife. (Ezra 10:24) + A son of Zattu, (Ezra 10:27) and + A son of Bani, (Ezra 10:36) both of whom had transgressed in the same manner. (B.C. 458.)"
        ]
    },
    {
        "Word": "Eliathah",
        "Definitions": [
            "To whom God will come, one of the foureen sons of the Levite Heman, and musician of the temple in the time of David (1 Chr. 25:4).",
            "thou art my God",
            "(to whom God comes), a musician in the temple in the time of King David. (1 Chronicles 25:4,27)"
        ]
    },
    {
        "Word": "Elidad",
        "Definitions": [
            "Whom God has loved, son of Chislon, and chief of the tribe of Benjamin; one of those who were appointed to divide the Promised Land among the tribes (Num. 34:21).",
            "beloved of God",
            "(whom God loves), the man chosen to represent the tribe of Benjamin in the division of the land of Canaan. (Numbers 34:21) (B.C. 1452.)"
        ]
    },
    {
        "Word": "Eliel",
        "Definitions": [
            "To whom God is might. (1.) A chief of Manasseh, on the east of Jordan (1 Chr. 5:24).",
            "(2.) A Gadite who joined David in the hold at Ziklag (1 Chr. 12:11).",
            "(3.) One of the overseers of the offerings in the reign of Hezekiah (2 Chr. 31:13).",
            "God, my God",
            "(to whom God is strength).",
            "+ One of the heads of the tribe of Manasseh on the east of Jordan. (1 Chronicles 5:24) + A forefather of Samuel the prophet. (1 Chronicles 6:34) + A chief man in the tribe of Benjamin. (1 Chronicles 8:20) + Also a Benjamite chief. (1 Chronicles 8:22) + One of the heroes of David's guard. (1 Chronicles 11:46) + Another of the same guard. (1 Chronicles 11:47) + One of the Gadite heroes who came across Jordan to David when he was in the wilderness of Judah hiding from Saul. (1 Chronicles 12:11) + A Kohathite Levite at the time of transportation of the ark from the house of Obed-edom to Jerusalem. (1 Chronicles 15:9,11) (B.C. 1043.) + A Levite in the time of Hezekiah; one of the overseers of the offerings made in the temple. (2 Chronicles 31:13) (B.C. 726.)"
        ]
    },
    {
        "Word": "Eliezer",
        "Definitions": [
            "God his help. (1.) \"Of Damascus,\" the \"steward\" (R.V., \"possessor\") of Abraham's house (Gen. 15:2, 3). It was probably he who headed the embassy sent by Abraham to the old home of his family in Padan-aram to seek a wife for his son Isaac. The account of this embassy is given at length in Gen. 24.",
            "(2.) The son of Becher, and grandson of Benjamin (1 Chr. 7:8).",
            "(3.) One of the two sons of Moses, born during his sojourn in Midian (Ex. 18:4; 1 Chr. 23:15, 17). He remained with his mother and brother Gershom with Jethro when Moses returned to Egypt. (Ex. 18:4). They were restored to Moses when Jethro heard of his departure out of Egypt.",
            "(4.) One of the priests who blew the trumpet before the ark when it was brought to Jerusalem (1 Chr. 15:24).",
            "(5.) Son of Zichri, and chief of the Reubenites under David (1 Chr. 27:16).",
            "(6.) A prophet in the time of Jehoshaphat (2 Chr. 20:37). Others of this name are mentioned Luke 3:29; Ezra 8:16; 10:18, 23, 31.",
            "help, or court, of my God"
        ]
    },
    {
        "Word": "Elihu",
        "Definitions": [
            "Whose God is he. (1.) \"The son of Barachel, a Buzite\" (Job 32:2), one of Job's friends. When the debate between Job and his friends is brought to a close, Elihu for the first time makes his appearance, and delivers his opinion on the points at issue (Job 32-37).",
            "(2.) The son of Tohu, and grandfather of Elkanah (1 Sam. 1:1). He is called also Eliel (1 Chr. 6:34) and Eliab (6:27).",
            "(3.) One of the captains of thousands of Manasseh who joined David at Ziklag (1 Chr. 12:20).",
            "(4.) One of the family of Obed-edom, who were appointed porters of the temple under David (1 Chr. 26:7).",
            "he is my God himself",
            "(whose God is he (Jehovah)).",
            "+ One of the interlocutors in the book of Job. [[469]Job, [470]Job, Book Of] He is described as the \"son of Baerachel the Buzite.\" + A forefather of Samuel the prophet. (1 Samuel 1:1) + In (1 Chronicles 27:18) Elihu \"of the brethren of David\" is mentioned as the chief of the tribe of Judah. + One of the captains of the thousands of Manasseh, (1 Chronicles 12:20) who followed David to Ziklag after he had left the Philistine army on the eve of the battle of Gilboa. + A Korhite Levite in the time of David. (1 Chronicles 26:7)"
        ]
    },
    {
        "Word": "Elijah",
        "Definitions": [
            "Whose God is Jehovah. (1.) \"The Tishbite,\" the \"Elias\" of the New Testament, is suddenly introduced to our notice in 1 Kings 17:1 as delivering a message from the Lord to Ahab. There is mention made of a town called Thisbe, south of Kadesh, but it is impossible to say whether this was the place referred to in the name given to the prophet.",
            "Having delivered his message to Ahab, he retired at the command of God to a hiding-place by the brook Cherith, beyond Jordan, where he was fed by ravens. When the brook dried up God sent him to the widow of Zarephath, a city of Zidon, from whose scanty store he was supported for the space of two years. During this period the widow's son died, and was restored to life by Elijah (1 Kings 17: 2-24).",
            "During all these two years a famine prevailed in the land. At the close of this period of retirement and of preparation for his work (comp. Gal. 1:17, 18) Elijah met Obadiah, one of Ahab's officers, whom he had sent out to seek for pasturage for the cattle, and bade him go and tell his master that Elijah was there. The king came and met Elijah, and reproached him as the troubler of Israel. It was then proposed that sacrifices should be publicly offered, for the purpose of determining whether Baal or Jehovah were the true God. This was done on Carmel, with the result that the people fell on their faces, crying, \"The Lord, he is the God.\" Thus was accomplished the great work of Elijah's ministry. The prophets of Baal were then put to death by the order of Elijah. Not one of them escaped. Then immediately followed rain, according to the word of Elijah, and in answer to his prayer (James 5:18).",
            "Jezebel, enraged at the fate that had befallen her priests of Baal, threatened to put Elijah to death (1 Kings 19:1-13). He therefore fled in alarm to Beersheba, and thence went alone a day's journey into the wilderness, and sat down in despondency under a juniper tree. As he slept an angel touched him, and said unto him, \"Arise and eat; because the journey is too great for thee.\" He arose and found a cake and a cruse of water. Having partaken of the provision thus miraculously supplied, he went forward on his solitary way for forty days and forty nights to Horeb, the mount of God, where he took up his abode in a cave. Here the Lord appeared unto him and said, \"What dost thou here, Elijah?\" In answer to his despondent words God manifests to him his glory, and then directs him to return to Damascus and anoint Hazael king over Syria, and Jehu king over Israel, and Elisha to be prophet in his room (1 Kings 19:13-21; comp. 2 Kings 8:7-15; 9:1-10).",
            "Some six years after this he warned Ahab and Jezebel of the violent deaths they would die (1 Kings 21:19-24; 22:38). He also, four years afterwards, warned Ahaziah (q.v.), who had succeeded his father Ahab, of his approaching death (2 Kings 1:1-16). (See [178]NABOTH.) During these intervals he probably withdrew to some quiet retirement, no one knew where. His interview with Ahaziah's messengers on the way to Ekron, and the account of the destruction of his captains with their fifties, suggest the idea that he may have been in retirement at this time on Mount Carmel.",
            "The time now drew near when he was to be taken up into heaven (2 Kings 2:1-12). He had a presentiment of what was awaiting him. He went down to Gilgal, where was a school of the prophets, and where his successor Elisha, whom he had anointed some years before, resided. Elisha was solemnized by the thought of his master's leaving him, and refused to be parted from him. \"They two went on,\" and came to Bethel and Jericho, and crossed the Jordan, the waters of which were \"divided hither and thither\" when smitten with Elijah's mantle. Arrived at the borders of Gilead, which Elijah had left many years before, it \"came to pass as they still went on and talked\" they were suddenly separated by a chariot and horses of fire; and \"Elijah went up by a whirlwind into heaven, \"Elisha receiving his mantle, which fell from him as he ascended.",
            "No one of the old prophets is so frequently referred to in the New Testament. The priests and Levites said to the Baptist (John 1:25), \"Why baptizest thou, if thou be not that Christ, nor Elias?\" Paul (Rom. 11:2) refers to an incident in his history to illustrate his argument that God had not cast away his people. James (5:17) finds in him an illustration of the power of prayer. (See also Luke 4:25; 9:54.) He was a type of John the Baptist in the sternness and power of his reproofs (Luke 9:8). He was the Elijah that \"must first come\" (Matt. 11:11, 14), the forerunner of our Lord announced by Malachi. Even outwardly the Baptist corresponded so closely to the earlier prophet that he might be styled a second Elijah. In him we see \"the same connection with a wild and wilderness country; the same long retirement in the desert; the same sudden, startling entrance on his work (1 Kings 17:1; Luke 3:2); even the same dress, a hairy garment, and a leathern girdle about the loins (2 Kings 1:8; Matt. 3:4).\"",
            "How deep the impression was which Elijah made \"on the mind of the nation may be judged from the fixed belief, which rested on the words of Malachi (4:5, 6), which many centuries after prevailed that he would again appear for the relief and restoration of the country. Each remarkable person as he arrives on the scene, be his habits and characteristics what they may, the stern John equally with his gentle Successor, is proclaimed to be Elijah (Matt. 11:13, 14; 16:14; 17:10; Mark 9:11; 15:35; Luke 9:7, 8; John 1:21). His appearance in glory on the mount of transfiguration does not seem to have startled the disciples. They were sore afraid,' but not apparently surprised.\"",
            "(2.) The Elijah spoken of in 2 Chr. 21:12-15 is by some supposed to be a different person from the foregoing. He lived in the time of Jehoram, to whom he sent a letter of warning (comp. 1 Chr. 28:19; Jer. 36), and acted as a prophet in Judah; while the Tishbite was a prophet of the northern kingdom. But there does not seem any necessity for concluding that the writer of this letter was some other Elijah than the Tishbite. It may be supposed either that Elijah anticipated the character of Jehoram, and so wrote the warning message, which was preserved in the schools of the prophets till Jehoram ascended the throne after the Tishbite's translation, or that the translation did not actually take place till after the accession of Jehoram to the throne (2 Chr. 21:12; 2 Kings 8:16). The events of 2 Kings 2 may not be recorded in chronological order, and thus there may be room for the opinion that Elijah was still alive in the beginning of Jehoram's reign.",
            "God the Lord, the strong Lord",
            "(my God is Jehovah) has been well entitled \"the grandest and the most romantic character that Israel ever produced.\" \"Elijah the Tishbite,... of the inhabitants of Gilead\" is literally all that is given us to know of his parentage and locality. Of his appearance as he \"stood before\" Ahab (B.C. 910) with the suddenness of motion to this day characteristic of the Bedouins from his native hills, we can perhaps realize something from the touches, few but strong, of the narrative. His chief characteristic was his hair, long and thick, and hanging down his back. His ordinary clothing consisted of a girdle of skin round his loins, which he tightened when about to move quickly. (1 Kings 18:46) But in addition to this he occasionally wore the \"mantle\" or cape of sheepskin which has supplied us with one of our most familiar figures of speech. His introduction, in what we may call the first act of his life, is the most startling description. He suddenly appears before Ahab, prophesies a three-years drought in Israel, and proclaims the vengeance of Jehovah for the apostasy of the king. Obliged to flee from the vengeance of king, or more probably of the queen (comp. (1 Kings 19:2) he was directed to the brook Cherith. There in the hollow of the torrent bed he remained, supported in the miraculous manner with which we are all familiar, till the failing of the brook obliged him to forsake it. His next refuge was at Zarephath. Here in the house of the widow woman Elijah performed the miracles of prolonging the oil and the meal, and restored the son of the widow to life after his apparent death. 1Kin 17. In this or some other retreat an interval of more than two years must have elapsed. The drought continued, and at last the full horrors of famine, caused by the failure of the crops, descended on Samaria. Again Elijah suddenly appears before Ahab. There are few more sublime stories in history than the account of the succeeding events--with the servant of Jehovah and his single attendant on the one hand, and the 850 prophets of Baal on the other; the altars, the descending fire of Jehovah consuming both sacrifice and altar; the rising storm, and the ride across the plain to Jezreel. 1Kin 18. Jezebel vows vengeance, and again Elijah takes refuge in flight into the wilderness, where he is again miraculously fed, and goes forward, in the strength of that food, a journey of forty days to the mount of God, even to Horeb, where he takes refuge in a cave, and witnesses a remarkable vision of Jehovah. (1 Kings 19:9-18) He receives the divine communication, and sets forth in search of Elisha, whom he finds ploughing in the field, and anoints him prophet in his place. ch. 19. For a time little is heard of Elijah, and Ahab and Jezebel probably believed they had seen the last of him. But after the murder of Naboth, Elijah, who had received an intimation from Jehovah of what was taking place, again suddenly appears before the king, and then follow Elijah's fearful denunciation of Ahab and Jezebel, which may possibly be recovered by putting together the words recalled by Jehu, (2 Kings 9:26,36,37) and those given in (1 Kings 21:19-25) A space of three or four years now elapses (comp. (1 Kings 22:1,51; 2 Kings 1:17) before we again catch a glimpse of Elijah. Ahaziah is on his death-bed, (1 Kings 22:51; 2 Kings 1:1,2) and sends to an oracle or shrine of Baal to ascertain the issue of his illness; but Elijah suddenly appears on the path of the messengers, without preface or inquiry utters his message of death, and as rapidly disappears. The wrathful king sends two bands of soldiers to seize Elijah, and they are consumed with fire; but finally the prophet goes down and delivers to Ahaziah's face the message of death. No long after Elijah sent a message to Jehoram denouncing his evil doings, and predicting his death. (2 Chronicles 21:12-15) It was at Gilgal--probably on the western edge of the hills of Ephraim-- that the prophet received the divine intimation that his departure was at hand. He was at the time with Elisha, who seems now to have become his constant companion, and who would not consent to leave him. \"And it came to pass as they still went on and talked, that, behold, a chariot of fire and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.\" (B.C. 896.) Fifty men of the sons of the prophets ascended the abrupt heights behind the town, and witnessed the scene. How deep was the impression which he made on the mind of the nation may be judged of from the fixed belief which many centuries after prevailed that Elijah would again appear for the relief and restoration of his country, as Malachi prophesied. (Malachi 4:5) He spoke, but left no written words, save the letter to Jehoram king of Judah. (2 Chronicles 21:12-15)"
        ]
    },
    {
        "Word": "Elika",
        "Definitions": [
            "God is his rejector, one of David's thirty-seven distinguished heros (2 Sam. 23:25).",
            "pelican of God",
            "(rejected of God), a Harodite, one of David's guard. (2 Samuel 23:25)"
        ]
    },
    {
        "Word": "Elim",
        "Definitions": [
            "Trees, (Ex. 15:27; Num. 33:9), the name of the second station where the Israelites encamped after crossing the Red Sea. It had \"twelve wells of water and threescore and ten palm trees.\" It has been identified with the Wady Ghurundel, the most noted of the four wadies which descend from the range of et-Tih towards the sea. Here they probably remained some considerable time. The form of expression in Ex. 16:1 seems to imply that the people proceeded in detachments or companies from Elim, and only for the first time were assembled as a complete host when they reached the wilderness of Sin (q.v.).",
            "the rams; the strong; stags",
            "(strong trees), (Exodus 15:27; Numbers 33:9) the second station where the Israelites encamped after crossing the Red Sea. It is distinguished as having had \"twelve wells (rather 'fountains') of waster, and three-score and ten palm trees.\" It is generally identified by the best authorities with Wady Garundel, about halfway down the shore of the Gulf of Suez. A few palm trees still remain, and the water is excellent."
        ]
    },
    {
        "Word": "Elimelech",
        "Definitions": [
            "God his king, a man of the tribe of Judah, of the family of the Hezronites, and kinsman of Boaz, who dwelt in Bethlehem in the days of the judges. In consequence of a great dearth he, with his wife Naomi and his two sons, went to dwell in the land of Moab. There he and his sons died (Ruth 1:2, 3; 2:1, 3; 4:3, 9). Naomi afterwards returned to Palestine with her daughter Ruth.",
            "my God is king",
            "(my God is king), a man of the tribe of Judah and of the family of the Hezronites, who dwelt in Bethlehem-Ephratah in the days of the Judges. (B.C. 1312.) In consequence of a great death in the land he went with his wife, Naomi, and his two sons, Mahlon and Chilion, to dwell in Moab, where he and his sons died without posterity. (Ruth 1:2,3) etc."
        ]
    },
    {
        "Word": "Elioenai",
        "Definitions": [
            "Toward Jehovah are my eyes, the name of several men mentioned in the Old Testament (1 Chr. 7:8; 4:36; Ezra 10:22, 27). Among these was the eldest son of Neariah, son of Shemaiah, of the descendants of Zerubbabel. His family are the latest mentioned in the Old Testament (1 Chr. 3:23, 24).",
            "toward him are mine eyes; or to him are my fountains",
            "(my eyes are toward the Lord).",
            "+ Elsest son of Neariah, the son of Shemaiah. (1 Chronicles 3:23,24) + Head of a family of the Simeonites. (1 Chronicles 4:36) (B.C. after 1451.) + Head of one of the families of the sons of Becher, the son of Benjamin. (1 Chronicles 7:8) + A Korhite Levite, and one of the doorkeepers of the \"house of Jehovah.\" (1 Chronicles 26:3) + A priest in the days of Ezra, one of those who had married foreign wives. (Ezra 10:22) (B.C. 446.) Possibly the same as + An Israelite of the sons of Zattu, who had also married a foreign wife. (Ezra 10:27) (B.C. 458.)"
        ]
    },
    {
        "Word": "Eliphalet",
        "Definitions": [
            "God his deliverance, one of David's sons (2 Sam. 5:16); called also Eliphelet (1 Chr. 3:8).",
            "the God of deliverance",
            "(the god of deliverance), the last of the thirteen sons born to David after his establishment in Jerusalem. (2 Samuel 5:16; 1 Chronicles 14:7) [[472]Eliphelet, 2]"
        ]
    },
    {
        "Word": "Eliphaz",
        "Definitions": [
            "God his strength. (1.) One of Job's \"three friends\" who visited him in his affliction (4:1). He was a \"Temanite\", i.e., a native of Teman, in Idumea. He first enters into debate with Job. His language is uniformly more delicate and gentle than that of the other two, although he imputes to Job special sins as the cause of his present sufferings. He states with remarkable force of language the infinite purity and majesty of God (4:12-21; 15:12-16).",
            "(2.) The son of Esau by his wife Adah, and father of several Edomitish tribes (Gen. 36:4, 10, 11, 16).",
            "the endeavor of God",
            "(God is his strength).",
            "+ The son of Esau and Adah, and the father of Teman. (Genesis 36:4; 1 Chronicles 1:35,36) + The chief of the \"three friends\" of Job. He is called \"the Temanite;\" hence it is naturally inferred that he was a descendant of Teman. On him falls the main burden of the argument, that God's retribution in this world is perfect and certain, and that consequently suffering must be a proof of previous sin. Job 4,5,15,22. The great truth brought out by him is the unapproachable majesty and purity of God. (Job 4:12-21; 15:12-16) [[473]Job, [474]Job, Book Of]"
        ]
    },
    {
        "Word": "Elipheleh",
        "Definitions": [
            "God will distinguish him, one of the porters appointed to play \"on the Sheminith\" on the occasion of the bringing up of the ark to the city of David (1 Chr. 15:18, 21).",
            "(whom God makes distinguished), a Merarite Levite, one of the gate-keepers appointed by David to play on the harp \"on the Sheminith\" on the occasion of bringing up the ark to the city of David. (1 Chronicles 15:18,21)"
        ]
    },
    {
        "Word": "Eliphelet",
        "Definitions": [
            "God his deliverance. (1.) One of David's distinguished warriors (2 Sam. 23:34); called also Eliphal in 1 Chr. 11:35.",
            "(2.) One of the sons of David born at Jerusalem (1 Chr. 3:6; 14:5); called Elpalet in 1 Chr. 14:5. Also another of David's sons (1 Chr. 3:8); called Eliphalet in 2 Sam. 5:16; 1 Chr. 14:7.",
            "(3.) A descendant of king Saul through Jonathan (1 Chr. 8:39).",
            "(the God of deliverance).",
            "+ The name of a son of David, one of the children born to him after his establishment in Jerusalem. (1 Chronicles 3:6) (B.C. after 1044.) + Another son of David, belonging also to the Jerusalem family, and apparently the last of his sons. (1 Chronicles 3:8) + One of the thirty warriors of David's guard. (2 Samuel 23:34) + Son of Eshek, a descendant of King Saul through Jonathan. (1 Chronicles 8:39) (B.C. before 536.) + One of the leaders of the Bene-Adonikam who returned from Babylon with Ezra. (Ezra 8:13) (B.C. 459.) + A man of the Bene-Hushum in the time of Ezra who had married a foreign wife. (Ezra 10:33) (B.C. 458)."
        ]
    },
    {
        "Word": "Elisabeth",
        "Definitions": [
            "God her oath, the mother of John the Baptist (Luke 1:5). She was a descendant of Aaron. She and her husband Zacharias (q.v.) \"were both righteous before God\" (Luke 1:5, 13). Mary's visit to Elisabeth is described in 1:39-63.",
            "Elizabeth, the oath, or fullness, of God",
            "(the oath of God), the wife of Zacharias and mother of John the Baptist. She was herself of the priestly family, and a relation, (Luke 1:36) of the mother of our Lord."
        ]
    },
    {
        "Word": "Elisha",
        "Definitions": [
            "God his salvation, the son of Shaphat of Abel-meholah, who became the attendant and disciple of Elijah (1 Kings 19:16-19). His name first occurs in the command given to Elijah to anoint him as his successor (1 Kings 19:16). This was the only one of the three commands then given to Elijah which he accomplished. On his way from Sinai to Damascus he found Elisha at his native place engaged in the labours of the field, ploughing with twelve yoke of oxen. He went over to him, threw over his shoulders his rough mantle, and at once adopted him as a son, and invested him with the prophetical office (comp. Luke 9:61, 62). Elisha accepted the call thus given (about four years before the death of Ahab), and for some seven or eight years became the close attendant on Elijah till he was parted from him and taken up into heaven. During all these years we hear nothing of Elisha except in connection with the closing scenes of Elijah's life. After Elijah, Elisha was accepted as the leader of the sons of the prophets, and became noted in Israel. He possessed, according to his own request, \"a double portion\" of Elijah's spirit (2 Kings 2:9); and for the long period of about sixty years (B.C. 892-832) held the office of \"prophet in Israel\" (2 Kings 5:8).",
            "After Elijah's departure, Elisha returned to Jericho, and there healed the spring of water by casting salt into it (2 Kings 2:21). We next find him at Bethel (2:23), where, with the sternness of his master, he cursed the youths who came out and scoffed at him as a prophet of God: \"Go up, thou bald head.\" The judgment at once took effect, and God terribly visited the dishonour done to his prophet as dishonour done to himself. We next read of his predicting a fall of rain when the army of Jehoram was faint from thirst (2 Kings 3:9-20); of the multiplying of the poor widow's cruse of oil (4:1-7); the miracle of restoring to life the son of the woman of Shunem (4:18-37); the multiplication of the twenty loaves of new barley into a sufficient supply for an hundred men (4:42-44); of the cure of Naaman the Syrian of his leprosy (5:1-27); of the punishment of Gehazi for his falsehood and his covetousness; of the recovery of the axe lost in the waters of the Jordan (6:1-7); of the miracle at Dothan, half-way on the road between Samaria and Jezreel; of the siege of Samaria by the king of Syria, and of the terrible sufferings of the people in connection with it, and Elisha's prophecy as to the relief that would come (2 Kings 6:24-7:2).",
            "We then find Elisha at Damascus, to carry out the command given to his master to anoint Hazael king over Syria (2 Kings 8:7-15); thereafter he directs one of the sons of the prophets to anoint Jehu, the son of Jehoshaphat, king of Israel, instead of Ahab. Thus the three commands given to Elijah (9:1-10) were at length carried out.",
            "We do not again read of him till we find him on his death-bed in his own house (2 Kings 13:14-19). Joash, the grandson of Jehu, comes to mourn over his approaching departure, and utters the same words as those of Elisha when Elijah was taken away: \"My father, my father! the chariot of Israel, and the horsemen thereof.\"",
            "Afterwards when a dead body is laid in Elisha's grave a year after his burial, no sooner does it touch the hallowed remains than the man \"revived, and stood up on his feet\" (2 Kings 13:20-21).",
            "salvation of God",
            "(God his salvation), son of Shaphat of Abel-meholah; the attendant and disciple of Elijan, and subsequently his successor as prophet of the kingdom of Israel. The earliest mention of his name is in the command to Elijah in the cave at Horeb. (1 Kings 19:16,17) (B.C. about 900.) Elijah sets forth to obey the command, and comes upon his successor engaged in ploughing. He crosses to him and throws over his shoulders the rough mantle--a token at once of investiture with the prophet's office and of adoption as a son. Elisha delayed merely to give the farewell kiss to his father and mother and preside at a parting feast with his people, and then followed the great prophet on his northward road. We hear nothing more of Elisha for eight years, until the translation of his master, when he reappears, to become the most prominent figure in the history of his country during the rest of his long life. In almost every respect Elisha presents the most complete contrast to Elijah. Elijah was a true Bedouin child of the desert. If he enters a city it is only to deliver his message of fire and be gone. Elisha, on the other hand, is a civilized man, an inhabitant of cities. His dress was the ordinary garment of an Israelite, the beged, probably similar in form to the long abbeyeh of the modern Syrians. (2 Kings 2:12) His hair was worn trimmed behind, in contrast to the disordered locks of Elijah, and he used a walking-staff, (2 Kings 4:29) of the kind ordinarily carried by grave or aged citizens. (Zechariah 8:4) After the departure of his master, Elisha returned to dwell at Jericho, (2 Kings 2:18) where he miraculously purified the springs. We next meet with Elisha at Bethel, in the heart of the country, on his way from Jericho to Mount Carmel. (2 Kings 2:23) The mocking children, Elisha's curse and the catastrophe which followed are familiar to all. Later he extricates Jehoram king of Israel, and the kings of Judah and Edom, from their difficulty in the campaign against Moab arising from want of water. (2 Kings 3:4-27) Then he multiplies the widow's oil. (2 Kings 4:5) The next occurrence is at Shunem, where he is hospitably entertained by a woman of substance, whose son dies, and is brought to life again by Elisha. (2 Kings 4:8-37) Then at Gilgal he purifies the deadly pottage, (2 Kings 4:38-41) and multiplies the loaves. (2 Kings 4:42-44) The simple records of these domestic incidents amongst the sons of the prophets are now interrupted by an occurrence of a more important character. (2 Kings 5:1-27) The chief captain of the army of Syria, Naaman, is attacked with leprosy, and is sent by an Israelite maid to the prophet Elisha, who directs him to dip seven times in the Jordan, which he does and is healed, (2 Kings 5:1-14) while Naaman's servant, Gehazi, he strikes with leprosy for his unfaithfulness. ch. (2 Kings 5:20-27) Again the scene changes. It is probably at Jericho that Elisha causes the iron axe to swim. (2 Kings 6:1-7) A band of Syrian marauders are sent to seize him, but are struck blind, and he misleads them to Samaria, where they find themselves int he presence of the Israelite king and his troops. (2 Kings 6:8-23) During the famine in Samaria, (2 Kings 6:24-33) he prophesied incredible plenty, ch. (2 Kings 7:1-2) which was soon fulfilled. ch. (2 Kings 7:3-20) We next find the prophet at Damascus. Benhadad the king is sick, and sends to Elisha by Hazael to know the result. Elisha prophesies the king's death, and announces to Hazael that he is to succeed to the throne. (2 Kings 8:7,15) Finally this prophet of God, after having filled the position for sixty years, is found on his death-bed in his own house. (2 Kings 13:14-19) The power of the prophet, however, does not terminate with his death. Even in the tomb he restores the dead to life. ch. (2 Kings 13:21)"
        ]
    },
    {
        "Word": "Elishah",
        "Definitions": [
            "The oldest of the four sons of Javan (Gen. 10:4), whose descendants peopled Greece. It has been supposed that Elishah's descendants peopled the Peloponnesus, which was known by the name of Elis. This may be meant by \"the isles of Elishah\" (Ezek. 27:7).",
            "it is God; the lamb of God: God that gives help",
            "(God is salvation), the eldest son of Javan. (Genesis 10:4) The residence of his descendants is described in (Ezekiel 27:7) as the isles of Elishah, whence the Phoenicians obtained their purple and blue dyes. Some connect the race of Elishah with the AEolians, others with Elishah, and in a more extended sense Peloponnesus, or even Hellas."
        ]
    },
    {
        "Word": "Elishama",
        "Definitions": [
            "Whom God hears. (1.) A prince of Benjamin, grandfather of Joshua (Num. 1:10; 1 Chr. 7:26). (2.) One of David's sons (2 Sam. 5:16). (3.) Another of David's sons (1 Chr. 3:6). (4.) A priest sent by Jehoshaphat to teach the people the law (2 Chr. 17:8).",
            "God hearing",
            "(whom God hears).",
            "+ The \"prince\" or \"captain\" of the tribe of Ephraim in the wilderness of Sinai. (Numbers 1:10; 2:18; 7:48; 10:22) (B.C. 1491.) From (1 Chronicles 7:26) we find that he was grandfather to the great Joshua. + A son of King David. (1 Samuel 5:16; 1 Chronicles 3:8; 14:7) + Another son of David, (1 Chronicles 3:6) who in the other lists is called [475]Elishua. (B.C. after 1044.) + A descendant of Judah. (1 Chronicles 2:41) + The father of Nethaniah and grandfather of Ishmael. (2 Kings 25:25; Jeremiah 41:1) + Scribe of King Jehoiakim. (Jeremiah 36:12,20,21) (B.C. 605.) + A priest in the time of Jehoshaphat. (2 Chronicles 17:8) (B.C. 912)."
        ]
    },
    {
        "Word": "Elishaphat",
        "Definitions": [
            "Whom God has judged, one of the \"captains of hundreds\" associated with Jehoiada in the league to overthrow the usurpation of Athaliah (2 Chr. 23:1).",
            "my God judgeth",
            "(whom God judges), son of Zichri; one of the captains of hundreds in the time of Jehoiada. (2 Chronicles 23:1) (B.C. 877.)"
        ]
    },
    {
        "Word": "Elisheba",
        "Definitions": [
            "God is her oath, the daughter of Amminadab and the wife of Aaron (Ex. 6:23).",
            "same as Elisabeth",
            "(God is her oath), the wife of Aaron. (Exodus 6:23) She was the daughter of Amminadab, and sister of Nahshon the captain of the host of Judah. (Numbers 2:3) (B.C. 1491.)"
        ]
    },
    {
        "Word": "Elishua",
        "Definitions": [
            "God his salvation, a son of David, 2 Sam. 5:15 = Elishama, 1 Chr. 3:6.",
            "God is my salvation",
            "(God is my salvation), one of David's sons, born after his settlement in Jerusalem. (2 Samuel 5:15; 1 Chronicles 14:5) (B.C. 1044.)"
        ]
    },
    {
        "Word": "Elkanah",
        "Definitions": [
            "God-created. (1.) The second son of Korah (Ex. 6:24), or, according to 1 Chr. 6:22, 23, more correctly his grandson.",
            "(2.) Another Levite of the line of Heman the singer, although he does not seem to have performed any of the usual Levitical offices. He was father of Samuel the prophet (1 Chr. 6:27, 34). He was \"an Ephrathite\" (1 Sam. 1:1, 4, 8), but lived at Ramah, a man of wealth and high position. He had two wives, Hannah, who was the mother of Samuel, and Peninnah.",
            "God the zealous; the zeal of God"
        ]
    },
    {
        "Word": "Elkosh",
        "Definitions": [
            "God my bow, the birth-place of Nahum the prophet (Nah. 1:1). It was probably situated in Galilee, but nothing definite is known of it.",
            "(God my bow), the birthplace of the prophet Nahum, hence called \"the Elkoshite.\" (Nahum 1:1) This place is located at the modern Alkush, a village on the east bank of the Tigris, about two miles north of Mosul. Some think a small village in Galilee is intended."
        ]
    },
    {
        "Word": "Ellasar",
        "Definitions": [
            "The oak or heap of Assyria, a territory in Asia of which Arioch was king (Gen. 14:1, 9). It is supposed that the old Chaldean town of Larsa was the metropolis of this kingdom, situated nearly half-way between Ur (now Mugheir) and Erech, on the left bank of the Euphrates. This town is represented by the mounds of Senkereh, a little to the east of Erech.",
            "revolting from God",
            "(oak), the city of Arioch, (Genesis 14:1) seems to be the Hebrew representative of the old Chaldean town called in the native dialect Larsa or Larancha . Larsa was a town of lower Babylonia or Chaldea, situated nearly halfway between Ur (Mugheir) and Erech (Warka), on the left bank of the Euphrates. It is now Senkereh."
        ]
    },
    {
        "Word": "Elm",
        "Definitions": [
            "Hos. 4:13; rendered \"terebinth\" in the Revised Version. It is the Pistacia terebinthus of Linn., a tree common in Palestine, long-lived, and therefore often employed for landmarks and in designating places (Gen. 35:4; Judg. 6:11, 19. Rendered \"oak\" in both A.V. and R.V.). (See TEIL [179]TREE.)",
            "(Hosea 4:13) [See [476]Oak]"
        ]
    },
    {
        "Word": "Elnathan",
        "Definitions": [
            "Whom God has given. (1.) An inhabitant of Jerusalem, the father of Nehushta, who was the mother of king Jehoiachin (2 Kings 24:8). Probably the same who tried to prevent Jehoiakim from burning the roll of Jeremiah's prophecies (Jer. 26:22; 36:12). (2.) Ezra 8:16.",
            "God hath given; the gift of God"
        ]
    },
    {
        "Word": "Elon",
        "Definitions": [
            "Oak. (1.) A city of Dan (Josh. 19:43). (2.) A Hittite, father of Bashemath, Esau's wife (Gen. 26:34). (3.) One of the sons of Zebulun (Gen. 46:14). (4.) The eleventh of the Hebrew judges. He held office for ten years (Judg. 12:11, 12). He is called the Zebulonite.",
            "oak; grove; strong",
            "(an oak).",
            "+ A Hittite, whose daughter was one of Esau's wives. (Genesis 26:34; 36:2) (B.C. 1797.) + The second of the three sons attributed to Zebulun, (Genesis 46:14; Numbers 26:26) and the founder of the family of the Elonites. (B.C. 1695.) + Elon the Zebulonite, who judged Israel for ten years, and was buried in Aijalon in Zebulun. (Judges 12:11,12) (B.C. 1174-1164). + On of the towns in the border of the tribe of Dan. (Joshua 19:43)"
        ]
    },
    {
        "Word": "Elparan",
        "Definitions": [
            "Oak of Paran, a place on the edge of the wilderness bordering the territory of the Horites (Gen. 14:6). This was the farthest point to which Chedorlaomer's expedition extended. It is identified with the modern desert of et-Tih. (See [180]PARAN.)",
            "(God his deliverance), literally \"the terebinth of Paran.\" (Genesis 14:6) [[480]Paran, Elparan]"
        ]
    },
    {
        "Word": "Eltekeh",
        "Definitions": [
            "God is its fear, a city in the tribe of Dan. It was a city of refuge and a Levitical city (Josh. 21:23). It has been identified with Beit-Likia, north-east of latrum.",
            "of grace or mercy",
            "(God its fear), one of the cities in the border of Dan, (Joshua 19:44) which with its suburbs was allotted to the Kohathite Levites. (Joshua 21:23)"
        ]
    },
    {
        "Word": "Elul",
        "Definitions": [
            "(Neh. 6:15), the name of the sixth month of the ecclesiastical year, and the twelfth of the civil year. It began with the new moon of our August and September, and consisted of twenty-nine days.",
            "cry or outcry",
            "(vine; gleaning). (Nehemiah 6:15) 1Macc 14:27. [[481]Month]"
        ]
    },
    {
        "Word": "Elymas",
        "Definitions": [
            "Magician or sorcerer, the Arabic name of the Jew Bar-jesus, who withstood Paul and Barnabas in Cyprus. He was miraculously struck with blindness (Acts 13:11).",
            "a magician, a corrupter",
            "(a wise man), the Arabic name of the Jewish magus or sorcerer Bar-jesus. (Acts 13:6) ff. (A.D. 44.)"
        ]
    },
    {
        "Word": "Embalming",
        "Definitions": [
            "The process of preserving a body by means of aromatics (Gen. 50:2, 3, 26). This art was practised by the Egyptians from the earliest times, and there brought to great perfection. This custom probably originated in the belief in the future reunion of the soul with the body. The process became more and more complicated, and to such perfection was it carried that bodies embalmed thousands of years ago are preserved to the present day in the numberless mummies that have been discovered in Egypt.",
            "The embalming of Jacob and Joseph was according to the Egyptian custom, which was partially followed by the Jews (2 Chr. 16:14), as in the case of king Asa, and of our Lord (John 19:39, 40; Luke 23:56; 24:1). (See [181]PHARAOH.)",
            "the process by which dead bodies are preserved from putrefaction and decay. It was most general among the Egyptians, and it is in connection with this people that the two instances which we meet with in the Old Testament are mentioned. (Genesis 50:2,26) The embalmers first removed part of the brain through the nostrils, by means of a crooked iron, and destroyed the rest by injecting caustic drugs. An incision was then made along the flank with a sharp Ethiopian stone, and the whole of the intestines removed. The cavity was rinsed out with palm wine, and afterwards scoured with pounded perfumes. It was then filled with pure myrrh pounded, cassia and other aromatics, except frankincense. This done, the body was sewn up and steeped in natron (salf-petre) for seventy days. When the seventy days were accomplished, the embalmers washed the corpse and swathed it in bandages of linen, cut in strips and smeared with gum. They then gave it up to the relatives of the deceased, who provided for it a wooden case, made in the shape of a man, in which the dead was placed, and deposited in an erect position against the wall of the sepulchral chamber. Sometimes no incision was made in the body, nor were the intestines removed, but cedar-oil was injected into the stomach by the rectum. At others the oil was prevented from escaping until the end of the steeping process, when it was withdrawn, and carried off with it the stomach and intestines in a state of solution, while the flesh was consumed by the natron, and nothing was left but the skin and bones. The body in this state was returned to the relatives of the deceased. The third mode, which was adopted by the poorer classes, and cost but little, consisted in rinsing out the intestines with syrmaea, an infusion of senna and cassia, and steeping the body for several days in natron. It does not appear that embalming was practiced by the Hebrews. The cost of embalming was sometimes nearly, varying from this amount down to or .",
            "Unknown to early patriarchs -- Ge 23:4.",
            "Learned by the Jews in Egypt -- Ge 50:2,26.",
            "Time required for -- Ge 50:3.",
            "How performed by the Jews -- 2Ch 16:14; Lu 23:56; Joh 19:40.",
            "Not always practised by the Jews -- Joh 11:39.",
            "An attempt to defeat God's purpose -- Ge 3:19."
        ]
    },
    {
        "Word": "Embroider",
        "Definitions": [
            "The art of embroidery was known to the Jews (Ex. 26:36; 35:35; 38:23; Judg. 5:30; Ps. 45:14). The skill of the women in this art was seen in the preparation of the sacerdotal robes of the high priest (Ex. 28). It seems that the art became hereditary in certain families (1 Chr. 4:21). The Assyrians were also noted for their embroidered robes (Ezek. 27:24)."
        ]
    },
    {
        "Word": "Emerald",
        "Definitions": [
            "Heb. nophek (Ex. 28:18; 39:11); i.e., the \"glowing stone\", probably the carbuncle, a precious stone in the breastplate of the high priest. It is mentioned (Rev. 21:19) as one of the foundations of the New Jerusalem. The name given to this stone in the New Testament Greek is smaragdos, which means \"live coal.\"",
            "a precious stone of a rich green color, upon which its value chiefly depends. This gem was the first in the second row on the breastplate of the high priest. (Exodus 28:18; 39:11) It was imported to Tyre from Syria, (Ezekiel 27:16) was used as a seal or signet, Ecclus. 32:6, as an ornament of clothing and bedding, (Ezekiel 28:13; Judges 10:21) and is spoken of as one of the foundations of Jerusalem. (Revelation 21:19) Tob. 13:16. The rainbow around the throne is compared to emerald in (Revelation 4:3)"
        ]
    },
    {
        "Word": "Emerod",
        "Definitions": [
            "See [182]HAEMORRHOIDS."
        ]
    },
    {
        "Word": "Emims",
        "Definitions": [
            "Terrors, a warlike tribe of giants who were defeated by Chedorlaomer and his allies in the plain of Kiriathaim. In the time of Abraham they occupied the country east of Jordan, afterwards the land of the Moabites (Gen. 14:5; Deut. 2:10). They were, like the Anakim, reckoned among the Rephaim, and were conquered by the Moabites, who gave them the name of Emims, i.e., \"terrible men\" (Deut. 2:11). The Ammonites called them Zamzummims (2:20).",
            "fears; terrors; formidable; people",
            "(terrors), a tribe or family of gigantic stature which originally inhabited the region along the eastern side of the Dead Sea. They were related to the Anakim."
        ]
    },
    {
        "Word": "Emmanuel",
        "Definitions": [
            "God with us, Matt. 1:23). (See [183]IMMANUEL.)",
            "God with us",
            "(Matthew 1:23) [[482]Immanuel]"
        ]
    },
    {
        "Word": "Emmaus",
        "Definitions": [
            "Hot baths, a village \"three-score furlongs\" from jerusalem, where our Lord had an interview with two of his disciples on the day of his resurrection (Luke 24:13). This has been identified with the modern el-Kubeibeh, lying over 7 miles north-west of Jerusalem. This name, el-Kubeibeh, meaning \"little dome,\" is derived from the remains of the Crusaders' church yet to be found there. Others have identified it with the modern Khurbet Khamasa i.e., \"the ruins of Khamasa\", about 8 miles south-west of Jerusalem, where there are ruins also of a Crusaders' church. Its site, however has been much disputed.",
            "people despised or obscure"
        ]
    },
    {
        "Word": "Emmor",
        "Definitions": [
            "An ass, Acts 7:16. (See [184]HAMOR.)",
            "an ass",
            "(an ass), the father of Sychem. (Acts 7:16) [[483]Hamor]"
        ]
    },
    {
        "Word": "Encamp",
        "Definitions": [
            "An encampment was the resting-place for a longer or shorter period of an army or company of travellers (Ex. 13:20; 14:19; Josh. 10:5; 11:5).",
            "The manner in which the Israelites encamped during their march through the wilderness is described in Num. 2 and 3. The order of the encampment (see [185]CAMP) was preserved in the march (Num. 2:17), the signal for which was the blast of two silver trumpets. Detailed regulations affecting the camp for sanitary purposes are given (Lev. 4:11, 12; 6:11; 8:17; 10:4, 5; 13:46; 14:3; Num. 12:14, 15; 31:19; Deut. 23:10, 12).",
            "Criminals were executed without the camp (Lev. 4:12; comp. John 19:17, 20), and there also the young bullock for a sin-offering was burnt (Lev. 24:14; comp. Heb. 13:12).",
            "In the subsequent history of Israel frequent mention is made of their encampments in the time of war (Judg. 7:18; 1 Sam. 13:2, 3, 16, 23; 17:3; 29:1; 30:9, 24). The temple was sometimes called \"the camp of the Lord\" (2 Chr. 31:2, R.V.; comp. Ps. 78:28). The multitudes who flocked to David are styled \"a great host (i.e., \"camp;\" Heb. mahaneh), like the host of God\" (1 Chr. 12:22)."
        ]
    },
    {
        "Word": "Enchantments",
        "Definitions": [
            "(1.) The rendering of Hebrew latim_ or _lehatim, which means \"something covered,\" \"muffled up;\" secret arts, tricks (Ex. 7:11, 22; 8:7, 18), by which the Egyptian magicians imposed on the credulity of Pharaoh.",
            "(2.) The rendering of the Hebrew keshaphim, \"muttered spells\" or \"incantations,\" rendered \"sorceries\" in Isa. 47:9, 12, i.e., the using of certain formulae under the belief that men could thus be bound.",
            "(3.) Hebrew lehashim, \"charming,\" as of serpents (Jer. 8:17; comp. Ps. 58:5).",
            "(4.) Hebrew nehashim, the enchantments or omens used by Balaam (Num. 24:1); his endeavouring to gain omens favourable to his design.",
            "(5.) Hebrew heber (Isa. 47:9, 12), \"magical spells.\" All kinds of enchantments were condemned by the Mosaic law (Lev. 19:26; Deut. 18:10-12). (See [186]DIVINATION.)",
            "The words so translated have several signification: the practice of secret arts, (Exodus 7:11,22; 8:7); \"muttered spells,\" (2 Kings 9:22; Micah 5:12) the charming of serpents, (Ecclesiastes 10:11) the enchantments sought by Balaam, (Numbers 24:1) the use of magic, (Isaiah 47:9,12) Any resort to these methods of imposture was strictly forbidden in Scripture, (Leviticus 19:26; Isaiah 47:9) etc.; but to eradicate the tendency is almost impossible, (2 Kings 17:17) and we find it still flourishing at the Christian era. (Acts 13:6,8)"
        ]
    },
    {
        "Word": "End",
        "Definitions": [
            "In Heb. 13:7, is the rendering of the unusual Greek word ekbasin, meaning \"outcome\", i.e., death. It occurs only elsewhere in 1 Cor. 10:13, where it is rendered \"escape.\""
        ]
    },
    {
        "Word": "Endor",
        "Definitions": [
            "Fountain of Dor; i.e., \"of the age\", a place in the territory of Issachar (Josh. 17:11) near the scene of the great victory which was gained by Deborah and Barak over Sisera and Jabin (comp. Ps. 83:9, 10). To Endor, Saul resorted to consult one reputed to be a witch on the eve of his last engagement with the Philistines (1 Sam. 28:7). It is identified with the modern village of Endur, \"a dirty hamlet of some twenty houses, or rather huts, most of them falling to ruin,\" on the northern slope of Little Hermon, about 7 miles from Jezreel.",
            "(fountain of Dor), a place in the territory of Issachar, and yet possessed by Manasseh. (Joshua 17:11) Endor was the scene of the great victory over Sisera and Jabin. It was here that the witch dwelt whom Saul consulted. (1 Samuel 28:7) it was known to Eusebius, who describes it was a large village four miles south of Tabor. Here to the north of Jebel Duhy the name still lingers. The distance from the slopes of Gilboa to Endor is seven or eight miles, over difficult ground."
        ]
    },
    {
        "Word": "En-eglaim",
        "Definitions": [
            "Fountain of two calves, a place mentioned only in Ezek. 47:10. Somewhere near the Dead Sea.",
            "eye, or fountain, of calves"
        ]
    },
    {
        "Word": "En-gannim",
        "Definitions": [
            "Fountain of gardens. (1.) A town in the plains of Judah (Josh. 15:34), north-west of Jerusalem, between Zanoah and Tappuah. It is the modern Umm Jina.",
            "(2.) A city on the border of Machar (Josh. 19:21), allotted to the Gershonite Levites (21:29). It is identified with the modern Jenin, a large and prosperous town of about 4,000 inhabitants, situated 15 miles south of Mount Tabor, through which the road from Jezreel to Samaria and Jerusalem passes. When Ahaziah, king of Judah, attempted to escape from Jehu, he \"fled by the way of the garden house\" i.e., by way of En-gannim. Here he was overtaken by Jehu and wounded in his chariot, and turned aside and fled to Megiddo, a distance of about 20 miles, to die there.",
            "eye, or fountain, of protection or of gardens"
        ]
    },
    {
        "Word": "Engedi",
        "Definitions": [
            "Fountain of the kid, place in the wilderness of Judah (Josh. 15:62), on the western shore of the Dead Sea (Ezek. 47:10), and nearly equidistant from both extremities. To the wilderness near this town David fled for fear of Saul (Josh. 15:62; 1 Sam. 23:29). It was at first called Hazezon-tamar (Gen. 14:7), a city of the Amorites.",
            "The vineyards of Engedi were celebrated in Solomon's time (Cant. 1:4). It is the modern Ain Jidy. The \"fountain\" from which it derives its name rises on the mountain side about 600 feet above the sea, and in its rapid descent spreads luxuriance all around it. Along its banks the osher grows abundantly. That shrub is thus described by Porter: \"The stem is stout, measuring sometimes nearly a foot in diameter, and the plant grows to the height of 15 feet or more. It has a grayish bark and long oval leaves, which when broken off discharge a milky fluid. The fruit resembles an apple, and hangs in clusters of two or three. When ripe it is of a rich yellow colour, but on being pressed it explodes like a puff-ball. It is chiefly filled with air...This is the so-called apple of Sodom.'\" Through Samaria, etc. (See [187]APPLE.)"
        ]
    },
    {
        "Word": "Engines",
        "Definitions": [
            "(1.) Heb. hishalon i.e., \"invention\" (as in Eccl. 7:29) contrivances indicating ingenuity. In 2 Chr. 26:15 it refers to inventions for the purpose of propelling missiles from the walls of a town, such as stones (the Roman balista) and arrows (the catapulta).",
            "(2.) Heb. mechi kobollo, i.e., the beating of that which is in front a battering-ram (Ezek. 26:9), the use of which was common among the Egyptians and the Assyrians. Such an engine is mentioned in the reign of David (2 Sam. 20:15)."
        ]
    },
    {
        "Word": "Engraver",
        "Definitions": [
            "Heb. harash (Ex. 35:35; 38:23) means properly an artificer in wood, stone, or metal. The chief business of the engraver was cutting names or devices on rings and seals and signets (Ex. 28:11, 21, 36; Gen. 38:18).",
            "His chief business was cutting names or devices on rings and seals; the only notices of engraving are in connection with the high priest's dress--the two onyx stones, the twelve jewels and the mitre-plate having inscriptions on them. (Exodus 28:11,21,36)"
        ]
    },
    {
        "Word": "En-hakkore",
        "Definitions": [
            "Fountain of the crier, the name of the spring in Lehi which burst forth in answer to Samson's prayer when he was exhausted with the slaughter of the Philistines (Judg. 15:19). It has been identified with the spring Ayun Kara, near Zoreah.",
            "fountain of him that called or prayed"
        ]
    },
    {
        "Word": "Enmity",
        "Definitions": [
            "Deep-rooted hatred. \"I will put enmity between thee and the woman, between thy seed and her seed\" (Gen. 3:15). The friendship of the world is \"enmity with God\" (James 4:4; 1 John 2:15, 16). The \"carnal mind\" is \"enmity against God\" (Rom. 8:7). By the abrogation of the Mosaic institutes the \"enmity\" between Jew and Gentile is removed. They are reconciled, are \"made one\" (Eph. 2:15, 16)."
        ]
    },
    {
        "Word": "Enoch",
        "Definitions": [
            "Initiated. (1.) The eldest son of Cain (Gen. 4:17), who built a city east of Eden in the land of Nod, and called it \"after the name of his son Enoch.\" This is the first \"city\" mentioned in Scripture.",
            "(2.) The son of Jared, and father of Methuselah (Gen. 5:21; Luke 3:37). His father was one hundred and sixty-two years old when he was born. After the birth of Methuselah, Enoch \"walked with God three hundred years\" (Gen. 5:22-24), when he was translated without tasting death. His whole life on earth was three hundred and sixty-five years. He was the \"seventh from Adam\" (Jude 1:14), as distinguished from the son of Cain, the third from Adam. He is spoken of in the catalogue of Old Testament worthies in the Epistle to the Hebrews (11:5). When he was translated, only Adam, so far as recorded, had as yet died a natural death, and Noah was not yet born. Mention is made of Enoch's prophesying only in Jude 1:14.",
            "dedicated; disciplined",
            "(dedicated).",
            "+ The eldest son of Cain, (Genesis 4:17) who called after his name the city which he built. (Genesis 4:18) (B.C. 3870.) + The son of Jared and father of Methuselah. (Genesis 5:21) ff.; Luke 3:37 (B.C. 3378-3013.) In the Epistle of Jude (Jude 1:14) he described as \"the seventh from Adam;\" and the number is probably noticed as conveying the idea of divine completion and rest, while Enoch was himself a type of perfected humanity. After the birth of Methuselah it is said, (Genesis 5:22-24) that Enoch \"walked with God three hundred years... and he was not; for God took him.\" The phrase \"walked with God\" is elsewhere only used of Noah, (Genesis 6:9) cf. Genesis17:1 etc., and is to be explained of a prophetic life spent in immediate converse with the spiritual world. Like Elijah, he was translated without seeing death. In the Epistle to the Hebrews the spring and issue of Enoch's life are clearly marked. Both the Latin and Greek fathers commonly coupled Enoch and Elijah as historic witnesses of the possibility of a resurrection of the body and of a true human existence in glory. (Revelation 11:3)"
        ]
    },
    {
        "Word": "Enos",
        "Definitions": [
            "Man the son of Seth, and grandson of Adam (Gen. 5:6-11; Luke 3:38). He lived nine hundred and five years. In his time \"men began to call upon the name of the Lord\" (Gen. 4:26), meaning either (1) then began men to call themselves by the name of the Lord (marg.) i.e., to distinguish themselves thereby from idolaters; or (2) then men in some public and earnest way began to call upon the Lord, indicating a time of spiritual revival.",
            "mortal man; sick; despaired of; forgetful",
            "(mortal man), the son of Seth, (Genesis 4:26; 5:6,7,9,10,11; Luke 3:38) properly [485]Enosh, as in (1 Chronicles 1:1)"
        ]
    },
    {
        "Word": "En-rogel",
        "Definitions": [
            "Fountain of the treaders; i.e., \"foot-fountain;\" also called the \"fullers' fountain,\" because fullers here trod the clothes in water. It has been identified with the \"fountain of the virgin\" (q.v.), the modern Ain Ummel-Daraj. Others identify it, with perhaps some probability, with the Bir Eyub, to the south of the Pool of Siloam, and below the junction of the valleys of Kidron and Hinnom. (See [188]FOUNTAIN.)",
            "It was at this fountain that Jonathan and Ahimaaz lay hid after the flight of David (2 Sam. 17:17); and here also Adonijah held the feast when he aspired to the throne of his father (1 Kings 1:9).",
            "The Bir Eyub, or \"Joab's well,\" \"is a singular work of ancient enterprise. The shaft sunk through the solid rock in the bed of the Kidron is 125 feet deep...The water is pure and entirely sweet, quite different from that of Siloam; which proves that there is no connection between them.\" Thomson's Land and the Book.",
            "the fuller's fountain; the well of searching"
        ]
    },
    {
        "Word": "En-shemesh",
        "Definitions": [
            "Fountain of the sun a spring which formed one of the landmarks on the boundary between Judah and Benjamin (Josh. 15:7; 18:17). It was between the \"ascent of Adummim\" and the spring of En-rogel, and hence was on the east of Jerusalem and of the Mount of Olives. It is the modern Ain-Haud i.e., the \"well of the apostles\" about a mile east of Bethany, the only spring on the road to Jericho. The sun shines on it the whole day long.",
            "fountain, or eye, of the sun"
        ]
    },
    {
        "Word": "Ensign",
        "Definitions": [
            "(1.) Heb. oth, a military standard, especially of a single tribe (Num. 2:2). Each separate tribe had its own \"sign\" or \"ensign.\"",
            "(2.) Heb. nes, a lofty signal, as a column or high pole (Num. 21:8, 9); a standard or signal or flag placed on high mountains to point out to the people a place of rendezvous on the irruption of an enemy (Isa. 5:26; 11:12; 18:3; 62:10; Jer. 4:6, 21; Ps. 60:4). This was an occasional signal, and not a military standard. Elevation and conspicuity are implied in the word.",
            "(3.) The Hebrew word degel denotes the standard given to each of the four divisions of the host of the Israelites at the Exodus (Num. 1:52; 2:2; 10:14). In Cant. 2:4 it is rendered \"banner.\" We have no definite information as to the nature of these military standards. (See [189]BANNER.)",
            "(nes ; in the Authorized Version generally \"ensign,\" sometimes \"standard;\" degel, \"standard,\" with the exception of (Song of Solomon 2:4) \"banner;\" oth, \"ensign\"). This distinction between these three Hebrew terms is sufficiently marked by their respective uses. Nes is a signal, and not a military standard. It is an occasional signal, which was exhibited on the top of a pole from a bare mountain-top, (Isaiah 13:2; 18:3) degel a military standard for a large division of an army; and oth the same for a small one. Neither of them, however, expresses the idea which \"standard\" conveys to our minds, viz. a flag. The standards in use among the Hebrews probably resembled those of the Egyptians and Assyrians--a figure or device of some kind elevated on a pole; usually a sacred emblem, such as an animal, a boat, or the king's name."
        ]
    },
    {
        "Word": "Entertain",
        "Definitions": [
            "Entertainments, \"feasts,\" were sometimes connected with a public festival (Deut. 16:11, 14), and accompanied by offerings (1 Sam. 9:13), in token of alliances (Gen. 26:30); sometimes in connection with domestic or social events, as at the weaning of children (Gen. 21:8), at weddings (Gen. 29:22; John 2:1), on birth-days (Matt. 14:6), at the time of sheep-shearing (2 Sam. 13:23), and of vintage (Judg. 9:27), and at funerals (2 Sam. 3:35; Jer. 16:7).",
            "The guests were invited by servants (Prov. 9:3; Matt. 22:3), who assigned them their respective places (1 Sam. 9:22; Luke 14:8; Mark 12:39). Like portions were sent by the master to each guest (1 Sam. 1:4; 2 Sam. 6:19), except when special honour was intended, when the portion was increased (Gen. 43:34).",
            "The Israelites were forbidden to attend heathenish sacrificial entertainments (Ex. 34:15), because these were in honour of false gods, and because at such feast they would be liable to partake of unclean flesh (1 Cor. 10:28).",
            "In the entertainments common in apostolic times among the Gentiles were frequent \"revellings,\" against which Christians were warned (Rom. 13:13; Gal. 5:21; 1 Pet. 4:3). (See [190]BANQUET.)"
        ]
    },
    {
        "Word": "Epaenetus",
        "Definitions": [
            "Commendable, a Christian at Rome to whom Paul sent his salutation (Rom. 16:5). He is spoken of as \"the first fruits of Achaia\" (R.V., \"of Asia\", i.e., of proconsular Asia, which is probably the correct reading). As being the first convert in that region, he was peculiarly dear to the apostle. He calls him his \"well beloved.\""
        ]
    },
    {
        "Word": "Epaphras",
        "Definitions": [
            "Lovely, spoken of by Paul (Col. 1:7; 4:12) as \"his dear fellow-servant,\" and \"a faithful minister of Christ.\" He was thus evidently with him at Rome when he wrote to the Colossians. He was a distinguished disciple, and probably the founder of the Colossian church. He is also mentioned in the Epistle to Philemon (1:23), where he is called by Paul his \"fellow-prisoner.\"",
            "covered with foam",
            "(lovely), a fellow laborer with the apostle Paul, mentioned (Colossians 1:7) as having taught the Colossian church the grace of God in truth, and designated a faithful minister of Christ on their behalf. He was at that time with St. Paul at Rome. (A.D. 57.) For Paul's estimate of him see (Colossians 1:7,8; 4:12)"
        ]
    },
    {
        "Word": "Epaphroditus",
        "Definitions": [
            "Fair, graceful; belonging to Aphrodite or Venus the messenger who came from Phillipi to the apostle when he was a prisoner at Rome (Phil. 2:25-30; 4:10-18). Paul mentions him in words of esteem and affection. On his return to Philippi he was the bearer of Paul's letter to the church there.",
            "agreeable; handsome",
            "(lovely), the full name of which Epaphras is a contraction. (Philemon 2:25; 4:18)"
        ]
    },
    {
        "Word": "Ephah",
        "Definitions": [
            "Gloom. (1.) One of the five sons of Midian, and grandson of Abraham (Gen. 25:4). The city of Ephah, to which he gave his name, is mentioned Isa. 60:6, 7. This city, with its surrounding territory, formed part of Midian, on the east shore of the Dead Sea. It abounded in dromedaries and camels (Judg. 6:5).",
            "(2.) 1 Chr. 2:46, a concubine of Caleb.",
            "(3.) 1 Chr. 2:47, a descendant of Judah.",
            "Ephah, a word of Egyptian origin, meaning measure; a grain measure containing \"three seahs or ten omers,\" and equivalent to the bath for liquids (Ex. 16:36; 1 Sam. 17:17; Zech. 5:6). The double ephah in Prov. 20:10 (marg., \"an ephah and an ephah\"), Deut. 25:14, means two ephahs, the one false and the other just.",
            "weary; tired",
            "[[487]Weights And Measures AND [488]Measures]",
            "+ Concubine of Caleb, in the line of Judah. (1 Chronicles 2:46) + Son of Jahdai; also in the line of Judah. (1 Chronicles 2:47)"
        ]
    },
    {
        "Word": "Epher",
        "Definitions": [
            "A calf. (1.) One of the sons of Midian, who was Abraham's son by Keturah (Gen. 25:4).",
            "(2.) The head of one of the families of trans-Jordanic Manasseh who were carried captive by Tiglath-pileser (1 Chr. 5:24).",
            "dust; lead",
            "+ A son of Ezra, among the descendants of Judah. (1 Chronicles 4:17) + One of the heads of the families of Manasseh on the east of Jordan. (1 Chronicles 5:24)",
            "(a calf), the second, in order, of the sons of Midian. (Genesis 25:4; 1 Chronicles 1:33) (B.C. 1820)."
        ]
    },
    {
        "Word": "Ephes-dammim",
        "Definitions": [
            "Boundary of blood, a place in the tribe of Judah where the Philistines encamped when David fought with Goliath (1 Sam. 17:1). It was probably so called as having been the scene of frequent sanguinary conflicts between Israel and the Philistines. It is called Pas-dammim (1 Chr. 11:13). It has been identified with the modern Beit Fased, i.e., \"house of bleeding\", near Shochoh (q.v.).",
            "effusion of blood"
        ]
    },
    {
        "Word": "Ephesians, Epistle to",
        "Definitions": [
            "Was written by Paul at Rome about the same time as that to the Colossians, which in many points it resembles.",
            "Contents of. The Epistle to the Colossians is mainly polemical, designed to refute certain theosophic errors that had crept into the church there. That to the Ephesians does not seem to have originated in any special circumstances, but is simply a letter springing from Paul's love to the church there, and indicative of his earnest desire that they should be fully instructed in the profound doctrines of the gospel. It contains (1) the salutation (1:1, 2); (2) a general description of the blessings the gospel reveals, as to their source, means by which they are attained, purpose for which they are bestowed, and their final result, with a fervent prayer for the further spiritual enrichment of the Ephesians (1:3-2:10); (3) \"a record of that marked change in spiritual position which the Gentile believers now possessed, ending with an account of the writer's selection to and qualification for the apostolate of heathendom, a fact so considered as to keep them from being dispirited, and to lead him to pray for enlarged spiritual benefactions on his absent sympathizers\" (2:12-3:21); (4) a chapter on unity as undisturbed by diversity of gifts (4:1-16); (5) special injunctions bearing on ordinary life (4:17-6:10); (6) the imagery of a spiritual warfare, mission of Tychicus, and valedictory blessing (6:11-24).",
            "Planting of the church at Ephesus. Paul's first and hurried visit for the space of three months to Ephesus is recorded in Acts 18:19-21. The work he began on this occasion was carried forward by Apollos (24-26) and Aquila and Priscilla. On his second visit, early in the following year, he remained at Ephesus \"three years,\" for he found it was the key to the western provinces of Asia Minor. Here \"a great door and effectual\" was opened to him (1 Cor. 16:9), and the church was established and strengthened by his assiduous labours there (Acts 20:20, 31). From Ephesus as a centre the gospel spread abroad \"almost throughout all Asia\" (19:26). The word \"mightily grew and prevailed\" despite all the opposition and persecution he encountered.",
            "On his last journey to Jerusalem the apostle landed at Miletus, and summoning together the elders of the church from Ephesus, delivered to them his remarkable farewell charge (Acts 20:18-35), expecting to see them no more.",
            "The following parallels between this epistle and the Milesian charge may be traced:",
            "(1.) Acts 20:19 = Eph. 4:2. The phrase \"lowliness of mind\" occurs nowhere else.",
            "(2.) Acts 20:27 = Eph. 1:11. The word \"counsel,\" as denoting the divine plan, occurs only here and Heb. 6:17.",
            "(3.) Acts 20:32 = Eph. 3:20. The divine ability.",
            "(4.) Acts 20:32 = Eph. 2:20. The building upon the foundation.",
            "(5.) Acts 20:32 = Eph. 1:14, 18. \"The inheritance of the saints.\"",
            "Place and date of the writing of the letter. It was evidently written from Rome during Paul's first imprisonment (3:1; 4:1; 6:20), and probably soon after his arrival there, about the year 62, four years after he had parted with the Ephesian elders at Miletus. The subscription of this epistle is correct.",
            "There seems to have been no special occasion for the writing of this letter, as already noted. Paul's object was plainly not polemical. No errors had sprung up in the church which he sought to point out and refute. The object of the apostle is \"to set forth the ground, the cause, and the aim and end of the church of the faithful in Christ. He speaks to the Ephesians as a type or sample of the church universal.\" The church's foundations, its course, and its end, are his theme. \"Everywhere the foundation of the church is the will of the Father; the course of the church is by the satisfaction of the Son; the end of the church is the life in the Holy Spirit.\" In the Epistle to the Romans, Paul writes from the point of view of justification by the imputed righteousness of Christ; here he writes from the point of view specially of union to the Redeemer, and hence of the oneness of the true church of Christ. \"This is perhaps the profoundest book in existence.\" It is a book \"which sounds the lowest depths of Christian doctrine, and scales the loftiest heights of Christian experience;\" and the fact that the apostle evidently expected the Ephesians to understand it is an evidence of the \"proficiency which Paul's converts had attained under his preaching at Ephesus.\"",
            "Relation between this epistle and that to the Colossians (q.v.). \"The letters of the apostle are the fervent outburst of pastoral zeal and attachment, written without reserve and in unaffected simplicity; sentiments come warm from the heart, without the shaping out, pruning, and punctilious arrangement of a formal discourse. There is such a fresh and familiar transcription of feeling, so frequent an introduction of coloquial idiom, and so much of conversational frankness and vivacity, that the reader associates the image of the writer with every paragraph, and the ear seems to catch and recognize the very tones of living address.\" \"Is it then any matter of amazement that one letter should resemble another, or that two written about the same time should have so much in common and so much that is peculiar? The close relation as to style and subject between the epistles to Colosse and Ephesus must strike every reader. Their precise relation to each other has given rise to much discussion. The great probability is that the epistle to Colosse was first written; the parallel passages in Ephesians, which amount to about forty-two in number, having the appearance of being expansions from the epistle to Colosse. Compare:",
            "Eph 1:7; Col 1:14 Eph 1:10; Col 1:20 Eph 3:2; Col 1:25 Eph 5:19; Col 3:16 Eph 6:22; Col 4:8 Eph 1:19-2:5; Col 2:12, 13 Eph 4:2-4; Col 3:12-15 Eph 4:16; Col 2:19 Eph 4:32; Col 3:13 Eph 4:22-24; Col 3:9, 10 Eph 5:6-8; Col 3:6-8 Eph 5:15, 16; Col 4:5 Eph 6:19, 20; Col 4:3, 4 Eph 5:22-6:9; Col 3:18-4:1",
            "\"The style of this epistle is exceedingly animated, and corresponds with the state of the apostle's mind at the time of writing. Overjoyed with the account which their messenger had brought him of their faith and holiness (Eph. 1:15), and transported with the consideration of the unsearchable wisdom of God displayed in the work of man's redemption, and of his astonishing love towards the Gentiles in making them partakers through faith of all the benefits of Christ's death, he soars high in his sentiments on those grand subjects, and gives his thoughts utterance in sublime and copious expression.\""
        ]
    },
    {
        "Word": "Ephesus",
        "Definitions": [
            "The capital of proconsular Asia, which was the western part of Asia Minor. It was colonized principally from Athens. In the time of the Romans it bore the title of \"the first and greatest metropolis of Asia.\" It was distinguished for the Temple of Diana (q.v.), who there had her chief shrine; and for its theatre, which was the largest in the world, capable of containing 50,000 spectators. It was, like all ancient theatres, open to the sky. Here were exhibited the fights of wild beasts and of men with beasts. (Comp. 1 Cor. 4:9; 9:24, 25; 15:32.)",
            "Many Jews took up their residence in this city, and here the seeds of the gospel were sown immediately after Pentecost (Acts 2:9; 6:9). At the close of his second missionary journey (about A.D. 51), when Paul was returning from Greece to Syria (18:18-21), he first visited this city. He remained, however, for only a short time, as he was hastening to keep the feast, probably of Pentecost, at Jerusalem; but he left Aquila and Priscilla behind him to carry on the work of spreading the gospel.",
            "During his third missionary journey Paul reached Ephesus from the \"upper coasts\" (Acts 19:1), i.e., from the inland parts of Asia Minor, and tarried here for about three years; and so successful and abundant were his labours that \"all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks\" (19:10). Probably during this period the seven churches of the Apocalypse were founded, not by Paul's personal labours, but by missionaries whom he may have sent out from Ephesus, and by the influence of converts returning to their homes.",
            "On his return from his journey, Paul touched at Miletus, some 30 miles south of Ephesus (Acts 20:15), and sending for the presbyters of Ephesus to meet him there, he delivered to them that touching farewell charge which is recorded in Acts 20:18-35. Ephesus is not again mentioned till near the close of Paul's life, when he writes to Timothy exhorting him to \"abide still at Ephesus\" (1 Tim. 1:3).",
            "Two of Paul's companions, Trophimus and Tychicus, were probably natives of Ephesus (Acts 20:4; 21:29; 2 Tim. 4:12). In his second epistle to Timothy, Paul speaks of Onesiphorus as having served him in many things at Ephesus (2 Tim. 1:18). He also \"sent Tychicus to Ephesus\" (4:12), probably to attend to the interests of the church there. Ephesus is twice mentioned in the Apocalypse (1:11; 2:1).",
            "The apostle John, according to tradition, spent many years in Ephesus, where he died and was buried.",
            "A part of the site of this once famous city is now occupied by a small Turkish village, Ayasaluk, which is regarded as a corruption of the two Greek words, hagios theologos; i.e., \"the holy divine.\"",
            "desirable",
            "(permitted), the capital of the Roman province of Asia, and an illustrious city in the district of Ionia, nearly opposite the island of Samos. Buildings.--Conspicuous at the head of the harbor of Ephesus was the great temple of Diana or Artemis, the tutelary divinity of the city. This building was raised on immense substructions, in consequence of the swampy nature of the ground. The earlier temple, which had been begun before the Persian war, was burnt down in the night when Alexander the Great was born; and another structure, raise by the enthusiastic co-operation of all the inhabitants of \"Asia,\" had taken its place. The magnificence of this sanctuary was a proverb throughout the civilized world. In consequence of this devotion the city of Ephesus was called neo'koros, (Acts 19:35) or \"warden\" of Diana. Another consequence of the celebrity of Diana's worship at Ephesus was that a large manufactory grew up there of portable shrines, which strangers purchased, and devotees carried with them on journeys or set up in the houses. The theatre, into which the mob who had seized on Paul, (Acts 19:29) rushed, was capable of holding 25,000 or 30,000 persons, and was the largest ever built by the Greeks. The stadium or circus, 685 feet long by 200 wide, where the Ephesians held their shows, is probably referred to by Paul as the place where he \"fought with beasts at Ephesus.\" (1 Corinthians 15:32) Connection with Christianity--The Jews were established at Ephesus in considerable numbers. (Acts 2:9; 6:9) It is here and here only that we find disciples of John the Baptist explicitly mentioned after the ascension of Christ. (Acts 18:25; 19:3) The first seeds of Christian truth were possibly sown here immediately after the great Pentecost. (Acts 2:1) ... St. Paul remained in the place more than two years, (Acts 19:8,10; 20:31) during which he wrote the First Epistle to the Corinthians. At a later period Timothy was set over the disciples, as we learn from the two epistles addressed to him. Among St. Paul's other companions, two, Trophimus and Tychicus, were natives of Asia, (Acts 20:4) and the latter was probably, (2 Timothy 4:12) the former certainly, (Acts 21:29) a native of Ephesus. Present condition--The whole place is now utterly desolate, with the exception of the small Turkish village at Ayasaluk . The ruins are of vast extent."
        ]
    },
    {
        "Word": "Ephod",
        "Definitions": [
            "Something girt, a sacred vestment worn originally by the high priest (Ex. 28:4), afterwards by the ordinary priest (1 Sam. 22:18), and characteristic of his office (1 Sam. 2:18, 28; 14:3). It was worn by Samuel, and also by David (2 Sam. 6:14). It was made of fine linen, and consisted of two pieces, which hung from the neck, and covered both the back and front, above the tunic and outer garment (Ex. 28:31). That of the high priest was embroidered with divers colours. The two pieces were joined together over the shoulders (hence in Latin called superhumerale) by clasps or buckles of gold or precious stones, and fastened round the waist by a \"curious girdle of gold, blue, purple, and fine twined linen\" (28:6-12).",
            "The breastplate, with the Urim and Thummim, was attached to the ephod.",
            "(a sacred vestment originally appropriate to the high priest. (Exodus 28:4)",
            "(image), father of Hanniel of the tribe of Manesseh. (Numbers 34:23)"
        ]
    },
    {
        "Word": "Ephphatha",
        "Definitions": [
            "The Greek form of a Syro-Chaldaic or Aramaic word, meaning \"Be opened,\" uttered by Christ when healing the man who was deaf and dumb (Mark 7:34). It is one of the characteristics of Mark that he uses the very Aramaic words which fell from our Lord's lips. (See 3:17; 5:41; 7:11; 14:36; 15:34.)",
            "be opened"
        ]
    },
    {
        "Word": "Ephraim",
        "Definitions": [
            "Double fruitfulness (\"for God had made him fruitful in the land of his affliction\"). The second son of Joseph, born in Egypt (Gen. 41:52; 46:20). The first incident recorded regarding him is his being placed, along with his brother Manasseh, before their grandfather, Jacob, that he might bless them (48:10; comp. 27:1). The intention of Joseph was that the right hand of the aged patriarch should be placed on the head of the elder of the two; but Jacob set Ephraim the younger before his brother, \"guiding his hands wittingly.\" Before Joseph's death, Ephraim's family had reached the third generation (Gen. 50:23).",
            "fruitful; increasing",
            "a city \"in the district near the wilderness\" to which our Lord retired with his disciples when threatened with violence by the priests. (John 11:54)",
            "In \"Baal-hazor which is by Ephraim\" was Absalom's sheepfarm, at which took place the murder of Amnon, one of the earliest precursors of the great revolt. (2 Samuel 13:23) There is no clue to its situation.",
            "that portion of Canaan named after Joseph's second son. (Genesis 41:50-52) The boundaries of the portion of Ephraim are given in (Joshua 16:1-10) The south boundary was coincident for part of its length with the north boundary of Benjamin. It extended from the Jordan on the east, at the reach opposite Jericho, to the Mediterranean on the west, probably about Joppa. On the north of Ephraim and Manasseh were the tribes of Asher, Zebulun and Issachar. The territory thus allotted to the \"house of Joseph\" may be roughly estimated at 55 miles from east to west by 70 from north to south. It was one at once of great richness and great security. Its fertile plains and well-watered valleys could only be reached by a laborious ascent through steep and narrow ravines, all but impassable for an army. Under Joshua the tribe must have taken a high position in the nation, to judge from the tone which the Ephraimites assumed on occasions shortly subsequent to the conquest. After the revolt of Jeroboam the history of Ephraim is the history of the kingdom of Israel, since not only did the tribe become a kingdom, but the kingdom embraced little besides the tribe.",
            "(double fruitfulness), the second son of Joseph by his wife Asenath. (B.C. 1715-1708.) The first indication we have of that ascendancy over his elder brother Manasseh which at a later period the tribe of Ephraim so unmistakably possessed is in the blessing of the children by Jacob. (Genesis 48:1) ..."
        ]
    },
    {
        "Word": "Ephraim, Gate of",
        "Definitions": [
            "One of the gates of Jerusalem (2 Kings 14:13; 2 Chr. 25:23), on the side of the city looking toward Ephraim, the north side."
        ]
    },
    {
        "Word": "Ephraim in the wilderness",
        "Definitions": [
            "(John 11: 54), a town to which our Lord retired with his disciples after he had raised Lazarus, and when the priests were conspiring against him. It lay in the wild, uncultivated hill-country to the north-east of Jerusalem, betwen the central towns and the Jordan valley."
        ]
    },
    {
        "Word": "Ephraim, Mount",
        "Definitions": [
            "The central mountainous district of Palestine occupied by the tribe of Ephraim (Josh. 17:15; 19:50; 20:7), extending from Bethel to the plain of Jezreel. In Joshua's time (Josh. 17:18) these hills were densely wooded. They were intersected by well-watered, fertile valleys, referred to in Jer. 50:19. Joshua was buried at Timnath-heres among the mountains of Ephraim, on the north side of the hill of Gaash (Judg. 2:9). This region is also called the \"mountains of Israel\" (Josh. 11:21) and the \"mountains of Samaria\" (Jer. 31:5, 6: Amos 3:9).",
            "is a district which seems to extend as far south as Ramah and Bethel, (1 Samuel 1:1; 7:17; 2 Chronicles 13:4,19) compared with 2Chr 15:8 Places but a few miles north of Jerusalem, and within the limits of Benjamin."
        ]
    },
    {
        "Word": "Ephraim, The tribe of",
        "Definitions": [
            "Took precedence over that of Manasseh by virtue of Jacob's blessing (Gen. 41:52; 48:1). The descendants of Joseph formed two of the tribes of Israel, whereas each of the other sons of Jacob was the founder of only one tribe. Thus there were in reality thirteen tribes; but the number twelve was preserved by excluding that of Levi when Ephraim and Manasseh are mentioned separately (Num. 1:32-34; Josh. 17:14, 17; 1 Chr. 7:20).",
            "Territory of. At the time of the first census in the wilderness this tribe numbered 40,500 (Num. 1:32, 33); forty years later, when about to take possession of the Promised Land, it numbered only 32,500. During the march (see [191]CAMP) Ephraim's place was on the west side of the tabernacle (Num. 2:18-24). When the spies were sent out to spy the land, \"Oshea the son of Nun\" of this tribe signalized himself.",
            "The boundaries of the portion of the land assigned to Ephraim are given in Josh. 16:1-10. It included most of what was afterwards called Samaria as distinguished from Judea and Galilee. It thus lay in the centre of all traffic, from north to south, and from Jordan to the sea, and was about 55 miles long and 30 broad. The tabernacle and the ark were deposited within its limits at Shiloh, where it remained for four hundred years. During the time of the judges and the first stage of the monarchy this tribe manifested a domineering and haughty and discontented spirit. \"For more than five hundred years, a period equal to that which elapsed between the Norman Conquest and the War of the Roses, Ephraim, with its two dependent tribes of Manasseh and Benjamin, exercised undisputed pre-eminence. Joshua the first conqueror, Gideon the greatest of the judges, and Saul the first king, belonged to one or other of the three tribes. It was not till the close of the first period of Jewish history that God refused the tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah, the Mount Zion which he loved' (Ps. 78:67, 68). When the ark was removed from Shiloh to Zion the power of Ephraim was humbled.\"",
            "Among the causes which operated to bring about the disruption of Israel was Ephraim's jealousy of the growing power of Judah. From the settlement of Canaan till the time of David and Solomon, Ephraim had held the place of honour among the tribes. It occupied the central and fairest portions of the land, and had Shiloh and Shechem within its borders. But now when Jerusalem became the capital of the kingdom, and the centre of power and worship for the whole nation of Israel, Ephraim declined in influence. The discontent came to a crisis by Rehoboam's refusal to grant certain redresses that were demanded (1 Kings 12)."
        ]
    },
    {
        "Word": "Ephraim, Wood of",
        "Definitions": [
            "A forest in which a fatal battle was fought between the army of David and that of Absalom, who was killed there (2 Sam. 18:6, 8). It lay on the east of Jordan, not far from Mahanaim, and was some part of the great forest of Gilead."
        ]
    },
    {
        "Word": "Ephratah",
        "Definitions": [
            "Fruitful. (1.) The second wife of Caleb, the son of Hezron, mother of Hur, and grandmother of Caleb, who was one of those that were sent to spy the land (1 Chr. 2:19, 50).",
            "(2.) The ancient name of Bethlehem in Judah (Gen. 35:16, 19; 48:7). In Ruth 1:2 it is called \"Bethlehem-Judah,\" but the inhabitants are called \"Ephrathites;\" in Micah 5:2, \"Bethlehem-Ephratah;\" in Matt. 2:6, \"Bethlehem in the land of Judah.\" In Ps. 132:6 it is mentioned as the place where David spent his youth, and where he heard much of the ark, although he never saw it till he found it long afterwards at Kirjath-jearim; i.e., the \"city of the wood,\" or the \"forest-town\" (1 Sam. 7:1; comp. 2 Sam. 6:3, 4).",
            "Ephrath, abundance; bearing fruit"
        ]
    },
    {
        "Word": "Ephrathite",
        "Definitions": [
            "A citizen of Ephratah, the old name of Bethlehem (Ruth 1:2; 1 Sam. 17:12), or Bethlehem-Judah.",
            "+ An inhabitant of Bethlehem. (Ruth 1:2) + An Ephraimite. (1 Samuel 1:1; 1 Kings 11:26)"
        ]
    },
    {
        "Word": "Ephron",
        "Definitions": [
            "Fawn-like. (1.) The son of Zohar a Hittite, the owner of the field and cave of Machpelah (q.v.), which Abraham bought for 400 shekels of silver (Gen. 23:8-17; 25:9; 49:29, 30).",
            "(2.) A mountain range which formed one of the landmarks on the north boundary of the tribe of Judah (Josh. 15:9), probably the range on the west side of the Wady Beit-Hanina.",
            "dust",
            "(fawn-like), the son of Zochar, a Hittite, from whom Abraham bought the field and cave of Machpelah. (Genesis 23:8-17; 25:9; 49:29,30; 50:13) (B.C. 1860.)"
        ]
    },
    {
        "Word": "Epicureans",
        "Definitions": [
            "Followers of Epicurus (who died at Athens B.C. 270), or adherents of the Epicurean philosophy (Acts 17:18). This philosophy was a system of atheism, and taught men to seek as their highest aim a pleasant and smooth life. They have been called the \"Sadducees\" of Greek paganism. They, with the Stoics, ridiculed the teaching of Paul (Acts 17:18). They appear to have been greatly esteemed at Athens."
        ]
    },
    {
        "Word": "Epistles",
        "Definitions": [
            "The apostolic letters. The New Testament contains twenty-one in all. They are divided into two classes. (1.) Paul's Epistles, fourteen in number, including Hebrews. These are not arranged in the New Testament in the order of time as to their composition, but rather according to the rank of the cities or places to which they were sent. Who arranged them after this manner is unknown. Paul's letters were, as a rule, dictated to an amanuensis, a fact which accounts for some of their peculiarities. He authenticated them, however, by adding a few words in his own hand at the close. (See GALATIANS, EPISTLE [192]TO.)",
            "The epistles to Timothy and Titus are styled the Pastoral Epistles.",
            "(2.) The Catholic or General Epistles, so called because they are not addressed to any particular church or city or individual, but to Christians in general, or to Christians in several countries. Of these, three are written by John, two by Peter, and one each by James and Jude.",
            "It is an interesting and instructive fact that a large portion of the New Testament is taken up with epistles. The doctrines of Christianity are thus not set forth in any formal treatise, but mainly in a collection of letters. \"Christianity was the first great missionary religion. It was the first to break the bonds of race and aim at embracing all mankind. But this necessarily involved a change in the mode in which it was presented. The prophet of the Old Testament, if he had anything to communicate, either appeared in person or sent messengers to speak for him by word of mouth. The narrow limits of Palestine made direct personal communication easy. But the case was different when the Christian Church came to consist of a number of scattered parts, stretching from Mesopotamia in the east to Rome or even Spain in the far west. It was only natural that the apostle by whom the greater number of these communities had been founded should seek to communicate with them by letter.\""
        ]
    },
    {
        "Word": "Erastus",
        "Definitions": [
            "Beloved. (1.) The \"chamberlain\" of the city of Corinth (Rom. 16:23), and one of Paul's disciples. As treasurer of such a city he was a public officer of great dignity, and his conversion to the gospel was accordingly a proof of the wonderful success of the apostle's labours.",
            "(2.) A companion of Paul at Ephesus, who was sent by him along with Timothy into Macedonia (Acts 19:22). Corinth was his usual place of abode (2 Tim. 4:20); but probably he may have been the same as the preceding.",
            "lovely, amiable",
            "(beloved).",
            "+ One of the attendants of St. Paul at Ephesus, who with Timothy was sent forward into Macedonia. (Acts 19:22) (A.D. 51.) He is probably the same with Erastus who is again mentioned in the salutations to Timothy. (2 Timothy 4:20) + Erastus the chamberlain, or rather the public treasurer, of Corinth, who was one of the early converts to Christianity. (Romans 16:23) According to the traditions of the Greek Church, he was first treasurer to the church at Jerusalem, and afterwards bishop of Paneas."
        ]
    },
    {
        "Word": "Erech",
        "Definitions": [
            "(LXX., \"Orech\"), length, or Moon-town, one of the cities of Nimrod's kingdom in the plain of Shinar (Gen. 10:10); the Orchoe of the Greeks and Romans. It was probably the city of the Archevites, who were transplanted to Samaria by Asnapper (Ezra 4:9). It lay on the left bank of the Euphrates, about 120 miles south-east of Babylon, and is now represented by the mounds and ruins of Warka. It appears to have been the necropolis of the Assyrian kings, as the whole region is strewed with bricks and the remains of coffins. \"Standing on the summit of the principal edifice, called the Buwarizza, a tower 200 feet square in the centre of the ruins, the beholder is struck with astonishment at the enormous accumulation of mounds and ancient relics at his feet. An irregular circle, nearly 6 miles in circumference, is defined by the traces of an earthen rampart, in some places 40 feet high.\"",
            "length; health; physic",
            "(length), one of the cities of Nimrod's kingdom in the land of Shinar, (Genesis 10:10) doubtless the same as Orchoe, 82 miles south and 43 east of Babylon, the modern designations of the site--Warka, Irka and Irak--bearing a considerable affinity to the original name."
        ]
    },
    {
        "Word": "Esaias",
        "Definitions": [
            "The Greek form for Isaiah, constantly used in the Authorized Version of the New Testament (Matt. 3:3; 4:14), but in the Revised Version always \"Isaiah.\"",
            "same as Isaiah",
            "the Greek form of Isaiah. [[491]Isaiah]"
        ]
    },
    {
        "Word": "Esarhaddon",
        "Definitions": [
            "Assur has given a brother, successor of Sennacherib (2 Kings 19:37; Isa. 37:38). He ascended the throne about B.C. 681. Nothing further is recorded of him in Scripture, except that he settled certain colonists in Samaria (Ezra 4:2). But from the monuments it appears that he was the most powerful of all the Assyrian monarchs. He built many temples and palaces, the most magnificent of which was the south-west palace at Nimrud, which is said to have been in its general design almost the same as Solomon's palace, only much larger (1 Kings 7:1-12).",
            "In December B.C. 681 Sennacherib was murdered by two of his sons, who, after holding Nineveh for forty-two days, were compelled to fly to Erimenas of Ararat, or Armenia. Their brother Esarhaddon, who had been engaged in a campaign against Armenia, led his army against them. They were utterly overthrown in a battle fought April B.C. 680, near Malatiyeh, and in the following month Esarhaddon was crowned at Nineveh. He restored Babylon, conquered Egypt, and received tribute from Manasseh of Judah. He died in October B.C. 668, while on the march to suppress an Egyptian revolt, and was succeeded by his son Assur-bani-pal, whose younger brother was made viceroy of Babylonia.",
            "(victor), one of the greatest of the kings of Assyria, was the son of Sennacherib, (2 Kings 19:37) and the grandson of Sargon, who succeeded Shalmaneser. He appears by his monuments to have been one of the most powerful, if not the most powerful, of all the Assyrian monarchs. He is the only one of them whom we find to have actually reigned at Babylon, where he built himself a palace, bricks from which have been recently recovered bearing his name. His Babylonian reign lasted thirteen years, from B.C. 680 to B.C. 667; and it was doubtless within this space of time that Manasseh king of Judah, having been seized by his captains at Jerusalem on a charge of rebellion, was brought before him at Babylon, (2 Chronicles 33:11) and detained for a time as prisoner there. As a builder of great works Esar-haddon is particularly distinguished. Besides his palace at Babylon, he built at least three others in different parts of his dominions, either for himself or his sons, and thirty temples."
        ]
    },
    {
        "Word": "Esau",
        "Definitions": [
            "Hairy, Rebekah's first-born twin son (Gen. 25:25). The name of Edom, \"red\", was also given to him from his conduct in connection with the red lentil \"pottage\" for which he sold his birthright (30, 31). The circumstances connected with his birth foreshadowed the enmity which afterwards subsisted between the twin brothers and the nations they founded (25:22, 23, 26). In process of time Jacob, following his natural bent, became a shepherd; while Esau, a \"son of the desert,\" devoted himself to the perilous and toilsome life of a huntsman. On a certain occasion, on returning from the chase, urged by the cravings of hunger, Esau sold his birthright to his brother, Jacob, who thereby obtained the covenant blessing (Gen. 27:28, 29, 36; Heb. 12:16, 17). He afterwards tried to regain what he had so recklessly parted with, but was defeated in his attempts through the stealth of his brother (Gen. 27:4, 34, 38).",
            "At the age of forty years, to the great grief of his parents, he married (Gen. 26:34, 35) two Canaanitish maidens, Judith, the daughter of Beeri, and Bashemath, the daughter of Elon. When Jacob was sent away to Padan-aram, Esau tried to conciliate his parents (Gen. 28:8, 9) by marrying his cousin Mahalath, the daughter of Ishmael. This led him to cast in his lot with the Ishmaelite tribes; and driving the Horites out of Mount Seir, he settled in that region. After some thirty years' sojourn in Padan-aram Jacob returned to Canaan, and was reconciled to Esau, who went forth to meet him (33:4). Twenty years after this, Isaac their father died, when the two brothers met, probably for the last time, beside his grave (35:29). Esau now permanently left Canaan, and established himself as a powerful and wealthy chief in the land of Edom (q.v.).",
            "Long after this, when the descendants of Jacob came out of Egypt, the Edomites remembered the old quarrel between the brothers, and with fierce hatred they warred against Israel.",
            "he that acts or finishes",
            "(hairy), the eldest son of Isaac, and twin-brother of Jacob. The singular appearance of the child at his birth originated the name. (Genesis 25:25) Esau's robust frame and \"rough\" aspect were the types of a wild and daring nature. He was a thorough Bedouin, a \"son of the desert.\" He was much loved by his father, and was of course his heir, but was induced to sell his birthright to Jacob. Mention of his unhappy marriages may be found in (Genesis 26:34) The next episode in the life of Esau is the loss of his father's covenant blessing, which Jacob secured through the craft of his mother, and the anger of Esau, who vows vengeance. (Genesis 27:1) ... Later he marries a daughter of Ishmael, (Genesis 28:8,9) and soon after establishes himself in Mount Seir, where he was living when Jacob returned from Padan-aram rich and powerful, and the two brothers were reconciled. (Genesis 33:4) Twenty years thereafter they united in burying Isaac's body in the cave of Machpelah. Of Esau's subsequent history nothing is known; for that of his descendants see [492]Edom, Idumaea Or Idumea."
        ]
    },
    {
        "Word": "Eschew",
        "Definitions": [
            "From old French eschever, \"to flee from\" (Job 1:1, 8; 2:3; 1 Pet. 3:11)."
        ]
    },
    {
        "Word": "Esdraelon",
        "Definitions": [
            "The Greek form of the Hebrew \"Jezreel,\" the name of the great plain (called by the natives Merj Ibn Amer; i.e., \"the meadow of the son of Amer\") which stretches across Central Palestine from the Jordan to the Mediterraanean, separating the mountain ranges of Carmel and Samaria from those of Galilee, extending about 14 miles from north to south, and 9 miles from east to west. It is drained by \"that ancient river\" the Kishon, which flows westward to the Mediterranean. From the foot of Mount Tabor it branches out into three valleys, that on the north passing between Tabor and Little Hermon (Judg. 4:14); that on the south between Mount Gilboa and En-gannim (2 Kings 9:27); while the central portion, the \"valley of Jezreel\" proper, runs into the Jordan valley (which is about 1,000 feet lower than Esdraelon) by Bethshean. Here Gideon gained his great victory over the Midianites (Judg. 7:1-25). Here also Barak defeated Sisera, and Saul's army was defeated by the Philistines, and king Josiah, while fighting in disguise against Necho, king of Egypt, was slain (2 Chr. 35:20-27; 2 Kings 23-29). This plain has been well called the \"battle-field of Palestine.\" \"It has been a chosen place for encampment in every contest carried on in this country, from the days of Nebuchadnezzar, king of the Assyrians, in the history of whose wars with Arphaxad it is mentioned as the Great Plain of Esdraelon, until the disastrous march of Napoleon Bonaparte from Egypt into Syria. Jews, Gentiles, Saracens, Crusaders, Frenchmen, Egyptians, Persians, Druses, Turks, and Arabs, warriors out of every nation which is under heaven, have pitched their tents in the plain, and have beheld the various banners of their nations wet with the dews of Tabor and Hermon\" (Dr. Clark).",
            "This name is merely the Greek form of the Hebrew word Jezreel. \"The great plain of Esdraelon\" extends across central Palestine from the Mediterranean to the Jordan, separating the mountain ranges of Carmel and Samaria from those of Galilee. The western section of it is properly the plain of Accho or 'Akka . The main body of the plain is a triangle. Its base on the east extends from Jenin (the ancient Engannim) to the foot of the hills below Nazareth, and is about 15 miles long; the north side, formed by the hills of Galilee, is about 12 miles long; and the south side, formed by the Samaria range, is about 18 miles. The apex on the west is a narrow pass opening into the plain of 'Akka . From the base of this triangular plain three branches stretch out eastward, like fingers from a hand, divided by two bleak, gray ridges--one bearing the familiar name of Mount Gilboa, the other called by Franks Little Hermon, but by natives Jebel ed-Duhy . The central branch is the richest as well as the most celebrated. This is the \"valley of Jezreel\" proper--the battle-field on which Gideon triumphed, and Saul and Jonathan were overthrown. (Judges 7:1) seq. ; (1 Samuel 29:1) ... and 1Sam 31:1 ... Two things are worthy of special notice in the plain of Esdraelon:",
            "+ Its wonderful richness; + Its present desolation. If we except the eastern branches, there is not a single inhabited village on its whole surface, and not more than one-sixth of its soil is cultivated. It is the home of the wild wandering Bedouin."
        ]
    },
    {
        "Word": "Esek",
        "Definitions": [
            "Quarrel, a well which Isaac's herdsmen dug in the valley of Gerar, and so called because the herdsmen of Gerar quarrelled with them for its possession (Gen. 26:20).",
            "contention",
            "(contention), a well which the herdsmen of Isaac dug in the valley of Gerar. (Genesis 26:20)"
        ]
    },
    {
        "Word": "Eshbaal",
        "Definitions": [
            "Man of Baal, the fourth son of king Saul (1 Chr. 8:33; 9:39). He is also called Ish-bosheth (q.v.), 2 Sam. 2:8.",
            "(Baal's man), (1 Chronicles 8:33; 9:39) the same as Ish-bosheth."
        ]
    },
    {
        "Word": "Eshcol",
        "Definitions": [
            "Bunch; brave. (1.) A young Amoritish chief who joined Abraham in the recovery of Lot from the hands of Chedorlaomer (Gen. 14:13, 24).",
            "(2.) A valley in which the spies obtained a fine cluster of grapes (Num. 13:23, 24; \"the brook Eshcol,\" A.V.; \"the valley of Eshcol,\" R.V.), which they took back with them to the camp of Israel as a specimen of the fruits of the Promised Land. On their way back they explored the route which led into the south (the Negeb) by the western edge of the mountains at Telilat el-Anab, i.e., \"grape-mounds\", near Beersheba. \"In one of these extensive valleys, perhaps in Wady Hanein, where miles of grape-mounds even now meet the eye, they cut the gigantic clusters of grapes, and gathered the pomegranates and figs, to show how goodly was the land which the Lord had promised for their inheritance.\", Palmer's Desert of the Exodus.",
            "bunch of grapes",
            "(cluster of grapes), brother of Mamre the Amorite and of Aner, and one of Abraham's companions in his pursuit of the four kings who had carried off Lot. (Genesis 14:13,24) (B.C. 1912.)."
        ]
    },
    {
        "Word": "Eshean",
        "Definitions": [
            "A place in the mountains of Judah (Josh. 15:52), supposed to be the ruin es-Simia, near Dumah, south of Hebron.",
            "held up",
            "(slope), one of the cities of Judah. (Joshua 15:52)"
        ]
    },
    {
        "Word": "Eshtaol",
        "Definitions": [
            "Narrow pass or recess, a town (Josh. 15:33) in the low country, the She-phelah of Judah. It was allotted to the tribe of Dan (Josh. 19:41), and was one of their strongholds. Here Samson spent his boyhood, and first began to show his mighty strength; and here he was buried in the burying-place of Manoah his father (Judg. 13:25; 16:31; 18:2, 8, 11, 12). It is identified with the modern Yeshua, on a hill 2 miles east of Zorah. Others, however, identify it with Kustul, east of Kirjath-jearim.",
            "a strong woman",
            "(a pass), a town in the low country--the Shefelah--of Judah, after wards allotted to Dan. (Joshua 15:33; 19:41) Here Samson spent his boyhood, and hither after his last exploit his body was brought. (Judges 13:25; 16:31; 18:2,8,11,12)"
        ]
    },
    {
        "Word": "Eshtemoa",
        "Definitions": [
            "Obedience, a town in the mountains of Judah (Josh. 21:14; 1 Chr. 6:57), which was allotted, with the land round it, to the priests. It was frequented by David and his followers during their wanderings; and he sent presents of the spoil of the Amalekites to his friends there (1 Sam. 30:28). It is identified with es-Semu'a, a village about 3 1/2 miles east of Socoh, and 7 or 8 miles south of Hebron, around which there are ancient remains of the ruined city. It is the centre of the \"south country\" or Negeb. It is also called \"Eshtemoh\" (Josh. 15:50).",
            "the bosom of a woman",
            "and in shorter form Eshtemoh (obedience), a town of Judah in the mountains, (Joshua 15:50) allotted to the priest. (Joshua 21:14; 1 Chronicles 6:57) It was one of the places frequented by David and his followers during the long period of their wanderings. (1 Samuel 30:28) comp. 1Sam 30:31 Its site is at Semu'a, a village seven miles south of Hebron."
        ]
    },
    {
        "Word": "Espouse",
        "Definitions": [
            "(2 Sam. 3:14), to betroth. The espousal was a ceremony of betrothing, a formal agreement between the parties then coming under obligation for the purpose of marriage. Espousals are in the East frequently contracted years before the marriage is celebrated. It is referred to as figuratively illustrating the relations between God and his people (Jer. 2:2; Matt. 1:18; 2 Cor. 11:2). (See [193]BETROTH.)"
        ]
    },
    {
        "Word": "Essenes",
        "Definitions": [
            "A Jewish mystical sect somewhat resembling the Pharisees. They affected great purity. They originated about B.C. 100, and disappeared from history after the destruction of Jerusalem. They are not directly mentioned in Scripture, although they may be referred to in Matt. 19:11, 12, Col. 2:8, 18, 23.",
            "a Jewish sect, who, according to the description of Josephus, combined the ascetic virtues of the Pythagoreans and Stoics with a spiritual knowledge of the divine law. It seems probable that the name signifies seer, or the silent, the mysterious. As a sect the Essenes were distinguished by an aspiration after ideal purity rather than by any special code of doctrines. There were isolated communities of Essenes, which were regulated by strict rules, analogous to those of the monastic institutions of a later date. All things were held in common, without distinction of property; and special provision was made for the relief of the poor. Self-denial, temperance and labor--especially agriculture-- were the marks of the outward life of the Essenes; purity and divine communion the objects of their aspiration. Slavery, war and commmerce were alike forbidden. Their best-known settlements were on the northwest shore of the Dead Sea."
        ]
    },
    {
        "Word": "Esther",
        "Definitions": [
            "The queen of Ahasuerus, and heroine of the book that bears her name. She was a Jewess named Hadas'sah (the myrtle), but when she entered the royal harem she received the name by which she henceforth became known (Esther 2:7). It is a Syro-Arabian modification of the Persian word satarah, which means a star. She was the daughter of Abihail, a Benjamite. Her family did not avail themselves of the permission granted by Cyrus to the exiles to return to Jerusalem; and she resided with her cousin Mordecai, who held some office in the household of the Persian king at \"Shushan in the palace.\" Ahasuerus having divorced Vashti, chose Esther to be his wife. Soon after this he gave Haman the Agagite, his prime minister, power and authority to kill and extirpate all the Jews throughout the Persian empire. By the interposition of Esther this terrible catastrophe was averted. Haman was hanged on the gallows he had intended for Mordecai (Esther 7); and the Jews established an annual feast, the feast of Purim (q.v.), in memory of their wonderful deliverance. This took place about fifty-two years after the Return, the year of the great battles of Plataea and Mycale (B.C. 479).",
            "Esther appears in the Bible as a \"woman of deep piety, faith, courage, patriotism, and caution, combined with resolution; a dutiful daughter to her adopted father, docile and obedient to his counsels, and anxious to share the king's favour with him for the good of the Jewish people. There must have been a singular grace and charm in her aspect and manners, since she obtained favour in the sight of all them that looked upon her' (Esther 2:15). That she was raised up as an instrument in the hand of God to avert the destruction of the Jewish people, and to afford them protection and forward their wealth and peace in their captivity, is also manifest from the Scripture account.\"",
            "secret; hidden",
            "(a star), the Persian name of [498]Hadassah (myrtle), daughter of Abihail, the son of Shimei, the son of Kish, a Benjamite. Esther was a beautiful Jewish maiden. She was an orphan, and had been brought up by her cousin Mordecai, who had an office in the household of Ahasuerus king of Persia--supposed to be the Xerxes of history-- and dwelt at \"Shushan the palace.\" When Vashti was dismissed from being queen, the king chose Esther to the place on account of her beauty, not knowing her race or parentage; and on the representation of Haman the Agagite that the Jews scattered through his empire were pernicious race, he gave him full power and authority to kill them all. The means taken by Esther to avert this great calamity from her people and her kindred are fully related in the book of Esther. The Jews still commemorate this deliverance in the yearly festival Purim, on the 14th and 15th of Adar (February, March). History is wholly silent about both Vashti and Esther."
        ]
    },
    {
        "Word": "Esther, Book of",
        "Definitions": [
            "The authorship of this book is unknown. It must have been obviously written after the death of Ahasuerus (the Xerxes of the Greeks), which took place B.C. 465. The minute and particular account also given of many historical details makes it probable that the writer was contemporary with Mordecai and Esther. Hence we may conclude that the book was written probably about B.C. 444-434, and that the author was one of the Jews of the dispersion.",
            "This book is more purely historical than any other book of Scripture; and it has this remarkable peculiarity that the name of God does not occur in it from first to last in any form. It has, however, been well observed that \"though the name of God be not in it, his finger is.\" The book wonderfully exhibits the providential government of God."
        ]
    },
    {
        "Word": "Etam",
        "Definitions": [
            "Eyrie. (1.) A village of the tribe of Simeon (1 Chr. 4:32). Into some cleft (\"top,\" A.V.,; R.V., \"cleft\") of a rock here Samson retired after his slaughter of the Philistines (Judg. 15:8, 11). It was a natural stronghold. It has been identified with Beit 'Atab, west of Bethlehem, near Zorah and Eshtaol. On the crest of a rocky knoll, under the village, is a long tunnel, which may be the \"cleft\" in which Samson hid.",
            "(2.) A city of Judah, fortified by Rehoboam (2 Chr. 11:6). It was near Bethlehem and Tekoah, and some distance apparently to the north of (1). It seems to have been in the district called Nephtoah (or Netophah), where were the sources of the water from which Solomon's gardens and pleasure-grounds and pools, as well as Bethlehem and the temple, were supplied. It is now Ain 'Atan, at the head of the Wady Urtas, a fountain sending forth a copious supply of pure water.",
            "their bird, their covering",
            "(lair of wild beasts).",
            "+ A village of the tribe of Simeon, specified only in the list in (1 Chronicles 4:32) comp. Josh 19:7 + A place in Judah, fortified and garrisoned by Rehoboam. (2 Chronicles 11:6) Here, according to the statements of Josephus and the Talmudists, were the sources of the water from which Solomon's gardens and the pleasure-grounds were fed, and Bethlehem and the temple supplied."
        ]
    },
    {
        "Word": "Eternal death",
        "Definitions": [
            "The miserable fate of the wicked in hell (Matt. 25:46; Mark 3:29; Heb. 6:2; 2 Thess. 1:9; Matt. 18:8; 25:41; Jude 1:7). The Scripture as clearly teaches the unending duration of the penal sufferings of the lost as the \"everlasting life,\" the \"eternal life\" of the righteous. The same Greek words in the New Testament (aion, aionios, aidios) are used to express (1) the eternal existence of God (1 Tim. 1:17; Rom. 1:20; 16:26); (2) of Christ (Rev. 1:18); (3) of the Holy Ghost (Heb. 9:14); and (4) the eternal duration of the sufferings of the lost (Matt. 25:46; Jude 1:6).",
            "Their condition after casting off the mortal body is spoken of in these expressive words: \"Fire that shall not be quenched\" (Mark 9:45, 46), \"fire unquenchable\" (Luke 3:17), \"the worm that never dies,\" the \"bottomless pit\" (Rev. 9:1), \"the smoke of their torment ascending up for ever and ever\" (Rev. 14:10, 11).",
            "The idea that the \"second death\" (Rev. 20:14) is in the case of the wicked their absolute destruction, their annihilation, has not the slightest support from Scripture, which always represents their future as one of conscious suffering enduring for ever.",
            "The supposition that God will ultimately secure the repentance and restoration of all sinners is equally unscriptural. There is not the slightest trace in all the Scriptures of any such restoration. Sufferings of themselves have no tendency to purify the soul from sin or impart spiritual life. The atoning death of Christ and the sanctifying power of the Holy Spirit are the only means of divine appointment for bringing men to repentance. Now in the case of them that perish these means have been rejected, and \"there remaineth no more sacrifice for sins\" (Heb. 10:26, 27)."
        ]
    },
    {
        "Word": "Eternal life",
        "Definitions": [
            "This expression occurs in the Old Testament only in Dan. 12:2 (R.V., \"everlasting life\").",
            "It occurs frequently in the New Testament (Matt. 7:14; 18:8, 9; Luke 10:28; comp. 18:18). It comprises the whole future of the redeemed (Luke 16:9), and is opposed to \"eternal punishment\" (Matt. 19:29; 25:46). It is the final reward and glory into which the children of God enter (1 Tim. 6:12, 19; Rom. 6:22; Gal. 6:8; 1 Tim. 1:16; Rom. 5:21); their Sabbath of rest (Heb. 4:9; comp. 12:22).",
            "The newness of life which the believer derives from Christ (Rom. 6:4) is the very essence of salvation, and hence the life of glory or the eternal life must also be theirs (Rom. 6:8; 2 Tim. 2:11, 12; Rom. 5:17, 21; 8:30; Eph. 2:5, 6). It is the \"gift of God in Jesus Christ our Lord\" (Rom. 6:23). The life the faithful have here on earth (John 3:36; 5:24; 6:47, 53-58) is inseparably connected with the eternal life beyond, the endless life of the future, the happy future of the saints in heaven (Matt. 19:16, 29; 25:46)."
        ]
    },
    {
        "Word": "Etham",
        "Definitions": [
            "Perhaps another name for Khetam, or \"fortress,\" on the Shur or great wall of Egypt, which extended from the Mediterranean to the Gulf of Suez. Here the Israelites made their third encampment (Ex. 13:20; Num. 33:6). The camp was probably a little to the west of the modern town of Ismailia. Here the Israelites were commanded to change their route (Ex. 14:2), and \"turn\" towards the south, and encamp before Pi-hahiroth. (See [194]EXODUS; [195]PITHOM.)",
            "their strength; their sign",
            "(bounded by the sea), one of the early resting-places of the Israelites when they quitted Egypt; described as \"in the edge of the wilderness.\" (Exodus 13:20; Numbers 33:6,7) Etham may be placed where the cultivable land ceases, near the Seba Biar or Seven Wells, about three miles from the western side of the ancient head of the gulf."
        ]
    },
    {
        "Word": "Ethan",
        "Definitions": [
            "Firm. (1.) \"The Ezrahite,\" distinguished for his wisdom (1 Kings 4:31). He is named as the author of the 89th Psalm. He was of the tribe of Levi.",
            "(2.) A Levite of the family of Merari, one of the leaders of the temple music (1 Chr. 6:44; 15:17, 19). He was probably the same as Jeduthun. He is supposed by some to be the same also as (1).",
            "strong; the gift of the island",
            "(enduring).",
            "+ Ethan the Ezrahite, one of the four sons of Mahol, whose wisdom was excelled by Solomon. (1 Kings 4:31; 1 Chronicles 2:6) His name is in the title of (Psalms 89:1) + Son of Kishi or Kushaiah; a Merarite Levite, head of that family in the time of King David, (1 Chronicles 6:44) and spoken of as a \"singer.\" With Heman and Asaph, the heads of the other two families of Levites, Ethan was appointed to sound with cymbals. (1 Chronicles 15:17,19) + A Gershonite Levite, one of the ancestors of Asaph the singer. (1 Chronicles 6:42) Hebr 27. (B.C. 1420.)"
        ]
    },
    {
        "Word": "Ethanim",
        "Definitions": [
            "The month of gifts, i.e., of vintage offerings; called Tisri after the Exile; corresponding to part of September and October. It was the first month of the civil year, and the seventh of the sacred year (1 Kings 8:2).",
            "strong; valiant",
            "[[499]Month]"
        ]
    },
    {
        "Word": "Eth-baal",
        "Definitions": [
            "With Baal, a king of Sidon (B.C. 940-908), father of Jezebel, who was the wife of Ahab (1 Kings 16:31). He is said to have been also a priest of Astarte, whose worship was closely allied to that of Baal, and this may account for his daughter's zeal in promoting idolatry in Israel. This marriage of Ahab was most fatal to both Israel and Judah. Dido, the founder of Carthage, was his granddaughter."
        ]
    },
    {
        "Word": "Ethiopia",
        "Definitions": [
            "Country of burnt faces; the Greek word by which the Hebrew Cush is rendered (Gen. 2:13; 2 Kings 19:9; Esther 1:1; Job 28:19; Ps. 68:31; 87:4), a country which lay to the south of Egypt, beginning at Syene on the First Cataract (Ezek. 29:10; 30:6), and extending to beyond the confluence of the White and Blue Nile. It corresponds generally with what is now known as the Soudan (i.e., the land of the blacks). This country was known to the Hebrews, and is described in Isa. 18:1; Zeph. 3:10. They carried on some commercial intercourse with it (Isa. 45:14).",
            "Its inhabitants were descendants of Ham (Gen. 10:6; Jer. 13:23; Isa. 18:2, \"scattered and peeled,\" A.V.; but in R.V., \"tall and smooth\"). Herodotus, the Greek historian, describes them as \"the tallest and handsomest of men.\" They are frequently represented on Egyptian monuments, and they are all of the type of the true negro. As might be expected, the history of this country is interwoven with that of Egypt.",
            "Ethiopia is spoken of in prophecy (Ps. 68:31; 87:4; Isa. 45:14; Ezek. 30:4-9; Dan. 11:43; Nah. 3:8-10; Hab. 3:7; Zeph. 2:12).",
            "blackness; heat",
            "(burnt faces). The country which the Greeks and Romans described as \"AEthiopia\" and the Hebrews as \"Cush\" lay to the south of Egypt, and embraced, in its most extended sense, the modern Nubia, Sennaar, Kordofan and northern Abyssinia, and in its more definite sense the kingdom of Meroe. (Ezekiel 29:10) The Hebrews do not appear to have had much practical acquaintance with Ethiopia itself, though the Ethiopians were well known to them through their intercourse with Egypt. The inhabitants of Ethiopia were a Hamitic race. (Genesis 10:6) They were divided into various tribes, of which the Sabeans were the most powerful. The history of Ethiopia is closely interwoven with that of Egypt. The two countries were not unfrequently united under the rule of the same sovereign. Shortly before our Saviour's birth a native dynasty of females, holding the official title of Candace (Plin. vi. 35), held sway in Ethiopia, and even resisted the advance of the Roman arms. One of these is the queen noticed in (Acts 8:27)"
        ]
    },
    {
        "Word": "Ethiopian eunuch",
        "Definitions": [
            "The chief officer or prime minister of state of Candace (q.v.), queen of Ethiopia. He was converted to Christianity through the instrumentality of Philip (Act 8:27). The northern portion of Ethiopia formed the kingdom of Meroe, which for a long period was ruled over by queens, and it was probably from this kingdom that the eunuch came."
        ]
    },
    {
        "Word": "Ethiopian woman",
        "Definitions": [
            "The wife of Moses (Num. 12:1). It is supposed that Zipporah, Moses' first wife (Ex. 2:21), was now dead. His marriage of this \"woman\" descended from Ham gave offence to Aaron and Miriam."
        ]
    },
    {
        "Word": "Eunice",
        "Definitions": [
            "Happily conquering, the mother of Timothy, a believing Jewess, but married to a Greek (Acts 16:1). She trained her son from his childhood in the knowledge of the Scriptures (2 Tim. 3:15). She was distinguished by her \"unfeigned faith.\"",
            "good victory",
            "(good victory), mother of Timotheus. (2 Timothy 1:5) (A.D. before 47.)"
        ]
    },
    {
        "Word": "Eunuch",
        "Definitions": [
            "Literally bed-keeper or chamberlain, and not necessarily in all cases one who was mutilated, although the practice of employing such mutilated persons in Oriental courts was common (2 Kings 9:32; Esther 2:3). The law of Moses excluded them from the congregation (Deut. 23:1). They were common also among the Greeks and Romans. It is said that even to-day there are some in Rome who are employed in singing soprano in the Sistine Chapel. Three classes of eunuchs are mentioned in Matt. 19:12.",
            "\"The English form of the Greek word which means bed-keeper . In the strict and proper sense they were the persons who had charge of the bed-chambers in palaces and larger houses. But as the jealous and dissolute temperament of the East required this charge to be in the hands of persons who had been deprived of their virility, the word eunuch came naturally to denote persons in that condition. But as some of these rose to be confidential advisers of their royal master or mistresses, the word was occasionally employed to denote persons in such a position, without indicating anything of their proper manhood.\" -Abbott."
        ]
    },
    {
        "Word": "Euodias",
        "Definitions": [
            "A good journey, a female member of the church at Philippi. She was one who laboured much with Paul in the gospel. He exhorts her to be of one mind with Syntyche (Phil. 4:2). From this it seems they had been at variance with each other.",
            "sweet scent",
            "(fragrant), a Christian woman at Philippi. (Philemon 4:2) (A.D. 57.) The name is correctly [501]Euodia, as given in the Revised Version."
        ]
    },
    {
        "Word": "Euphrates",
        "Definitions": [
            "Hebrew, Perath; Assyrian, Purat; Persian cuneiform, Ufratush, whence Greek Euphrates, meaning \"sweet water.\" The Assyrian name means \"the stream,\" or \"the great stream.\" It is generally called in the Bible simply \"the river\" (Ex. 23:31), or \"the great river\" (Deut. 1:7).",
            "The Euphrates is first mentioned in Gen. 2:14 as one of the rivers of Paradise. It is next mentioned in connection with the covenant which God entered into with Abraham (15:18), when he promised to his descendants the land from the river of Egypt to the river Euphrates (comp. Deut. 11:24; Josh. 1:4), a covenant promise afterwards fulfilled in the extended conquests of David (2 Sam. 8:2-14; 1 Chr. 18:3; 1 Kings 4:24). It was then the boundary of the kingdom to the north-east. In the ancient history of Assyria, and Babylon, and Egypt many events are recorded in which mention is made of the \"great river.\" Just as the Nile represented in prophecy the power of Egypt, so the Euphrates represented the Assyrian power (Isa. 8:7; Jer. 2:18).",
            "It is by far the largest and most important of all the rivers of Western Asia. From its source in the Armenian mountains to the Persian Gulf, into which it empties itself, it has a course of about 1,700 miles. It has two sources, (1) the Frat or Kara-su (i.e., \"the black river\"), which rises 25 miles north-east of Erzeroum; and (2) the Muradchai (i.e., \"the river of desire\"), which rises near Ararat, on the northern slope of Ala-tagh. At Kebban Maden, 400 miles from the source of the former, and 270 from that of the latter, they meet and form the majestic stream, which is at length joined by the Tigris at Koornah, after which it is called Shat-el-Arab, which runs in a deep and broad stream for above 140 miles to the sea. It is estimated that the alluvium brought down by these rivers encroaches on the sea at the rate of about one mile in thirty years.",
            "that makes fruitful",
            "is probably a word of Aryan origin, signifying \"the good and abounding river. \" It is most frequently denoted in the Bible by the term \"the river.\" The Euphrates is the largest, the longest and by far the most important of the rivers of western Asia. It rises from two chief sources in the Armenian mountains, and flows into the Persian Gulf. The entire course is 1780 miles, and of this distance more than two-thirds (1200 miles) is navigable for boats. The width of the river is greatest at the distance of 700 or 800 miles from its mouth--that is to say, from it junction with the Khabour to the village of Werai . It there averages 400 yards. The annual inundation of the Euphrates is caused by the melting of the snows in the Armenian highlands. It occurs in the month of May. The great hydraulic works ascribed to Nebuchadnezzar had for their chief object to control the inundation. The Euphrates is first mentioned in Scripture as one of the four rivers of Eden. (Genesis 2:14) We next hear of it in the covenant made with Abraham. (Genesis 15:18) During the reigns of David and Solomon it formed the boundary of the promised land to the northeast. (11:24; Joshua 1:4) Prophetical reference to the Euphrates is found in (Jeremiah 13:4-7; 46:2-10; 51:63; Revelation 9:14; 16:12) \"The Euphrates is linked with the most important events in ancient history. On its banks stood the city of Babylon; the army of Necho was defeated on its banks by Nebuchadnezzar; Cyrus the Younger and Crassus perished after crossing it; Alexander crossed it, and Trajan and Severus descended it.\"--Appleton's Cyc."
        ]
    },
    {
        "Word": "Euroclydon",
        "Definitions": [
            "South-east billow, the name of the wind which blew in the Adriatic Gulf, and which struck the ship in which Paul was wrecked on the coast of Malta (Acts 27:14; R.V., \"Euraquilo,\" i.e., north-east wind). It is called a \"tempestuous wind,\" i.e., as literally rendered, a \"typhonic wind,\" or a typhoon. It is the modern Gregalia or Levanter. (Comp. Jonah 1:4.)",
            "(a violent agitation), a tempestuous wind or hurricane, cyclone, on the Mediterranean, and very dangerous; now called a \"levanter.\" This wind seized the ship in which St. Paul was ultimately wrecked on the coast of Malta. It came down from the island and therefore must have blown more or less from the northward. (Acts 27:14)"
        ]
    },
    {
        "Word": "Eutychus",
        "Definitions": [
            "Fortunate, (Acts 20:9-12), a young man of Troas who fell through drowsiness from the open window of the third floor of the house where Paul was preaching, and was \"taken up dead.\" The lattice-work of the window being open to admit the air, the lad fell out and down to the court below. Paul restored him to life again. (Comp. 1 Kings 17:21; 2 Kings 4:34.)",
            "happy; fortunate",
            "(fortunate), a youth at Troas, (Acts 20:9) who sitting in a window, and having fallen asleep while St. Paul was discoursing, fell from the third story, and being taken up dead, was miraculously restored to life by the apostle."
        ]
    },
    {
        "Word": "Evangelist",
        "Definitions": [
            "A \"publisher of glad tidings;\" a missionary preacher of the gospel (Eph. 4:11). This title is applied to Philip (Acts 21:8), who appears to have gone from city to city preaching the word (8:4, 40). Judging from the case of Philip, evangelists had neither the authority of an apostle, nor the gift of prophecy, nor the responsibility of pastoral supervision over a portion of the flock. They were itinerant preachers, having it as their special function to carry the gospel to places where it was previously unknown. The writers of the four Gospels are known as the Evangelists.",
            "(publisher of glad tidings). In the New Testament the \"evangelists\" appear on the one hand after the \"apostles\" and \"prophets;\" on the other before the \"pastors\" and \"teachers.\" They probably stood between the two. (Acts 21:8; Ephesians 4:11) The work of the evangelist is the proclamation of the glad tidings to those who have not known them, rather than the instruction and pastoral care of those who have believed and been baptized. It follows also that the name denotes a work rather than an order . Its use is nearly like our word missionary. The evangelist might or might not be a bishop-elder or a deacon. The apostles, so far as they evangelized, (Acts 8:25; 14:7; 1 Corinthians 1:17) might claim the title, though there were many evangelists who were not apostles. If the gospel were a written book, and the office of the evangelists was to read or distribute it, then the writers of such books were pre-eminently THE evangelists. In later liturgical language the word was applied to the reader of the gospel for the day."
        ]
    },
    {
        "Word": "Eve",
        "Definitions": [
            "Life; living, the name given by Adam to his wife (Gen. 3:20; 4:1). The account of her creation is given in Gen. 2:21, 22. The Creator, by declaring that it was not good for man to be alone, and by creating for him a suitable companion, gave sanction to monogamy. The commentator Matthew Henry says: \"This companion was taken from his side to signify that she was to be dear unto him as his own flesh. Not from his head, lest she should rule over him; nor from his feet, lest he should tyrannize over her; but from his side, to denote that species of equality which is to subsist in the marriage state.\" And again, \"That wife that is of God's making by special grace, and of God's bringing by special providence, is likely to prove a helpmeet to her husband.\" Through the subtle temptation of the serpent she violated the commandment of God by taking of the forbidden fruit, which she gave also unto her husband (1 Tim. 2:13-15; 2 Cor. 11:3). When she gave birth to her first son, she said, \"I have gotten a man from the Lord\" (R.V., \"I have gotten a man with the help of the Lord,\" Gen. 4:1). Thus she welcomed Cain, as some think, as if he had been the Promised One the \"Seed of the woman.\"",
            "living; enlivening",
            "(life), the name given in Scripture to the first woman. The account of Eve's creation is found at (Genesis 2:21,22) Perhaps that which we are chiefly intended to learn from the narrative is the foundation upon which the union between man and wife is built, viz., identity of nature and oneness of origin. Through the subtlety of the serpent Eve was beguiled into a violation of the one commandment which had been imposed upon her and Adam. The Scripture account of Eve closes with the birth of Seth."
        ]
    },
    {
        "Word": "Evening",
        "Definitions": [
            "The period following sunset with which the Jewish day began (Gen. 1:5; Mark 13:35). The Hebrews reckoned two evenings of each day, as appears from Ex. 16:12: 30:8; 12:6 (marg.); Lev. 23:5 (marg. R.V., \"between the two evenings\"). The \"first evening\" was that period when the sun was verging towards setting, and the \"second evening\" the moment of actual sunset. The word \"evenings\" in Jer. 5:6 should be \"deserts\" (marg. R.V.)."
        ]
    },
    {
        "Word": "Everlasting",
        "Definitions": [
            "Eternal, applied to God (Gen. 21:33; Deut. 33:27; Ps. 41:13; 90:2). We also read of the \"everlasting hills\" (Gen. 49:26); an \"everlasting priesthood\" (Ex. 40:15; Num. 25:13). (See [196]ETERNAL.)"
        ]
    },
    {
        "Word": "Evil eye",
        "Definitions": [
            "(Prov. 23:6), figuratively, the envious or covetous. (Comp. Deut. 15:9; Matt. 20:15.)"
        ]
    },
    {
        "Word": "Evil-merodach",
        "Definitions": [
            "Merodach's man, the son and successor of Nebuchadnezzar, king of Babylon (2 Kings 25:27; Jer. 52:31, 34). He seems to have reigned but two years (B.C. 562-560). Influenced probably by Daniel, he showed kindness to Jehoiachin, who had been a prisoner in Babylon for thirty-seven years. He released him, and \"spoke kindly to him.\" He was murdered by Nergal-sharezer=Neriglissar, his brother-in-law, who succeeded him (Jer. 39:3, 13).",
            "the fool of Merodach; the fool grinds bitterly"
        ]
    },
    {
        "Word": "Evil-speaking",
        "Definitions": [
            "Is expressly forbidden (Titus 3:2; James 4:11), and severe punishments are denounced against it (1 Cor. 5:11; 6:10). It is spoken of also with abhorrence (Ps. 15:3; Prov. 18:6, 7), and is foreign to the whole Christian character and the example of Christ."
        ]
    },
    {
        "Word": "Example",
        "Definitions": [
            "Of Christ (1 Pet. 2:21; John 13:15); of pastors to their flocks (Phil. 3:17; 2 Thess. 3:9; 1 Tim. 4:12; 1 Pet. 5:3); of the Jews as a warning (Heb. 4:11); of the prophets as suffering affliction (James 5:10)."
        ]
    },
    {
        "Word": "Executioner",
        "Definitions": [
            "(Mark 6:27). Instead of the Greek word, Mark here uses a Latin word, speculator, which literally means \"a scout,\" \"a spy,\" and at length came to denote one of the armed bodyguard of the emperor. Herod Antipas, in imitation of the emperor, had in attendance on him a company of speculatores. They were sometimes employed as executioners, but this was a mere accident of their office. (See MARK, GOSPEL [197]OF.)",
            "The post of executioner was one of high dignity. Potiphar was \"captain of the executioners.\" (Genesis 37:36) see margin. That the \"captain of the guard\" himself occasionally performed the duty of an executioner appears from (1 Kings 2:25,34)"
        ]
    },
    {
        "Word": "Exercise, bodily",
        "Definitions": [
            "(1 Tim. 4:8). An ascetic mortification of the flesh and denial of personal gratification (comp. Col. 2:23) to which some sects of the Jews, especially the Essenes, attached importance."
        ]
    },
    {
        "Word": "Exile",
        "Definitions": [
            "(1.) Of the kingdom of Israel. In the time of Pekah, Tiglath-pileser II. carried away captive into Assyria (2 Kings 15:29; comp. Isa. 10:5, 6) a part of the inhabitants of Galilee and of Gilead (B.C. 741).",
            "After the destruction of Samaria (B.C. 720) by Shalmaneser and Sargon (q.v.), there was a general deportation of the Israelites into Mesopotamia and Media (2 Kings 17:6; 18:9; 1 Chr. 5:26). (See ISRAEL, KINGDOM [198]OF.)",
            "(2.) Of the kingdom of the two tribes, the kingdom of Judah. Nebuchadnezzar, in the fourth year of Jehoiakim (Jer. 25:1), invaded Judah, and carried away some royal youths, including Daniel and his companions (B.C. 606), together with the sacred vessels of the temple (2 Chr. 36:7; Dan. 1:2). In B.C. 598 (Jer. 52:28; 2 Kings 24:12), in the beginning of Jehoiachin's reign (2 Kings 24:8), Nebuchadnezzar carried away captive 3,023 eminent Jews, including the king (2 Chr. 36:10), with his family and officers (2 Kings 24:12), and a large number of warriors (16), with very many persons of note (14), and artisans (16), leaving behind only those who were poor and helpless. This was the first general deportation to Babylon.",
            "In B.C. 588, after the revolt of Zedekiah (q.v.), there was a second general deportation of Jews by Nebuchadnezzar (Jer. 52:29; 2 Kings 25:8), including 832 more of the principal men of the kingdom. He carried away also the rest of the sacred vessels (2 Chr. 36:18). From this period, when the temple was destroyed (2 Kings 25:9), to the complete restoration, B.C. 517 (Ezra 6:15), is the period of the \"seventy years.\"",
            "In B.C. 582 occurred the last and final deportation. The entire number Nebuchadnezzar carried captive was 4,600 heads of families with their wives and children and dependants (Jer. 52:30; 43:5-7; 2 Chr. 36:20, etc.). Thus the exiles formed a very considerable community in Babylon.",
            "When Cyrus granted permission to the Jews to return to their own land (Ezra 1:5; 7:13), only a comparatively small number at first availed themselves of the privilege. It cannot be questioned that many belonging to the kingdom of Israel ultimately joined the Jews under Ezra, Zerubbabel, and Nehemiah, and returned along with them to Jerusalem (Jer. 50:4, 5, 17-20, 33-35).",
            "Large numbers had, however, settled in the land of Babylon, and formed numerous colonies in different parts of the kingdom. Their descendants very probably have spread far into Eastern lands and become absorbed in the general population. (See JUDAH, [199]KINGDOM OF; [200]CAPTIVITY.)"
        ]
    },
    {
        "Word": "Exodus",
        "Definitions": [
            "The great deliverance wrought for the children of Isreal when they were brought out of the land of Egypt with \"a mighty hand and with an outstretched arm\" (Ex 12:51; Deut. 26:8; Ps 114; 136), about B.C. 1490, and four hundred and eighty years (1 Kings 6:1) before the building of Solomon's temple.",
            "The time of their sojourning in Egypt was, according to Ex. 12:40, the space of four hundred and thirty years. In the LXX., the words are, \"The sojourning of the children of Israel which they sojourned in Egypt and in the land of Canaan was four hundred and thirty years;\" and the Samaritan version reads, \"The sojourning of the children of Israel and of their fathers which they sojourned in the land of Canaan and in the land of Egypt was four hundred and thirty years.\" In Gen. 15:13-16, the period is prophetically given (in round numbers) as four hundred years. This passage is quoted by Stephen in his defence before the council (Acts 7:6).",
            "The chronology of the \"sojourning\" is variously estimated. Those who adopt the longer term reckon thus:",
            "| Years | | From the descent of Jacob into Egypt to the | death of Joseph 71 | | From the death of Joseph to the birth of | Moses 278 | | From the birth of Moses to his flight into | Midian 40 | | From the flight of Moses to his return into | Egypt 40 | | From the return of Moses to the Exodus 1 | | 430",
            "Others contend for the shorter period of two hundred and fifteen years, holding that the period of four hundred and thirty years comprehends the years from the entrance of Abraham into Canaan (see LXX. and Samaritan) to the descent of Jacob into Egypt. They reckon thus:",
            "| Years | | From Abraham's arrival in Canaan to Isaac's | birth 25 | | From Isaac's birth to that of his twin sons | Esau and Jacob 60 | | From Jacob's birth to the going down into | Egypt 130 | | (215) | | From Jacob's going down into Egypt to the | death of Joseph 71 | | From death of Joseph to the birth of Moses 64 | | From birth of Moses to the Exodus 80 | | In all... 430",
            "During the forty years of Moses' sojourn in the land of Midian, the Hebrews in Egypt were being gradually prepared for the great national crisis which was approaching. The plagues that successively fell upon the land loosened the bonds by which Pharaoh held them in slavery, and at length he was eager that they should depart. But the Hebrews must now also be ready to go. They were poor; for generations they had laboured for the Egyptians without wages. They asked gifts from their neighbours around them (Ex. 12:35), and these were readily bestowed. And then, as the first step towards their independent national organization, they observed the feast of the Passover, which was now instituted as a perpetual memorial. The blood of the paschal lamb was duly sprinkled on the door-posts and lintels of all their houses, and they were all within, waiting the next movement in the working out of God's plan. At length the last stroke fell on the land of Egypt. \"It came to pass, that at midnight Jehovah smote all the firstborn in the land of Egypt.\" Pharaoh rose up in the night, and called for Moses and Aaron by night, and said, \"Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve Jehovah, as ye have said. Also take your flocks and your herds, as ye have said, and be gone; and bless me also.\" Thus was Pharaoh (q.v.) completely humbled and broken down. These words he spoke to Moses and Aaron \"seem to gleam through the tears of the humbled king, as he lamented his son snatched from him by so sudden a death, and tremble with a sense of the helplessness which his proud soul at last felt when the avenging hand of God had visited even his palace.\"",
            "The terror-stricken Egyptians now urged the instant departure of the Hebrews. In the midst of the Passover feast, before the dawn of the 15th day of the month Abib (our April nearly), which was to be to them henceforth the beginning of the year, as it was the commencement of a new epoch in their history, every family, with all that appertained to it, was ready for the march, which instantly began under the leadership of the heads of tribes with their various sub-divisions. They moved onward, increasing as they went forward from all the districts of Goshen, over the whole of which they were scattered, to the common centre. Three or four days perhaps elapsed before the whole body of the people were assembled at Rameses, and ready to set out under their leader Moses (Ex. 12:37; Num. 33:3). This city was at that time the residence of the Egyptian court, and here the interviews between Moses and Pharaoh had taken place.",
            "From Rameses they journeyed to Succoth (Ex. 12:37), identified with Tel-el-Maskhuta, about 12 miles west of Ismailia. (See [201]PITHOM.) Their third station was Etham (q.v.), 13:20, \"in the edge of the wilderness,\" and was probably a little to the west of the modern town of Ismailia, on the Suez Canal. Here they were commanded \"to turn and encamp before Pi-hahiroth, between Migdol and the sea\", i.e., to change their route from east to due south. The Lord now assumed the direction of their march in the pillar of cloud by day and of fire by night. They were then led along the west shore of the Red Sea till they came to an extensive camping-ground \"before Pi-hahiroth,\" about 40 miles from Etham. This distance from Etham may have taken three days to traverse, for the number of camping-places by no means indicates the number of days spent on the journey: e.g., it took fully a month to travel from Rameses to the wilderness of Sin (Ex. 16:1), yet reference is made to only six camping-places during all that time. The exact spot of their encampment before they crossed the Red Sea cannot be determined. It was probably somewhere near the present site of Suez.",
            "Under the direction of God the children of Israel went \"forward\" from the camp \"before Pi-hahiroth,\" and the sea opened a pathway for them, so that they crossed to the farther shore in safety. The Egyptian host pursued after them, and, attempting to follow through the sea, were overwhelmed in its returning waters, and thus the whole military force of the Egyptians perished. They \"sank as lead in the mighty waters\" (Ex. 15:1-9; comp. Ps. 77:16-19).",
            "Having reached the eastern shore of the sea, perhaps a little way to the north of Ayun Musa (\"the springs of Moses\"), there they encamped and rested probably for a day. Here Miriam and the other women sang the triumphal song recorded in Ex. 15:1-21.",
            "From Ayun Musa they went on for three days through a part of the barren \"wilderness of Shur\" (22), called also the \"wilderness of Etham\" (Num. 33:8; comp. Ex. 13:20), without finding water. On the last of these days they came to Marah (q.v.), where the \"bitter\" water was by a miracle made drinkable.",
            "Their next camping-place was Elim (q.v.), where were twelve springs of water and a grove of \"threescore and ten\" palm trees (Ex. 15:27).",
            "After a time the children of Israel \"took their journey from Elim,\" and encamped by the Red Sea (Num. 33:10), and thence removed to the \"wilderness of Sin\" (to be distinguished from the wilderness of Zin, 20:1), where they again encamped. Here, probably the modern el-Markha, the supply of bread they had brought with them out of Egypt failed. They began to \"murmur\" for want of bread. God \"heard their murmurings\" and gave them quails and manna, \"bread from heaven\" (Ex. 16:4-36). Moses directed that an omer of manna should be put aside and preserved as a perpetual memorial of God's goodness. They now turned inland, and after three encampments came to the rich and fertile valley of Rephidim, in the Wady Feiran. Here they found no water, and again murmured against Moses. Directed by God, Moses procured a miraculous supply of water from the \"rock in Horeb,\" one of the hills of the Sinai group (17:1-7); and shortly afterwards the children of Israel here fought their first battle with the Amalekites, whom they smote with the edge of the sword.",
            "From the eastern extremity of the Wady Feiran the line of march now probably led through the Wady esh-Sheikh and the Wady Solaf, meeting in the Wady er-Rahah, \"the enclosed plain in front of the magnificient cliffs of Ras Sufsafeh.\" Here they encamped for more than a year (Num. 1:1; 10:11) before Sinai (q.v.).",
            "The different encampments of the children of Israel, from the time of their leaving Egypt till they reached the Promised Land, are mentioned in Ex. 12:37-19; Num. 10-21; 33; Deut. 1, 2, 10.",
            "It is worthy of notice that there are unmistakable evidences that the Egyptians had a tradition of a great exodus from their country, which could be none other than the exodus of the Hebrews.",
            "going out, departure",
            "(that is, going out [of Egypt]), the second book of the law or Pentateuch. Its author was Moses. It was written probably during the forty-years wanderings int he wilderness, between B.C. 1491 and 1451. It may be divided into two principal parts:",
            "+ Historical, chs. (Exodus 1:1-18; 27:1) ... and + Legislative, chs. (Exodus 19:40; 38:1) + The first part contains an account of the following particulars: the great increase of Jacob's posterity in the land of Egypt, and their oppression under a new dynasty, which occupied the throne after the death of Joseph; the birth, education, flight and return of Moses; the ineffectual attempts to prevail upon Pharaoh to let the Israelites go; the successive signs and wonders, ending in the death of the first-born, by means of which the deliverance of Israel from the land of bondage is at length accomplished, and the institution of the Passover; finally the departure out of Egypt and the arrival of the Israelites at Mount Sinai. + This part gives a sketch of the early history of Israel as a nation; and the history has three clearly-marked stages. First we see a nation enslaved; next a nation redeemed; lastly a nation set apart, and through the blending of its religious and political life consecrated to the service of God."
        ]
    },
    {
        "Word": "Exodus, Book of",
        "Definitions": [
            "Exodus is the name given in the LXX. to the second book of the Pentateuch (q.v.). It means \"departure\" or \"outgoing.\" This name was adopted in the Latin translation, and thence passed into other languages. The Hebrews called it by the first words, according to their custom, Ve-eleh shemoth (i.e., \"and these are the names\").",
            "It contains, (1.) An account of the increase and growth of the Israelites in Egypt (ch. 1) (2.) Preparations for their departure out of Egypt (2-12:36). (3.) Their journeyings from Egypt to Sinai (12:37-19:2). (4.) The giving of the law and the establishment of the institutions by which the organization of the people was completed, the theocracy, \"a kingdom of priest and an holy nation\" (19:3-ch. 40).",
            "The time comprised in this book, from the death of Joseph to the erection of the tabernacle in the wilderness, is about one hundred and forty-five years, on the supposition that the four hundred and thirty years (12:40) are to be computed from the time of the promises made to Abraham (Gal. 3:17).",
            "The authorship of this book, as well as of that of the other books of the Pentateuch, is to be ascribed to Moses. The unanimous voice of tradition and all internal evidences abundantly support this opinion."
        ]
    },
    {
        "Word": "Exorcist",
        "Definitions": [
            "(Acts 19:13). \"In that sceptical and therefore superstitious age professional exorcist abounded. Many of these professional exorcists were disreputable Jews, like Simon in Samaria and Elymas in Cyprus (8:9; 13:6).\" Other references to exorcism as practised by the Jews are found in Matt. 12:27; Mark 9:38; Luke 9:49, 50. It would seem that it was an opinion among the Jews that miracles might be wrought by invoking the divine name. Thus also these \"vagabond Jews\" pretended that they could expel daemons.",
            "The power of casting out devils was conferred by Christ on his apostles (Matt. 10:8), and on the seventy (Luke 10:17-19), and was exercised by believers after his ascension (Mark 16:17; Acts 16:18); but this power was never spoken of as exorcism.",
            "one who pretends to expel evil spirits by conjuration, prayers and ceremonies. Exorcism was frequently practiced among the Jews. (Matthew 12:27; Acts 19:13) David, by playing skillfully on a harp, procured the temporary departure of the evil spirit which troubled Saul. (1 Samuel 16:23) The power of casting out devils was bestowed by Christ while on earth upon the apostles, (Matthew 10:8) and the seventy disciples (Luke 10:17-19) and was, according to his promise, (Mark 16:17) exercised by believers after his ascension. (Acts 16:18)"
        ]
    },
    {
        "Word": "Expiation",
        "Definitions": [
            "Guilt is said to be expiated when it is visited with punishment falling on a substitute. Expiation is made for our sins when they are punished not in ourselves but in another who consents to stand in our room. It is that by which reconciliation is effected. Sin is thus said to be \"covered\" by vicarious satisfaction.",
            "The cover or lid of the ark is termed in the LXX. hilasterion, that which covered or shut out the claims and demands of the law against the sins of God's people, whereby he became \"propitious\" to them.",
            "The idea of vicarious expiation runs through the whole Old Testament system of sacrifices. (See [202]PROPITIATION.)",
            "[[506]Sacrifice]"
        ]
    },
    {
        "Word": "Eye",
        "Definitions": [
            "(Heb. ain, meaning \"flowing\"), applied (1) to a fountain, frequently; (2) to colour (Num. 11:7; R.V., \"appearance,\" marg. \"eye\"); (3) the face (Ex. 10:5, 15; Num. 22:5, 11), in Num. 14:14, \"face to face\" (R.V. marg., \"eye to eye\"). \"Between the eyes\", i.e., the forehead (Ex. 13:9, 16).",
            "The expression (Prov. 23:31), \"when it giveth his colour in the cup,\" is literally, \"when it giveth out [or showeth] its eye.\" The beads or bubbles of wine are thus spoken of. \"To set the eyes\" on any one is to view him with favour (Gen. 44:21; Job 24:23; Jer. 39:12). This word is used figuratively in the expressions an \"evil eye\" (Matt. 20:15), a \"bountiful eye\" (Prov. 22:9), \"haughty eyes\" (6:17 marg.), \"wanton eyes\" (Isa. 3:16), \"eyes full of adultery\" (2 Pet. 2:14), \"the lust of the eyes\" (1 John 2:16). Christians are warned against \"eye-service\" (Eph. 6:6; Col. 3:22). Men were sometimes punished by having their eyes put out (1 Sam. 11:2; Samson, Judg. 16:21; Zedekiah, 2 Kings 25:7).",
            "The custom of painting the eyes is alluded to in 2 Kings 9:30, R.V.; Jer. 4:30; Ezek. 23:40, a custom which still prevails extensively among Eastern women.",
            "(The practice of painting the eyelids to make the eyes look large, lustrous and languishing is often alluded to in the Old Testament, and still extensively prevails among the women of the East, and especially among the Mohammedans. Jezebel, in (2 Kings 9:30) is said to have prepared for her meeting with Jehu by painting her face, or, as it reads in the margin, \"put her eyes in paint.\" See also (Ezekiel 23:40) A small probe of wood, ivory or silver is wet with rose-water and dipped in an impalpable black powder, and is then drawn between the lids of the eye nearly closed, and leaves a narrow black border, which is though a great ornament.--ED.)"
        ]
    },
    {
        "Word": "Ezekias",
        "Definitions": [
            "Grecized form of Hezekiah (Matt. 1:9, 10).",
            "(Matthew 1:9,10) [[507]Hezekiah]"
        ]
    },
    {
        "Word": "Ezekiel",
        "Definitions": [
            "God will strengthen. (1.) 1 Chr. 24:16, \"Jehezekel.\"",
            "(2.) One of the great prophets, the son of Buzi the priest (Ezek. 1:3). He was one of the Jewish exiles who settled at Tel-Abib, on the banks of the Chebar, \"in the land of the Chaldeans.\" He was probably carried away captive with Jehoiachin (1:2; 2 Kings 24:14-16) about B.C. 597. His prophetic call came to him \"in the fifth year of Jehoiachin's captivity\" (B.C. 594). He had a house in the place of his exile, where he lost his wife, in the ninth year of his exile, by some sudden and unforeseen stroke (Ezek. 8:1; 24:18). He held a prominent place among the exiles, and was frequently consulted by the elders (8:1; 11:25; 14:1; 20:1). His ministry extended over twenty-three years (29:17), B.C. 595-573, during part of which he was contemporary with Daniel (14:14; 28:3) and Jeremiah, and probably also with Obadiah. The time and manner of his death are unknown. His reputed tomb is pointed out in the neighbourhood of Bagdad, at a place called Keffil.",
            "the strength of God",
            "(the strength of God), one of the four greater prophets, was the son of a priest named Buzi, and was taken captive in the captivity of Jehoiachin, eleven years before the destruction of Jerusalem. He was a member of a community of Jewish exiles who settled on the banks of the Chebar, a \"river' or stream of Babylonia. He began prophesying B.C. 595, and continued until B.C. 573, a period of more than twenty-two years. We learn from an incidental allusion, (Ezekiel 24:18) that he was married, and had a house, (Ezekiel 8:1) in his place of exile, and lost his wife by a sudden and unforeseen stroke. He lived in the highest consideration among his companions in exile, and their elders consulted him on all occasions. He is said to have been buried on the banks of the Euphrates. The tomb, said to have been built by Jehoiachin, is shown, a few days journey from Bagdad. Ezekiel was distinguished by his stern and inflexible energy of will and character and his devoted adherence to the rites and ceremonies of his national religion. The depth of his matter and the marvellous nature of his visions make him occasionally obscure. Prophecy of Ezekiel .--The book is divided into two great parts, of which the destruction of Jerusalem is the turning-point. Chapters 1-24 contain predictions delivered before that event, and chs. 25-48 after it, as we see from ch. (Ezekiel 26:2) Again, chs. 1-32 are mainly occupied with correction, denunciation and reproof, while the remainder deal chiefly in consolation and promise. A parenthetical section in the middle of the book, chs. 25-32, contains a group of prophecies against seven foreign nations, the septenary arrangement being apparently intentional. There are no direct quotations from Ezekiel in the New Testament, but in the Apocalypse there are many parallels and obvious allusions to the later chapters 40-48."
        ]
    },
    {
        "Word": "Ezekiel, Book of",
        "Definitions": [
            "Consists mainly of three groups of prophecies. After an account of his call to the prophetical office (1-3:21), Ezekiel (1) utters words of denunciation against the Jews (3:22-24), warning them of the certain destruction of Jerusalem, in opposition to the words of the false prophets (4:1-3). The symbolical acts, by which the extremities to which Jerusalem would be reduced are described in ch. 4, 5, show his intimate acquaintance with the Levitical legislation. (See Ex. 22:30; Deut. 14:21; Lev. 5:2; 7:18, 24; 17:15; 19:7; 22:8, etc.)",
            "(2.) Prophecies against various surrounding nations: against the Ammonites (Ezek. 25:1-7), the Moabites (8-11), the Edomites (12-14), the Philistines (15-17), Tyre and Sidon (26-28), and against Egypt (29-32).",
            "(3.) Prophecies delivered after the destruction of Jerusalem by Nebuchadnezzar: the triumphs of Israel and of the kingdom of God on earth (Ezek. 33-39); Messianic times, and the establishment and prosperity of the kingdom of God (40;48).",
            "The closing visions of this book are referred to in the book of Revelation (Ezek. 38=Rev. 20:8; Ezek. 47:1-8=Rev. 22:1,2). Other references to this book are also found in the New Testament. (Comp. Rom. 2:24 with Ezek. 36:2; Rom. 10:5, Gal. 3:12 with Ezek. 20:11; 2 Pet. 3:4 with Ezek. 12:22.)",
            "It may be noted that Daniel, fourteen years after his deportation from Jerusalem, is mentioned by Ezekiel (14:14) along with Noah and Job as distinguished for his righteousness, and some five years later he is spoken of as pre-eminent for his wisdom (28:3).",
            "Ezekiel's prophecies are characterized by symbolical and allegorical representations, \"unfolding a rich series of majestic visions and of colossal symbols.\" There are a great many also of \"symbolcal actions embodying vivid conceptions on the part of the prophet\" (4:1-4; 5:1-4; 12:3-6; 24:3-5; 37:16, etc.) \"The mode of representation, in which symbols and allegories occupy a prominent place, gives a dark, mysterious character to the prophecies of Ezekiel. They are obscure and enigmatical. A cloudy mystery overhangs them which it is almost impossible to penetrate. Jerome calls the book a labyrith of the mysteries of God.' It was because of this obscurity that the Jews forbade any one to read it till he had attained the age of thirty.\"",
            "Ezekiel is singular in the frequency with which he refers to the Pentateuch (e.g., Ezek. 27; 28:13; 31:8; 36:11, 34; 47:13, etc.). He shows also an acquaintance with the writings of Hosea (Ezek. 37:22), Isaiah (Ezek. 8:12; 29:6), and especially with those of Jeremiah, his older contemporary (Jer. 24:7, 9; 48:37)."
        ]
    },
    {
        "Word": "Ezel",
        "Definitions": [
            "A separation, (1 Sam. 20:19), a stone, or heap of stones, in the neighbourhood of Saul's residence, the scene of the parting of David and Jonathan (42). The margin of the Authorized Version reads, \"The stone that sheweth the way,\" in this rendering following the Targum.",
            "going abroad; walk",
            "(departure), The stone, a well-known stone in the neighborhood of Saul's residence, the scene of the parting of David and Jonathan. (1 Samuel 20:19)"
        ]
    },
    {
        "Word": "Ezer",
        "Definitions": [
            "Treasure. (1.) One of the sons of Seir, the native princes, \"dukes,\" of Mount Hor (Gen. 36:21, 27). (2.) 1 Chr. 7:21; (3.) 4:4. (4.) One of the Gadite champions who repaired to David at Ziklag (12:9). (5.) A Levite (Neh. 3:19). (6.) A priest (12:42).",
            "a help",
            "(treasure).",
            "+ A son of Ephraim, who was slain by the aboriginal inhabitants of Gath while engaged in a foray on their cattle. (1 Chronicles 7:21) (B.C. before 1491.) + A priest who assisted in the dedication of the walls of Jerusalem under Nehemiah. (Nehemiah 12:42) (B.C. 446.) + Father of Hushah of the sons of Hur. (1 Chronicles 4:4) + One of the Gadite chiefs who fought with David. (1 Chronicles 12:8,9) (B.C. 1054.) + One who aided in repairing the wall at Jerusalem; a Levite. (Nehemiah 3:19)"
        ]
    },
    {
        "Word": "Ezion-geber",
        "Definitions": [
            "The giant's backbone (so called from the head of a mountain which runs out into the sea), an ancient city and harbour at the north-east end of the Elanitic branch of the Red Sea, the Gulf of Akabah, near Elath or Eloth (Num. 33:35; Deut. 2:8). Here Solomon built ships, \"Tarshish ships,\" like those trading from Tyre to Tarshish and the west, which traded with Ophir (1 Kings 9:26; 2 Chr. 8:17); and here also Jehoshaphat's fleet was shipwrecked (1 Kings 22:48; 2 Chr. 20:36). It became a populous town, many of the Jews settling in it (2 Kings 16:6, \"Elath\"). It is supposed that anciently the north end of the gulf flowed further into the country than now, as far as Ain el-Ghudyan, which is 10 miles up the dry bed of the Arabah, and that Ezion-geber may have been there.",
            "the wood of the man"
        ]
    },
    {
        "Word": "Ezra",
        "Definitions": [
            "Help. (1.) A priest among those that returned to Jerusalem under Zerubabel (Neh. 12:1).",
            "(2.) The \"scribe\" who led the second body of exiles that returned from Babylon to Jerusalem B.C. 459, and author of the book of Scripture which bears his name. He was the son, or perhaps grandson, of Seraiah (2 Kings 25:18-21), and a lineal descendant of Phinehas, the son of Aaron (Ezra 7:1-5). All we know of his personal history is contained in the last four chapters of his book, and in Neh. 8 and 12:26.",
            "In the seventh year of the reign of Artaxerxes Longimanus (see [203]DARIUS), he obtained leave to go up to Jerusalem and to take with him a company of Israelites (Ezra 8). Artaxerxes manifested great interest in Ezra's undertaking, granting him \"all his request,\" and loading him with gifts for the house of God. Ezra assembled the band of exiles, probably about 5,000 in all, who were prepared to go up with him to Jerusalem, on the banks of the Ahava, where they rested for three days, and were put into order for their march across the desert, which was completed in four months. His proceedings at Jerusalem on his arrival there are recorded in his book.",
            "He was \"a ready scribe in the law of Moses,\" who \"had prepared his heart to seek the law of the Lord and to do it, and to teach in Israel statutes and judgments.\" \"He is,\" says Professor Binnie, \"the first well-defined example of an order of men who have never since ceased in the church; men of sacred erudition, who devote their lives to the study of the Holy Scriptures, in order that they may be in a condition to interpret them for the instruction and edification of the church. It is significant that the earliest mention of the pulpit occurs in the history of Ezra's ministry (Neh. 8:4). He was much more of a teacher than a priest. We learn from the account of his labours in the book of Nehemiah that he was careful to have the whole people instructed in the law of Moses; and there is no reason to reject the constant tradition of the Jews which connects his name with the collecting and editing of the Old Testament canon. The final completion of the canon may have been, and probably was, the work of a later generation; but Ezra seems to have put it much into the shape in which it is still found in the Hebrew Bible. When it is added that the complete organization of the synagogue dates from this period, it will be seen that the age was emphatically one of Biblical study\" (The Psalms: their History, etc.).",
            "For about fourteen years, i.e., till B.C. 445, we have no record of what went on in Jerusalem after Ezra had set in order the ecclesiastical and civil affairs of the nation. In that year another distinguished personage, Nehemiah, appears on the scene. After the ruined wall of the city had been built by Nehemiah, there was a great gathering of the people at Jerusalem preparatory to the dedication of the wall. On the appointed day the whole population assembled, and the law was read aloud to them by Ezra and his assistants (Neh. 8:3). The remarkable scene is described in detail. There was a great religious awakening. For successive days they held solemn assemblies, confessing their sins and offering up solemn sacrifices. They kept also the feast of Tabernacles with great solemnity and joyous enthusiasm, and then renewed their national covenant to be the Lord's. Abuses were rectified, and arrangements for the temple service completed, and now nothing remained but the dedication of the walls of the city (Neh. 12).",
            "help; court",
            "(help), called [508]Esdras in the Apocrypha, the famous scribe and priest. He was a learned and pious priest residing at Babylon in the time of Artaxerxes Longimanus. The origin of his influence with the king does not appear, but in the seventh year of his reign he obtained leave to go to Jerusalem, and to take with him a company of Israelites. (B.C. 457.) The journey from Babylon to Jerusalem took just four months; and the company brought with them a large freewill offering of gold and silver, and silver vessels. It appears that Ezra's great design was to effect a religious reformation among the Palestine Jews. His first step was to enforce separation upon all who had married foreign wives. (Ezra 10:1) ... This was effected in little more than six months after his arrival at Jerusalem. With the detailed account of this important transaction Ezra's autobiography ends abruptly, and we hear nothing more of him till, thirteen years afterwards, in the twentieth of Artaxerxes, we find him again at Jerusalem with Nehemiah. It seems probable that after effecting the above reformations he returned to the king of Persia. The functions he executed under Nehemiah's government were purely of a priestly and ecclesiastical character. The date of his death is uncertain. There was a Jewish tradition that he was buried in Persia. The principal works ascribed to him by the Jews are--",
            "+ The instruction of the great synagogue; + The settling the canon of Scripture, and restoring, correcting and editing the whole sacred volume; + The introduction of the Chaldee character instead of the old Hebrew or Samaritan; + The authorship of the books of Chronicles, Ezra, Nehemiah, and, some add, Esther; and, many of the Jews say, also of the books of Ezekiel, Daniel, and the twelve prophets; + The establishment of synagogues."
        ]
    },
    {
        "Word": "Ezra, Book of",
        "Definitions": [
            "This book is the record of events occurring at the close of the Babylonian exile. It was at one time included in Nehemiah, the Jews regarding them as one volume. The two are still distinguished in the Vulgate version as I. and II. Esdras. It consists of two principal divisions:",
            "(1.) The history of the first return of exiles, in the first year of Cyrus (B.C. 536), till the completion and dedication of the new temple, in the sixth year of Darius Hystapes (B.C. 515), ch. 1-6. From the close of the sixth to the opening of the seventh chapter there is a blank in the history of about sixty years.",
            "(2.) The history of the second return under Ezra, in the seventh year of Artaxerxes Longimanus, and of the events that took place at Jerusalem after Ezra's arrival there (7-10).",
            "The book thus contains memorabilia connected with the Jews, from the decree of Cyrus (B.C. 536) to the reformation by Ezra (B.C. 456), extending over a period of about eighty years.",
            "There is no quotation from this book in the New Testament, but there never has been any doubt about its being canonical. Ezra was probably the author of this book, at least of the greater part of it (comp. 7:27, 28; 8:1, etc.), as he was also of the Books of Chronicles, the close of which forms the opening passage of Ezra."
        ]
    },
    {
        "Word": "Ezrahite",
        "Definitions": [
            "A title given to Ethan (1 Kings 4:31; Ps. 89, title) and Heman (Ps. 88, title). They were both sons of Zerah (1 Chr. 2:6)."
        ]
    },
    {
        "Word": "Ezri",
        "Definitions": [
            "Help of Jehovah, the son of Chelub. He superintended, under David, those who \"did the work of the field for tillage\" (1 Chr. 27:26).",
            "my help",
            "(help of Jehovah), son of Chelub, superintendent of King David's farm-laborers. (1 Chronicles 27:26) (B.C. 1014.)."
        ]
    },
    {
        "Word": "Fable",
        "Definitions": [
            "Applied in the New Testament to the traditions and speculations, \"cunningly devised fables\", of the Jews on religious questions (1 Tim. 1:4; 4:7; 2 Tim. 4:4; Titus 1:14; 2 Pet. 1:16). In such passages the word means anything false and unreal. But the word is used as almost equivalent to parable. Thus we have (1) the fable of Jotham, in which the trees are spoken of as choosing a king (Judg. 9:8-15); and (2) that of the cedars of Lebanon and the thistle as Jehoash's answer to Amaziah (2 Kings 14:9).",
            "A fable is a narrative in which being irrational, and sometimes inanimate, are, for the purpose of moral instruction, feigned to act and speak with human interests and passions.--Encyc. Brit. The fable differs from the parable in that--",
            "+ The parable always relates what actually takes place, and is true to fact, which the fable is not; and + The parable teaches the higher heavenly and spiritual truths, but the fable only earthly moralities. Of the fable, as distinguished from the parable [[510]Parable], we have but two examples in the Bible: + That of the trees choosing their king, addressed by Jotham to the men of Shechem, (Judges 9:8-15) + That of the cedar of Lebanon and the thistle, as the answer of Jehoash to the challenge of Amaziah. (2 Kings 14:9) The fables of false teachers claiming to belong to the Christian Church, alluded to by writers of the New Testament, (1 Timothy 1:4; 4:7; Titus 1:14; 2 Peter 1:16) do not appear to have had the character of fables, properly so called."
        ]
    },
    {
        "Word": "Face",
        "Definitions": [
            "Means simply presence, as when it is recorded that Adam and Eve hid themselves from the \"face [R.V., presence'] of the Lord God\" (Gen. 3:8; comp. Ex. 33:14, 15, where the same Hebrew word is rendered \"presence\"). The \"light of God's countenance\" is his favour (Ps. 44:3; Dan. 9:17). \"Face\" signifies also anger, justice, severity (Gen. 16:6, 8; Ex. 2:15; Ps. 68:1; Rev. 6:16). To \"provoke God to his face\" (Isa. 65:3) is to sin against him openly.",
            "The Jews prayed with their faces toward the temple and Jerusalem (1 Kings 8:38, 44, 48; Dan. 6:10). To \"see God's face\" is to have access to him and to enjoy his favour (Ps. 17:15; 27:8). This is the privilege of holy angels (Matt. 18:10; Luke 1:19). The \"face of Jesus Christ\" (2 Cor. 4:6) is the office and person of Christ, the revealer of the glory of God (John 1:14, 18)."
        ]
    },
    {
        "Word": "Fair Havens",
        "Definitions": [
            "A harbour in the south of Crete, some 5 miles to the east of which was the town of Lasea (Acts 27:8). Here the ship of Alexandria in which Paul and his companions sailed was detained a considerable time waiting for a favourable wind. Contrary to Paul's advice, the master of the ship determined to prosecute the voyage, as the harbour was deemed incommodious for wintering in (9-12). The result was that, after a stormy voyage, the vessel was finally wrecked on the coast of Malta (27:40-44).",
            "a harbor in the island of Crete, (Acts 27:8) though not mentioned in any other ancient writing, is still known by its own Greek name, and appears to have been the harbor of Lasaea."
        ]
    },
    {
        "Word": "Fairs",
        "Definitions": [
            "(Heb. izabhonim), found seven times in Ezek. 27, and nowhere else. The Authorized Version renders the word thus in all these instances, except in verse 33, where \"wares\" is used. The Revised Version uniformly renders by \"wares,\" which is the correct rendering of the Hebrew word. It never means \"fairs\" in the modern sense of the word.",
            "a word which occurs only in (Ezekiel 27:1) ... and there no less than seven times, vs. (Ezekiel 27:12,14,16,19,22,27,33) in the last of these verses it is rendered \"wares,\" and this we believe to be the true meaning of the word throughout."
        ]
    },
    {
        "Word": "Faith",
        "Definitions": [
            "Faith is in general the persuasion of the mind that a certain statement is true (Phil. 1:27; 2 Thess. 2:13). Its primary idea is trust. A thing is true, and therefore worthy of trust. It admits of many degrees up to full assurance of faith, in accordance with the evidence on which it rests.",
            "Faith is the result of teaching (Rom. 10:14-17). Knowledge is an essential element in all faith, and is sometimes spoken of as an equivalent to faith (John 10:38; 1 John 2:3). Yet the two are distinguished in this respect, that faith includes in it assent, which is an act of the will in addition to the act of the understanding. Assent to the truth is of the essence of faith, and the ultimate ground on which our assent to any revealed truth rests is the veracity of God.",
            "Historical faith is the apprehension of and assent to certain statements which are regarded as mere facts of history.",
            "Temporary faith is that state of mind which is awakened in men (e.g., Felix) by the exhibition of the truth and by the influence of religious sympathy, or by what is sometimes styled the common operation of the Holy Spirit.",
            "Saving faith is so called because it has eternal life inseparably connected with it. It cannot be better defined than in the words of the Assembly's Shorter Catechism: \"Faith in Jesus Christ is a saving grace, whereby we receive and rest upon him alone for salvation, as he is offered to us in the gospel.\"",
            "The object of saving faith is the whole revealed Word of God. Faith accepts and believes it as the very truth most sure. But the special act of faith which unites to Christ has as its object the person and the work of the Lord Jesus Christ (John 7:38; Acts 16:31). This is the specific act of faith by which a sinner is justified before God (Rom. 3:22, 25; Gal. 2:16; Phil. 3:9; John 3:16-36; Acts 10:43; 16:31). In this act of faith the believer appropriates and rests on Christ alone as Mediator in all his offices.",
            "This assent to or belief in the truth received upon the divine testimony has always associated with it a deep sense of sin, a distinct view of Christ, a consenting will, and a loving heart, together with a reliance on, a trusting in, or resting in Christ. It is that state of mind in which a poor sinner, conscious of his sin, flees from his guilty self to Christ his Saviour, and rolls over the burden of all his sins on him. It consists chiefly, not in the assent given to the testimony of God in his Word, but in embracing with fiducial reliance and trust the one and only Saviour whom God reveals. This trust and reliance is of the essence of faith. By faith the believer directly and immediately appropriates Christ as his own. Faith in its direct act makes Christ ours. It is not a work which God graciously accepts instead of perfect obedience, but is only the hand by which we take hold of the person and work of our Redeemer as the only ground of our salvation.",
            "Saving faith is a moral act, as it proceeds from a renewed will, and a renewed will is necessary to believing assent to the truth of God (1 Cor. 2:14; 2 Cor. 4:4). Faith, therefore, has its seat in the moral part of our nature fully as much as in the intellectual. The mind must first be enlightened by divine teaching (John 6:44; Acts 13:48; 2 Cor. 4:6; Eph. 1:17, 18) before it can discern the things of the Spirit.",
            "Faith is necessary to our salvation (Mark 16:16), not because there is any merit in it, but simply because it is the sinner's taking the place assigned him by God, his falling in with what God is doing.",
            "The warrant or ground of faith is the divine testimony, not the reasonableness of what God says, but the simple fact that he says it. Faith rests immediately on, \"Thus saith the Lord.\" But in order to this faith the veracity, sincerity, and truth of God must be owned and appreciated, together with his unchangeableness. God's word encourages and emboldens the sinner personally to transact with Christ as God's gift, to close with him, embrace him, give himself to Christ, and take Christ as his. That word comes with power, for it is the word of God who has revealed himself in his works, and especially in the cross. God is to be believed for his word's sake, but also for his name's sake.",
            "Faith in Christ secures for the believer freedom from condemnation, or justification before God; a participation in the life that is in Christ, the divine life (John 14:19; Rom. 6:4-10; Eph. 4:15, 16, etc.); \"peace with God\" (Rom. 5:1); and sanctification (Acts 26:18; Gal. 5:6; Acts 15:9).",
            "All who thus believe in Christ will certainly be saved (John 6:37, 40; 10:27, 28; Rom. 8:1).",
            "The faith=the gospel (Acts 6:7; Rom. 1:5; Gal. 1:23; 1 Tim. 3:9; Jude 1:3).",
            "Is the substance of things hoped for -- Heb 11:1.",
            "Is the evidence of things not seen -- Heb 11:1.",
            "Commanded -- Mt 11:22; 1Jo 3:23.",
            "The objects of, are",
            "God. -- Joh 14:1.",
            "Christ. -- Joh 6:29; Ac 20:21.",
            "Writings of Moses. -- Joh 5:46; Ac 24:14.",
            "Writings of the prophets. -- 2Ch 20:20; Ac 26:27.",
            "The gospel. -- Mr 1:15.",
            "Promises of God. -- Ro 4:21; Heb 11:13.",
            "In Christ is",
            "The gift of God. -- Ro 12:3; Eph 2:8; 6:23; Php 1:29.",
            "The work of God. -- Ac 11:21; 1Co 2:5.",
            "Precious. -- 2Pe 1:1.",
            "Most holy. -- Jude 1:20.",
            "Fruitful. -- 1Th 1:3.",
            "Accompanied by repentance. -- Mr 1:15; Lu 24:47.",
            "Followed by conversion. -- Ac 11:21.",
            "Christ is the Author and Finisher of -- Heb 12:2.",
            "Is a gift of the Holy Spirit -- 1Co 12:9.",
            "The Scriptures designed to produce -- Joh 20:31; 2Ti 3:15.",
            "Preaching designed to produce -- Joh 17:20; Ac 8:12; Ro 10:14,15,17; 1Co 3:5.",
            "Through it is",
            "Remission of sins. -- Ac 10:43; Ro 3:25.",
            "Justification. -- Ac 13:39; Ro 3:21,22,28,30; 5:1; Ga 2:16.",
            "Salvation. -- Mr 16:16; Ac 16:31.",
            "Sanctification. -- Ac 15:9; 26:18.",
            "Spiritual light. -- Joh 12:36,46.",
            "Spiritual life. -- Joh 20:31; Ga 2:20.",
            "Eternal life. -- Joh 3:15,16; 6:40,47.",
            "Rest in heaven. -- Heb 4:3.",
            "Edification. -- 1Ti 1:4; Jude 1:20.",
            "Preservation. -- 1Pe 1:5.",
            "Adoption. -- Joh 1:12; Ga 3:26.",
            "Access to God. -- Ro 5:2; Eph 3:12.",
            "Inheritance of the promises. -- Ga 3:22; Heb 6:12.",
            "The gift of the Holy Spirit. -- Ac 11:15-17; Ga 3:14; Eph 1:13.",
            "Impossible to please God without -- Heb 11:6.",
            "Justification is by, to be of grace -- Ro 4:16.",
            "Essential to the profitable reception of the gospel -- Heb 4:2.",
            "Necessary in the Christian warfare -- 1Ti 1:18,19; 6:12.",
            "The gospel effectual in those who have -- 1Th 2:13.",
            "Excludes self-justification -- Ro 10:3,4.",
            "Excludes boasting -- Ro 3:27.",
            "Works by love -- Ga 5:6; 1Ti 1:5; Phm 1:5.",
            "Produces",
            "Hope. -- Ro 5:2.",
            "Joy. -- Ac 16:34; 1Pe 1:8.",
            "Peace. -- Ro 15:13.",
            "Confidence. -- Isa 28:16; 1Pe 2:6.",
            "Boldness in preaching. -- Ps 116:10; 2Co 4:13.",
            "Christ is precious to those having. -- 1Pe 2:7.",
            "Christ dwells in the heart by. -- Eph 3:17.",
            "Necessary in prayer. -- Mt 21:22; Jas 1:6.",
            "Those who are not Christ's have not. -- Joh 10:26,27.",
            "An evidence of the new birth. -- 1Jo 5:1.",
            "By it saints",
            "Live. -- Ga 2:20.",
            "Stand. -- Ro 11:20; 2Co 1:24.",
            "Walk. -- Ro 4:12; 2Co 5:7.",
            "Obtain a good report. -- Heb 11:2.",
            "Overcome the world. -- 1Jo 5:4,5.",
            "Resist the devil. -- 1Pe 5:9.",
            "Overcome the devil. -- Eph 6:16.",
            "Are supported. -- Ps 27:13; 1Ti 4:10.",
            "Saints die in -- Heb 11:13.",
            "Saints should",
            "Be sincere in. -- 1Ti 1:5; 2Ti 1:5.",
            "Abound in. -- 2Co 8:7.",
            "Continue in. -- Ac 14:22; Col 1:23.",
            "Be strong in. -- Ro 4:20-24.",
            "Stand fast in. -- 1Co 16:13.",
            "Be grounded and settled in. -- Col 1:23.",
            "Hold, with a good conscience. -- 1Ti 1:19.",
            "Pray for the increase of. -- Lu 17:5.",
            "Have full assurance of. -- 2Ti 1:12; Heb 10:22.",
            "True, evidenced by its fruits -- Jas 2:21-25.",
            "Without fruits, is dead -- Jas 2:17,20,26.",
            "Examine whether you be in -- 2Co 13:5.",
            "All difficulties overcome by -- Mt 17:20; 21:21; Mr 9:23.",
            "All things should be done in -- Ro 14:22.",
            "Whatever is not of, is sin -- Ro 14:23.",
            "Often tried by affliction -- 1Pe 1:6,7.",
            "Trial of, works patience -- Jas 1:3.",
            "The wicked often profess -- Ac 8:13,21.",
            "The wicked destitute of -- Joh 10:25; 12:37; Ac 19:9; 2Th 3:2.",
            "Protection of, illustrated",
            "A shield. -- Eph 6:16.",
            "A breastplate. -- 1Th 5:8.",
            "Exemplified",
            "Caleb. -- Nu 13:30.",
            "Job. -- Job 19:25.",
            "Shadrach, & c. -- Da 3:17.",
            "Daniel. -- Da 6:10,23.",
            "Peter. -- Mt 16:16.",
            "Woman who was a sinner. -- Lu 7:50.",
            "Nathanael. -- Joh 1:49.",
            "Samaritans. -- Joh 4:39.",
            "Martha. -- Joh 11:27.",
            "The Disciples. -- Joh 16:30.",
            "Thomas. -- Joh 20:28.",
            "Stephen. -- Ac 6:5.",
            "Priests. -- Ac 6:7.",
            "Ethiopian. -- Ac 8:37.",
            "Barnabas. -- Ac 11:24.",
            "Sergius Paulus. -- Ac 13:12.",
            "Philippian jailor. -- Ac 16:31,34.",
            "Romans. -- Ro 1:8.",
            "Colossians. -- Col 1:4.",
            "Thessalonians. -- 1Th 1:3.",
            "Lois. -- 2Ti 1:5.",
            "Paul. -- 2Ti 4:7.",
            "Abel. -- Heb 11:4.",
            "Enoch. -- Heb 11:5.",
            "Noah. -- Heb 11:7.",
            "Abraham. -- Heb 11:8,17.",
            "Isaac. -- Heb 11:20.",
            "Jacob. -- Heb 11:21.",
            "Joseph. -- Heb 11:22.",
            "Moses. -- Heb 11:24,27.",
            "Rahab. -- Heb 11:31.",
            "Gideon & c. -- Heb 11:32,33,39."
        ]
    },
    {
        "Word": "Faithful",
        "Definitions": [
            "As a designation of Christians, means full of faith, trustful, and not simply trustworthy (Acts 10:45; 16:1; 2 Cor. 6:15; Col. 1:2; 1 Tim. 4:3, 12; 5:16; 6:2; Titus 1:6; Eph. 1:1; 1 Cor. 4:17, etc.).",
            "It is used also of God's word or covenant as true and to be trusted (Ps. 119:86, 138; Isa. 25:1; 1 Tim. 1:15; Rev. 21:5; 22:6, etc.)."
        ]
    },
    {
        "Word": "Fall of man",
        "Definitions": [
            "An expression probably borrowed from the Apocryphal Book of Wisdom, to express the fact of the revolt of our first parents from God, and the consequent sin and misery in which they and all their posterity were involved.",
            "The history of the Fall is recorded in Gen. 2 and 3. That history is to be literally interpreted. It records facts which underlie the whole system of revealed truth. It is referred to by our Lord and his apostles not only as being true, but as furnishing the ground of all God's subsequent dispensations and dealings with the children of men. The record of Adam's temptation and fall must be taken as a true historical account, if we are to understand the Bible at all as a revelation of God's purpose of mercy.",
            "The effects of this first sin upon our first parents themselves were (1) \"shame, a sense of degradation and pollution; (2) dread of the displeasure of God, or a sense of guilt, and the consequent desire to hide from his presence. These effects were unavoidable. They prove the loss not only of innocence but of original righteousness, and, with it, of the favour and fellowship of God. The state therefore to which Adam was reduced by his disobedience, so far as his subjective condition is concerned, was analogous to that of the fallen angels. He was entirely and absolutely ruined\" (Hodge's Theology).",
            "But the unbelief and disobedience of our first parents brought not only on themselves this misery and ruin, it entailed also the same sad consequences on all their descendants. (1.) The guilt, i.e., liability to punishment, of that sin comes by imputation upon all men, because all were represented by Adam in the covenant of works (q.v.). (See [204]IMPUTATION.)",
            "(2.) Hence, also, all his descendants inherit a corrupt nature. In all by nature there is an inherent and prevailing tendency to sin. This universal depravity is taught by universal experience. All men sin as soon as they are capable of moral actions. The testimony of the Scriptures to the same effect is most abundant (Rom. 1; 2; 3:1-19, etc.).",
            "(3.) This innate depravity is total: we are by nature \"dead in trespasses and sins,\" and must be \"born again\" before we can enter into the kingdom (John 3:7, etc.).",
            "(4.) Resulting from this \"corruption of our whole nature\" is our absolute moral inability to change our nature or to obey the law of God.",
            "Commenting on John 9:3, Ryle well remarks: \"A deep and instructive principle lies in these words. They surely throw some light on that great question, the origin of evil. God has thought fit to allow evil to exist in order that he may have a platform for showing his mercy, grace, and compassion. If man had never fallen there would have been no opportunity of showing divine mercy. But by permitting evil, mysterious as it seems, God's works of grace, mercy, and wisdom in saving sinners have been wonderfully manifested to all his creatures. The redeeming of the church of elect sinners is the means of showing to principalities and powers the manifold wisdom of God' (Eph. 3:10). Without the Fall we should have known nothing of the Cross and the Gospel.\"",
            "On the monuments of Egypt are found representations of a deity in human form, piercing with a spear the head of a serpent. This is regarded as an illustration of the wide dissemination of the tradition of the Fall. The story of the \"golden age,\" which gives place to the \"iron age\", the age of purity and innocence, which is followed by a time when man becomes a prey to sin and misery, as represented in the mythology of Greece and Rome, has also been regarded as a tradition of the Fall."
        ]
    },
    {
        "Word": "Fallow-deer",
        "Definitions": [
            "Deut. 14:5 (R.V., \"Wild goat\"); 1 Kings 4:23 (R.V., \"roebucks\"). This animal, called in Hebrew yahmur, from a word meaning \"to be red,\" is regarded by some as the common fallow-deer, the Cervus dama, which is said to be found very generally over Western and Southern Asia. It is called \"fallow\" from its pale-red or yellow colour. Some interpreters, however, regard the name as designating the bubale, Antelope bubale, the \"wild cow\" of North Africa, which is about the size of a stag, like the hartebeest of South Africa. A species of deer has been found at Mount Carmel which is called yahmur by the Arabs. It is said to be similar to the European roebuck."
        ]
    },
    {
        "Word": "Fallow-ground",
        "Definitions": [
            "The expression, \"Break up your fallow ground\" (Hos. 10:12; Jer. 4:3) means, \"Do not sow your seed among thorns\", i.e., break off all your evil habits; clear your hearts of weeds, in order that they may be prepared for the seed of righteousness. Land was allowed to lie fallow that it might become more fruitful; but when in this condition, it soon became overgrown with thorns and weeds. The cultivator of the soil was careful to \"break up\" his fallow ground, i.e., to clear the field of weeds, before sowing seed in it. So says the prophet, \"Break off your evil ways, repent of your sins, cease to do evil, and then the good seed of the word will have room to grow and bear fruit.\""
        ]
    },
    {
        "Word": "Familiar spirit",
        "Definitions": [
            "Sorcerers or necormancers, who professed to call up the dead to answer questions, were said to have a \"familiar spirit\" (Deut. 18:11; 2 Kings 21:6; 2 Chr. 33:6; Lev. 19:31; 20:6; Isa. 8:19; 29:4). Such a person was called by the Hebrews an 'ob, which properly means a leathern bottle; for sorcerers were regarded as vessels containing the inspiring demon. This Hebrew word was equivalent to the pytho of the Greeks, and was used to denote both the person and the spirit which possessed him (Lev. 20:27; 1 Sam. 28:8; comp. Acts 16:16). The word \"familiar\" is from the Latin familiaris, meaning a \"household servant,\" and was intended to express the idea that sorcerers had spirits as their servants ready to obey their commands."
        ]
    },
    {
        "Word": "Famine",
        "Definitions": [
            "The first mentioned in Scripture was so grievous as to compel Abraham to go down to the land of Egypt (Gen. 26:1). Another is mentioned as having occurred in the days of Isaac, causing him to go to Gerar (Gen. 26:1, 17). But the most remarkable of all was that which arose in Egypt in the days of Joseph, which lasted for seven years (Gen. 41-45).",
            "Famines were sent as an effect of God's anger against a guilty people (2 Kings 8:1, 2; Amos 8:11; Deut. 28:22-42; 2 Sam. 21:1; 2 Kings 6:25-28; 25:3; Jer. 14:15; 19:9; 42:17, etc.). A famine was predicted by Agabus (Acts 11:28). Josephus makes mention of the famine which occurred A.D. 45. Helena, queen of Adiabene, being at Jerusalem at that time, procured corn from Alexandria and figs from Cyprus for its poor inhabitants.",
            "In the whole of Syria and Arabia, the fruits of the earth must ever be dependent on rain; the watersheds having few large springs, and the small rivers not being sufficient for the irrigation of even the level lands. If therefore the heavy rains of November and December fail, the sustenance of the people is cut off in the parching drought of harvest-time, when the country is almost devoid of moisture. Egypt, again, owes all its fertility to its mighty river, whose annual rise inundates nearly the whole land. The causes of dearth and famine in Egypt are defective inundation, preceded, accompanied and followed by prevalent easterly and southerly winds. Famine is likewise a natural result in the East when caterpillars, locusts or other insects destroy the products of the earth. The first famine recorded in the Bible is that of Abraham after he had pitched his tent on the east of Bethel, (Genesis 12:10) the second in the days of Isaac, (Genesis 26:1) seq. We hear no more of times of scarcity until the great famine of Egypt, which \"was over all the face of the earth.\" (Genesis 41:53-57) The modern history of Egypt throws some curious light on these ancient records of famines; and instances of their recurrence may be cited to assist us in understanding their course and extent. The most remarkable famine was that of the reign of the Fatimee Khaleefeh, El-Mustansir billah, which is the only instance on record of one of seven years duration in Egypt since the time of Joseph (A.H. 457-464, A.D. 1064-1071). Vehement drought and pestilence continued for seven consecutive years, so that the people ate corpses, and animals that died of themselves. The famine of Samaria resembled it in many particulars; and that very briefly recorded in (2 Kings 8:1,2) affords another instance of one of seven years. In Arabia famines are of frequent occurrence.",
            "Sent by God -- Ps 10:16.",
            "Often on account of sin -- Le 26:21,26; La 4:4-6.",
            "One of God's four sore judgments -- Eze 14:21.",
            "Caused by",
            "God's blessing withheld. -- Ho 2:8,9; Hag 1:6.",
            "Want of seasonable rain. -- 1Ki 17:1; Jer 14:1-4; Am 4:7.",
            "Rotting of the seed in the ground. -- Joe 1:17.",
            "Swarms of insects. -- De 28:38,42; Joe 1:4.",
            "Blasting and mildew. -- Am 4:9; Hag 2:17.",
            "Devastation by enemies. -- De 28:33,51.",
            "Often long continued -- Ge 41:27; 2Ki 8:1,2.",
            "Often severe -- Ge 12:10; 1Ki 18:2; Jer 52:6.",
            "Expressed by",
            "Taking away the stay of bread, & c. -- Isa 3:1.",
            "Cleanness of Teeth. -- Am 4:6.",
            "The arrows of famine. -- Eze 5:16.",
            "Often accompanied by war -- Jer 14:15; 29:18.",
            "Often followed by pestilence -- Jer 42:17; Eze 7:15; Mt 24:7.",
            "Things eaten during",
            "Wild herbs. -- 2Ki 4:39,40.",
            "Ass's flesh. -- 2Ki 6:25.",
            "Dung. -- 2Ki 6:25; La 4:5.",
            "Human flesh. -- Le 26:29; 2Ki 6:28,29.",
            "Provisions sold by weight during -- Eze 4:16.",
            "Suffering of brute creation from -- Jer 14:5,6.",
            "Caused",
            "Burning and fever. -- De 32:24.",
            "Blackness of the skin. -- La 4:8; 5:10.",
            "Grief and mourning. -- Joe 1:11-13.",
            "Faintness. -- Ge 47:13.",
            "Wasting of the body. -- La 4:8; Eze 4:17.",
            "Death. -- 2Ki 7:4; Jer 11:22.",
            "God provided for his people during -- 1Ki 17:4,9; Job 5:20; Ps 33:19; 37:19.",
            "Instances of, in scripture",
            "In the days of Abraham. -- Ge 12:10.",
            "In the days of Isaac. -- Ge 26:1.",
            "In the days of Joseph. -- Ge 41:53-56.",
            "In the day of the Judges. -- Ru 1:1.",
            "In the reign of David. -- 2Sa 21:1.",
            "In the reign of Ahab. -- 1Ki 17:1; 18:5.",
            "In the time of Elisha. -- 2Ki 4:38.",
            "During the siege of Samaria. -- 2Ki 6:25.",
            "Of seven years foretold by Elisha. -- 2Ki 8:1.",
            "In the time of Jeremiah. -- Jer 14:1.",
            "During the siege of Jerusalem. -- 2Ki 25:3.",
            "After the captivity. -- Ne 5:3.",
            "In the reign of Claudius Caesar. -- Ac 11:28.",
            "Before destruction of Jerusalem. -- Mt 24:7.",
            "The Jews in their restored state not to be afflicted by -- Eze 36:29,30.",
            "Illustrative of",
            "A dearth of the means of grace. -- Am 8:11,12.",
            "Destruction of idols. -- Zep 2:11."
        ]
    },
    {
        "Word": "Fan",
        "Definitions": [
            "A winnowing shovel by which grain was thrown up against the wind that it might be cleansed from broken straw and chaff (Isa. 30:24; Jer. 15:7; Matt. 3:12). (See [205]AGRICULTURE.)",
            "a winnowing-shovel, with which grain was thrown up against the wind to be cleansed from the chaff and straw. (Isaiah 30:24; Matthew 3:12) A large wooden fork is used at the present day."
        ]
    },
    {
        "Word": "Farm",
        "Definitions": [
            "(Matt. 22:5). Every Hebrew had a certain portion of land assigned to him as a possession (Num. 26:33-56). In Egypt the lands all belonged to the king, and the husbandmen were obliged to give him a fifth part of the produce; so in Palestine Jehovah was the sole possessor of the soil, and the people held it by direct tenure from him. By the enactment of Moses, the Hebrews paid a tithe of the produce to Jehovah, which was assigned to the priesthood. Military service when required was also to be rendered by every Hebrew at his own expense. The occuptaion of a husbandman was held in high honour (1 Sam. 11:5-7; 1 Kings 19:19; 2 Chr. 26:10). (See LAND LAWS; [206]TITHE.)"
        ]
    },
    {
        "Word": "Farthing",
        "Definitions": [
            "(1.) Matt. 10:29; Luke 12:6. Greek assarion, i.e., a small as, which was a Roman coin equal to a tenth of a denarius or drachma, nearly equal to a halfpenny of our money.",
            "(2.) Matt. 5:26; Mark 12:42 (Gr. kodrantes), the quadrant, the fourth of an as, equal to two lepta, mites. The lepton (mite) was the very smallest copper coin.",
            "Two names of coins in the New Testament are rendered in the Authorized Version by this word:",
            "+ Quadrans, (Matthew 5:26; Mark 12:42) a coin current in the time of our Lord, equivalent to three-eights of a cent; + The assarion, equal to one cent and a half, (Matthew 10:29; Luke 12:6)"
        ]
    },
    {
        "Word": "Fast",
        "Definitions": [
            "The sole fast required by the law of Moses was that of the great Day of Atonement (q.v.), Lev. 23:26-32. It is called \"the fast\" (Acts 27:9).",
            "The only other mention of a periodical fast in the Old Testament is in Zech. 7:1-7; 8:19, from which it appears that during their captivity the Jews observed four annual fasts.",
            "(1.) The fast of the fourth month, kept on the seventeenth day of Tammuz, the anniversary of the capture of Jerusalem by the Chaldeans; to commemorate also the incident recorded Ex. 32:19. (Comp. Jer. 52:6, 7.)",
            "(2.) The fast of the fifth month, kept on the ninth of Ab (comp. Num. 14:27), to commemorate the burning of the city and temple (Jer. 52:12, 13).",
            "(3.) The fast of the seventh month, kept on the third of Tisri (comp. 2 Kings 25), the anniversary of the murder of Gedaliah (Jer. 41:1, 2).",
            "(4.) The fast of the tenth month (comp. Jer. 52:4; Ezek. 33:21; 2 Kings 25:1), to commemorate the beginning of the siege of the holy city by Nebuchadnezzar.",
            "There was in addition to these the fast appointed by Esther (4:16).",
            "Public national fasts on account of sin or to supplicate divine favour were sometimes held. (1.) 1 Sam. 7:6; (2.) 2 Chr. 20:3; (3.) Jer. 36:6-10; (4.) Neh. 9:1.",
            "There were also local fasts. (1.) Judg. 20:26; (2.) 2 Sam. 1:12; (3.) 1 Sam. 31:13; (4.) 1 Kings 21:9-12; (5.) Ezra 8:21-23: (6.) Jonah 3:5-9.",
            "There are many instances of private occasional fasting (1 Sam. 1:7: 20:34; 2 Sam. 3:35; 12:16; 1 Kings 21:27; Ezra 10:6; Neh. 1:4; Dan. 10:2, 3). Moses fasted forty days (Ex. 24:18; 34:28), and so also did Elijah (1 Kings 19:8). Our Lord fasted forty days in the wilderness (Matt. 4:2).",
            "In the lapse of time the practice of fasting was lamentably abused (Isa. 58:4; Jer. 14:12; Zech. 7:5). Our Lord rebuked the Pharisees for their hypocritical pretences in fasting (Matt. 6:16). He himself appointed no fast. The early Christians, however, observed the ordinary fasts according to the law of their fathers (Acts 13:3; 14:23; 2 Cor. 6:5)."
        ]
    },
    {
        "Word": "Fat",
        "Definitions": [
            "(Heb. heleb) denotes the richest part of the animal, or the fattest of the flock, in the account of Abel's sacrifice (Gen. 4:4). It sometimes denotes the best of any production (Gen. 45:18; Num. 18:12; Ps. 81:16; 147:47). The fat of sacrifices was to be burned (Lev. 3:9-11; 4:8; 7:3; 8:25; Num. 18:17. Comp. Ex. 29:13-22; Lev. 3:3-5).",
            "It is used figuratively for a dull, stupid state of mind (Ps 17:10).",
            "In Joel 2:24 the word is equivalent to \"vat,\" a vessel. The hebrew word here thus rendered is elsewhere rendered \"wine-fat\" and \"press-fat\" (Hag. 2:16; Isa. 63:2).",
            "i.e. VAT, the word employed in the Authorized Version to translate the Hebrew term yekeb, in (Joel 2:24; 3:13) The word commonly used for yekeb is \"winepress\" or \"winefat,\" and once \"pressfat.\" (Haggai 2:16) The \"vats\" appear to have been excavated out of the native rock of the hills on which the vineyards lay.",
            "The Hebrews distinguished between the suet or pure fat of an animal and the fat which was intermixed with the lean. (Nehemiah 8:10) Certain restrictions were imposed upon them in reference to the former; some parts of the suet, viz., about the stomach, the entrails, the kidneys, and the tail of a sheep, which grows to an excessive size in many eastern countries, and produces a large quantity of rich fat, were forbidden to be eaten in the case of animals offered to Jehovah in sacrifice. (Leviticus 3:3,9,17; 7:3,23) The ground of the prohibition was that the fat was the richest part of the animal, and therefore belonged to him. (Leviticus 3:16) The burning of the fat of sacrifices was particularly specified in each kind of offering."
        ]
    },
    {
        "Word": "Father",
        "Definitions": [
            "A name applied (1) to any ancestor (Deut. 1:11; 1 Kings 15:11; Matt. 3:9; 23:30, etc.); and (2) as a title of respect to a chief, ruler, or elder, etc. (Judg. 17:10; 18:19; 1 Sam. 10:12; 2 Kings 2:12; Matt. 23:9, etc.). (3) The author or beginner of anything is also so called; e.g., Jabal and Jubal (Gen. 4:20, 21; comp. Job 38:28).",
            "Applied to God (Ex. 4:22; Deut. 32:6; 2 Sam. 7:14; Ps. 89:27, 28, etc.). (1.) As denoting his covenant relation to the Jews (Jer. 31:9; Isa. 63:16; 64:8; John 8:41, etc.).",
            "(2.) Believers are called God's \"sons\" (John 1:12; Rom. 8:16; Matt. 6:4, 8, 15, 18; 10:20, 29). They also call him \"Father\" (Rom. 1:7; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:4)",
            "The position and authority of the father as the head of the family are expressly assumed and sanctioned in Scripture, as a likeness of that of the Almighty over his creatures. It lies of course at the root of that so-called patriarchal government, (Genesis 3:16; 1 Corinthians 11:3) which was introductory to the more definite systems which followed, and which in part, but not wholly, superseded it. The father's blessing was regarded as conferring special benefit, but his malediction special injury, on those on whom it fell, (Genesis 9:25,27; 27:27-40; 48:15,20; 49:1) ... and so also the sin of a parent was held to affect, in certain cases, the welfare of his descendants. (2 Kings 5:27) The command to honor parents is noticed by St. Paul as the only one of the Decalogue which bore a distinct promise, (Exodus 20:12; Ephesians 6:2) and disrespect towards them was condemned by the law as one of the worst crimes. (Exodus 21:15,17; 1 Timothy 1:9) It is to this well-recognized theory of parental authority and supremacy that the very various uses of the term \"father\" in Scripture are due. \"Fathers\" is used in the sense of seniors, (Acts 7:2; 22:1) and of parents in general, or ancestors. (Daniel 5:2; Jeremiah 27:7; Matthew 23:30,32)"
        ]
    },
    {
        "Word": "Fathom",
        "Definitions": [
            "(Old A.S. faethm, \"bosom,\" or the outstretched arms), a span of six feet (Acts 27:28). Gr. orguia (from orego, \"I stretch\"), the distance between the extremities of both arms fully stretched out.",
            "[[511]Weights And Measures AND [512]Measures]"
        ]
    },
    {
        "Word": "Fatling",
        "Definitions": [
            "(1.) A fatted animal for slaughter (2 Sam. 6:13; Isa. 11:6; Ezek. 39:18. Comp. Matt. 22:4, where the word used in the original, sitistos, means literally \"corn-fed;\" i.e., installed, fat). (2.) Ps. 66:15 (Heb. meah, meaning \"marrowy,\" \"fat,\" a species of sheep). (3.) 1 Sam. 15:9 (Heb. mishneh, meaning \"the second,\" and hence probably \"cattle of a second quality,\" or lambs of the second birth, i.e., autmnal lambs, and therfore of less value)."
        ]
    },
    {
        "Word": "Fear of the Lord the",
        "Definitions": [
            "Is in the Old Testament used as a designation of true piety (Prov. 1:7; Job 28:28; Ps. 19:9). It is a fear conjoined with love and hope, and is therefore not a slavish dread, but rather filial reverence. (Comp. Deut. 32:6; Hos. 11:1; Isa. 1:2; 63:16; 64:8.) God is called \"the Fear of Isaac\" (Gen. 31:42, 53), i.e., the God whom Isaac feared.",
            "A holy fear is enjoined also in the New Testament as a preventive of carelessness in religion, and as an incentive to penitence (Matt. 10:28; 2 Cor. 5:11; 7:1; Phil. 2:12; Eph. 5:21; Heb. 12:28, 29)."
        ]
    },
    {
        "Word": "Feast",
        "Definitions": [
            "As a mark of hospitality (Gen. 19:3; 2 Sam. 3:20; 2 Kings 6:23); on occasions of domestic joy (Luke 15:23; Gen. 21:8); on birthdays (Gen. 40:20; Job 1:4; Matt. 14:6); and on the occasion of a marriage (Judg. 14:10; Gen. 29:22).",
            "Feasting was a part of the observances connected with the offering up of sacrifices (Deut. 12:6, 7; 1 Sam. 9:19; 16:3, 5), and with the annual festivals (Deut. 16:11). \"It was one of the designs of the greater solemnities, which required the attendance of the people at the sacred tent, that the oneness of the nation might be maintained and cemented together, by statedly congregating in one place, and with one soul taking part in the same religious services. But that oneness was primarily and chiefly a religious and not merely a political one; the people were not merely to meet as among themselves, but with Jehovah, and to present themselves before him as one body; the meeting was in its own nature a binding of themselves in fellowship with Jehovah; so that it was not politics and commerce that had here to do, but the soul of the Mosaic dispensation, the foundation of the religious and political existence of Israel, the covenant with Jehovah. To keep the people's consciousness alive to this, to revive, strengthen, and perpetuate it, nothing could be so well adapated as these annual feasts.\" (See [207]FESTIVALS.)"
        ]
    },
    {
        "Word": "Felix",
        "Definitions": [
            "Happy, the Roman procurator of Judea before whom Paul \"reasoned\" (Acts 24:25). He appears to have expected a bribe from Paul, and therefore had several interviews with him. The \"worthy deeds\" referred to in 24:2 was his clearing the country of banditti and impostors.",
            "At the end of a two years' term, Porcius Festus was appointed in the room of Felix (A.D. 60), who proceeded to Rome, and was there accused of cruelty and malversation of office by the Jews of Caesarea. The accusation was rendered nugatory by the influence of his brother Pallas with Nero. (See Josephus, Ant. xx. 8, 9.)",
            "Drusilla, the daughter of Herod Agrippa, having been induced by Felix to desert her husband, the king of Emesa, became his adulterous companion. She was seated beside him when Paul \"reasoned\" before the judge. When Felix gave place to Festus, being \"willing to do the Jews a pleasure,\" he left Paul bound.",
            "happy, prosperous",
            "(happy), a Roman procurator of Judea appointed by the emperor Claudius in A.D. 53. He ruled the province in a mean, cruel and profligate manner. His period of office was full of troubles and seditions. St. Paul was brought before Felix in Caesarea. He was remanded to prison, and kept there two years in hopes of extorting money from him. (Acts 24:26,27) At the end of that time Porcius Festus [[515]Festus, Porcius] was appointed to supersede Felix, who, on his return to Rome, was accused by the Jews in Caesarea, and would have suffered the penalty due to his atrocities had not his brother Pallas prevailed with the emperor Nero to spare him. This was probably about A.D. 60. The wife of Felix was Drusilla, daughter of Herod Agrippa I., who was his third wife and whom he persuaded to leave her husband and marry him."
        ]
    },
    {
        "Word": "Fellowship",
        "Definitions": [
            "(1.) With God, consisting in the knowledge of his will (Job 22:21; John 17:3); agreement with his designs (Amos 3:2); mutual affection (Rom. 8: 38, 39); enjoyment of his presence (Ps. 4:6); conformity to his image (1 John 2:6; 1:6); and participation of his felicity (1 John 1:3, 4; Eph. 3:14-21).",
            "(2.) Of saints with one another, in duties (Rom. 12:5; 1 Cor. 12:1; 1 Thess. 5:17, 18); in ordinances (Heb. 10:25; Acts 2:46); in grace, love, joy, etc. (Mal. 3:16; 2 Cor. 8:4); mutual interest, spiritual and temporal (Rom. 12:4, 13; Heb. 13:16); in sufferings (Rom. 15:1, 2; Gal. 6:1, 2; Rom. 12:15; and in glory (Rev. 7:9)."
        ]
    },
    {
        "Word": "Fence",
        "Definitions": [
            "(Heb. gader), Num. 22:24 (R.V.). Fences were constructions of unmortared stones, to protect gardens, vineyards, sheepfolds, etc. From various causes they were apt to bulge out and fall (Ps. 62:3). In Ps. 80:12, R.V. (see Isa. 5:5), the psalmist says, \"Why hast thou broken down her fences?\" Serpents delight to lurk in the crevices of such fences (Eccl. 10:8; comp. Amos 5:19)."
        ]
    },
    {
        "Word": "Fenced cities",
        "Definitions": [
            "There were in Palestine (1) cities, (2) unwalled villages, and",
            "(3) villages with castles or towers (1 Chr. 27:25). Cities, so called, had walls, and were thus fenced. The fortifications consisted of one or two walls, on which were towers or parapets at regular intervals (2 Chr. 32:5; Jer. 31:38). Around ancient Jerusalem were three walls, on one of which were ninety towers, on the second fourteen, and on the third sixty. The tower of Hananeel, near the north-east corner of the city wall, is frequently referred to (Neh. 3:1; 12:39; Zech. 14:10). The gateways of such cities were also fortified (Neh. 2:8; 3:3, 6; Judg. 16:2, 3; 1 Sam. 23:7).",
            "The Hebrews found many fenced cities when they entered the Promised Land (Num. 13:28; 32:17, 34-42; Josh. 11:12, 13; Judg. 1:27-33), and we may estimate the strength of some of these cities from the fact that they were long held in possession by the Canaanites. The Jebusites, e.g., were enabled to hold possession of Jerusalem till the time of David (2 Sam. 5:6, 7; 1 Chr. 11:5).",
            "Several of the kings of Israel and Judah distinguished themselves as fortifiers or \"builders\" of cities."
        ]
    },
    {
        "Word": "Ferret",
        "Definitions": [
            "Lev. 11:30 (R.V., \"gecko\"), one of the unclean creeping things. It was perhaps the Lacerta gecko which was intended by the Hebrew word (anakah, a cry, \"mourning,\" the creature which groans) here used, i.e., the \"fan-footed\" lizard, the gecko which makes a mournful wail. The LXX. translate it by a word meaning \"shrew-mouse,\" of which there are three species in Palestine. The Rabbinical writers regard it as the hedgehog. The translation of the Revised Version is to be preferred.",
            "one of the unclean creeping things mentioned in (Leviticus 11:30) The animal referred to was probably a reptile of the lizard tribe (the gecko). The rabbinical writers seen to have identified this animal with the hedgehog."
        ]
    },
    {
        "Word": "Ferry boat",
        "Definitions": [
            "(2 Sam. 19:18), some kind of boat for crossing the river which the men of Judah placed at the service of the king. Floats or rafts for this purpose were in use from remote times (Isa. 18:2)."
        ]
    },
    {
        "Word": "Festivals, Religious",
        "Definitions": [
            "There were daily (Lev. 23), weekly, monthly, and yearly festivals, and great stress was laid on the regular observance of them in every particular (Num. 28:1-8; Ex. 29:38-42; Lev. 6:8-23; Ex. 30:7-9; 27:20).",
            "(1.) The septenary festivals were,",
            "(a) The weekly Sabbath (Lev. 23:1-3; Ex. 19:3-30; 20:8-11; 31:12, etc.).",
            "(b) The seventh new moon, or the feast of Trumpets (Num. 28:11-15; 29:1-6).",
            "(c) The Sabbatical year (Ex. 23:10, 11; Lev. 25:2-7).",
            "(d) The year of jubilee (Lev. 23-35; 25: 8-16; 27:16-25).",
            "(2.) The great feasts were,",
            "(a) The Passover. (b) The feast of Pentecost, or of weeks. (c) The feast of Tabernacles, or of ingathering.",
            "On each of these occasions every male Israelite was commanded \"to appear before the Lord\" (Deut. 27:7; Neh. 8:9-12). The attendance of women was voluntary. (Comp. Luke 2:41; 1 Sam. 1:7; 2:19.) The promise that God would protect their homes (Ex. 34:23, 24) while all the males were absent in Jerusalem at these feasts was always fulfilled. \"During the whole period between Moses and Christ we never read of an enemy invading the land at the time of the three festivals. The first instance on record is thirty-three years after they had withdrawn from themselves the divine protection by imbruing their hands in the Saviour's blood, when Cestius, the Roman general, slew fifty of the people of Lydda while all the rest had gone up to the feast of Tabernacles, A.D. 66.\"",
            "These festivals, besides their religious purpose, had an important bearing on the maintenance among the people of the feeling of a national unity. The times fixed for their observance were arranged so as to interfere as little as possible with the industry of the people. The Passover was kept just before the harvest commenced, Pentecost at the conclusion of the corn harvest and before the vintage, the feast of Tabernacles after all the fruits of the ground had been gathered in.",
            "(3.) The Day of Atonement, the tenth day of the seventh month (Lev. 16:1, 34; 23:26-32; Num. 29:7-11). (See ATONEMENT, DAY [208]OF.)",
            "Of the post-Exilian festivals reference is made to the feast of Dedication (John 10:22). This feast was appointed by Judas Maccabaeus in commemoration of the purification of the temple after it had been polluted by Antiochus Epiphanes. The \"feast of Purim\" (q.v.), Esther 9:24-32, was also instituted after the Exile. (Cf. John 5:1.)"
        ]
    },
    {
        "Word": "Festus, Porcius",
        "Definitions": [
            "The successor of Felix (A.D. 60) as procurator of Judea (Acts 24:27). A few weeks after he had entered on his office the case of Paul, then a prisoner at Caesarea, was reported to him. The \"next day,\" after he had gone down to Caesarea, he heard Paul defend himself in the presence of Herod Agrippa II. and his sister Bernice, and not finding in him anything worthy of death or of bonds, would have set him free had he not appealed unto Caesar (Acts 25:11, 12). In consequence of this appeal Paul was sent to Rome. Festus, after being in office less than two years, died in Judea. (See [209]AGRIPPA.)",
            "(Festus means festival), successor of Felix as procurator of Judea, (Acts 24:27) sent by Nero probably in the autumn of A.D. 60. A few weeks after Festus reached his province he heard the cause of St. Paul, who had been left a prisoner by Felix, in the presence of Herod Agrippa II and Bernice his sister, (Acts 25:11,12) Judea was in the same disturbed state during the procuratorship of Festus which had prevailed through that of his predecessor. He died probably in the summer of A.D. 60, having ruled the province less than two years."
        ]
    },
    {
        "Word": "Fever",
        "Definitions": [
            "(Deut. 28:22; Matt. 8:14; Mark 1:30; John 4:52; Acts 28:8), a burning heat, as the word so rendered denotes, which attends all febrile attacks. In all Eastern countries such diseases are very common. Peter's wife's mother is said to have suffered from a \"great fever\" (Luke 4:38), an instance of Luke's professional exactitude in describing disease. He adopts here the technical medical distinction, as in those times fevers were divided into the \"great\" and the \"less.\""
        ]
    },
    {
        "Word": "Field",
        "Definitions": [
            "(Heb. sadeh), a cultivated field, but unenclosed. It is applied to any cultivated ground or pasture (Gen. 29:2; 31:4; 34:7), or tillage (Gen. 37:7; 47:24). It is also applied to woodland (Ps. 132:6) or mountain top (Judg. 9:32, 36; 2 Sam. 1:21). It denotes sometimes a cultivated region as opposed to the wilderness (Gen. 33:19; 36:35). Unwalled villages or scattered houses are spoken of as \"in the fields\" (Deut. 28:3, 16; Lev. 25:31; Mark 6:36, 56). The \"open field\" is a place remote from a house (Gen. 4:8; Lev. 14:7, 53; 17:5). Cultivated land of any extent was called a field (Gen. 23:13, 17; 41:8; Lev. 27:16; Ruth 4:5; Neh. 12:29).",
            "The Hebrew sadeh is applied to any cultivated ground, and in some instances in marked opposition to the neighboring wilderness. On the other hand the sadeh is frequently contrasted with what is enclosed, whether a vineyard, a garden or a walled town. In many passages the term implies what is remote from a house, (Genesis 4:8; 24:63; 22:25) or settled habitation, as in the case of Esau. (Genesis 25:27) The separate plots of ground were marked off by stones, which might easily be removed, (19:14; 27:17) cf. Job 24:2; Prov 22:28; 23:10 The absence of fences rendered the fields liable to damage from straying cattle, (Exodus 22:5) or fire, (Exodus 22:6; 2 Samuel 14:30) hence the necessity of constantly watching flocks and herds. From the absence of enclosures, cultivated land of any size might be termed a field."
        ]
    },
    {
        "Word": "Fig",
        "Definitions": [
            "First mentioned in Gen. 3:7. The fig-tree is mentioned (Deut. 8:8) as one of the valuable products of Palestine. It was a sign of peace and prosperity (1 Kings 4:25; Micah 4:4; Zech. 3:10). Figs were used medicinally (2 Kings 20:7), and pressed together and formed into \"cakes\" as articles of diet (1 Sam. 30:12; Jer. 24:2).",
            "Our Lord's cursing the fig-tree near Bethany (Mark 11:13) has occasioned much perplexity from the circumstance, as mentioned by the evangelist, that \"the time of figs was not yet.\" The explanation of the words, however, lies in the simple fact that the fruit of the fig-tree appears before the leaves, and hence that if the tree produced leaves it ought also to have had fruit. It ought to have had fruit if it had been true to its \"pretensions,\" in showing its leaves at this particular season. \"This tree, so to speak, vaunted itself to be in advance of all the other trees, challenged the passer-by that he should come and refresh himself with its fruit. Yet when the Lord accepted its challenge and drew near, it proved to be but as the others, without fruit as they; for indeed, as the evangelist observes, the time of figs had not yet arrived. Its fault, if one may use the word, lay in its pretensions, in its making a show to run before the rest when it did not so indeed\" (Trench, Miracles).",
            "The fig-tree of Palestine (Ficus carica) produces two and sometimes three crops of figs in a year, (1) the bikkurah, or \"early-ripe fig\" (Micah 7:1; Isa. 28:4; Hos. 9:10, R.V.), which is ripe about the end of June, dropping off as soon as it is ripe (Nah. 3:12); (2) the kermus, or \"summer fig,\" then begins to be formed, and is ripe about August; and (3) the pag (plural \"green figs,\" Cant. 2:13; Gr. olynthos, Rev. 6:13, \"the untimely fig\"), or \"winter fig,\" which ripens in sheltered spots in spring."
        ]
    },
    {
        "Word": "Fillets",
        "Definitions": [
            "Heb. hashukum, plur., joinings (Ex. 27:17; 38:17, 28), the rods by which the tops of the columns around the tabernacle court were joined together, and from which the curtains were suspended (Ex. 27:10, 11; 36:38).",
            "In Jer. 52:21 the rendering of a different word, hut, meaning a \"thread,\" and designating a measuring-line of 12 cubits in length for the circumference of the copper pillars of Solomon's temple."
        ]
    },
    {
        "Word": "Finer",
        "Definitions": [
            "A worker in silver and gold (Prov. 25:4). In Judg. 17:4 the word (tsoreph) is rendered \"founder,\" and in Isa. 41:7 \"goldsmith.\""
        ]
    },
    {
        "Word": "Fining pot",
        "Definitions": [
            "A crucible, melting-pot (Prov. 17:3; 27:21)."
        ]
    },
    {
        "Word": "Fir",
        "Definitions": [
            "The uniform rendering in the Authorized Version (marg. R.V., \"cypress\") of berosh (2 Sam. 6:5; 1 Kings 5:8, 10; 6:15, 34; 9:11, etc.), a lofty tree (Isa. 55:13) growing on Lebanon (37:24). Its wood was used in making musical instruments and doors of houses, and for ceilings (2 Chr. 3:5), the decks of ships (Ezek. 27:5), floorings and spear-shafts (Nah. 2:3, R.V.). The true fir (abies) is not found in Palestine, but the pine tree, of which there are four species, is common.",
            "The precise kind of tree meant by the \"green fir tree\" (Hos. 14:8) is uncertain. Some regard it as the sherbin tree, a cypress resembling the cedar; others, the Aleppo or maritime pine (Pinus halepensis), which resembles the Scotch fir; while others think that the \"stone-pine\" (Pinus pinea) is probably meant. (See [210]PINE.)",
            "(Isaiah 14:8; Ezekiel 27:5) etc. As the term \"cedar\" is in all probability applicable to more than one tree, so also \"fir\" in the Authorized Version represents probably one or other of the following trees:",
            "+ Pinus sylvestris, or Scotch fir; + Larch; + Cupressus sempervirens, or cypress, all which are at this day found in the Lebanon. The wood of the fir was used for ship-building, (Ezekiel 27:5) for musical instruments, (2 Samuel 6:5) for beams and rafters of houses, (1 Kings 5:8,10; 2 Chronicles 2:8) It was a tall evergreen tree of vigorous growth."
        ]
    },
    {
        "Word": "Fire",
        "Definitions": [
            "(1.) For sacred purposes. The sacrifices were consumed by fire (Gen. 8:20). The ever-burning fire on the altar was first kindled from heaven (Lev. 6:9, 13; 9:24), and afterwards rekindled at the dedication of Solomon's temple (2 Chr. 7:1, 3). The expressions \"fire from heaven\" and \"fire of the Lord\" generally denote lightning, but sometimes also the fire of the altar was so called (Ex. 29:18; Lev. 1:9; 2:3; 3:5, 9).",
            "Fire for a sacred purpose obtained otherwise than from the altar was called \"strange fire\" (Lev. 10:1, 2; Num. 3:4).",
            "The victims slain for sin offerings were afterwards consumed by fire outside the camp (Lev. 4:12, 21; 6:30; 16:27; Heb. 13:11).",
            "(2.) For domestic purposes, such as baking, cooking, warmth, etc. (Jer. 36:22; Mark 14:54; John 18:18). But on Sabbath no fire for any domestic purpose was to be kindled (Ex. 35:3; Num. 15:32-36).",
            "(3.) Punishment of death by fire was inflicted on such as were guilty of certain forms of unchastity and incest (Lev. 20:14; 21:9). The burning of captives in war was not unknown among the Jews (2 Sam. 12:31; Jer. 29:22). The bodies of infamous persons who were executed were also sometimes burned (Josh. 7:25; 2 Kings 23:16).",
            "(4.) In war, fire was used in the destruction of cities, as Jericho (Josh. 6:24), Ai (8:19), Hazor (11:11), Laish (Judg. 18:27), etc. The war-chariots of the Canaanites were burnt (Josh. 11:6, 9, 13). The Israelites burned the images (2 Kings 10:26; R.V., \"pillars\") of the house of Baal. These objects of worship seem to have been of the nature of obelisks, and were sometimes evidently made of wood.",
            "Torches were sometimes carried by the soldiers in battle (Judg. 7:16).",
            "(5.) Figuratively, fire is a symbol of Jehovah's presence and the instrument of his power (Ex. 14:19; Num. 11:1, 3; Judg. 13:20; 1 Kings 18:38; 2 Kings 1:10, 12; 2:11; Isa. 6:4; Ezek. 1:4; Rev. 1:14, etc.).",
            "God's word is also likened unto fire (Jer. 23:29). It is referred to as an emblem of severe trials or misfortunes (Zech. 12:6; Luke 12:49; 1 Cor. 3:13, 15; 1 Pet. 1:7), and of eternal punishment (Matt. 5:22; Mark 9:44; Rev. 14:10; 21:8).",
            "The influence of the Holy Ghost is likened unto fire (Matt. 3:11). His descent was denoted by the appearance of tongues as of fire (Acts 2:3).",
            "is represented as the symbol of Jehovah's presence and the instrument of his power, in the way either of approval or of destruction. (Exodus 3:2; 14:19) etc. There could not be a better symbol for Jehovah than this of fire, it being immaterial, mysterious, but visible, warming, cheering, comforting, but also terrible and consuming. Parallel with this application of fire and with its symbolical meaning are to be noted the similar use for sacrificial purposes and the respect paid to it, or to the heavenly bodies as symbols of deity, which prevailed among so many nations of antiquity, and of which the traces are not even now extinct; e.g. the Sabean and Magian systems of worship. (Isaiah 27:9) Fire for sacred purposes obtained elsewhere than from the altar was called \"strange fire,\" and for the use of such Nadab and Abihu were punished with death by fire from God. (Leviticus 10:1,2; Numbers 3:4; 26:61)",
            "Can be increased in intensity -- Da 3:19,22.",
            "Though small, kindles a great matter -- Jas 3:5.",
            "Things connected with",
            "Burning coals. -- Pr 26:21.",
            "Flame. -- Song 8:6; Isa 66:15.",
            "Sparks. -- Job 18:5; Isa 1:31.",
            "Ashes. -- 1Ki 13:3; 2Pe 2:6.",
            "Smoke. -- Isa 34:10; Joe 2:30.",
            "Kept alive by fuel -- Pr 26:20; Isa 9:5.",
            "Characterised as",
            "Bright. -- Eze 1:13.",
            "Spreading. -- Jas 3:5.",
            "Enlightening. -- Ps 78:14; 105:39.",
            "Heating. -- Mr 14:54.",
            "Melting. -- Ps 68:2; Isa 64:2.",
            "Purifying. -- Nu 31:23; 1Pe 1:7; Re 3:18.",
            "Drying. -- Job 15:30; Joe 1:20.",
            "Consuming. -- Jdj 15:4,5; Ps 46:9; Isa 10:16,17.",
            "Insatiable. -- Pr 30:16.",
            "Sacred",
            "Came from before the Lord. -- Le 9:24.",
            "Always burning on the altar. -- Le 6:13.",
            "All burn offerings consumed by. -- Le 6:9,12.",
            "Incense burned with. -- Le 16:12; Nu 16:46.",
            "Guilt of burning incense without. -- Le 10:1.",
            "Restored to the temple. -- 2Ch 7:1-3.",
            "Frequently employed as an instrument of divine vengeance -- Ps 97:3; Isa 47:14; 66:16.",
            "Miraculous",
            "In the burning bush. -- Ex 3:2.",
            "Plagued the Egyptians. -- Ex 9:23,24.",
            "Led the people of Israel in the desert. -- Ex 13:22; 40:38.",
            "On Mount Sinai at giving of law. -- De 4:11,37.",
            "Destroyed Nadab and Abihu. -- Le 10:2.",
            "Destroyed the people at Taberah. -- Nu 11:1.",
            "Consumed the company of Korah. -- Nu 16:35.",
            "Consumed the sacrifice of Gideon. -- Jdj 6:21.",
            "Angel ascended in. -- Jdj 13:20.",
            "Consumed the sacrifice of Elijah. -- 1Ki 18:38.",
            "Destroyed the enemies of Elijah. -- 2Ki 1:10,12.",
            "Elijah taken up in a chariot of. -- 2Ki 2:11.",
            "God appeared in -- Ex 3:2; 19:18.",
            "Christ shall appear in -- Da 7:10; 2Th 1:8.",
            "Punishment of the wicked shall be in -- Mt 13:42; 25:41.",
            "In houses",
            "Lighted in the winter. -- Jer 36:22.",
            "Lighted in spring mornings. -- Joh 18:18.",
            "Not to be lighted on the Sabbath. -- Ex 35:3.",
            "Made of charcoal. -- Joh 18:18.",
            "Made of wood. -- Ac 28:3.",
            "Injury from, to be made good by the person who kindled it -- Ex 22:6.",
            "Illustrative of",
            "God's protection. -- Nu 9:16; Zec 2:5.",
            "God's vengeance. -- De 4:24; Heb 12:29.",
            "Christ as judge. -- Isa 10:17; Mal 3:2.",
            "The Holy Spirit. -- Isa 4:4; Ac 2:3.",
            "The church destroying her enemies. -- Ob 1:18.",
            "The word of God. -- Jer 5:14; 23:29.",
            "Zeal of saints. -- Ps 39:3; 119:139.",
            "Zeal of angels. -- Ps 104:4; Heb 1:7.",
            "God's enemies. -- Isa 10:17; Ob 1:18.",
            "Lust. -- Pr 6:27,28.",
            "Wickedness. -- Isa 9:18.",
            "The tongue. -- Pr 16:27; Jas 3:6.",
            "The self-righteous. -- Isa 65:5.",
            "The hope of hypocrites. -- Isa 50:11.",
            "Persecution. -- Lu 12:49-53.",
            "Affliction. -- Isa 43:2.",
            "Judgments. -- Jer 48:45; La 1:13; Eze 39:6."
        ]
    },
    {
        "Word": "Firebrand",
        "Definitions": [
            "Isa. 7:4, Amos 4:11, Zech. 3:2, denotes the burnt end of a stick (Heb. ud); in Judg. 15:4, a lamp or torch, a flambeau (Heb. lappid); in Prov. 26:18 (comp. Eph. 6:16), burning darts or arrows (Heb. zikkim)."
        ]
    },
    {
        "Word": "Firepan",
        "Definitions": [
            "(Ex. 27:3; 38:3), one of the vessels of the temple service (rendered \"snuff-dish\" Ex. 25:38; 37:23; and \"censer\" Lev. 10:1; 16:12). It was probably a metallic cinder-basin used for the purpose of carrying live coal for burning incense, and of carrying away the snuff in trimming the lamps.",
            "one of the vessels of the temple service. (Exodus 27:3; 38:3; 2 Kings 25:15; Jeremiah 52:19) The same word is elsewhere rendered \"snuff-dish,\" (Exodus 25:38; 37:23; Numbers 4:9) and \"censer.\" (Leviticus 10:1; 16:12; Numbers 16:6) ff. There appear, therefore, to have been two articles so called: one, like a chafing-dish, to carry live coals for the purpose of burning incense; another, like a snuffer-dish, to be used in trimming the lamps, in order to carry the snuffers and convey away the snuff."
        ]
    },
    {
        "Word": "Firkin",
        "Definitions": [
            "Used only in John 2:6; the Attic amphora, equivalent to the Hebrew bath (q.v.), a measure for liquids containing about 8 7/8 gallons.",
            "[[516]Weights And Measures AND [517]Measures]"
        ]
    },
    {
        "Word": "Firmament",
        "Definitions": [
            "From the Vulgate firmamentum, which is used as the translation of the Hebrew raki'a. This word means simply \"expansion.\" It denotes the space or expanse like an arch appearing immediately above us. They who rendered raki'a by firmamentum regarded it as a solid body. The language of Scripture is not scientific but popular, and hence we read of the sun rising and setting, and also here the use of this particular word. It is plain that it was used to denote solidity as well as expansion. It formed a division between the waters above and the waters below (Gen. 1:7). The raki'a supported the upper reservoir (Ps. 148:4). It was the support also of the heavenly bodies (Gen. 1:14), and is spoken of as having \"windows\" and \"doors\" (Gen. 7:11; Isa. 24:18; Mal. 3:10) through which the rain and snow might descend.",
            "In Scripture the word denotes an expanse, a wide extent; for such is the signification of the Hebrew word. The original, therefore, does not convey the sense of solidity, but of stretching, extension; the great arch of expanse over our heads, in which are placed the atmosphere and the clouds, and in which the stars appear to be placed, and are really seen.--Webster."
        ]
    },
    {
        "Word": "First-born",
        "Definitions": [
            "Sons enjoyed certain special privileges (Deut. 21:17; Gen. 25:23, 31, 34; 49:3; 1 Chr. 5:1; Heb. 12:16; Ps. 89:27). (See [211]BIRTHRIGHT.)",
            "The \"first-born of the poor\" signifies the most miserable of the poor (Isa. 14:30). The \"church of the first-born\" signifies the church of the redeemed.",
            "The destruction of the first-born was the last of the ten plagues inflicted on the Egyptians (Ex. 11:1-8; 12:29, 30).",
            "Menephtah is probably the Pharaoh whose first-born was slain. His son did not succeed or survive his father, but died early. The son's tomb has been found at Thebes unfinished, showing it was needed earlier than was expected. Some of the records on the tomb are as follows: \"The son whom Menephtah loves; who draws towards him his father's heart, the singer, the prince of archers, who governed Egypt on behalf of his father. Dead.\""
        ]
    },
    {
        "Word": "First-born, Redemption of",
        "Definitions": [
            "From the beginning the office of the priesthood in each family belonged to the eldest son. But when the extensive plan of sacrificial worship was introduced, requiring a company of men to be exclusively devoted to this ministry, the primitive office of the first-born was superseded by that of the Levites (Num. 3:11-13), and it was ordained that the first-born of man and of unclean animals should henceforth be redeemed (18:15).",
            "The laws concerning this redemption of the first-born of man are recorded in Ex. 13:12-15; 22:29; 34:20; Num. 3:45; 8:17; 18:16; Lev. 12:2, 4.",
            "The first-born male of every clean animal was to be given up to the priest for sacrifice (Deut. 12:6; Ex. 13:12; 34:20; Num. 18:15-17).",
            "But the first-born of unclean animals was either to be redeemed or sold and the price given to the priest (Lev. 27:11-13, 27). The first-born of an ass, if not redeemed, was to be put to death (Ex. 13:13; 34:20)."
        ]
    },
    {
        "Word": "First-born, Sanctification of the",
        "Definitions": [
            "A peculiar sanctity was attached to the first-born both of man and of cattle. God claimed that the first-born males of man and of animals should be consecrated to him, the one as a priest (Ex. 19:22, 24), representing the family to which he belonged, and the other to be offered up in sacrifice (Gen. 4:4)."
        ]
    },
    {
        "Word": "First-fruits",
        "Definitions": [
            "The first-fruits of the ground were offered unto God just as the first-born of man and animals.",
            "The law required, (1.) That on the morrow after the Passover Sabbath a sheaf of new corn should be waved by the priest before the altar (Lev. 23:5, 6, 10, 12; 2:12).",
            "(2.) That at the feast of Pentecost two loaves of leavened bread, made from the new flour, were to be waved in like manner (Lev. 23:15, 17; Num. 28:26).",
            "(3.) The feast of Tabernacles was an acknowledgement that the fruits of the harvest were from the Lord (Ex. 23:16; 34:22).",
            "(4.) Every individual, besides, was required to consecrate to God a portion of the first-fruits of the land (Ex. 22:29; 23:19; 34:26; Num. 15:20, 21).",
            "(5.) The law enjoined that no fruit was to be gathered from newly-planted fruit-trees for the first three years, and that the first-fruits of the fourth year were to be consecrated to the Lord (Lev. 19:23-25). Jeremiah (2:3) alludes to the ordinance of \"first-fruits,\" and hence he must have been acquainted with the books of Exodus, Leviticus, and Numbers, where the laws regarding it are recorded."
        ]
    },
    {
        "Word": "Fish",
        "Definitions": [
            "Called dag by the Hebrews, a word denoting great fecundity (Gen. 9:2; Num. 11:22; Jonah 2:1, 10). No fish is mentioned by name either in the Old or in the New Testament. Fish abounded in the Mediterranean and in the lakes of the Jordan, so that the Hebrews were no doubt acquainted with many species. Two of the villages on the shores of the Sea of Galilee derived their names from their fisheries, Bethsaida (the \"house of fish\") on the east and on the west. There is probably no other sheet of water in the world of equal dimensions that contains such a variety and profusion of fish. About thirty-seven different kinds have been found. Some of the fishes are of a European type, such as the roach, the barbel, and the blenny; others are markedly African and tropical, such as the eel-like silurus. There was a regular fish-market apparently in Jerusalem (2 Chr. 33:14; Neh. 3:3; 12:39; Zeph. 1:10), as there was a fish-gate which was probably contiguous to it.",
            "Sidon is the oldest fishing establishment known in history.",
            "The Hebrews recognized fish as one of the great divisions of the animal kingdom, and as such gave them a place in the account of the creation, (Genesis 1:21,28) as well as in other passages where an exhaustive description of living creatures is intended. (Genesis 9:2; Exodus 20:4; 4:18; 1 Kings 4:33) The Mosaic law, (Leviticus 11:9,10) pronounced unclean such fish as were devoid of fins and scales; these were and are regarded as unwholesome in Egypt. Among the Philistines Dagon was represented by a figure half man and half fish. (1 Samuel 5:4) On this account the worship of fish is expressly prohibited. (4:18) In Palestine, the Sea of Galilee was and still is remarkable well stored with fish. (Tristram speaks of fourteen species found there, and thinks the number inhabiting it at least three times as great.) Jerusalem derived its supply chiefly from the Mediterranean. Comp. (Ezekiel 47:10) The existence of a regular fish-market is implied in the notice of the fish-gate, which was probably contiguous to it. (2 Chronicles 33:14; Nehemiah 3:3; 12:39; Zephaniah 1:10) The Orientals are exceedingly fond of fish as an article of diet. Numerous allusions to the art of fishing occur in the Bible. The most usual method of catching fish was by the use of the net, either the casting net, (Ezekiel 26:5,14; 47:10); Habb 1:15 Probably resembling the one used in Egypt, as shown in Wilkinson (iii. 55), or the draw or drag net, (Isaiah 19:8); Habb 1:15 Which was larger, and required the use of a boat. The latter was probably most used on the Sea of Galilee, as the number of boats kept on it was very considerable."
        ]
    },
    {
        "Word": "Fisher",
        "Definitions": [
            "Besides its literal sense (Luke 5:2), this word is also applied by our Lord to his disciples in a figurative sense (Matt. 4:19; Mark 1:17)."
        ]
    },
    {
        "Word": "Fish-hooks",
        "Definitions": [
            "Were used for catching fish (Amos 4:2; comp. Isa. 37:29; Jer. 16:16; Ezek. 29:4; Job. 41:1, 2; Matt. 17:27)."
        ]
    },
    {
        "Word": "Fishing, the art of",
        "Definitions": [
            "Was prosecuted with great industry in the waters of Palestine. It was from the fishing-nets that Jesus called his disciples (Mark 1:16-20), and it was in a fishing-boat he rebuked the winds and the waves (Matt. 8:26) and delivered that remarkable series of prophecies recorded in Matt. 13. He twice miraculously fed multitudes with fish and bread (Matt. 14:19; 15:36). It was in the mouth of a fish that the tribute-money was found (Matt. 17:27). And he \"ate a piece of broiled fish\" with his disciples after his resurrection (Luke 24:42, 43; comp. Acts 1:3). At the Sea of Tiberias (John 21:1-14), in obedience to his direction, the disciples cast their net \"on the right side of the ship,\" and enclosed so many that \"they were not able to draw it for the multitude of fishes.\"",
            "Two kinds of fishing-nets are mentioned in the New Testament:",
            "(1.) The casting-net (Matt. 4:18; Mark 1:16).",
            "(2.) The drag-net or seine (Matt. 13:48).",
            "Fish were also caught by the fishing-hook (Matt. 17:27). (See [212]NET.)"
        ]
    },
    {
        "Word": "Fish-pools",
        "Definitions": [
            "(Cant. 7:4) should be simply \"pools,\" as in the Revised Version. The reservoirs near Heshbon (q.v.) were probably stocked with fish (2 Sam. 2:13; 4:12; Isa. 7:3; 22:9, 11)."
        ]
    },
    {
        "Word": "Fitches",
        "Definitions": [
            "(Isa. 28:25, 27), the rendering of the Hebrew ketsah, \"without doubt the Nigella sativa, a small annual of the order Ranunculacece, which grows wild in the Mediterranean countries, and is cultivated in Egypt and Syria for its seed.\" It is rendered in margin of the Revised Version \"black cummin.\" The seeds are used as a condiment.",
            "In Ezek. 4:9 this word is the rendering of the Hebrew kussemeth (incorrectly rendered \"rye\" in the Authorized Version of Ex. 9:32 and Isa. 28:25, but \"spelt\" in the Revised Version). The reading \"fitches\" here is an error; it should be \"spelt.\"",
            "(i.e. VETCHES), without doubt the Nigella sativa, an herbaceous annual plant belonging to the natural order Ranunculaceoe (the buttercup family), which grows in the south of Europe and in the north of Africa. Its black seeds are used like pepper, and have almost as pungent a taste. The Syrians sprinkle these seeds over their flat cakes before they are baked. [SEE [518]Rye]"
        ]
    },
    {
        "Word": "Flag",
        "Definitions": [
            "(Heb., or rather Egyptian, ahu, Job 8:11), rendered \"meadow\" in Gen. 41:2, 18; probably the Cyperus esculentus, a species of rush eaten by cattle, the Nile reed. It also grows in Palestine.",
            "In Ex. 2:3, 5, Isa. 19:6, it is the rendering of the Hebrew suph_, a word which occurs frequently in connection with _yam; as yam suph, to denote the \"Red Sea\" (q.v.) or the sea of weeds (as this word is rendered, Jonah 2:5). It denotes some kind of sedge or reed which grows in marshy places. (See [213]PAPER, [214]REED.)",
            "There are two Hebrew words rendered \"flag\" in our Bible:",
            "+ A word of Egyptian origin, and denoting \"any green and course herbage, such as rushes and reeds, which grows in marshy places.\" (Genesis 41:2,18) (here translated meadow). It is perhaps the Cyperus esculentus . + A word which appears to be used in a very wide sense to denote \"weeds of any kind.\" (Exodus 2:3,5; Isaiah 19:6)"
        ]
    },
    {
        "Word": "Flagon",
        "Definitions": [
            "Heb. ashishah, (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), meaning properly \"a cake of pressed raisins.\" \"Flagons of wine\" of the Authorized Version should be, as in the Revised Version, \"cakes of raisins\" in all these passages. In Isa. 22:24 it is the rendering of the Hebrew nebel, which properly means a bottle or vessel of skin. (Comp. 1 Sam. 1:24; 10:3; 25:18; 2 Sam. 16:1, where the same Hebrew word is used.)",
            "a word employed in the Authorized Version to render two distinct Hebrew terms:",
            "+ Ashishah, (2 Samuel 6:19; 1 Chronicles 16:3; Song of Solomon 2:5; Hosea 3:1) It really means a cake of pressed raisins. Such cakes were considered as delicacies; they were also offered to idols. + Nebel, (Isaiah 22:24) is commonly used for a bottle or vessel, originally probably a skin, but in later times a piece of pottery. (Isaiah 30:14)"
        ]
    },
    {
        "Word": "Flame of fire",
        "Definitions": [
            "Is the chosen symbol of the holiness of God (Ex. 3:2; Rev. 2:18), as indicating \"the intense, all-consuming operation of his holiness in relation to sin.\""
        ]
    },
    {
        "Word": "Flax",
        "Definitions": [
            "(Heb. pishtah, i.e., \"peeled\", in allusion to the fact that the stalks of flax when dried were first split or peeled before being steeped in water for the purpose of destroying the pulp). This plant was cultivated from earliest times. The flax of Egypt was destroyed by the plague of hail when it \"was bolled\", i.e., was forming pods for seed (Ex. 9:31). It was extensively cultivated both in Egypt and Palestine. Reference is made in Josh. 2:6 to the custom of drying flax-stalks by exposing them to the sun on the flat roofs of houses. It was much used in forming articles of clothing such as girdles, also cords and bands (Lev. 13:48, 52, 59; Deut. 22:11). (See [215]LINEN.)",
            "a well-known plant with yellowish stem and bright-blue flowers. Its fibres are employed in the manufacture of linen. The root contains an oil, and after the oil is expressed is sued as a food for cattle. Egypt was celebrated for the culture of flax and the manufacture of linen. The spinning was anciently done by women of noble birth. It seems probable that the cultivation of flax for the purpose of the manufacture of linen was by no means confined to Egypt, but that, originating in India, it spread over Asia at a very early period of antiquity. That it was grown in Palestine even before the conquest of that country by the Israelites appears from (Joshua 2:6) The various processes employed in preparing the flax for manufacture into cloth are indicated:",
            "+ The drying process. + The peeling of the stalks and separation of the fibres. + The hackling. (Isaiah 19:9) That flax was one of the most important crops in Palestine appears from (Hosea 2:5,9)"
        ]
    },
    {
        "Word": "Flea",
        "Definitions": [
            "David at the cave of Adullam thus addressed his persecutor Saul (1 Sam. 24:14): \"After whom is the king of Israel come out? after whom dost thou pursue? after a dead dog, after a flea?\" He thus speaks of himself as the poor, contemptible object of the monarch's pursuit, a \"worthy object truly for an expedition of the king of Israel with his picked troops!\" This insect is in Eastern language the popular emblem of insignificance. In 1 Sam. 26:20 the LXX. read \"come out to seek my life\" instead of \"to seek a flea.\"",
            "an insect but twice mentioned in Scripture, viz., in (1 Samuel 24:14; 26:20) Fleas are abundant in the East, and afford the subject of many proverbial expressions."
        ]
    },
    {
        "Word": "Fleece",
        "Definitions": [
            "The wool of a sheep, whether shorn off or still attached to the skin (Deut. 18:4; Job 31:20). The miracle of Gideon's fleece (Judg. 6:37-40) consisted in the dew having fallen at one time on the fleece without any on the floor, and at another time in the fleece remaining dry while the ground was wet with dew."
        ]
    },
    {
        "Word": "Flesh",
        "Definitions": [
            "In the Old Testament denotes (1) a particular part of the body of man and animals (Gen. 2:21; 41:2; Ps. 102:5, marg.); (2) the whole body (Ps. 16:9); (3) all living things having flesh, and particularly humanity as a whole (Gen. 6:12, 13); (4) mutability and weakness (2 Chr. 32:8; comp. Isa. 31:3; Ps. 78:39). As suggesting the idea of softness it is used in the expression \"heart of flesh\" (Ezek. 11:19). The expression \"my flesh and bone\" (Judg. 9:2; Isa. 58:7) denotes relationship.",
            "In the New Testament, besides these it is also used to denote the sinful element of human nature as opposed to the \"Spirit\" (Rom. 6:19; Matt. 16:17). Being \"in the flesh\" means being unrenewed (Rom. 7:5; 8:8, 9), and to live \"according to the flesh\" is to live and act sinfully (Rom. 8:4, 5, 7, 12).",
            "This word also denotes the human nature of Christ (John 1:14, \"The Word was made flesh.\" Comp. also 1 Tim. 3:16; Rom. 1:3).",
            "[[519]Flood]"
        ]
    },
    {
        "Word": "Flesh-hook",
        "Definitions": [
            "A many-pronged fork used in the sacrificial services (1 Sam. 2:13, 14; Ex. 27:3; 38:3) by the priest in drawing away the flesh. The fat of the sacrifice, together with the breast and shoulder (Lev. 7:29-34), were presented by the worshipper to the priest. The fat was burned on the alter (3:3-5), and the breast and shoulder became the portion of the priests. But Hophni and Phinehas, not content with this, sent a servant to seize with a flesh-hook a further portion."
        ]
    },
    {
        "Word": "Flint",
        "Definitions": [
            "Abounds in all the plains and valleys of the wilderness of the forty years' wanderings. In Isa. 50:7 and Ezek. 3:9 the expressions, where the word is used, means that the \"Messiah would be firm and resolute amidst all contempt and scorn which he would meet; that he had made up his mind to endure it, and would not shrink from any kind or degree of suffering which would be necessary to accomplish the great work in which he was engaged.\" (Comp. Ezek. 3:8, 9.) The words \"like a flint\" are used with reference to the hoofs of horses (Isa. 5:28).",
            "a well-known stone, a variety of quartz. It is extremely hard, and strikes fire. It was very abundant in and about Palestine."
        ]
    },
    {
        "Word": "Flood",
        "Definitions": [
            "An event recorded in Gen. 7 and 8. (See [216]DELUGE.) In Josh. 24:2, 3, 14, 15, the word \"flood\" (R.V., \"river\") means the river Euphrates. In Ps. 66:6, this word refers to the river Jordan.",
            "[[520]Noah]"
        ]
    },
    {
        "Word": "Flour",
        "Definitions": [
            "Grain reduced to the form of meal is spoken of in the time of Abraham (Gen. 18:6). As baking was a daily necessity, grain was also ground daily at the mills (Jer. 25:10). The flour mingled with water was kneaded in kneading-troughs, and sometimes leaven (Ex. 12:34) was added and sometimes omitted (Gen. 19:3). The dough was then formed into thin cakes nine or ten inches in diameter and baked in the oven.",
            "Fine flour was offered by the poor as a sin-offering (Lev. 5:11-13), and also in connection with other sacrifices (Num. 15:3-12; 28:7-29).",
            "[[522]Bread]"
        ]
    },
    {
        "Word": "Flowers",
        "Definitions": [
            "Very few species of flowers are mentioned in the Bible although they abounded in Palestine. It has been calculated that in Western Syria and Palestine from two thousand to two thousand five hundred plants are found, of which about five hundred probably are British wild-flowers. Their beauty is often alluded to (Cant. 2:12; Matt. 6:28). They are referred to as affording an emblem of the transitory nature of human life (Job 14:2; Ps. 103:15; Isa. 28:1; 40:6; James 1:10). Gardens containing flowers and fragrant herbs are spoken of (Cant. 4:16; 6:2).",
            "Wild in fields -- Ps 103:15.",
            "Cultivated in gardens -- Song 6:2,3.",
            "Described as",
            "Beautiful. -- Mt 6:29.",
            "Sweet. -- Song 5:13.",
            "Evanescent. -- Ps 103:16; Isa 40:8.",
            "Appear in spring. -- Song 2:12.",
            "Mentioned in scripture",
            "The lily. -- Ho 14:5; Mt 6:28.",
            "The lily of the valley. -- Song 2:1.",
            "The rose. -- Isa 35:1.",
            "The rose of Sharon. -- Song 2:1.",
            "Of the grass. -- 1Pe 1:24.",
            "Garlands of, used in worship of idols -- Ac 14:13.",
            "Representations of, on the",
            "Golden candlestick. -- Ex 25:31,33; 2Ch 4:21.",
            "Sea of brass. -- 1Ki 7:26; 2Ch 4:5.",
            "Wood work of the temple. -- 1Ki 6:18,29,33,35.",
            "Illustrative of",
            "The graces of Christ. -- Song 5:13.",
            "Shortness of man's life. -- Job 14:2; Ps 103:15.",
            "Kingdom of Israel. -- Isa 28:1.",
            "Glory of man. -- 1Pe 1:24.",
            "Rich men. -- Jas 1:10,11."
        ]
    },
    {
        "Word": "Flute",
        "Definitions": [
            "A musical instrument, probably composed of a number of pipes, mentioned Dan. 3:5, 7, 10, 15.",
            "In Matt. 9:23, 24, notice is taken of players on the flute, here called \"minstrels\" (but in R.V. \"flute-players\").",
            "Flutes were in common use among the ancient Egyptians.",
            "(1 Kings 1:40) (marg., [523]Pipe), A musical instrument mentioned amongst others, (Daniel 3:5,7,10,15) as used at the worship of the golden image which Nebuchadnezzar had set up. It bore a close resemblance to the modern flute, and was made of reeds, of copper, and other material. It was the principal wind-instrument."
        ]
    },
    {
        "Word": "Fly",
        "Definitions": [
            "Heb. zebub, (Eccl. 10:1; Isa. 7:18). This fly was so grievous a pest that the Phoenicians invoked against it the aid of their god Baal-zebub (q.v.). The prophet Isaiah (7:18) alludes to some poisonous fly which was believed to be found on the confines of Egypt, and which would be called by the Lord. Poisonous flies exist in many parts of Africa, for instance, the different kinds of tsetse.",
            "Heb. arob, the name given to the insects sent as a plague on the land of Egypt (Ex. 8:21-31; Ps. 78:45; 105:31). The LXX. render this by a word which means the \"dog-fly,\" the cynomuia. The Jewish commentators regarded the Hebrew word here as connected with the word 'arab, which means \"mingled;\" and they accordingly supposed the plague to consist of a mixed multitude of animals, beasts, reptiles, and insects. But there is no doubt that \"the 'arab\" denotes a single definite species. Some interpreters regard it as the Blatta orientalis, the cockroach, a species of beetle. These insects \"inflict very painful bites with their jaws; gnaw and destroy clothes, household furniture, leather, and articles of every kind, and either consume or render unavailable all eatables.\""
        ]
    },
    {
        "Word": "Foam",
        "Definitions": [
            "(Hos. 10:7), the rendering of ketseph, which properly means twigs or splinters (as rendered in the LXX. and marg. R.V.). The expression in Hosea may therefore be read, \"as a chip on the face of the water,\" denoting the helplessness of the piece of wood as compared with the irresistable current."
        ]
    },
    {
        "Word": "Fodder",
        "Definitions": [
            "Heb. belil, (Job 6:5), meaning properly a mixture or medley (Lat. farrago), \"made up of various kinds of grain, as wheat, barley, vetches, and the like, all mixed together, and then sown or given to cattle\" (Job 24:6, A.V. \"corn,\" R.V. \"provender;\" Isa. 30:24, provender\")."
        ]
    },
    {
        "Word": "Fold",
        "Definitions": [
            "An enclosure for flocks to rest together (Isa. 13:20). Sheep-folds are mentioned Num. 32:16, 24, 36; 2 Sam. 7:8; Zeph. 2:6; John 10:1, etc. It was prophesied of the cities of Ammon (Ezek. 25:5), Aroer (Isa. 17:2), and Judaea, that they would be folds or couching-places for flocks. \"Among the pots,\" of the Authorized Version (Ps. 68:13), is rightly in the Revised Version, \"among the sheepfolds.\""
        ]
    },
    {
        "Word": "Food",
        "Definitions": [
            "Originally the Creator granted the use of the vegetable world for food to man (Gen. 1:29), with the exception mentioned (2:17). The use of animal food was probably not unknown to the antediluvians. There is, however, a distinct law on the subject given to Noah after the Deluge (Gen. 9:2-5). Various articles of food used in the patriarchal age are mentioned in Gen. 18:6-8; 25:34; 27:3, 4; 43:11. Regarding the food of the Israelites in Egypt, see Ex. 16:3; Num. 11:5. In the wilderness their ordinary food was miraculously supplied in the manna. They had also quails (Ex. 16:11-13; Num. 11:31).",
            "In the law of Moses there are special regulations as to the animals to be used for food (Lev. 11; Deut. 14:3-21). The Jews were also forbidden to use as food anything that had been consecrated to idols (Ex. 34:15), or animals that had died of disease or had been torn by wild beasts (Ex. 22:31; Lev. 22:8). (See also for other restrictions Ex. 23:19; 29:13-22; Lev. 3:4-9; 9:18, 19; 22:8; Deut. 14:21.) But beyond these restrictions they had a large grant from God (Deut. 14:26; 32:13, 14).",
            "Food was prepared for use in various ways. The cereals were sometimes eaten without any preparation (Lev. 23:14; Deut. 23:25; 2 Kings 4:42). Vegetables were cooked by boiling (Gen. 25:30, 34; 2 Kings 4:38, 39), and thus also other articles of food were prepared for use (Gen. 27:4; Prov. 23:3; Ezek. 24:10; Luke 24:42; John 21:9). Food was also prepared by roasting (Ex. 12:8; Lev. 2:14). (See [217]COOK.)",
            "The diet of eastern nations has been in all ages light and simple. Vegetable food was more used than animal. The Hebrews used a great variety of articles, (John 21:5) to give a relish to bread. Milk and its preparations hold a conspicuous place in eastern diet, as affording substantial nourishment; generally int he form of the modern leben, i.e. sour milk. Authorized Version \"butter;\" (Genesis 18:8; Judges 5:25; 2 Samuel 17:29) Fruit was another source of subsistence: figs stood first in point of importance; they were generally dried and pressed into cakes. Grapes were generally eaten in a dried state as raisins. Of vegetables we have most frequent notice of lentils, beans, leeks, onions and garlic, which were and still are of a superior quality in Egypt. (Numbers 11:5) Honey is extensively used, as is also olive oil. The Orientals have been at all times sparing in the use of animal food; not only does the extensive head of the climate render it both unwholesome to eat much meat and expensive from the necessity of immediately consuming a whole animal, but beyond this the ritual regulations of the Mosaic law in ancient, as of the Koran in modern, times have tended to the same result. The prohibition expressed against consuming the blood of any animal, (Genesis 9:4) was more fully developed in the Levitical law, and enforced by the penalty of death. (Leviticus 3:17; 7:26; 19:26; 12:16) Certain portions of the fat of sacrifices were also forbidden, (Leviticus 3:9,10) as being set apart for the altar, (Leviticus 3:16; 7:25) In addition to the above, Christians were forbidden to eat the flesh of animals portions of which had been offered to idols. All beasts and birds classed as unclean, (Leviticus 11:1) ff.; Deuteronomy 14:4 ff., were also prohibited. Under these restrictions the Hebrews were permitted the free use of animal food: generally speaking they only availed themselves of it in the exercise of hospitality or at festivals of a religious, public or private character. It was only in royal households that there was a daily consumption of meat. The animals killed for meat were--calves, lambs, oxen not above three years of age, harts, roebucks and fallow deer; birds of various kinds; fish, with the exception of such as were without scales and fins. Locusts, of which certain species only were esteemed clean, were occasionally eaten, (Matthew 3:4) but were regarded as poor fare."
        ]
    },
    {
        "Word": "Footstool",
        "Definitions": [
            "Connected with a throne (2 Chr. 9:18). Jehovah symbolically dwelt in the holy place between the cherubim above the ark of the covenant. The ark was his footstool (1 Chr. 28:2; Ps. 99:5; 132:7). And as heaven is God's throne, so the earth is his footstool (Ps. 110:1; Isa. 66:1; Matt. 5:35)."
        ]
    },
    {
        "Word": "Forces",
        "Definitions": [
            "Of the Gentiles (Isa. 60:5, 11; R.V., \"the wealth of the nations\") denotes the wealth of the heathen. The whole passage means that the wealth of the Gentile world should be consecrated to the service of the church."
        ]
    },
    {
        "Word": "Ford",
        "Definitions": [
            "Mention is frequently made of the fords of the Jordan (Josh. 2:7; Judg. 3:28; 12:5, 6), which must have been very numerous; about fifty perhaps. The most notable was that of Bethabara. Mention is also made of the ford of the Jabbok (Gen. 32:22), and of the fords of Arnon (Isa. 16:2) and of the Euphrates (Jer. 51:32)."
        ]
    },
    {
        "Word": "Forehead",
        "Definitions": [
            "The practice common among Oriental nations of colouring the forehead or impressing on it some distinctive mark as a sign of devotion to some deity is alluded to in Rev. 13:16, 17; 14:9; 17:5; 20:4.",
            "The \"jewel on thy forehead\" mentioned in Ezek. 16:12 (R.V., \"a ring upon thy nose\") was in all probability the \"nose-ring\" (Isa. 3:21).",
            "In Ezek. 3:7 the word \"impudent\" is rightly rendered in the Revised Version \"an hard forehead.\" (See also ver. 8, 9.)",
            "The practice of veiling the face (forehead) in public for women of the high classes, especially married women, in the East, sufficiently stigmatizes with reproach the unveiled face of women of bad character. (Genesis 24:64; Jeremiah 3:3) The custom among many Oriental nations both of coloring the face and forehead and of impressing on the body marks indicative of devotion to some special deity or religious sect is mentioned elsewhere. The \"jewels for the forehead,\" mentioned by Ezekiel, (Ezekiel 16:12) and in margin of Authorized Version, (Genesis 24:22) were in all probability nose-rings. (Isaiah 3:21)"
        ]
    },
    {
        "Word": "Foreigner",
        "Definitions": [
            "A Gentile. Such as resided among the Hebrews were required by the law to be treated with kindness (Ex. 22:21; 23:9; Lev. 19:33, 34; 23:22; Deut. 14:28; 16:10, 11; 24:19). They enjoyed in many things equal rights with the native-born residents (Ex. 12:49; Lev. 24:22; Num. 15:15; 35:15), but were not allowed to do anything which was an abomination according to the Jewish law (Ex. 20:10; Lev. 17:15, 16; 18:26; 20:2; 24:16, etc.)."
        ]
    },
    {
        "Word": "Foreknowledge of God",
        "Definitions": [
            "Acts 2:23; Rom. 8:29; 11:2; 1 Pet. 1:2), one of those high attributes essentially appertaining to him the full import of which we cannot comprehend. In the most absolute sense his knowledge is infinite (1 Sam. 23:9-13; Jer. 38:17-23; 42:9-22, Matt. 11:21, 23; Acts 15:18)."
        ]
    },
    {
        "Word": "Forerunner",
        "Definitions": [
            "John the Baptist went before our Lord in this character (Mark 1:2, 3). Christ so called (Heb. 6:20) as entering before his people into the holy place as their head and guide."
        ]
    },
    {
        "Word": "Forest",
        "Definitions": [
            "Heb. ya'ar, meaning a dense wood, from its luxuriance. Thus all the great primeval forests of Syria (Eccl. 2:6; Isa. 44:14; Jer. 5:6; Micah 5:8). The most extensive was the trans-Jordanic forest of Ephraim (2 Sam. 18:6, 8; Josh. 17:15, 18), which is probably the same as the wood of Ephratah (Ps. 132:6), some part of the great forest of Gilead. It was in this forest that Absalom was slain by Joab. David withdrew to the forest of Hareth in the mountains of Judah to avoid the fury of Saul (1 Sam. 22:5). We read also of the forest of Bethel (2 Kings 2:23, 24), and of that which the Israelites passed in their pursuit of the Philistines (1 Sam. 14:25), and of the forest of the cedars of Lebanon (1 Kings 4:33; 2 Kings 19:23; Hos. 14:5, 6).",
            "\"The house of the forest of Lebanon (1 Kings 7:2; 10:17; 2 Chr. 9:16) was probably Solomon's armoury, and was so called because the wood of its many pillars came from Lebanon, and they had the appearance of a forest. (See [218]BAALBEC.)",
            "Heb. horesh, denoting a thicket of trees, underwood, jungle, bushes, or trees entangled, and therefore affording a safe hiding-place. place. This word is rendered \"forest\" only in 2 Chr. 27:4. It is also rendered \"wood\", the \"wood\" in the \"wilderness of Ziph,\" in which david concealed himself (1 Sam. 23:15), which lay south-east of Hebron. In Isa. 17:19 this word is in Authorized Version rendered incorrectly \"bough.\"",
            "Heb. pardes, meaning an enclosed garden or plantation. Asaph is (Neh. 2:8) called the \"keeper of the king's forest.\" The same Hebrew word is used Eccl. 2:5, where it is rendered in the plural \"orchards\" (R.V., \"parks\"), and Cant. 4: 13, rendered \"orchard\" (R.V. marg., \"a paradise\").",
            "\"The forest of the vintage\" (Zech. 11:2, \"inaccessible forest,\" or R.V. \"strong forest\") is probably a figurative allusion to Jerusalem, or the verse may simply point to the devastation of the region referred to.",
            "The forest is an image of unfruitfulness as contrasted with a cultivated field (Isa. 29:17; 32:15; Jer. 26:18; Hos. 2:12). Isaiah (10:19, 33, 34) likens the Assyrian host under Sennacherib (q.v.) to the trees of some huge forest, to be suddenly cut down by an unseen stroke.",
            "Although Palestine has never been in historical times a woodland country, yet there can be no doubt that there was much more wood formerly than there is a t present, and that the destruction of the forests was one of the chief causes of the present desolation."
        ]
    },
    {
        "Word": "Forgiveness of sin",
        "Definitions": [
            "One of the constituent parts of justification. In pardoning sin, God absolves the sinner from the condemnation of the law, and that on account of the work of Christ, i.e., he removes the guilt of sin, or the sinner's actual liability to eternal wrath on account of it. All sins are forgiven freely (Acts 5:31; 13:38; 1 John 1:6-9). The sinner is by this act of grace for ever freed from the guilt and penalty of his sins. This is the peculiar prerogative of God (Ps. 130:4; Mark 2:5). It is offered to all in the gospel. (See [219]JUSTIFICATION.)"
        ]
    },
    {
        "Word": "Fornication",
        "Definitions": [
            "In every form of it was sternly condemned by the Mosaic law (Lev. 21:9; 19:29; Deut. 22:20, 21, 23-29; 23:18; Ex. 22:16). (See [220]ADULTERY.)",
            "But this word is more frequently used in a symbolical than in its ordinary sense. It frequently means a forsaking of God or a following after idols (Isa. 1:2; Jer. 2:20; Ezek. 16; Hos. 1:2; 2:1-5; Jer. 3:8, 9)."
        ]
    },
    {
        "Word": "Fortunatus",
        "Definitions": [
            "Fortunate, a disciple of Corinth who visited Paul at Ephesus, and returned with Stephanas and Achaicus, the bearers of the apostle's first letter to the Corinthians (1 Cor. 16:17).",
            "lucky, fortunate",
            "(fortunate) (1 Corinthians 16:17) one of the three Corinthians the others being Stephanas and Achaicus, who were at Ephesus when St. Paul wrote his first epistle. There is a Fortunatus mentioned in the end of Clement's first epistle to the Corinthians, who was possibly the same person."
        ]
    },
    {
        "Word": "Fountain",
        "Definitions": [
            "(Heb. ain; i.e., \"eye\" of the water desert), a natural source of living water. Palestine was a \"land of brooks of water, of fountains, and depths that spring out of valleys and hills\" (Deut. 8:7; 11:11).",
            "These fountains, bright sparkling \"eyes\" of the desert, are remarkable for their abundance and their beauty, especially on the west of Jordan. All the perennial rivers and streams of the country are supplied from fountains, and depend comparatively little on surface water. \"Palestine is a country of mountains and hills, and it abounds in fountains of water. The murmur of these waters is heard in every dell, and the luxuriant foliage which surrounds them is seen in every plain.\" Besides its rain-water, its cisterns and fountains, Jerusalem had also an abundant supply of water in the magnificent reservoir called \"Solomon's Pools\" (q.v.), at the head of the Urtas valley, whence it was conveyed to the city by subterrean channels some 10 miles in length. These have all been long ago destroyed, so that no water from the \"Pools\" now reaches Jerusalem. Only one fountain has been discovered at Jerusalem, the so-called \"Virgins's Fountains,\" in the valley of Kidron; and only one well (Heb. beer), the Bir Eyub, also in the valley of Kidron, south of the King's Gardens, which has been dug through the solid rock. The inhabitants of Jerusalem are now mainly dependent on the winter rains, which they store in cisterns. (See [221]WELL.)",
            "(a spring in distinction from a well). The springs of Palestine, though short-lived, are remarkable for their abundance and beauty, especially those which fall into the Jordan and into its lakes, of which there are hundreds throughout its whole course. The spring or fountain of living water, the \"eye\" of the landscape, is distinguished in all Oriental languages from the artificially-sunk and enclosed well. Jerusalem appears to have possessed either more than one perennial spring or one issuing by more than one outlet. In Oriental cities generally public fountains are frequent. Traces of such fountains at Jerusalem may perhaps be found in the names of Enrogel, (2 Samuel 17:17) the \"Dragon well\" or fountain, and the \"gate of the fountain.\" (Nehemiah 2:13,14)"
        ]
    },
    {
        "Word": "Fountain of the Virgin",
        "Definitions": [
            "The perennial source from which the Pool of Siloam (q.v.) is supplied, the waters flowing in a copious stream to it through a tunnel cut through the rock, the actual length of which is 1,750 feet. The spring rises in a cave 20 feet by 7. A serpentine tunnel 67 feet long runs from it toward the left, off which the tunnel to the Pool of Siloam branches. It is the only unfailing fountain in Jerusalem.",
            "The fountain received its name from the \"fantastic legend\" that here the virgin washed the swaddling-clothes of our Lord.",
            "This spring has the singular characteristic of being intermittent, flowing from three to five times daily in winter, twice daily in summer, and only once daily in autumn. This peculiarity is accounted for by the supposition that the outlet from the reservoir is by a passage in the form of a siphon."
        ]
    },
    {
        "Word": "Fowler",
        "Definitions": [
            "The arts of, referred to Ps. 91:3; 124:7; Prov. 6:5; Jer. 5:26; Hos. 9:8; Ezek. 17:20; Eccl. 9:12. Birds of all kinds abound in Palestine, and the capture of these for the table and for other uses formed the employment of many persons. The traps and snares used for this purpose are mentioned Hos. 5:1; Prov. 7:23; 22:5; Amos 3:5; Ps. 69:22; comp. Deut. 22:6, 7."
        ]
    },
    {
        "Word": "Fox",
        "Definitions": [
            "(Heb. shu'al, a name derived from its digging or burrowing under ground), the Vulpes thaleb, or Syrian fox, the only species of this animal indigenous to Palestine. It burrows, is silent and solitary in its habits, is destructive to vineyards, being a plunderer of ripe grapes (Cant. 2:15). The Vulpes Niloticus, or Egyptian dog-fox, and the Vulpes vulgaris, or common fox, are also found in Palestine.",
            "The proverbial cunning of the fox is alluded to in Ezek. 13:4, and in Luke 13:32, where our Lord calls Herod \"that fox.\" In Judg. 15:4, 5, the reference is in all probability to the jackal. The Hebrew word shu'al_ through the Persian _schagal becomes our jackal (Canis aureus), so that the word may bear that signification here. The reasons for preferring the rendering \"jackal\" are (1) that it is more easily caught than the fox; (2) that the fox is shy and suspicious, and flies mankind, while the jackal does not; and (3) that foxes are difficult, jackals comparatively easy, to treat in the way here described. Jackals hunt in large numbers, and are still very numerous in Southern Palestine.",
            "(Heb. shu'al). Probably the jackal is the animal signified in almost all the passages in the Old Testament where the Hebrew term occurs. Though both foxes and jackals abound in Palestine, the shu'alim (foxes) of (Judges 15:4) are evidently jackals and not foxes, for the former animal is gregarious, whereas the latter is solitary in its habits; and Samson could not, for that reason, have easily caught three hundred foxes, but it was easy to catch that number of jackals, which are concealed by hundreds in caves and ruins of Syria. It is not probable, however, that Samson sent out the whole three hundred at once. With respect to the jackals and foxes of Palestine, there is no doubt that the common jackal of the country is the Canis aureus, which may be heard every night in the villages. It is like a medium-sized dog, with a head like a wolf, and is of a bright-yellow color. These beasts devour the bodies of the dead, and even dig them up from their graves."
        ]
    },
    {
        "Word": "Frankincense",
        "Definitions": [
            "(Heb. lebonah; Gr. libanos, i.e., \"white\"), an odorous resin imported from Arabia (Isa. 60:6; Jer. 6:20), yet also growing in Palestine (Cant. 4:14). It was one of the ingredients in the perfume of the sanctuary (Ex. 30:34), and was used as an accompaniment of the meat-offering (Lev. 2:1, 16; 6:15; 24:7). When burnt it emitted a fragrant odour, and hence the incense became a symbol of the Divine name (Mal. 1:11; Cant. 1:3) and an emblem of prayer (Ps. 141:2; Luke 1:10; Rev. 5:8; 8:3).",
            "This frankincense, or olibanum, used by the Jews in the temple services is not to be confounded with the frankincense of modern commerce, which is an exudation of the Norway spruce fir, the Pinus abies. It was probably a resin from the Indian tree known to botanists by the name of Boswellia serrata or thurifera, which grows to the height of forty feet.",
            "a vegetable resin, brittle, glittering, and of a bitter taste, used for the purpose of sacrificial fumigation. (Exodus 30:34-36) It was called frank because of the freeness with which, when burned, it gives forth its odor. It burns for a long time, with a steady flame. It is obtained by successive incisions in the bark of a tree called Arbor thuris . The first incision yields the purest and whitest resin, while the product of the after incisions is spotted with yellow, and loses its whiteness altogether as it becomes old. The Hebrews imported their frankincense from Arabia, (Isaiah 60:6; Jeremiah 6:20) and more particularly from Saba; but it is remarkable that at present the Arabian libanum or olibanum is a very inferior kind, and that the finest frankincense imported into Turkey comes through Arabia from the islands of the Indian Archipelago. There can be little doubt that the tree which produces the Indian frankincense is the Boswellia serrata of Roxburgh, or Boswellia thurifera of Colebrooke, and bears some resemblance when young to the mountain ash. It grows to be forty feet high."
        ]
    },
    {
        "Word": "Freedom",
        "Definitions": [
            "The law of Moses pointed out the cases in which the servants of the Hebrews were to receive their freedom (Ex. 21:2-4, 7, 8; Lev. 25:39-42, 47-55; Deut. 15:12-18). Under the Roman law the \"freeman\" (ingenuus) was one born free; the \"freedman\" (libertinus) was a manumitted slave, and had not equal rights with the freeman (Acts 22:28; comp. Acts 16:37-39; 21:39; 22:25; 25:11, 12)."
        ]
    },
    {
        "Word": "Free-will offering",
        "Definitions": [
            "A spontaneous gift (Ex. 35:29), a voluntary sacrifice (Lev. 22:23; Ezra 3:5), as opposed to one in consequence of a vow, or in expiation of some offence."
        ]
    },
    {
        "Word": "Frog",
        "Definitions": [
            "(Heb. tsepharde'a, meaning a \"marsh-leaper\"). This reptile is mentioned in the Old Testament only in connection with one of the plagues which fell on the land of Egypt (Ex. 8:2-14; Ps. 78:45; 105:30).",
            "In the New Testament this word occurs only in Rev. 16:13, where it is referred to as a symbol of uncleanness. The only species of frog existing in Palestine is the green frog (Rana esculenta), the well-known edible frog of the Continent.",
            "a well-known amphibious animal of the genus Rana . The mention of this reptile in the Old Testament is confined to the passage in (Exodus 8:2-7) etc., in which the plague of frogs is described, and to (Psalms 78:45; 105:30) In the New Testament the word occurs once only, in (Revelation 16:13) There is no question as to the animal meant. The only known species of frog which occurs at present in Egypt is the Rana esculenta, the edible frog of the continent."
        ]
    },
    {
        "Word": "Frontlets",
        "Definitions": [
            "Occurs only in Ex. 13:16; Deut. 6:8, and 11:18. The meaning of the injunction to the Israelites, with regard to the statues and precepts given them, that they should \"bind them for a sign upon their hand, and have them as frontlets between their eyes,\" was that they should keep them distinctly in view and carefully attend to them. But soon after their return from Babylon they began to interpret this injunction literally, and had accordingly portions of the law written out and worn about their person. These they called tephillin, i.e., \"prayers.\" The passages so written out on strips of parchment were these, Ex. 12:2-10; 13:11-21; Deut. 6:4-9; 11:18-21. They were then \"rolled up in a case of black calfskin, which was attached to a stiffer piece of leather, having a thong one finger broad and one cubit and a half long. Those worn on the forehead were written on four strips of parchment, and put into four little cells within a square case, which had on it the Hebrew letter called shin, the three points of which were regarded as an emblem of God.\" This case tied around the forehead in a particular way was called \"the tephillah on the head.\" (See [222]PHYLACTERY.)"
        ]
    },
    {
        "Word": "Frost",
        "Definitions": [
            "(Heb. kerah, from its smoothness) Job 37:10 (R.V., \"ice\"); Gen. 31:40; Jer. 36:30; rendered \"ice\" in Job 6:16, 38:29; and \"crystal\" in Ezek. 1:22. \"At the present day frost is entirely unknown in the lower portions of the valley of the Jordan, but slight frosts are sometimes felt on the sea-coast and near Lebanon.\" Throughout Western Asia cold frosty nights are frequently succeeded by warm days.",
            "\"Hoar frost\" (Heb. kephor, so called from its covering the ground) is mentioned in Ex. 16:14; Job 38:29; Ps. 147:16.",
            "In Ps. 78:47 the word rendered \"frost\" (R.V. marg., \"great hail-stones\"), hanamal, occurs only there. It is rendered by Gesenius, the Hebrew lexicographer, \"ant,\" and so also by others, but the usual interpretation derived from the ancient versions may be maintained."
        ]
    },
    {
        "Word": "Fruit",
        "Definitions": [
            "A word as used in Scripture denoting produce in general, whether vegetable or animal. The Hebrews divided the fruits of the land into three classes:,",
            "(1.) The fruit of the field, \"corn-fruit\" (Heb. dagan); all kinds of grain and pulse.",
            "(2.) The fruit of the vine, \"vintage-fruit\" (Heb. tirosh); grapes, whether moist or dried.",
            "(3.) \"Orchard-fruits\" (Heb. yitshar), as dates, figs, citrons, etc.",
            "Injunctions concerning offerings and tithes were expressed by these Hebrew terms alone (Num. 18:12; Deut. 14:23). This word \"fruit\" is also used of children or offspring (Gen. 30:2; Deut. 7:13; Luke 1:42; Ps. 21:10; 132:11); also of the progeny of beasts (Deut. 28:51; Isa. 14:29).",
            "It is used metaphorically in a variety of forms (Ps. 104:13; Prov. 1:31; 11:30; 31:16; Isa. 3:10; 10:12; Matt. 3:8; 21:41; 26:29; Heb. 13:15; Rom. 7:4, 5; 15:28).",
            "The fruits of the Spirit (Gal. 5:22, 23; Eph. 5:9; James 3:17, 18) are those gracious dispositions and habits which the Spirit produces in those in whom he dwells and works."
        ]
    },
    {
        "Word": "Frying-pan",
        "Definitions": [
            "(Heb. marhesheth, a \"boiler\"), a pot for boiling meat (Lev. 2:7; 7:9)."
        ]
    },
    {
        "Word": "Fuel",
        "Definitions": [
            "Almost every kind of combustible matter was used for fuel, such as the withered stalks of herbs (Matt. 6:30), thorns (Ps. 58:9; Eccl. 7:6), animal excrements (Ezek. 4:12-15; 15:4, 6; 21:32). Wood or charcoal is much used still in all the towns of Syria and Egypt. It is largely brought from the region of Hebron to Jerusalem. (See [223]COAL.)"
        ]
    },
    {
        "Word": "Fugitive",
        "Definitions": [
            "Gen. 4:12, 14, a rover or wanderer (Heb. n'a); Judg. 12:4, a refugee, one who has escaped (Heb. palit); 2 Kings 25:11, a deserter, one who has fallen away to the enemy (Heb. nophel); Ezek. 17:21, one who has broken away in flight (Heb. mibrah); Isa. 15:5; 43:14, a breaker away, a fugitive (Heb. beriah), one who flees away."
        ]
    },
    {
        "Word": "Fuller",
        "Definitions": [
            "The word \"full\" is from the Anglo-Saxon fullian, meaning \"to whiten.\" To full is to press or scour cloth in a mill. This art is one of great antiquity. Mention is made of \"fuller's soap\" (Mal. 3:2), and of \"the fuller's field\" (2 Kings 18:17). At his transfiguration our Lord's rainment is said to have been white \"so as no fuller on earth could white them\" (Mark 9:3). En-rogel (q.v.), meaning literally \"foot-fountain,\" has been interpreted as the \"fuller's fountain,\" because there the fullers trod the cloth with their feet.",
            "The trade of the fullers, so far as it is mentioned in Scripture, appears to have consisted chiefly in cleansing garments and whitening them. The process of fulling or cleansing clothes consisted in treading or stamping on the garments with the feet or with bats in tubs of water, in which some alkaline substance answering the purpose of soap had been dissolved. The substances used for this purpose which are mentioned in Scripture are natron, (Proverbs 25:20; Jeremiah 2:22) and soap. (Malachi 3:2) Other substances also are mentioned as being employed in cleansing, which, together with alkali, seem to identify the Jewish with the Roman process, as urine and chalk. The process of whitening garments was performed by rubbing into them calk or earth of some kind. Creta cimolia (cimolite) was probably the earth most frequently used. The trade of the fullers, as causing offensive smells, and also as requiring space for drying clothes, appears to have been carried on at Jerusalem outside the city."
        ]
    },
    {
        "Word": "Fuller's field",
        "Definitions": [
            "A spot near Jerusalem (2 Kings 18:17; Isa. 36:2; 7:3), on the side of the highway west of the city, not far distant from the \"upper pool\" at the head of the valley of Hinnom. Here the fullers pursued their occupation."
        ]
    },
    {
        "Word": "Fuller's soap",
        "Definitions": [
            "(Heb. borith mekabbeshim, i.e., \"alkali of those treading cloth\"). Mention is made (Prov. 25:20; Jer. 2:22) of nitre and also (Mal. 3:2) of soap (Heb. borith) used by the fuller in his operations. Nitre is found in Syria, and vegetable alkali was obtained from the ashes of certain plants. (See [224]SOAP.)"
        ]
    },
    {
        "Word": "Fulness",
        "Definitions": [
            "(1.) Of time (Gal. 4:4), the time appointed by God, and foretold by the prophets, when Messiah should appear. (2.) Of Christ (John 1:16), the superabundance of grace with which he was filled. (3.) Of the Godhead bodily dwelling in Christ (Col. 2:9), i.e., the whole nature and attributes of God are in Christ. (4.) Eph. 1:23, the church as the fulness of Christ, i.e., the church makes Christ a complete and perfect head."
        ]
    },
    {
        "Word": "Funeral",
        "Definitions": [
            "Burying was among the Jews the only mode of disposing of corpses (Gen. 23:19; 25:9; 35:8, 9, etc.).",
            "The first traces of burning the dead are found in 1 Sam. 31:12. The burning of the body was affixed by the law of Moses as a penalty to certain crimes (Lev. 20:14; 21:9).",
            "To leave the dead unburied was regarded with horror (1 Kings 13:22; 14:11; 16:4; 21:24, etc.).",
            "In the earliest times of which we have record kinsmen carried their dead to the grave (Gen. 25:9; 35:29; Judg. 16:31), but in later times this was done by others (Amos 6:16).",
            "Immediately after decease the body was washed, and then wrapped in a large cloth (Acts 9:37; Matt. 27:59; Mark 15:46). In the case of persons of distinction, aromatics were laid on the folds of the cloth (John 19:39; comp. John 12:7).",
            "As a rule the burial (q.v.) took place on the very day of the death (Acts 5:6, 10), and the body was removed to the grave in an open coffin or on a bier (Luke 7:14). After the burial a funeral meal was usually given (2 Sam. 3:35; Jer. 16:5, 7; Hos. 9:4)."
        ]
    },
    {
        "Word": "Furlong",
        "Definitions": [
            "A stadium, a Greek measure of distance equal to 606 feet and 9 inches (Luke 24:13; John 6:19; 11:18; Rev. 14:20; 21:16).",
            "[[527]Weights And Measures AND [528]Measures]"
        ]
    },
    {
        "Word": "Furnace",
        "Definitions": [
            "(1.) Chald. attun, a large furnace with a wide open mouth, at the top of which materials were cast in (Dan. 3:22, 23; comp. Jer. 29:22). This furnace would be in constant requisition, for the Babylonians disposed of their dead by cremation, as did also the Accadians who invaded Mesopotamia.",
            "(2.) Heb. kibshan, a smelting furnace (Gen. 19:28), also a lime-kiln (Isa. 33:12; Amos 2:1).",
            "(3.) Heb. kur, a refining furnace (Prov. 17:3; 27:21; Ezek. 22:18).",
            "(4.) Heb. alil, a crucible; only used in Ps. 12:6.",
            "(5.) Heb. tannur, oven for baking bread (Gen. 15:17; Isa. 31:9; Neh. 3:11). It was a large pot, narrowing towards the top. When it was heated by a fire made within, the dough was spread over the heated surface, and thus was baked. \"A smoking furnace and a burning lamp\" (Gen. 15:17), the symbol of the presence of the Almighty, passed between the divided pieces of Abraham's sacrifice in ratification of the covenant God made with him. (See [225]OVEN.)",
            "(6.) Gr. kamnos, a furnace, kiln, or oven (Matt. 13:42, 50; Rev. 1:15; 9:2).",
            "Various kinds of furnaces are noticed in the Bible, such as a smelting or calcining furnace, (Genesis 19:28; Exodus 9:8,10; 19:18) especially a lime-kiln, (Isaiah 33:12; Amos 2:1) a refining furnace, (Proverbs 17:3) Nebuchadnezzar's furnace, a large furnace built like a brick-kiln, (Daniel 3:22,23) with two openings one at the top for putting in the materials, and another below for removing them; the potter's furnace, Ecclus. 27:5; The blacksmith's furnace. Ecclus. 38:28. The Persians were in the habit of using the furnace as a means of inflicting punishment. (Daniel 3:22,23; Jeremiah 29:22)"
        ]
    },
    {
        "Word": "Furrow",
        "Definitions": [
            "An opening in the ground made by the plough (Ps. 65:10; Hos. 10:4, 10)."
        ]
    },
    {
        "Word": "Fury",
        "Definitions": [
            "As attributed to God, is a figurative expression for dispensing afflictive judgments (Lev. 26:28; Job 20:23; Isa. 63:3; Jer. 4:4; Ezek. 5:13; Dan. 9:16; Zech. 8:2)."
        ]
    },
    {
        "Word": "Gaal",
        "Definitions": [
            "Loathing, the son of Ebed, in whom the Shechemites \"placed their confidence\" when they became discontented with Abimelech. He headed the revolution, and led out the men of Shechem against Abimelech; but was defeated, and fled to his own home (Judg. 9:26-46). We hear no more of him after this battle.",
            "contempt; abomination",
            "(contempt), son of Ebed, aided the Shechemites in their rebellion against Abimelech. (Judges 9:1) ... (B.C. 1206.)"
        ]
    },
    {
        "Word": "Gaash",
        "Definitions": [
            "A shaking, a hill, on the north side of which Joshua was buried (Josh. 24:30; Judg. 2:9), in the territory of Ephraim. (See [226]TIMNATH-SERAH.)",
            "tempest; commotion",
            "(earthquake), a hill of Ephraim, where Joshua was buried. The brooks or valley of Gaash, (2 Samuel 23:30; 1 Chronicles 11:32) were probably at the foot of the hill."
        ]
    },
    {
        "Word": "Gabbatha",
        "Definitions": [
            "Gab Baitha, i.e., \"the ridge of the house\" = \"the temple-mound,\" on a part of which the fortress of Antonia was built. This \"temple-mound\" was covered with a tesselated \"pavement\" (Gr. lithostroton, i.e., \"stone-paved\"). A judgement-seat (bema) was placed on this \"pavement\" outside the hall of the \"praetorium\" (q.v.), the judgment-hall (John 18:28; 19:13).",
            "high; elevated",
            "(elevated; a platform) the Hebrew or Chaldee appellation of a place, also called \"Pavement,\" where the judgment-seat or bema was planted, from his place on which Pilate delivered our Lord to death. (John 19:13) It was a tessellated platform outside the praetorium, on the western hill of Jerusalem, for Pilate brought Jesus forth from thence to it."
        ]
    },
    {
        "Word": "Gabriel",
        "Definitions": [
            "Champion of God, used as a proper name to designate the angel who was sent to Daniel (8:16) to explain the vision of the ram and the he-goat, and to communicate the prediction of the seventy weeks (Dan. 9:21-27).",
            "He announced also the birth of John the Baptist (Luke 1:11), and of the Messiah (26). He describes himself in the words, \"I am Gabriel, who stand in the presence of God\" (1:19).",
            "God is my strength",
            "(man of God), an angel sent by God to announce to Zacharias the birth of John the Baptist, and to Mary the birth of Christ. He was also sent to Daniel to explain his visions. (Daniel 8:16; 9:21)"
        ]
    },
    {
        "Word": "Gad",
        "Definitions": [
            "Fortune; luck. (1.) Jacob's seventh son, by Zilpah, Leah's handmaid, and the brother of Asher (Gen. 30:11-13; 46:16, 18). In the Authorized Version of 30:11 the words, \"A troop cometh: and she called,\" etc., should rather be rendered, \"In fortune [R.V., Fortunate']: and she called,\" etc., or \"Fortune cometh,\" etc.",
            "The tribe of Gad during the march through the wilderness had their place with Simeon and Reuben on the south side of the tabernacle (Num. 2:14). The tribes of Reuben and Gad continued all through their history to follow the pastoral pursuits of the patriarchs (Num. 32:1-5).",
            "The portion allotted to the tribe of Gad was on the east of Jordan, and comprehended the half of Gilead, a region of great beauty and fertility (Deut. 3:12), bounded on the east by the Arabian desert, on the west by the Jordan (Josh. 13:27), and on the north by the river Jabbok. It thus included the whole of the Jordan valley as far north as to the Sea of Galilee, where it narrowed almost to a point.",
            "This tribe was fierce and warlike; they were \"strong men of might, men of war for the battle, that could handle shield and buckler, their faces the faces of lions, and like roes upon the mountains for swiftness\" (1 Chr. 12:8; 5:19-22). Barzillai (2 Sam. 17:27) and Elijah (1 Kings 17:1) were of this tribe. It was carried into captivity at the same time as the other tribes of the northern kingdom by Tiglath-pileser (1 Chr. 5:26), and in the time of Jeremiah (49:1) their cities were inhabited by the Ammonites.",
            "(2.) A prophet who joined David in the \"hold,\" and at whose advice he quitted it for the forest of Hareth (1 Chr. 29:29; 2 Chr. 29:25; 1 Sam. 22:5). Many years after we find mention made of him in connection with the punishment inflicted for numbering the people (2 Sam. 24:11-19; 1 Chr. 21:9-19). He wrote a book called the \"Acts of David\" (1 Chr. 29:29), and assisted in the arrangements for the musical services of the \"house of God\" (2 Chr. 29:25). He bore the title of \"the king's seer\" (2 Sam. 24:11, 13; 1 Chr. 21:9).",
            "a band; a troop",
            "(a troop).",
            "+ Jacob's seventh son, the first-born of Zilpah, Leah's maid, and whole-brother to Asher. (Genesis 30:11-13; 46:16,18) (B.C. 1753-1740.) + \"The seer,\" or \"the king's seer,\" i.e. David's (1 Chronicles 29:29; 2 Chronicles 29:25) was a \"prophet\" who appears to have joined David when in the old. (1 Samuel 22:5) (B.C. 1061.) He reappears in connection with the punishment inflicted for the numbering of the people. (2 Samuel 24:11-19; 1 Chronicles 21:9-19) He wrote a book of the Acts of David, (1 Chronicles 29:29) and also assisted in the arrangements for the musical service of the \"house of God.\" (2 Chronicles 29:25)"
        ]
    },
    {
        "Word": "Gadara",
        "Definitions": [
            "The capital of the Roman province of Peraea. It stood on the summit of a mountain about 6 miles south-east of the Sea of Galilee. Mark (5:1) and Luke (8:26-39) describe the miracle of the healing of the demoniac (Matthew [8:28-34] says two demoniacs) as having been wrought \"in the country of the Gadarenes,\" thus describing the scene generally. The miracle could not have been wrought at Gadara itself, for between the lake and this town there is the deep, almost impassable ravine of the Hieromax (Jarmuk). It is identified with the modern village of Um-Keis, which is surrounded by very extensive ruins, all bearing testimony to the splendour of ancient Gadara.",
            "\"The most interesting remains of Gadara are its tombs, which dot the cliffs for a considerable distance round the city, chiefly on the north-east declivity; but many beautifully sculptured sarcophagi are scattered over the surrounding heights. They are excavated in the limestone rock, and consist of chambers of various dimensions, some more than 20 feet square, with recesses in the sides for bodies...The present inhabitants of Um-Keis are all troglodytes, dwelling in tombs,' like the poor maniacs of old, and occasionally they are almost as dangerous to unprotected travellers.\"",
            "a strong city situated near the river Hieromax, six miles southeast of the Sea of Galilee, over against Scythopolis and Tiberias, and 16 Roman miles distant from each of those places. Josephus calls it the capital of Peraea. The ruins of this city, now called Um Keis, are about two miles in circumference. The most interesting remains of Gadara are its tombs, which dot the cliffs for a considerable distance around the city. Godet says there is still a population of 200 souls in these tombs. Gadara was captured by Vespasian on the first outbreak of the war with the Jews, all its inhabitants were massacred, and the town itself, with the surrounding villages, was reduced to ashes."
        ]
    },
    {
        "Word": "Gadarenes",
        "Definitions": [
            "The inhabitants of Gadara, in Revised Version \"Gerasenes\" (Mark 5:1; Luke 8:26, 37). In Matt. 8:28 they are called Gergesenes, Revised Version \"Gadarenes.\"",
            "men of Gadara, i.e., a place surrounded or walled"
        ]
    },
    {
        "Word": "Gaddi",
        "Definitions": [
            "Fortunate, the representative of the tribe of Manasseh among the twelve \"spies\" sent by Moses to spy the land (Num. 13:11).",
            "my troop; a kid",
            "(fortunate), son of Susi; the Manassite spy sent by Moses to explore Canaan. (Numbers 13:11) (B.C. 1490.)"
        ]
    },
    {
        "Word": "Gaddiel",
        "Definitions": [
            "Fortune (i.e., sent) of God, the representative of the tribe of Zebulum among the twelve spies (Num. 13:10).",
            "goat of God; the Lord my happiness",
            "(fortune of God) a Zebulunite, one of the twelve spies. (Numbers 13:10) (B.C. 1490.)"
        ]
    },
    {
        "Word": "Gahar",
        "Definitions": [
            "Lurking-place, one of the chief of the Nethinim, whose descendants returned to Jerusalem under Zerubbabel (Ezra 2:47).",
            "(hiding-place) The Bene-Gahar were among the families of Nethinim who returned from the captivity with Zerubbabel. (Ezra 2:47; Nehemiah 7:49) (B.C. before 536.)"
        ]
    },
    {
        "Word": "Gaius",
        "Definitions": [
            "(1.) A Macedonian, Paul's fellow-traveller, and his host at Corinth when he wrote his Epistle to the Romans (16:23). He with his household were baptized by Paul (1 Cor. 1:14). During a heathen outbreak against Paul at Ephesus the mob seized Gaius and Aristarchus because they could not find Paul, and rushed with them into the theatre. Some have identified this Gaius with No. (2).",
            "(2.) A man of Derbe who accompanied Paul into Asia on his last journey to Jerusalem",
            "(3.) A Christain of Asia Minor to whom John addressed his third epistle (3 John 1:1).",
            "lord; an earthly man",
            "or Cai'us (lord)--",
            "+ A Macedonian who accompanied Paul in his travels, and whose life was in danger from the mob at Ephesus. (Acts 19:29) (A.D. 54.) + Of Derbe. He went with Paul from Corinth in his last journey to Jerusalem. (Acts 20:4) (A.D. 54.) + Of Corinth, whom Paul baptized and who was his host in his second journey in that city. (1 Corinthians 1:14; Romans 16:23) (These are supposed by some to be only one person.) + John's third epistle is addressed to Christian of this name. We may possibly identify him with No. 2."
        ]
    },
    {
        "Word": "Galatia",
        "Definitions": [
            "Has been called the \"Gallia\" of the East, Roman writers calling its inhabitants Galli. They were an intermixture of Gauls and Greeks, and hence were called Gallo-Graeci, and the country Gallo-Graecia. The Galatians were in their origin a part of that great Celtic migration which invaded Macedonia about B.C. 280. They were invited by the king of Bithynia to cross over into Asia Minor to assist him in his wars. There they ultimately settled, and being strengthened by fresh accessions of the same clan from Europe, they overran Bithynia, and supported themselves by plundering neighbouring countries. They were great warriors, and hired themselves out as mercenary soldiers, sometimes fighting on both sides in the great battles of the times. They were at length brought under the power of Rome in B.C. 189, and Galatia became a Roman province B.C. 25.",
            "This province of Galatia, within the limits of which these Celtic tribes were confined, was the central region of Asia Minor.",
            "During his second missionary journey Paul, accompanied by Silas and Timothy (Acts 16:6), visited the \"region of Galatia,\" where he was detained by sickness (Gal. 4:13), and had thus the longer opportunity of preaching to them the gospel. On his third journey he went over \"all the country of Galatia and Phrygia in order\" (Acts 18:23). Crescens was sent thither by Paul toward the close of his life (2 Tim. 4:10).",
            "white; the color of milk",
            "(land of the Galli, Gauls). The Roman province of Galatia may be roughly described as the central region of the peninsula of Asia Minor, bounded on the north by Bithynia and Paphlagonia; on the east by Pontus; on the south by Cappadocia and Lycaonia; on the west by Phrygia.--Encyc. Brit. It derived its name from the Gallic or Celtic tribes who, about 280 B.C., made an irruption into Macedonia and Thrace. It finally became a Roman province. The Galatia of the New Testament has really the \"Gaul\" of the East. The people have always been described as \"susceptible of quick impressions and sudden changes, with a fickleness equal to their courage and enthusiasm, and a constant liability to that disunion which is the fruit of excessive vanity.--The Galatian churches were founded by Paul at his first visit, when he was detained among, them by sickness, (Galatians 4:13) during his second missionary journey, about A.D 51. He visited them again on his third missionary tour."
        ]
    },
    {
        "Word": "Galatians, Epistle to",
        "Definitions": [
            "The genuineness of this epistle is not called in question. Its Pauline origin is universally acknowledged.",
            "Occasion of. The churches of Galatia were founded by Paul himself (Acts 16:6; Gal. 1:8; 4:13, 19). They seem to have been composed mainly of converts from heathenism (4:8), but partly also of Jewish converts, who probably, under the influence of Judaizing teachers, sought to incorporate the rites of Judaism with Christianity, and by their active zeal had succeeded in inducing the majority of the churches to adopt their views (1:6; 3:1). This epistle was written for the purpose of counteracting this Judaizing tendency, and of recalling the Galatians to the simplicity of the gospel, and at the same time also of vindicating Paul's claim to be a divinely-commissioned apostle.",
            "Time and place of writing. The epistle was probably written very soon after Paul's second visit to Galatia (Acts 18:23). The references of the epistle appear to agree with this conclusion. The visit to Jerusalem, mentioned in Gal. 2:1-10, was identical with that of Acts 15, and it is spoken of as a thing of the past, and consequently the epistle was written subsequently to the council of Jerusalem. The similarity between this epistle and that to the Romans has led to the conclusion that they were both written at the same time, namely, in the winter of A.D. 57-8, during Paul's stay in Corinth (Acts 20:2, 3). This to the Galatians is written on the urgency of the occasion, tidings having reached him of the state of matters; and that to the Romans in a more deliberate and systematic way, in exposition of the same great doctrines of the gospel.",
            "Contents of. The great question discussed is, Was the Jewish law binding on Christians? The epistle is designed to prove against the Jews that men are justified by faith without the works of the law of Moses. After an introductory address (Gal. 1:1-10) the apostle discusses the subjects which had occasioned the epistle. (1) He defends his apostolic authority (1:11-19; 2:1-14); (2) shows the evil influence of the Judaizers in destroying the very essence of the gospel (3 and 4); (3) exhorts the Galatian believers to stand fast in the faith as it is in Jesus, and to abound in the fruits of the Spirit, and in a right use of their Christian freedom (5-6:1-10); (4) and then concludes with a summary of the topics discussed, and with the benediction.",
            "The Epistle to the Galatians and that to the Romans taken together \"form a complete proof that justification is not to be obtained meritoriously either by works of morality or by rites and ceremonies, though of divine appointment; but that it is a free gift, proceeding entirely from the mercy of God, to those who receive it by faith in Jesus our Lord.\"",
            "In the conclusion of the epistle (6:11) Paul says, \"Ye see how large a letter I have written with mine own hand.\" It is implied that this was different from his ordinary usage, which was simply to write the concluding salutation with his own hand, indicating that the rest of the epistle was written by another hand. Regarding this conclusion, Lightfoot, in his Commentary on the epistle, says: \"At this point the apostle takes the pen from his amanuensis, and the concluding paragraph is written with his own hand. From the time when letters began to be forged in his name (2 Thess. 2:2; 3:17) it seems to have been his practice to close with a few words in his own handwriting, as a precaution against such forgeries...In the present case he writes a whole paragraph, summing up the main lessons of the epistle in terse, eager, disjointed sentences. He writes it, too, in large, bold characters (Gr. pelikois grammasin), that his hand-writing may reflect the energy and determination of his soul.\" (See [227]JUSTIFICATION.)"
        ]
    },
    {
        "Word": "Galbanum",
        "Definitions": [
            "Heb. helbenah, (Ex. 30:34), one of the ingredients in the holy incense. It is a gum, probably from the Galbanum officinale.",
            "one of the perfumes employed in the preparation of the sacred incense. (Exodus 10:34) The galbanum of commerce is brought chiefly from India and the Levant. It is a resinous gum of a brownish-yellow color and strong disagreeable smell, usually met with in masses, but sometimes found in yellowish tear-like drops. But, though galbanum itself is well known, the plant which yields it has not been exactly determined."
        ]
    },
    {
        "Word": "Galeed",
        "Definitions": [
            "Heap of witness, the name of the pile of stones erected by Jacob and Laban to mark the league of friendship into which they entered with each other (Gen. 31:47, 48). This was the name given to the \"heap\" by Jacob. It is Hebrew, while the name Jegar-sahadutha, given to it by Laban, is Aramaic (Chaldee or Syriac). Probably Nahor's family originally spoke Aramaic, and Abraham and his descendants learned Hebrew, a kindred dialect, in the land of Canaan.",
            "the heap of witness",
            "(the heap of witness), the name given by Jacob to the heap which he and Laban made on Mount Gilead in witness of the covenant then entered into between them. (Genesis 31:47,48) comp. Genesis31:23,25",
            "(the heap of witness), the name given by Jacob to the heap which he and Laban made on Mount Gilead in witness of the masses, but sometimes found in yellowish tear-like drops. But, though galbanum itself is well known, the plant which yields it has not been exactly determined."
        ]
    },
    {
        "Word": "Galilean",
        "Definitions": [
            "An inhabitant or native of Galilee. This word was used as a name of contempt as applied to our Lord's disciples (Luke 22:59; Acts 2:7). All the apostles, with the exception of Judas Iscariot (Acts 1:11), were Galileans. Peter was detected by his Galilean accent (Matt. 26:69; Mark 14:70).",
            "This was also one of the names of reproach given to the early Christians. Julian the Apostate, as he is called, not only used the epithet himself when referring to Christ and his apostles, but he made it a law that no one should ever call the Christians by any other name."
        ]
    },
    {
        "Word": "Galilee",
        "Definitions": [
            "Circuit. Solomon rewarded Hiram for certain services rendered him by the gift of an upland plain among the mountains of Naphtali. Hiram was dissatisfied with the gift, and called it \"the land of Cabul\" (q.v.). The Jews called it Galil. It continued long to be occupied by the original inhabitants, and hence came to be called \"Galilee of the Gentiles\" (Matt. 4:15), and also \"Upper Galilee,\" to distinguish it from the extensive addition afterwards made to it toward the south, which was usually called \"Lower Galilee.\" In the time of our Lord, Galilee embraced more than one-third of Western Palestine, extending \"from Dan on the north, at the base of Mount Hermon, to the ridges of Carmel and Gilboa on the south, and from the Jordan valley on the east away across the splendid plains of Jezreel and Acre to the shores of the Mediterranean on the west.\" Palestine was divided into three provinces, Judea, Samaria, and Galilee, which comprehended the whole northern section of the country (Acts 9:31), and was the largest of the three.",
            "It was the scene of some of the most memorable events of Jewish history. Galilee also was the home of our Lord during at least thirty years of his life. The first three Gospels are chiefly taken up with our Lord's public ministry in this province. \"The entire province is encircled with a halo of holy associations connected with the life, works, and teachings of Jesus of Nazareth.\" \"It is noteworthy that of his thirty-two beautiful parables, no less than ninteen were spoken in Galilee. And it is no less remarkable that of his entire thirty-three great miracles, twenty-five were wrought in this province. His first miracle was wrought at the wedding in Cana of Galilee, and his last, after his resurrection, on the shore of Galilee's sea. In Galilee our Lord delivered the Sermon on The Mount, and the discourses on The Bread of Life,' on Purity,' on 'Forgiveness,' and on Humility.' In Galilee he called his first disciples; and there occurred the sublime scene of the Transfiguration\" (Porter's Through Samaria).",
            "When the Sanhedrin were about to proceed with some plan for the condemnation of our Lord (John 7:45-52), Nicodemus interposed in his behalf. (Comp. Deut. 1:16, 17; 17:8.) They replied, \"Art thou also of Galilee?.... Out of Galilee ariseth no prophet.\" This saying of theirs was \"not historically true, for two prophets at least had arisen from Galilee, Jonah of Gath-hepher, and the greatest of all the prophets, Elijah of Thisbe, and perhaps also Nahum and Hosea. Their contempt for Galilee made them lose sight of historical accuracy\" (Alford, Com.).",
            "The Galilean accent differed from that of Jerusalem in being broader and more guttural (Mark 14:70).",
            "wheel; revolution",
            "(circuit). This name, which in the Roman age was applied to a large province, seems to have been originally confined to a little \"circuit\" of country round Kedesh-Naphtali, in which were situated the twenty towns given by Solomon to Hiram king of Tyre as payment for his work in conveying timber from Lebanon to Jerusalem. (Joshua 20:7; 1 Kings 9:11) In the time of our Lord all Palestine was divided into three provinces, Judea, Samaria and Galilee. (Luke 17:11; Acts 9:31) Joseph. B.J. iii. 3. The latter included the whole northern section of the country, including the ancient territories of Issachar, Zebulun, Asher and Naphtali. On the west it was bounded by the territory of Ptolemais, which probably included the whole plain of Akka to the foot of Carmel. The southern border ran along the base of Carmel and of the hills of Samaria to Mount Gilboa, and then descended the valley of Jezreel by Scythopolis to the Jordan. The river Jordan, the Sea of Galilee, and the upper Jordan to the fountain at Dan, formed the eastern border; and the northern ran from Dan westward across the mountain ridge till it touched the territory of the Phoenicians. Galilee was divided into two sections, \"Lower\" and \"Upper.\" Lower Galilee included the great plain of Esdraelon with its offshoots, which ran down to the Jordan and the Lake of Tiberias, and the whole of the hill country adjoining it on the north to the foot of the mountain range. It was thus one of the richest and most beautiful sections of Pales-tine. Upper Galilee embraced the whole mountain range lying between the upper Jordan and Phoenicia. To this region the name \"Galilee of the Gentiles\" is given in the Old and New Testaments. (Isaiah 9:1; Matthew 4:16) Galilee was the scene of the greater part of our Lord's private life and public acts. It is a remarkable fact that the first three Gospels are chiefly taken up with our Lord's ministrations in this province, while the Gospel of John dwells more upon those in Judea. (Galilee in the time of Christ .--From Rev. Selah Merrill's late book (1881) with this title, we glean the following facts: Size .--It is estimated that of the 1000 square miles in Palestine west of the Jordan, nearly one-third, almost 2000 square miles, belongs to Galilee. Population--The population is between 2,000,000 and 3,000,000. Dr. Merrill argues for the general correctness of Josephus' estimates, who says there were 204 cities and villages in Galilee, the smallest of which numbered 15,000 inhabitants. Character of the country . Galilee was a region of great natural fertility. Such is the fertility of the soil that it rejects no plant, for the air is so genial that it suits every variety. The walnut, which delights above other trees in a wintry climate, grows here luxuriantly together with the palm tree, which is flourished by heat. It not only possesses the extraordinary virtue of nourishing fruits of opposite climes, but also maintains a continual supply of them. Here were found all the productions which made Italy rich and beautiful. Forests covered its mountains and hills, while its uplands, gentle slopes and broader valleys were rich in pasture, meadows, cultivated fields, vineyards, olive groves and fruit trees of every kind. Character of the Galileans .--They were thoroughly a Jewish people. With few exceptions they were wealthy and in general an influential class. If one should say the Jews were bigoted in religion, he should remember at the same time that in regard to social, commercial and political relations none were more cosmopolitan in either sentiment or practice than they. The Galileans had many manufactures, fisheries, some commerce, but were chiefly an agricultural people. They were eminent for patriotism and courage, as were their ancestors, with great respect for law and order.--ED.)",
            "Separated from Judea by Samaria -- Joh 4:3,4.",
            "Upper part of, called Galilee of the Gentiles -- Isa 9:1; Mt 4:15.",
            "Lake of Gennesaret, called the sea of -- Mt 15:29; Lu 5:1.",
            "Kadesh the city of refuge for -- Jos 21:32.",
            "Inhabitants of",
            "Called Galilaeans. -- Ac 2:7.",
            "Used a peculiar dialect. -- Mt 26:73; Mr 14:70.",
            "Despised by the Jews. -- Joh 7:41,52.",
            "Opposed the Roman taxation. -- Ac 5:37.",
            "Cruelly treated by Pilate. -- Lu 13:1.",
            "Twenty cities of, given to Hiram -- 1Ki 9:11.",
            "Conquered by the Syrians -- 1Ki 15:20.",
            "Conquered by the Assyrians -- 2Ki 15:29.",
            "Jurisdiction of, granted to Herod by the Romans -- Lu 3:1; 23:6,7.",
            "Supplied Tyre, &c with provisions -- Ac 12:20.",
            "Christ",
            "Brought up in. -- Mt 2:22; Lu 2:39,51.",
            "Despised as of. -- Mt 26:69; Joh 7:52.",
            "Chose his Apostles from. -- Mt 4:18,21; Joh 1:43,44; Ac 1:11.",
            "Preaching in, predicted. -- Isa 9:1,2; Mt 4:14,15.",
            "Preached throughout. -- Mr 1:39; Lu 4:44.",
            "Commenced, and wrought many miracles in. -- Mt 4:23,24; 15:29-31.",
            "Kindly received in. -- Joh 4:45.",
            "Followed by the people of. -- Mt 4:25.",
            "Ministered to by women of. -- Mt 27:55; Mr 15:41; Lu 8:3.",
            "Sought refuge in. -- Joh 4:1,3.",
            "Appeared in, to his disciples after his resurrection. -- Mt 26:32; 28:7.",
            "Modern towns of",
            "Accho or Ptolemais. -- Jdj 1:31.",
            "Tiberias. -- Joh 6:23.",
            "Nazareth. -- Mt 2:22,23; Lu 1:26.",
            "Cana. -- Joh 2:1; 21:2.",
            "Capernaum. -- Mt 4:13.",
            "Chorazin. -- Mt 11:21.",
            "Bethsaida. -- Mr 6:45; Joh 1:44.",
            "Nain. -- Lu 7:11.",
            "Caesarea. -- Ac 9:30; 10:24.",
            "Caesarea Philippi. -- Mt 16:13; Mr 8:27.",
            "Christian churches established in -- Ac 9:31."
        ]
    },
    {
        "Word": "Galilee, Sea of",
        "Definitions": [
            "(Matt. 4:18; 15:29), is mentioned in the Bible under three other names. (1.) In the Old Testament it is called the \"sea of Chinnereth\" (Num. 34:11; Josh. 12:3; 13:27), as is supposed from its harp-like shape. (2). The \"lake of Gennesareth\" once by Luke (5:1), from the flat district lying on its west coast. (3.) John (6:1; 21:1) calls it the \"sea of Tiberias\" (q.v.). The modern Arabs retain this name, Bahr Tabariyeh.",
            "This lake is 12 1/2 miles long, and from 4 to 7 1/2 broad. Its surface is 682 feet below the level of the Mediterranean. Its depth is from 80 to 160 feet. The Jordan enters it 10 1/2 miles below the southern extremity of the Huleh Lake, or about 26 1/2 miles from its source. In this distance of 26 1/2 miles there is a fall in the river of 1,682 feet, or of more than 60 feet to the mile. It is 27 miles east of the Mediterranean, and about 60 miles north-east of Jerusalem. It is of an oval shape, and abounds in fish.",
            "Its present appearance is thus described: \"The utter loneliness and absolute stillness of the scene are exceedingly impressive. It seems as if all nature had gone to rest, languishing under the scorching heat. How different it was in the days of our Lord! Then all was life and bustle along the shores; the cities and villages that thickly studded them resounded with the hum of a busy population; while from hill-side and corn-field came the cheerful cry of shepherd and ploughman. The lake, too, was dotted with dark fishing-boats and spangled with white sails. Now a mournful, solitary silence reigns over sea and shore. The cities are in ruins!\"",
            "This sea is chiefly of interest as associated with the public ministry of our Lord. Capernaum, \"his own city\" (Matt. 9:1), stood on its shores. From among the fishermen who plied their calling on its waters he chose Peter and his brother Andrew, and James and John, to be disciples, and sent them forth to be \"fishers of men\" (Matt. 4:18, 22; Mark 1:16-20; Luke 5: 1-11). He stilled its tempest, saying to the storm that swept over it, \"Peace, be still\" (Matt. 8:23-27; Mark 7:31-35); and here also he showed himself after his resurrection to his disciples (John 21).",
            "\"The Sea of Galilee is indeed the cradle of the gospel. The subterranean fires of nature prepared a lake basin, through which a river afterwards ran, keeping its waters always fresh. In this basin a vast quantity of shell-fish swarmed, and multiplied to such an extent that they formed the food of an extraordinary profusion of fish. The great variety and abundance of the fish in the lake attracted to its shores a larger and more varied population than existed elsewhere in Palestine, whereby this secluded district was brought into contact with all parts of the world. And this large and varied population, with access to all nations and countries, attracted the Lord Jesus, and induced him to make this spot the centre of his public ministry.\""
        ]
    },
    {
        "Word": "Gall",
        "Definitions": [
            "(1) Heb. mererah, meaning \"bitterness\" (Job 16:13); i.e., the bile secreted in the liver. This word is also used of the poison of asps (20:14), and of the vitals, the seat of life (25).",
            "(2.) Heb. rosh. In Deut. 32:33 and Job 20:16 it denotes the poison of serpents. In Hos. 10:4 the Hebrew word is rendered \"hemlock.\" The original probably denotes some bitter, poisonous plant, most probably the poppy, which grows up quickly, and is therefore coupled with wormwood (Deut. 29:18; Jer. 9:15; Lam. 3:19). Comp. Jer. 8:14; 23:15, \"water of gall,\" Gesenius, \"poppy juice;\" others, \"water of hemlock,\" \"bitter water.\"",
            "(3.) Gr. chole (Matt. 27:34), the LXX. translation of the Hebrew rosh in Ps. 69; 21, which foretells our Lord's sufferings. The drink offered to our Lord was vinegar (made of light wine rendered acid, the common drink of Roman soldiers) \"mingled with gall,\" or, according to Mark (15:23), \"mingled with myrrh;\" both expressions meaning the same thing, namely, that the vinegar was made bitter by the infusion of wormwood or some other bitter substance, usually given, according to a merciful custom, as an anodyne to those who were crucified, to render them insensible to pain. Our Lord, knowing this, refuses to drink it. He would take nothing to cloud his faculties or blunt the pain of dying. He chooses to suffer every element of woe in the bitter cup of agony given him by the Father (John 18:11).",
            "+ Mereerah, denoting \"that which is bitter;\" hence the term is applied to the \"bile\" or \"gall\" (the fluid secreted by the liver), from its intense bitterness, (Job 16:13; 20:25) it is also used of the \"poison\" of serpents, (Job 20:14) which the ancients erroneously believed was their gall. + Rosh, generally translated \"gall\" in the English Bible, is in (Hosea 10:4) rendered \"hemlock:\" in (32:33) and Job 20:16 rosh denotes the \"poison\" or \"venom\" of serpents. From (29:18) and Lame 3:19 compared with Hose 10:4 It is evident that the Hebrew term denotes some bitter and perhaps poisonous plant. Other writers have supposed, and with some reason, from (32:32) that some berry-bearing plant must be intended. Gesenius understands poppies; in which case the gall mingled with the wine offered to our Lord at his crucifixion, and refused by him, would be an anaesthetic, and tend to diminish the sense of suffering. Dr. Richardson, \"Ten Lectures on Alcohol,\" p. 23, thinks these drinks were given to the crucified to diminish the suffering through their intoxicating effects."
        ]
    },
    {
        "Word": "Gallery",
        "Definitions": [
            "(1.) Heb. attik (Ezek. 41:15, 16), a terrace; a projection; ledge.",
            "(2.) Heb. rahit (Cant. 1:17), translated \"rafters,\" marg. \"galleries;\" probably panel-work or fretted ceiling.",
            "an architectural term describing the porticos or verandas which are not uncommon in eastern houses. It is doubtful, however, whether the Hebrew words so translated have any reference to such an object. (According to the latest researches, the colonnade or else wainscoting is meant. (Song of Solomon 1:17; Ezekiel 41:15)--Schaff.)"
        ]
    },
    {
        "Word": "Gallim",
        "Definitions": [
            "Heaps, (1 Sam. 25:44; Isa. 10:30). The native place of Phalti, to whom Michal was given by Saul. It was probably in Benjamin, to the north of Jerusalem.",
            "who heap up; who cover",
            "(fountains). This is given as the native place of the man to whom Michal, David's wife, was given. (1 Samuel 25:44) There is no clue to the situation of the place. The name occurs again in the catalogue of places terrified at the approach of Sennacherib. (Isaiah 10:30)"
        ]
    },
    {
        "Word": "Gallio",
        "Definitions": [
            "The elder brother of Seneca the philosopher, who was tutor and for some time minister of the emperor Nero. He was \"deputy\", i.e., proconsul, as in Revised Version, of Achaia, under the emperor Claudius, when Paul visited Corinth (Acts 18:12). The word used here by Luke in describing the rank of Gallio shows his accuracy. Achaia was a senatorial province under Claudius, and the governor of such a province was called a \"proconsul.\" He is spoken of by his contemporaries as \"sweet Gallio,\" and is described as a most popular and affectionate man. When the Jews brought Paul before his tribunal on the charge of persuading \"men to worship God contrary to the law\" (18:13), he refused to listen to them, and \"drave them from the judgment seat\" (18:16).",
            "who sucks, or lives on milk",
            "(one who lives on milk), Junius Annaeus Gallio, the Roman proconsul of Achaia when St. Paul was at Corinth, A.D. 53, under the emperor Claudius. (Acts 18:12) He was brother to Lucius Annaeus Seneca, the philosopher. Jerome in the Chronicle of Eusebius says that he committed suicide in 65 A.D. Winer thinks he was put to death by Nero."
        ]
    },
    {
        "Word": "Gallows",
        "Definitions": [
            "Heb. ets, meaning \"a tree\" (Esther 6:4), a post or gibbet. In Gen. 40:19 and Deut. 21:22 the word is rendered \"tree.\"",
            "[[532]Punishments]"
        ]
    },
    {
        "Word": "Gamaliel",
        "Definitions": [
            "Reward of God. (1.) A chief of the tribe of Manasseh at the census at Sinai (Num. 1:10; 2:20; 7:54, 59).",
            "(2.) The son of rabbi Simeon, and grandson of the famous rabbi Hillel. He was a Pharisse, and therefore the opponent of the party of the Sadducees. He was noted for his learning, and was president of the Sanhedrim during the regins of Tiberius, Caligula, and Claudius, and died, it is said, about eighteen years before the destruction of Jerusalem.",
            "When the apostles were brought before the council, charged with preaching the resurrection of Jesus, as a zealous Pharisee Gamaliel councelled moderation and calmness. By a reference to well-known events, he advised them to \"refrain from these men.\" If their work or counsel was of man, it would come to nothing; but if it was of God, they could not destroy it, and therefore ought to be on their guard lest they should be \"found fighting against God\" (Acts 5:34-40). Paul was one of his disciples (22:3).",
            "recompense of God; camel of God",
            "(recompense of God).",
            "+ Son of Pedahzur; prince or captain of the tribe of Manasseh at the census at Sinai, (Numbers 1:10; 20:20; 7:54,59) and at starting on the march through the wilderness. ch. (Numbers 10:23) (B.C. 1490.) + A pharisee and celebrated doctor of the law, who gave prudent worldly advice in the Sanhedrin respecting the treatment of the followers of Jesus of Nazareth. (Acts 5:34) ff. (A.D. 29.) We learn from (Acts 22:3) that he was the preceptor of St. Paul. He is generally identified with the very celebrated Jewish doctor Gamaliel, grandson of Hillel, and who is referred to as authority in the Jewish Mishna."
        ]
    },
    {
        "Word": "Games",
        "Definitions": [
            "(1.) Of children (Zech. 8:5; Matt. 11:16). The Jewish youth were also apparently instructed in the use of the bow and the sling (Judg. 20:16; 1 Chr. 12:2).",
            "(2.) Public games, such as were common among the Greeks and Romans, were foreign to the Jewish institutions and customs. Reference, however, is made to such games in two passages (Ps. 19:5; Eccl. 9:11).",
            "(3.) Among the Greeks and Romans games entered largely into their social life.",
            "(a) Reference in the New Testament is made to gladiatorial shows and fights with wild beasts (1 Cor. 15:32). These were common among the Romans, and sometimes on a large scale.",
            "(b) Allusion is frequently made to the Grecian gymnastic contests (Gal. 2:2; 5:7; Phil. 2:16; 3:14; 1 Tim. 6:12; 2 Tim. 2:5; Heb. 12:1, 4, 12). These were very numerous. The Olympic, Pythian, Nemean, and Isthmian games were esteemed as of great national importance, and the victors at any of these games of wrestling, racing, etc., were esteemed as the noblest and the happiest of mortals.",
            "Among the Greeks the rage for theatrical exhibitions was such that every city of any size possessed its theatre and stadium. At Ephesus an annual contest was held in honor of Diana. It is probable that St. Paul was present when these games were proceeding. A direct reference to the exhibitions that I took place on such occasions is made in (1 Corinthians 15:32) St. Paul's epistles abound with allusions to the Greek contests, borrowed probably from the Isthmian games, at which he may well have been present during his first visit to Corinth. These contests, (1 Timothy 6:12; 2 Timothy 4:7) were divided into two classes, the pancratium, consisting of boxing and wrestling, and the pentathlon, consisting of leaping, running, quoiting, hurling the spear and wrestling. The competitors, (1 Corinthians 9:25; 2 Timothy 2:5) required a long and severe course of previous training, (1 Timothy 4:8) during which a particular diet was enforced. (1 Corinthians 9:25,27) In the Olympic contests these preparatory exercises extended over a period of ten months, during the last of which they were conducted under the supervision of appointed officers. The contests took place in the presence of a vast multitude of spectators, (Hebrews 12:1) the competitors being the spectacle. (1 Corinthians 4:9; Hebrews 10:33) The games were opened by the proclamation of a herald, (1 Corinthians 9:27) whose office it was to give out the name and country of each candidate, and especially to announce the name of the victor before the assembled multitude. The judge was selected for his spotless integrity; (2 Timothy 4:8) his office was to decide any disputes, (Colossians 3:15) and to give the prize, (1 Corinthians 9:24; Philemon 3:14) consisting of a crown, (2 Timothy 2:6; 4:8) of leaves of wild olive at the Olympic games, and of pine, or at one period ivy, at the Isthmian games. St. Paul alludes to two only out of the five contests, boxing and running, more frequently to the latter. The Jews had no public games, the great feasts of religion supplying them with anniversary occasions of national gatherings."
        ]
    },
    {
        "Word": "Gammadim",
        "Definitions": [
            "(Ezek. 27:11) brave warriors; R.V. marg., \"valorous men;\" others interpret this word as meaning \"short-swordsmen,\" or \"daring ones\", the name of a class of men who were defenders of the towers of Tyre.",
            "This word occurs only in (Ezekiel 27:11) A variety of explanations of the term have been offered.",
            "+ One class renders it \"pygmies.\" + A second treats it as a geographical or local term. + A third gives a more general sense to the word \"brave warriors.\" Hitzig suggests \"deserters.\" After all, the rendering in the LXX.--\"guards\"-- furnishes the simplest explanation."
        ]
    },
    {
        "Word": "Gamul",
        "Definitions": [
            "Weaned the leader of one of the priestly courses (1 Chr. 24:17).",
            "a recompense",
            "(weaned), a priest, the leader of the twenty-second course in the service at the sanctuary. (1 Chronicles 24:17) (B.C. 535.)"
        ]
    },
    {
        "Word": "Gap",
        "Definitions": [
            "A rent or opening in a wall (Ezek. 13:5; comp. Amos 4:3). The false prophets did not stand in the gap (Ezek. 22: 30), i.e., they did nothing to stop the outbreak of wickedness."
        ]
    },
    {
        "Word": "Gardens",
        "Definitions": [
            "Mentioned in Scripture, of Eden (Gen. 2:8, 9); Ahab's garden of herbs (1 Kings 21:2); the royal garden (2 Kings 21:18); the royal garden at Susa (Esther 1:5); the garden of Joseph of Arimathea (John 19:41); of Gethsemane (John 18:1).",
            "The \"king's garden\" mentioned 2 Kings 25:4, Neh. 3:15, was near the Pool of Siloam.",
            "Gardens were surrounded by hedges of thorns (Isa. 5:5) or by walls of stone (Prov. 24:31). \"Watch-towers\" or \"lodges\" were also built in them (Isa. 1:8; Mark 12:1), in which their keepers sat. On account of their retirement they were frequently used as places for secret prayer and communion with God (Gen. 24:63; Matt. 26:30-36; John 1:48; 18:1, 2). The dead were sometimes buried in gardens (Gen. 23:19, 20; 2 Kings 21:18, 26; 1 Sam. 25:1; Mark 15:46; John 19:41). (See [228]PARADISE.)",
            "Often made by the banks of rivers -- Nu 24:6.",
            "Kinds of, mentioned in scripture",
            "Herbs. -- De 11:10; 1Ki 21:2.",
            "Cucumbers. -- Isa 1:8.",
            "Fruit trees. -- Ec 2:5,6.",
            "Spices, &c. -- Song 4:16; 6:2.",
            "Often enclosed -- Song 4:12.",
            "Often refreshed by fountains -- Song 4:15.",
            "Taken care of by gardeners -- Joh 20:15.",
            "Lodges erected in -- Isa 1:8.",
            "Often used for",
            "Entertainments. -- Song 5:1.",
            "Retirement. -- Joh 18:1.",
            "Burial places. -- 2Ki 21:18,26; Joh 19:41.",
            "Idolatrous worship. -- Isa 1:29; 65:3.",
            "Blasting of, a punishment -- Am 4:9.",
            "Jews ordered to plant, in Babylon -- Jer 29:5,28.",
            "Of eden",
            "Planted by the Lord. -- Ge 2:8.",
            "Called the garden of the Lord. -- Ge 13:10.",
            "Called the garden of God. -- Eze 28:13.",
            "Had every tree good for food. -- Ge 2:9.",
            "Watered by a river. -- Ge 2:10-14.",
            "Man placed in, to dress and keep. -- Ge 2:8,15.",
            "Man driven from, after the fall. -- Ge 3:23,24.",
            "Fertility of Canaan like. -- Ge 13:10; Joe 2:3.",
            "The future state of the Jews shall be like. -- Isa 51:3; Eze 36:35.",
            "Illustrative",
            "Of the church. -- Song 5:1; 6:2,11.",
            "(Enclosed,) of the pleasantness, fruitfulness, and security of the church. -- Song 4:12.",
            "(Well watered,) of spiritual prosperity of the church. -- Isa 58:11; Jer 31:12.",
            "(When dried up,) of the wicked. -- Isa 1:30."
        ]
    },
    {
        "Word": "Gareb",
        "Definitions": [
            "Scabby; itch. (1.) One of David's warriors (2 Sam. 23:38), an Ithrite.",
            "(2.) A hill near Jerusalem (Jer. 31:39), probably the hill of lepers, and consequently a place outside the boundary of the city.",
            "a scab",
            "(scabby), one of the heroes of David's army. (2 Samuel 23:38)"
        ]
    },
    {
        "Word": "Garlands",
        "Definitions": [
            "(Acts 14:13). In heathen sacrifices the victims were adorned with fillets and garlands made of wool, with leaves and flowers interwoven. The altar and the priests and attendants were also in like manner adorned."
        ]
    },
    {
        "Word": "Garlic",
        "Definitions": [
            "(Heb. shum, from its strong odour), mentioned only once (Num. 11:5). The garlic common in Eastern countries is the Allium sativum or Allium Ascalonicum, so called from its having been brought into Europe from Ascalon by the Crusaders. It is now known by the name of \"shallot\" or \"eschalot.\"",
            "(Numbers 11:5) is the Allium sativum of Linnaeus, which abounds in Egypt."
        ]
    },
    {
        "Word": "Garner",
        "Definitions": [
            "(1.) Heb. otsar, a treasure; a store of goods laid up, and hence also the place where they are deposited (Joel 1:17; 2 Chr. 32:27, rendered \"treasury\").",
            "(2.) Heb. mezev, a cell, storeroom (Ps. 144:13); Gr. apotheke, a place for storing anything, a granary (Matt. 3:12; Luke 3:17)."
        ]
    },
    {
        "Word": "Garnish",
        "Definitions": [
            "Overlay with stones (2 Chr. 3:6), adorn (Rev. 21:19), deck with garlands (Matt. 23:29), furnish (12:44).",
            "In Job 26:13 (Heb. shiphrah, meaning \"brightness\"), \"By his spirit the heavens are brightness\" i.e., are bright, splendid, beautiful."
        ]
    },
    {
        "Word": "Garrison",
        "Definitions": [
            "(1.) Heb. matstsab, a station; a place where one stands (1 Sam. 14:12); a military or fortified post (1 Sam. 13:23; 14:1, 4, 6, etc.).",
            "(2.) Heb. netsib, a prefect, superintendent; hence a military post (1 Sam. 10:5; 13:3, 4; 2 Sam. 8:6). This word has also been explained to denote a pillar set up to mark the Philistine conquest, or an officer appointed to collect taxes; but the idea of a military post seems to be the correct one.",
            "(3.) Heb. matstsebah, properly a monumental column; improperly rendered pl. \"garrisons\" in Ezek. 26:11; correctly in Revised Version \"pillars,\" marg. \"obelisks,\" probably an idolatrous image.",
            "The Hebrew words so rendered in the Authorized Version are derivatives from the root natsab, to \"place, erect,\" which may be applied to a variety of objects.",
            "+ Mattsab and mattsabah undoubtedly mean a \"garrison\" or fortified post. (1 Samuel 13:23; 14:14; 1 Samuel 15; 2 Samuel 23:14) + Netsib is also used for a \"garrison\" in (1 Chronicles 11:16) but elsewhere for a \"column\" erected in an enemy's country as a token of conquest. (1 Samuel 13:3) + The same word elsewhere means \"officers\" placed over a vanquished people. (2 Samuel 8:6,14; 1 Chronicles 18:13; 2 Chronicles 17:2) + Mattsebah in (Ezekiel 26:11) means a \"pillar.\""
        ]
    },
    {
        "Word": "Gate",
        "Definitions": [
            "(1.) Of cities, as of Jerusalem (Jer. 37:13; Neh. 1:3; 2:3; 3:3), of Sodom (Gen. 19:1), of Gaza (Judg. 16:3).",
            "(2.) Of royal palaces (Neh. 2:8).",
            "(3.) Of the temple of Solomon (1 Kings 6:34, 35; 2 Kings 18:16); of the holy place (1 Kings 6:31, 32; Ezek. 41:23, 24); of the outer courts of the temple, the beautiful gate (Acts 3:2).",
            "(4.) Tombs (Matt. 27:60).",
            "(5.) Prisons (Acts 12:10; 16:27).",
            "(6.) Caverns (1 Kings 19:13).",
            "(7.) Camps (Ex. 32:26, 27; Heb. 13:12).",
            "The materials of which gates were made were,",
            "(1.) Iron and brass (Ps. 107:16; Isa. 45:2; Acts 12:10).",
            "(2.) Stones and pearls (Isa. 54:12; Rev. 21:21).",
            "(3.) Wood (Judg. 16:3) probably.",
            "At the gates of cities courts of justice were frequently held, and hence \"judges of the gate\" are spoken of (Deut. 16:18; 17:8; 21:19; 25:6, 7, etc.). At the gates prophets also frequently delivered their messages (Prov. 1:21; 8:3; Isa. 29:21; Jer. 17:19, 20; 26:10). Criminals were punished without the gates (1 Kings 21:13; Acts 7:59). By the \"gates of righteousness\" we are probably to understand those of the temple (Ps. 118:19). \"The gates of hell\" (R.V., \"gates of Hades\") Matt. 16:18, are generally interpreted as meaning the power of Satan, but probably they may mean the power of death, denoting that the Church of Christ shall never die.",
            "The gate and gateways of eastern cities anciently held and still hold an important part, not only in the defence but in the public economy of the place. They are thus sometimes taken as representing the city itself. (Genesis 22:17; 24:60; 12:12; Judges 5:8; Ruth 4:10; Psalms 87:2; 122:2) Among the special purposes for which they were used may be mentioned.",
            "+ As places of public resort. (Genesis 19:1; 23:10; 34:20; 24; 1 Samuel 4:18) etc. + Places for public deliberation, administration of Justice, or of audience for kings and rulers or ambassadors. (16:18; 21:19; 25:7; Joshua 20:4; Judges 9:35) etc. + Public markets. (2 Kings 7:1) In heathen towns the open spaces near the gates appear to have been sometimes used as places for sacrifice. (Acts 14:13) comp 2Kin 23:8 Regarded therefore as positions of great importance, the gates of cities were carefully guarded, and closed at nightfall. (3:5; Joshua 2:5,7; Judges 9:40,44) They contained chambers over the gateway. (2 Samuel 18:24) The doors themselves of the larger gates mentioned in Scripture were two leaved, plated with metal, closed with locks and fastened with metal bars. (3:6; Psalms 107:16; Isaiah 46:1,2) Gates not defended by iron were of course liable to be set on fire by an enemy. (Judges 9:52) The gateways of royal palaces and even of private houses were often richly ornamented. Sentences from the law were inscribed on and above the gates. (6:9; Isaiah 64:12; Revelation 21:21) The gates of Solomon's temple were very massive and costly, being overlaid with gold and carving. (1 Kings 6:34,35; 2 Kings 18:16) Those of the holy place were of olive wood, two-leaved and overlaid with gold; those of the temple of fir. (1 Kings 6:31,32,34; Ezekiel 41:23,24)"
        ]
    },
    {
        "Word": "Gath",
        "Definitions": [
            "A wine-vat, one of the five royal cities of the Philistines (Josh. 13:3) on which the ark brought calamity (1 Sam. 5:8, 9; 6:17). It was famous also as being the birthplace or residence of Goliath (1 Sam. 17:4). David fled from Saul to Achish, king of Gath (1 Sam. 21:10; 27:2-4; Ps. 56), and his connection with it will account for the words in 2 Sam. 1:20. It was afterwards conquered by David (2 Sam. 8:1). It occupied a strong position on the borders of Judah and Philistia (1 Sam. 21:10; 1 Chr. 18:1). Its site has been identified with the hill called Tell esSafieh, the Alba Specula of the Middle Ages, which rises 695 feet above the plain on its east edge. It is noticed on monuments about B.C. 1500. (See [229]METHEGAMMAH.)",
            "a wine-press",
            "(a wine press), one of the five royal cities of the Philistines; (Joshua 13:3; 1 Samuel 6:17) and the native place of the giant Goliath. (1 Samuel 17:4,23) It probably stood upon the conspicuous hill now called Tell-es-Safieh, upon the side of the plain of Philistia, at the foot of the mountains of Judah; 10 miles east of Ashdod, and about the same distance south by east of Ekron. It is irregular in form, and about 200 feet high. Gath occupied a strong position, (2 Chronicles 11:8) on the border of Judah and Philistia, (1 Samuel 21:10; 1 Chronicles 18:1) and from its strength and resources forming the key of both countries, it was the scene of frequent struggles, and was often captured and recaptured. (2 Kings 12:17; 2 Chronicles 11:8; 26:6; Amos 6:2) The ravages of war to which Gath was exposed appear to have destroyed it at a comparatively early period, as it is not mentioned among the other royal cities by the later prophets. (Zephaniah 2:4; Zechariah 9:5,6) It is familiar to the Bible student as the scene of one of the most romantic incidents in the life of King David. (1 Samuel 21:10-15)"
        ]
    },
    {
        "Word": "Gath-hepher",
        "Definitions": [
            "Wine-press of the well, a town of Lower Galilee, about 5 miles from Nazareth; the birthplace of Jonah (2 Kings 14:25); the same as Gittah-hepher (Josh. 19:13). It has been identified with the modern el-Meshed, a village on the top of a rocky hill. Here the supposed tomb of Jonah, Neby Yunas, is still pointed out."
        ]
    },
    {
        "Word": "Gath-rimmon",
        "Definitions": [
            "Press of the pomegranate. (1.) A Levitical city in the tribe of Dan (Josh. 19:45; 21:24; 1 Chr. 6:69).",
            "(2.) Another city of the same name in Manasseh, west of the Jordan (Josh. 21:25), called also Bileam (1 Chr. 6:70).",
            "the high wine-press"
        ]
    },
    {
        "Word": "Gaulanitis",
        "Definitions": [
            "A name derived from \"Golan\" (q.v.), one of the cities of refuge in the territory of Manasseh (Josh. 20:8; 21:27; Deut. 4:43). This was one of the provinces ruled by Herod Antipas. It lay to the east of the Lake of Galilee, and included among its towns Bethsaida-Julias (Mark 8:22) and Seleucia."
        ]
    },
    {
        "Word": "Gaza",
        "Definitions": [
            "Called also Azzah, which is its Hebrew name (Deut. 2:23; 1 Kings 4:24; Jer. 25:20), strong, a city on the Mediterranean shore, remarkable for its early importance as the chief centre of a great commercial traffic with Egypt. It is one of the oldest cities of the world (Gen. 10:19; Josh. 15:47). Its earliest inhabitants were the Avims, who were conquered and displaced by the Caphtorims (Deut. 2:23; Josh. 13:2, 3), a Philistine tribe. In the division of the land it fell to the lot of Judah (Josh. 15:47; Judg. 1:18). It was the southernmost of the five great Philistine cities which gave each a golden emerod as a trespass-offering unto the Lord (1 Sam. 6:17). Its gates were carried away by Samson (Judg. 16:1-3). Here he was afterwards a prisoner, and \"did grind in the prison house.\" Here he also pulled down the temple of Dagon, and slew \"all the lords of the Philistines,\" himself also perishing in the ruin (Judg. 16:21-30). The prophets denounce the judgments of God against it (Jer. 25:20; 47:5; Amos 1:6, 7; Zeph. 2:4). It is referred to in Acts 8:26. Philip is here told to take the road from Jerusalem to Gaza (about 6 miles south-west of Jerusalem), \"which is desert\", i.e., the \"desert road,\" probably by Hebron, through the desert hills of Southern Judea. (See [230]SAMSON.)",
            "It is noticed on monuments as early as B.C. 1600. Its small port is now called el-Mineh.",
            "strong; a goat",
            "(the fortified; the strong) (properly Azzah), one of the five chief cities of the Philistines. It is remarkable for its continuous existence and importance from the very earliest times. The secret of this unbroken history is to be found in the situation of Gaza. It is the last town in the southwest of Palestine, on the frontier towards Egypt. The same peculiarity of situation has made Gaza important in a military sense. Its name means \"the strong;\" and this was well elucidated in its siege by Alexander the Great, which lasted five months. In the conquest of Joshua the territory of Gaza is mentioned as one which he was not able to subdue. (Joshua 10:41; 11:22; 13:3) It was assigned to the tribe of Judah, (Joshua 15:47) and that tribe did obtain possession of it, (Judges 1:18) but did not hold it long, (Judges 3:3; 13:1) and apparently it continued through the time of Samuel, Saul and David to be a Philistine city. 1Sam 6:17; 14:52; 31:1; 2Sam 21:15 Solomon became master of \"Azzah,\" (1 Kings 4:24) but in after times the same trouble with the Philistines recurred. (2 Chronicles 21:16; 26:6; 28:18) The passage where Gaza is mentioned in the New Testament (Acts 8:26) is full of interest. It is the account of the baptism of the Ethiopian eunuch on his return from Jerusalem to Egypt. Gaza is the modern Ghuzzeh, a Mohammedan town of about 16,000 inhabitants, situated partly on an oblong hill of moderate height and partly on the lower ground. The climate of the place is almost tropical, but it has deep wells of excellent water. There are a few palm trees in the town, and its fruit orchards are very productive; but the chief feature of the neighborhood is the wide-spread olive grove to the north and northeast"
        ]
    },
    {
        "Word": "Geba",
        "Definitions": [
            "The hill, (2 Sam. 5:25 [1 Chr. 14:16, \"Gibeon\"]; 2 Kings 23:8; Neh. 11:31), a Levitical city of Benjamin (1 Kings 15:22; 1 Sam. 13:16; 14:5, wrongly \"Gibeah\" in the A.V.), on the north border of Judah near Gibeah (Isa. 10:29; Josh. 18:24, 28). \"From Geba to Beersheba\" expressed the whole extent of the kingdom of Judah, just as \"from Dan to Beersheba\" described the whole length of Palestine (2 Kings 23:8). It has been identified with Gaba (Josh. 18:24; Ezra 2:26; Neh. 7:30), now Jeb'a, about 5 1/2 miles north of Jerusalem.",
            "a hill; cup",
            "(a hill), a city of Benjamin, with \"suburbs,\" allotted to the priests. (Joshua 21:17; 1 Chronicles 6:60) It is named amongst the first group of the Benjamite towns--apparently those lying near to and along the north boundary. (Joshua 18:24) Here the name is given as [536]Gaba. During the wars of the earlier part of the reign of Saul, Geba was held as a garrison by the Philistines, (1 Samuel 13:3) but they were ejected by Jonathan. It is now the modern village of Jeba, which stands picturesquely on the top of its steep terraced hill, six miles north of Jerusalem, on the very edge of the great Wady Suweinit, looking northward to the opposite village of ancient Michmash, which also retains its old name of Mukhmas ."
        ]
    },
    {
        "Word": "Gebal",
        "Definitions": [
            "A line (or natural boundary, as a mountain range). (1.) A tract in the land of Edom south of the Dead Sea (Ps. 83:7); now called Djebal.",
            "(2.) A Phoenician city, not far from the sea coast, to the north of Beyrout (Ezek. 27:9); called by the Greeks Byblos. Now Jibeil. Mentioned in the Amarna tablets.",
            "An important Phoenician text, referring to the temple of Baalath, on a monument of Yehu-melek, its king (probably B.C. 600), has been discovered.",
            "bound; limit",
            "(mountain), a maritime town of Phoenicia, near Tyre, (Ezekiel 27:9) known by the Greeks as Byblus. It is called Jebail by the Arabs, thus reviving the old biblical name."
        ]
    },
    {
        "Word": "Gebalites",
        "Definitions": [
            "(1 Kings 5:18 R.V., in A.V. incorrectly rendered, after the Targum, \"stone-squarers,\" but marg. \"Giblites\"), the inhabitants of Gebal (2)."
        ]
    },
    {
        "Word": "Geber",
        "Definitions": [
            "A valiant man, (1 Kings 4:19), one of Solomon's purveyors, having jurisdiction over a part of Gilead, comprising all the kingdom of Sihon and part of the kingdom of Og (Deut. 2; 31).",
            "manly, strong",
            "(manly).",
            "+ The son of Geber resided in the fortress of Ramoth-gilead, and had charge of Havoth-jair and the district of Argob. (1 Kings 4:13) (B.C. 1013). + Geber the son of Uri had a district south of the former--the \"land of Gilead.\" (1 Kings 4:19)"
        ]
    },
    {
        "Word": "Gebim",
        "Definitions": [
            "Cisterns, (rendered \"pits,\" Jer. 14:3; \"locusts,\" Isa. 33:4), a small place north of Jerusalem, whose inhabitants fled at the approach of the Assyrian army (Isa. 10:31). It is probably the modern el-Isawiyeh.",
            "grasshoppers; height",
            "(grasshoppers), a village north of Jerusalem, (Isaiah 10:31) apparently between Anathoth (the modern Anata) and the ridge on which Nob was situated."
        ]
    },
    {
        "Word": "Gedaliah",
        "Definitions": [
            "Made great by Jehovah. (1.) the son of Jeduthum (1 Chr. 25:3, 9). (2.) The grandfather of the prophet Zephaniah, and the father of Cushi (Zeph. 1:1). (3.) One of the Jewish nobles who conspired against Jeremiah (Jer. 38:1). (4.) The son of Ahikam, and grandson of Shaphan, secretary of king Josiah (Jer. 26:24). After the destruction of Jerusalem (see [231]ZEDEKIAH), Nebuchadnezzar left him to govern the country as tributary to him (2 Kings 25:22; Jer. 40:5; 52:16). Ishmael, however, at the head of a party of the royal family, \"Jewish irreconcilables\", rose against him, and slew him and \"all the Jews that were with him\" (Jer. 41:2, 3) at Mizpah about three months after the destruction of Jerusalem. He and his band also plundered the town of Mizpah, and carried off many captives. He was, however, overtaken by Johanan and routed. He fled with such of his followers as escaped to the Ammonites (41:15). The little remnant of the Jews now fled to Egypt.",
            "God is my greatness",
            "(God is my greatness), son of Ahikam (Jeremiah's protector, (Jeremiah 26:24) and grandson of Shaphan the secretary of King Josiah. After the destruction of the temple, B.C. 588, Nebuchadnezzar departed from Judea, leaving Gedaliah with a Chaldean guard, (Jeremiah 40:5) at Mizpah to govern the vinedressers and husbandmen, (Jeremiah 52:16) who were exempted from captivity. Jeremiah jointed Gedaliah; and Mizpah became the resort of Jews from various quarters. (Jeremiah 40:6,11) He was murdered by Ishmael two months after his appointment."
        ]
    },
    {
        "Word": "Geder",
        "Definitions": [
            "A walled place, (Josh. 12:13), perhaps the same as Gederah or Gedor (15:58).",
            "Gederah, Gederoth, a wall",
            "(a wall). The king of Geder was one of the thirty-one kings who were overcome by Joshua on the west of the Jordan. (Joshua 12:13) (B.C. 1445.) It is possible that it may be the same place as the Geder named in (1 Chronicles 4:39)"
        ]
    },
    {
        "Word": "Gederah",
        "Definitions": [
            "The fortress; a fortified place, a town in the plain (shephelah) of Judah (Josh. 15:36). This is a very common Canaanite and Phoenician name. It is the feminine form of Geder (12:13); the plural form is Gederoth (15:41). This place has by some been identified with Jedireh, a ruin 9 miles from Lydda, toward Eleutheropolis, and 4 miles north of Sur'ah (Zorah), in the valley of Elah.",
            "(a sheepfold), a town of Judah in the lowland country, (Joshua 15:36) apparently in its eastern part. No town bearing this name has, however, been yet discovered in this hitherto little-explored district."
        ]
    },
    {
        "Word": "Gederathite",
        "Definitions": [
            "An epithet applied to Josabad, one of David's warriors at Ziklag (1 Chr. 12:4), a native of Gederah."
        ]
    },
    {
        "Word": "Gedor",
        "Definitions": [
            "A wall. (1.) A city in the mountains or hill country of Judah (Josh. 15:58), identified with Jedar, between Jerusalem and Hebron.",
            "(2.) 1 Chr. 4:39, the Gederah of Josh. 15:36, or the well-known Gerar, as the LXX. read, where the patriarchs of old had sojourned and fed their flocks (Gen. 20:1, 14, 15; 26:1, 6, 14).",
            "(3.) A town apparently in Benjamin (1 Chr. 12:7), the same probably as Geder (Josh. 12:13).",
            "(a wall), a town int he mountainous part of Judah, (Joshua 15:58) a few miles north of Hebron. Robinson discovered a Jedur halfway between Bethlehem and Hebron, about two miles west of the road."
        ]
    },
    {
        "Word": "Gehazi",
        "Definitions": [
            "Valley of vision, Elisha's trusted servant (2 Kings 4:31; 5:25; 8:4, 5). He appears in connection with the history of the Shunammite (2 Kings 4:14, 31) and of Naaman the Syrian. On this latter occasion he was guilty of duplicity and dishonesty of conduct, causing Elisha to denounce his crime with righteous sternness, and pass on him the terrible doom that the leprosy of Naaman would cleave to him and his for ever (5:20-27).",
            "He afterwards appeared before king Joram, to whom he recounted the great deeds of his master (2 Kings 8:1-6).",
            "valley of sight",
            "(valley of vision), the servant or boy of Elisha. He was sent as the prophet's messenger on two occasions to the good Shunammite, (2 Kings 4:1) ... (B.C. 889-887); obtained fraudulently money and garments from Naaman, was miraculously smitten with incurable leprosy, and was dismissed from the prophet's service. (2 Kings 5:1) ... Later in the history he is mentioned as being engaged in relating to King Joram all the great things which Elisha had done. (2 Kings 8:4,5)"
        ]
    },
    {
        "Word": "Gehenna",
        "Definitions": [
            "(originally Ge bene Hinnom; i.e., \"the valley of the sons of Hinnom\"), a deep, narrow glen to the south of Jerusalem, where the idolatrous Jews offered their children in sacrifice to Molech (2 Chr. 28:3; 33:6; Jer. 7:31; 19:2-6). This valley afterwards became the common receptacle for all the refuse of the city. Here the dead bodies of animals and of criminals, and all kinds of filth, were cast and consumed by fire kept always burning. It thus in process of time became the image of the place of everlasting destruction. In this sense it is used by our Lord in Matt. 5:22, 29, 30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5. In these passages, and also in James 3:6, the word is uniformly rendered \"hell,\" the Revised Version placing \"Gehenna\" in the margin. (See [232]HELL; [233]HINNOM.)",
            "[[538]Hinnom]"
        ]
    },
    {
        "Word": "Geliloth",
        "Definitions": [
            "Circles; regions, a place in the border of Benjamin (Josh. 18:17); called Gilgal in 15:7.",
            "rolling, wheel, heap",
            "(circuit), a place named among the marks of the south boundary line of the tribe of Benjamin. (Joshua 18:17) The name Geliloth never occurs again in this locality, and it therefore seems probable that Gilgal is the right reading."
        ]
    },
    {
        "Word": "Gemariah",
        "Definitions": [
            "Jehovah has made perfect. (1.) The son of Shaphan, and one of the Levites of the temple in the time of Jehoiakim (Jer. 36:10; 2 Kings 22:12). Baruch read aloud to the people from Gemariah's chamber, and again in the hearing of Gemariah and other scribes, the prophecies of Jeremiah (Jer. 36:11-20), which filled him with terror. He joined with others in entreating the king not to destroy the roll of the prophecies which Baruch had read (21-25).",
            "(2.) The son of Hilkiah, who accompanied Shaphan with the tribute-money from Zedekiah to Nebuchadnezzar, and was the bearer at the same time of a letter from Jeremiah to the Jewish captives at Babylon (Jer. 29:3, 4).",
            "accomplishment or perfection of the Lord",
            "(perfected by Jehovah).",
            "+ Son of Shaphan the scribe, and father of Michaiah. He was one of the nobles of Judah, and had a chamber int he house of the Lord, from which Baruch read Jeremiah's alarming prophecy in the ears of all the people, B.C. 606. (Jeremiah 36:1) ... + Son of Hilkiah, was made the bearer of Jeremiah's letter to the captive Jews. (Jeremiah 29:3) (B.C. 594.)"
        ]
    },
    {
        "Word": "Generation",
        "Definitions": [
            "Gen. 2:4, \"These are the generations,\" means the \"history.\" 5:1, \"The book of the generations,\" means a family register, or history of Adam. 37:2, \"The generations of Jacob\" = the history of Jacob and his descendants. 7:1, \"In this generation\" = in this age. Ps. 49:19, \"The generation of his fathers\" = the dwelling of his fathers, i.e., the grave. Ps. 73:15, \"The generation of thy children\" = the contemporary race. Isa. 53:8, \"Who shall declare his generation?\" = His manner of life who shall declare? or rather = His race, posterity, shall be so numerous that no one shall be able to declare it.",
            "In Matt. 1:17, the word means a succession or series of persons from the same stock. Matt. 3:7, \"Generation of vipers\" = brood of vipers. 24:34, \"This generation\" = the persons then living contemporary with Christ. 1 Pet. 2:9, \"A chosen generation\" = a chosen people.",
            "The Hebrews seem to have reckoned time by the generation. In the time of Abraham a generation was an hundred years, thus: Gen. 15:16, \"In the fourth generation\" = in four hundred years (comp. verse 13 and Ex. 12:40). In Deut. 1:35 and 2:14 a generation is a period of thirty-eight years.",
            "In the long-lived patriarchal age a generation seems to have been computed at 100 years, (Genesis 15:16) comp. Genesis15:13 and Eccl 12:40 But subsequently the reckoning was the same which has been adopted by modern civilized nations, viz. from thirty to forty years (Job 42:16) (Generation is also used to signify the men of an age or time, as contemporaries, (Genesis 6:9; Isaiah 53:8) posterity, especially in legal formulae, (Leviticus 3:17) etc.; fathers, or ancestors. (Psalms 49:19)"
        ]
    },
    {
        "Word": "Genesis",
        "Definitions": [
            "The five books of Moses were collectively called the Pentateuch, a word of Greek origin meaning \"the five-fold book.\" The Jews called them the Torah, i.e., \"the law.\" It is probable that the division of the Torah into five books proceeded from the Greek translators of the Old Testament. The names by which these several books are generally known are Greek.",
            "The first book of the Pentateuch (q.v.) is called by the Jews Bereshith, i.e., \"in the beginning\", because this is the first word of the book. It is generally known among Christians by the name of Genesis, i.e., \"creation\" or \"generation,\" being the name given to it in the LXX. as designating its character, because it gives an account of the origin of all things. It contains, according to the usual computation, the history of about two thousand three hundred and sixty-nine years.",
            "Genesis is divided into two principal parts. The first part (1-11) gives a general history of mankind down to the time of the Dispersion. The second part presents the early history of Israel down to the death and burial of Joseph (12-50).",
            "There are five principal persons brought in succession under our notice in this book, and around these persons the history of the successive periods is grouped, viz., Adam (1-3), Noah (4-9), Abraham (10-25:18), Isaac (25:19-35:29), and Jacob (36-50).",
            "In this book we have several prophecies concerning Christ (3:15; 12:3; 18:18; 22:18; 26:4; 28:14; 49:10). The author of this book was Moses. Under divine guidance he may indeed have been led to make use of materials already existing in primeval documents, or even of traditions in a trustworthy form that had come down to his time, purifying them from all that was unworthy; but the hand of Moses is clearly seen throughout in its composition.",
            "beginning",
            "(origin), the first book of the law or Pentateuch, so called from its title ia the Septuagint, that is, Creation . Its author was Moses. The date of writing was probably during the forty-years wanderings in the wilderness, B.C. 1491-1451. Time .--The book of Genesis covered 2369 years,--from the creation of Adam, A.M 1, to the death of Joseph, A.M. 2369, or B.C. 1635. Character and purpose .--The book of Genesis (with the first chapters of Exodus) describes the steps which led to the establishment of the theocracy. It is a part of the writer's plan to tell us what the divine preparation of the world was in order to show, first, the significance of the call of Abraham, and next, the true nature of the Jewish theocracy. He begins with the creation of the world, because the God who created the world and the God who revealed himself to the fathers is the same God. The book of Genesis has thus a character at once special and universal. Construction .--It is clear that Moses must have derived his knowledge of the events which he records in Genesis either from immediate divine revelation or from oral tradition or written documents. The nature of many of the facts related, and the minuteness of the narration, render it extremely improbable that immediate revelation was the source from whence they were drawn. That his knowledge should have been derived from oral tradition appears morally impossible when we consider the great number of names, ages, dates and minute events which are recorded. The conclusion then, seems fair that he must have obtained his information from written documents coeval, or nearly so, with the events which they recorded, and composed by persons intimately acquainted with the subjects to which they relate. He may have collected these, with additions from authentic tradition or existing monuments under the guidance of the Holy Spirit, into a single book. Certain it is that several of the first chapters of Genesis have the air of being made up of selections from very ancient documents, written by different authors at different periods. The variety which is observable in the names and titles of the Supreme Being is appealed to among the most striking proofs of this fact. This is obvious in the English translation, but still more so in the Hebrew original. In Gen 1 to 2:3, which is really one piece of composition, as the title, v. 4, \"These are the generations,\" shows, the name of the Most High is uniformly Elohim, God. In ch. (Genesis 2:4) to ch. 3, which may be considered the second document, the title is uniformly Yehovah Elohim, Lord God ; and in the third, including ch. 4, it is Yehovah, Lord, only; while in ch. 5 it is Elohim, God only, except in v. 29, where a quotation is made, and Yehovah used. It is hardly conceivable that all this should be the result of mere accident. The changes of the name correspond exactly to the changes in the narratives and the titles of the several pieces.\" Now, do all these accurate quotations,\" says Professor Stowe, \"impair the credit of the Mosaic books, or increase it? Is Marshall's Life of Washington to be regarded as unworthy of credit because it contains copious extracts from Washington's correspondence and literal quotations from important public documents? Is not its value greatly enhanced by this circumstance? The objection is altogether futile. In the common editions of the Bible the Pentateuch occupies about one hundred and fifty pages, of which perhaps ten may be taken up with quotations. This surely is no very large proportion for an historical work extending through so long a period.\"--Bush. On the supposition that writing was known to Adam, Gen. 1-4, containing the first two of these documents, formed the Bible of Adam's descendants, or the antediluvians. Gen 1 to 11:9, being the sum of these two and the following three, constitutes the Bible of the descendants of Noah. The whole of Genesis may be called the Bible of the posterity of Jacob; and the five Books of the Law were the first Bible of Israel as a nation.--Canon Cook."
        ]
    },
    {
        "Word": "Gennesaret",
        "Definitions": [
            "A garden of riches. (1.) A town of Naphtali, called Chinnereth (Josh. 19:35), sometimes in the plural form Chinneroth (11:2). In later times the name was gradually changed to Genezar and Gennesaret (Luke 5:1). This city stood on the western shore of the lake to which it gave its name. No trace of it remains. The plain of Gennesaret has been called, from its fertility and beauty, \"the Paradise of Galilee.\" It is now called el-Ghuweir.",
            "(2.) The Lake of Gennesaret, the Grecized form of CHINNERETH (q.v.). (See GALILEE, SEA [234]OF.)",
            "garden of the prince",
            "(garden of the prince), Land of. It is generally believed that this term was applied to the fertile crescent-shaped plain on the western shore of the lake, extending from Khan Minyeh (two or three miles south of Capernaum (Tel-Hum) on the north to the steep hill behind Mejdel (Magdala) on the south, and called by the Arabs el-Ghuweir, \"the little Ghor.\" Mr. Porter gives the length as three miles, and the greatest breadth as about one mile. Additional interest is given to the land of Gennesaret, or el-Ghuweir, by the probability that its scenery suggested the parable of the sower. It is mentioned only twice in Scripture - (Matthew 14:34; Mark 6:53) Compare Luke 5:1"
        ]
    },
    {
        "Word": "Gentiles",
        "Definitions": [
            "(Heb., usually in plural, goyim), meaning in general all nations except the Jews. In course of time, as the Jews began more and more to pride themselves on their peculiar privileges, it acquired unpleasant associations, and was used as a term of contempt.",
            "In the New Testament the Greek word Hellenes, meaning literally Greek (as in Acts 16:1, 3; 18:17; Rom. 1:14), generally denotes any non-Jewish nation.",
            "(nations). All the people who were not Jews were so called by them, being aliens from the worship, rites and privileges of Israel. The word was used contemptuously by them. In the New Testament it is used as equivalent to Greek. This use of the word seems to have arisen from the almost universal adaption of the Greek language.",
            "Comprehend all nations except the Jews -- Ro 2:9; 3:9; 9:24.",
            "Called",
            "Heathen. -- Ps 2:1; Ga 3:8.",
            "Nations. -- Ps 9:20; 22:28; Isa 9:1.",
            "Uncircumcised. -- Isa 14:6; 52:1.",
            "Uncircumcision. -- Ro 2:26.",
            "Greeks. -- Ro 1:16; 10:12.",
            "Strangers. -- Isa 14:1; 60:10.",
            "Ruled by God -- 2Ch 20:6; Ps 47:8.",
            "Chastised by God -- Ps 9:5; 94:10.",
            "Counsel of, brought to nought -- Ps 33:10.",
            "Characterised as",
            "Ignorant of God. -- Ro 1:21; 1Th 4:5.",
            "Refusing to know God. -- Ro 1:28.",
            "Without the law. -- Ro 2:14.",
            "Idolatrous. -- Ro 1:23,25; 1Co 12:2.",
            "Superstitious. -- De 18:14.",
            "Depraved and wicked. -- Ro 1:28-32; Eph 4:19.",
            "Blasphemous and reproachful. -- Ne 5:9.",
            "Constant to their false gods. -- Jer 2:11.",
            "Hated and despised the Jews -- Es 9:1,5; Ps 44:13,14; 123:3.",
            "Often ravaged and defiled the holy land and sanctuary -- Ps 79:1; La 1:10.",
            "The Jews",
            "Not to follow the ways of. -- Le 18:3; Jer 10:2.",
            "Not to intermarry with. -- De 7:3.",
            "Permitted to have, as servants. -- Le 25:44.",
            "Despised, as if dogs. -- Mt 15:26.",
            "Never associated with. -- Ac 10:28; 11:2,3.",
            "Often corrupted by. -- 2Ki 17:7,8.",
            "Dispersed amongst. -- Joh 7:35.",
            "Excluded from Israel's privileges -- Eph 2:11,12.",
            "Not allowed to enter the temple -- Ac 21:28,29.",
            "Outer court of temple for -- Eph 2:14; Re 11:2.",
            "Given to Christ as His inheritance -- Ps 2:8.",
            "Christ given as a light to -- Isa 42:6; Lu 2:32.",
            "Conversion of, predicted -- Isa 2:2; 11:10.",
            "United with the Jews against Christ -- Ac 4:27.",
            "The gospel not to be preached to, till preached to the Jews -- Mt 10:5; Lu 24:47; Ac 13:46.",
            "First special introduction of the gospel to -- Ac 10:34-45; 15:14.",
            "First general introduction of the gospel to -- Ac 13:48,49,52; 15:12.",
            "Paul the apostle of -- Ac 9:15; Ga 2:7,8.",
            "Jerusalem trodden down by, &c -- Lu 21:24.",
            "Israel rejected till the fulness of -- Ro 11:25."
        ]
    },
    {
        "Word": "Genubath",
        "Definitions": [
            "Theft, the son of Hadad, of the Edomitish royal family. He was brought up in Pharaoh's household. His mother was a sister of Tahpenes, the king of Egypt's wife, mentioned in 1 Kings 11:20.",
            "theft; robbery",
            "the son of Hadad, an Edomite of the royal family, by an Egyptian princess, the sister of Tahpenes, the queen of the Pharaoh who governed Egypt in the latter part of the reign of David. (1 Kings 11:20) comp. 1Kin 11:16 (B.C. 1015.)"
        ]
    },
    {
        "Word": "Gera",
        "Definitions": [
            "Grain. (1.) The son of Bela and grandson of Benjamin (1 Chr. 8:3, 5, 7).",
            "(2.) The father of Ehud the judge (Judg. 3:15).",
            "(3.) The father of Shimei, who so grossly abused David (2 Sam. 16:5; 19:16, 18).",
            "pilgrimage, combat; dispute",
            "(a grain), one of the \"sons,\" i.e. descendants, of Benjamin. (Genesis 46:21) Gera, who is named, (Judges 3:15) as the ancestor of Ehud, and in (2 Samuel 16:5) as the ancestor of Shimei who cursed David, is probably also the same person (though some consider them different persons)."
        ]
    },
    {
        "Word": "Gerah",
        "Definitions": [
            "A bean, probably of the carob tree, the smallest weight, and also the smallest piece of money, among the Hebrews, equal to the twentieth part of a shekel (Ex. 30:13; Lev. 27:25; Num. 3:47). This word came into use in the same way as our word \"grain,\" from a grain of wheat.",
            "[[542]Weights And Measures AND [543]Measures]"
        ]
    },
    {
        "Word": "Gerar",
        "Definitions": [
            "A region; lodging-place, a very ancient town and district in the south border of Palestine, which was ruled over by a king named Abimelech (Gen. 10:19; 20:1, 2). Abraham sojourned here, and perhaps Isaac was born in this place. Both of these patriarchs were guilty of the sin of here denying their wives, and both of them entered into a treaty with the king before they departed to Beersheba (21:23-34; 26). It seems to have been a rich pastoral country (2 Chr. 14:12-18). Isaac here reaped an hundred-fold, and was blessed of God (Gen. 26:12). The \"valley of Gerar\" (Gen. 26:17) was probably the modern Wady el-Jerdr.",
            "same as Gera",
            "(a lodging-place), a very ancient city south of Gaza. It occurs chiefly in Genesis, (Genesis 10:19; 20:1; 26:17) also incidentally in (2 Chronicles 14:13,14) It must have trenched on the \"south\" or \"south country\" of later Palestine. From a comparison of (Genesis 21:32) with Genesis26:23,26 Beersheba would seem to be just on the verge of this territory, and perhaps to be its limit towards the northeast."
        ]
    },
    {
        "Word": "Gergesa",
        "Definitions": [
            "=Gerasa, identified with the modern Khersa, \"over against Galilee,\" close to the lake. This was probably the scene of the miracle, Mark 5:1-20, etc. \"From the base of the great plateau of Bashan, 2,000 feet or more overhead, the ground slopes down steeply, in places precipitously, to the shore. And at the foot of the declivity a bold spur runs out to the water's edge. By it the frantic swine would rush on headlong into the lake and perish.\" Porter's Through Samaria. (See [235]GADARA.)"
        ]
    },
    {
        "Word": "Gerizim",
        "Definitions": [
            "A mountain of Samaria, about 3,000 feet above the Mediterranean. It was on the left of the valley containing the ancient town of Shechem (q.v.), on the way to Jerusalem. It stood over against Mount Ebal, the summits of these mountains being distant from each other about 2 miles (Deut. 27; Josh. 8:30-35). On the slopes of this mountain the tribes descended from the handmaids of Leah and Rachel, together with the tribe of Reuben, were gathered together, and gave the responses to the blessing pronounced as the reward of obedience, when Joshua in the valley below read the whole law in the hearing of all the people; as those gathered on Ebal responded with a loud Amen to the rehearsal of the curses pronounced on the disobedient. It was probably at this time that the coffin containing the embalmed body of Joseph was laid in the \"parcel of ground which Jacob bought of the sons of Hamor\" (Gen. 33:19; 50:25).",
            "Josephus relates (Ant. 11:8, 2-4) that Sanballat built a temple for the Samaritans on this mountain, and instituted a priesthood, as rivals to those of the Jews at Jerusalem. This temple was destroyed after it had stood two hundred years. It was afterwards rebuilt by Herod the Great. There is a Samaritan tradition that it was the scene of the incident recorded in Gen. 22. There are many ruins on this mountain, some of which are evidently of Christian buildings. To this mountain the woman of Sychar referred in John 4:20. For centuries Gerizim was the centre of political outbreaks. The Samaritans (q.v.), a small but united body, still linger here, and keep up their ancient ceremonial worship.",
            "cutters, hatchets",
            "(cutters), a limestone mountain, 2855 feet high (800 feet above the valley at its foot), in Ephraim, near Shechem (Sychar), from which the blessings were read to the Israelites on entering Canaan. [See [546]Ebal, Mount] According to the traditions of the Samaritans it was here that Abraham sacrificed Isaac, that Melchizedek met the patriarch, that Jacob built an altar, and at its base dug a well, the ruins of which are still seen. Some scholars think there is ground for the first belief (so Smith); but careful observers of the locality discredit it and believe Moriah to be the spot. [See [547]Moriah] Gerizim was the site of the Samaritan temple, which was built there after the captivity, in rivalry with the temple at Jerusalem. [See [548]Samaritans] Gerizim is still to the Samaritans what Jerusalem is to the Jews and Mecca to the Mohammedans."
        ]
    },
    {
        "Word": "Gershom",
        "Definitions": [
            "Expulsion. (1.) The eldest son of Levi (1 Chr. 6:16, 17, 20, 43, 62, 71; 15:7)=GERSHON (q.v.).",
            "(2.) The elder of the two sons of Moses born to him in Midian (Ex. 2:22; 18:3). On his way to Egypt with his family, in obedience to the command of the Lord, Moses was attacked by a sudden and dangerous illness (4:24-26), which Zipporah his wife believed to have been sent because he had neglected to circumcise his son. She accordingly took a \"sharp stone\" and circumcised her son Gershom, saying, \"Surely a bloody husband art thou to me\", i.e., by the blood of her child she had, as it were, purchased her husband, had won him back again.",
            "(3.) A descendant of Phinehas who returned with Ezra from Babylon (Ezra 8:2).",
            "(4.) The son of Manasseh (Judg. 18:30), in R.V. \"of Moses.\"",
            "a stranger here",
            "(a stranger or exile).",
            "+ The first-born son of Moses and Zipporah. (Exodus 2:22; 18:3) (B.C. 1530.) + The form under which the name [550]Gershon--the eldest son of Levi--is given in several passages of Chronicles, viz., (1 Chronicles 6:16,17,20,43,62,71; 15:7) + The representative of the priestly family of Phinehas, among those who accompanied Ezra from Babylon. (Ezra 8:2) (B.C. 536.)"
        ]
    },
    {
        "Word": "Gershon",
        "Definitions": [
            "=Ger'shom expulsion, the eldest of Levi's three sons (Gen. 46:11; Ex. 6:16).",
            "In the wilderness the sons of Gershon had charge of the fabrics of the tabernacle when it was moved from place to place, the curtains, veils, tent-hangings (Num. 3: 21-26). Thirteen Levitical cities fell to the lot of the Gershonites (Josh. 21:27-33).",
            "his banishment; the change of pilgrimage",
            "(exile). The eldest of the three sons of Levi, born before the descent of Jacob's family into Egypt. (Genesis 46:11; Exodus 6:16) (B.C. before 1706.) But, though the eldest born, the families of Gershon were outstripped in fame by their younger brethren of Kohath, from whom sprang Moses and the priestly line of Aaron."
        ]
    },
    {
        "Word": "Geshem",
        "Definitions": [
            "Or Gashmu, firmness, probably chief of the Arabs south of Palestine, one of the enemies of the Jews after the return from Babylon (Neh. 2:19; 6:1, 2). He united with Sanballat and Tobiah in opposing the rebuilding of the wall of Jerusalem.",
            "and Gash'mu (rain), an Arabian, mentioned in (Nehemiah 2:19) and Nehe 6:1,2,6 (B.C. 446.) We may conclude that he was an inhabitant of Arabia Petraea or of the Arabian desert, and probably the chief of a tribe.\" Gashum said it\" made him a type of those who create a common report."
        ]
    },
    {
        "Word": "Geshur",
        "Definitions": [
            "Bridge, the name of a district or principality of Syria near Gilead, between Mount Hermon and the Lake of Tiberias (2 Sam. 15:8; 1 Chr. 2:23). The Geshurites probably inhabited the rocky fastness of Argob, the modern Lejah, in the north-east corner of Bashan. In the time of David it was ruled by Talmai, whose daughter he married, and who was the mother of Absalom, who fled to Geshur after the murder of Amnon (2 Sam. 13:37).",
            "Geshuri, sight of the valley; a walled valley",
            "(a bridge), a little principality of Syria, northeast of Bashan. (3:14; 2 Samuel 15:8) It ia highly probable that Geshur was a section of the wild and rugged region now called el-Lejah, still a refuge for criminals and outlaws. [[551]Argob]"
        ]
    },
    {
        "Word": "Geshurites",
        "Definitions": [
            "(1.) The inhabitants of Geshur. They maintained friendly relations with the Israelites on the east of Jordan (Josh. 12:5; 13:11, 13).",
            "(2.) Another aboriginal people of Palestine who inhabited the south-west border of the land. Geshuri in Josh. 13:2 should be \"the Geshurite,\" not the Geshurites mentioned in ver. 11, 13, but the tribe mentioned in 1 Sam. 27:8."
        ]
    },
    {
        "Word": "Gethsemane",
        "Definitions": [
            "Oil-press, the name of an olive-yard at the foot of the Mount of Olives, to which Jesus was wont to retire (Luke 22:39) with his disciples, and which is specially memorable as being the scene of his agony (Mark 14:32; John 18:1; Luke 22:44). The plot of ground pointed out as Gethsemane is now surrounded by a wall, and is laid out as a modern European flower-garden. It contains eight venerable olive-trees, the age of which cannot, however, be determined. The exact site of Gethsemane is still in question. Dr. Thomson (The Land and the Book) says: \"When I first came to Jerusalem, and for many years afterward, this plot of ground was open to all whenever they chose to come and meditate beneath its very old olivetrees. The Latins, however, have within the last few years succeeded in gaining sole possession, and have built a high wall around it...The Greeks have invented another site a little to the north of it...My own impression is that both are wrong. The position is too near the city, and so close to what must have always been the great thoroughfare eastward, that our Lord would scarcely have selected it for retirement on that dangerous and dismal night...I am inclined to place the garden in the secluded vale several hundred yards to the north-east of the present Gethsemane.\"",
            "a very fat or plentiful vale",
            "(an oil-press), a small \"farm,\" (Matthew 26:36; Mark 14:32) situated across the brook Kedron (John 18:1) probably at the foot of Mount Olivet, (Luke 22:39) to the northwest and about one-half or three quarters of a mile English from the walls of Jerusalem, and 100 yards east of the bridge over the Kedron. There was a \"garden,\" or rather orchard, attached to it, to which the olive, fig and pomegranate doubtless invited resort by their hospitable shade. And we know from the evangelists (Luke 22:39) And (John 18:2) that our Lord ofttimes resorted thither with his disciples. But Gethsemane has not come down to us as a scene of mirth; its inexhaustible associations are the offspring of a single event--the agony of the Son of God on the evening preceding his passion. A garden, with eight venerable olive trees, and a grotto to the north detached from it, and in closer connection with the church of the sepulchre of the Virgin, are pointed out as the Gethsemane. Against the contemporary antiquity of the olive trees it has been urged that Titus cut down all the trees about Jerusalem. The probability would seem to be that they were planted by Christian hands to mark the spot unless, like the sacred olive of the Acropolis, they may have reproduced themselves."
        ]
    },
    {
        "Word": "Gezer",
        "Definitions": [
            "A precipice, an ancient royal Canaanitish city (Josh. 10:33; 12:12). It was allotted with its suburbs to the Kohathite Levites (21:21; 1 Chr. 6:67). It stood between the lower Beth-horon and the sea (Josh. 16:3; 1 Kings 9:17). It was the last point to which David pursued the Philistines (2 Sam. 5:25; 1 Chr. 14:16) after the battle of Baal-perazim. The Canaanites retained possession of it till the time of Solomon, when the king of Egypt took it and gave it to Solomon as a part of the dowry of the Egyptian princess whom he married (1 Kings 9:15-17). It is identified with Tell el-Jezer, about 10 miles south-west of Beth-horon. It is mentioned in the Amarna tablets.",
            "dividing, sentence",
            "(a precipice), an ancient city of Canaan, whose king, Hiram or Elam, coming to the assistance of Lachish, was killed with all his people by Joshua. (Joshua 10:33; 12:12) It formed one of the landmarks on the north boundary of Ephraim, between the lower Beth-horon and the Mediterranean, (Joshua 16:3) the western limit of the tribe (1 Chronicles 7:28) It was allotted with its suburbs to the Kohathite Levites, (Joshua 21:21; 1 Chronicles 6:67) but the original inhabitants were not dispossessed, (Judges 1:29) and even down to the reign of Solomon the Canaanites were still dwelling there, and paying tribute to Israel (1 Kings 9:16) It was burned by Pharaoh in Solomon's time, (1 Kings 9:15-17) and given to Solomon's Egyptian wife, and rebuilt by him."
        ]
    },
    {
        "Word": "Ghost",
        "Definitions": [
            "An old Saxon word equivalent to soul or spirit. It is the translation of the Hebrew nephesh_ and the Greek _pneuma, both meaning \"breath,\" \"life,\" \"spirit,\" the \"living principle\" (Job 11:20; Jer. 15:9; Matt. 27:50; John 19:30). The expression \"to give up the ghost\" means to die (Lam. 1:19; Gen. 25:17; 35:29; 49:33; Job 3:11). (See HOLY [236]GHOST.)"
        ]
    },
    {
        "Word": "Giants",
        "Definitions": [
            "(1.) Heb. nephilim, meaning \"violent\" or \"causing to fall\" (Gen. 6:4). These were the violent tyrants of those days, those who fell upon others. The word may also be derived from a root signifying \"wonder,\" and hence \"monsters\" or \"prodigies.\" In Num. 13:33 this name is given to a Canaanitish tribe, a race of large stature, \"the sons of Anak.\" The Revised Version, in these passages, simply transliterates the original, and reads \"Nephilim.\"",
            "(2.) Heb. rephaim, a race of giants (Deut. 3:11) who lived on the east of Jordan, from whom Og was descended. They were probably the original inhabitants of the land before the immigration of the Canaanites. They were conquered by Chedorlaomer (Gen. 14:5), and their territories were promised as a possession to Abraham (15:20). The Anakim, Zuzim, and Emim were branches of this stock.",
            "In Job 26:5 (R.V., \"they that are deceased;\" marg., \"the shades,\" the \"Rephaim\") and Isa. 14:9 this Hebrew word is rendered (A.V.) \"dead.\" It means here \"the shades,\" the departed spirits in Sheol. In Sam. 21:16, 18, 20, 33, \"the giant\" is (A.V.) the rendering of the singular form ha raphah, which may possibly be the name of the father of the four giants referred to here, or of the founder of the Rephaim. The Vulgate here reads \"Arapha,\" whence Milton (in Samson Agonistes) has borrowed the name \"Harapha.\" (See also 1 Chron. 20:5, 6, 8; Deut. 2:11, 20; 3:13; Josh. 15:8, etc., where the word is similarly rendered \"giant.\") It is rendered \"dead\" in (A.V.) Ps. 88:10; Prov. 2:18; 9:18; 21:16: in all these places the Revised Version marg. has \"the shades.\" (See also Isa. 26:14.)",
            "(3.) Heb. Anakim (Deut. 2:10, 11, 21; Josh. 11:21, 22; 14:12, 15; called \"sons of Anak,\" Num. 13:33; \"children of Anak,\" 13:22; Josh. 15:14), a nomad race of giants descended from Arba (Josh. 14:15), the father of Anak, that dwelt in the south of Palestine near Hebron (Gen. 23:2; Josh. 15:13). They were a Cushite tribe of the same race as the Philistines and the Egyptian shepherd kings. David on several occasions encountered them (2 Sam. 21:15-22). From this race sprung Goliath (1 Sam. 17:4).",
            "(4.) Heb. emin, a warlike tribe of the ancient Canaanites. They were \"great, and many, and tall, as the Anakims\" (Gen. 14:5; Deut. 2:10, 11).",
            "(5.) Heb. Zamzummim (q.v.), Deut. 2:20 so called by the Amorites.",
            "(6.) Heb. gibbor (Job 16:14), a mighty one, i.e., a champion or hero. In its plural form (gibborim) it is rendered \"mighty men\" (2 Sam. 23:8-39; 1 Kings 1:8; 1 Chr. 11:9-47; 29:24.) The band of six hundred whom David gathered around him when he was a fugitive were so designated. They were divided into three divisions of two hundred each, and thirty divisions of twenty each. The captians of the thirty divisions were called \"the thirty,\" the captains of the two hundred \"the three,\" and the captain over the whole was called \"chief among the captains\" (2 Sam. 23:8). The sons born of the marriages mentioned in Gen. 6:4 are also called by this Hebrew name.",
            "men of extraordinary size or height.",
            "+ They are first spoken of in (Genesis 6:4) under the name Nephilim. We are told in (Genesis 6:1-4) that \"there were Nephilim in the earth,\" and that afterwards the \"sons of God\" mingling with the beautiful \"daughters of mens produced a race of violent and insolent Gibborim (Authorized Version \"mighty men\"). + The Rephalim, a name which frequently occurs. The earliest mention of them is the record of their defeat by Chedorlaomer and some allied kings at Ashteroth Karnaim. The \"valley of Rephaim,\" (2 Samuel 5:18; 1 Chronicles 11:15; Isaiah 17:5) a rich valley southwest of Jerusalem, derived its name from them. They were probably an aboriginal people of which the EMIM, [553]Anakim and [554]Zuzim, The [which see] were branches. [See also [555]Goliath]"
        ]
    },
    {
        "Word": "Gibbethon",
        "Definitions": [
            "A height, a city of the Philistines in the territory of Dan, given to the Kohathites (Josh. 19:44; 21:23). Nadab the king of Israel, while besieging it, was slain under its walls by Baasha, one of his own officers (1 Kings 15:27). It was in the possession of the Philistines after the secession of the ten tribes (2 Chr. 11:13, 14).",
            "a back; a high house",
            "(a hill), a town allotted to the tribe of Dan, (Joshua 19:44) and afterwards given with its \"suburbs\" to the Kohathite Levites. ch. (Joshua 21:23)"
        ]
    },
    {
        "Word": "Gibeah",
        "Definitions": [
            "A hill or hill-town, \"of Benjamin\" (1 Sam. 13:15), better known as \"Gibeah of Saul\" (11:4; Isa. 10:29). It was here that the terrible outrage was committed on the Levite's concubine which led to the almost utter extirpation of the tribe of Benjamin (Judg. 19; 20), only six hundred men surviving after a succession of disastrous battles. This was the birthplace of Saul, and continued to be his residence after he became king (1 Sam. 10:26; 11:4; 15:34). It was reckoned among the ancient sanctuaries of Palestine (10:26; 15:34; 23:19; 26:1; 2 Sam. 21:6-10), and hence it is called \"Gibeah of God\" (1 Sam. 10:5, R.V. marg.). It has been identified with the modern Tell el-Ful (i.e., \"hill of the bean\"), about 3 miles north of Jerusalem.",
            "a hill",
            "a word employed in the Bible to denote a hill. Like most words of this kind it gave its name to several towns and places in Palestine, which would doubtless be generally on or near a hill. They are--",
            "+ Gibeah, a city in the mountain district of Judah, named with Maon and the southern Carmel, (Joshua 15:57) and comp. 1Chr 2:49 etc. + Gibeah of Benjamin first appears in the tragical story of the Levite and his concubine. (Judges 19:20) It was then a \"city,\" with the usual open street or square, (Judges 19:15,17,20) and containing 700 \"chosen men,\" ch. (Judges 20:15) probably the same whose skill as slingers is preserved in the next verse. In many particulars Gibeah agrees very closely with Tuleil-el-Ful, a conspicuous eminence just four mlles north of Jerusalem, to the right of the road. We next meet with Glbeah of Benjamin during the Philistine wars of Saul and Jonathan. (1 Samuel 13:15,16) It now bears its full title. As \"Gibeah of Benjamin\" this place is referred to in (2 Samuel 23:29) (comp. 1Chr 11:31), and as \"Gibeah\" it is mentioned by Hosea, (Hosea 5:8; 9:9; 10:9) but it does not again appear in the history. It is, however, almost without doubt identical with + Gibeah of Saul. This is not mentioned as Saul's city till after his anointing, (1 Samuel 10:26) when is said to have gone \"home\" to Gibeah. In the subsequent narrative the town bears its full name. ch (1 Samuel 11:4) + Gibeah in Kirjath-jearim was no doubt a hill in that city, and the place in which the ark remained from the time of its return by the Philistines till its removal by David. (2 Samuel 6:3,4) comp. 1Sam 7:1,2 + Gibeah in the field, named only in (Judges 20:31) as the place to which one of the \"highways\" led from Gibeah of Benjamin. It is probably the same as Geba. The \"meadows of Gaba\" (Authorized Version Gibeah), (Judges 20:33) have no connection with the \"field,\" the Hebrew word being entirely different."
        ]
    },
    {
        "Word": "Gibeah-haaraloth",
        "Definitions": [
            "(Josh. 5:3, marg.), hill of the foreskins, a place at Gilgal where those who had been born in the wilderness were circumcised. All the others, i.e., those who were under twenty years old at the time of the sentence at Kadesh, had already been circumcised."
        ]
    },
    {
        "Word": "Gibeah of Judah",
        "Definitions": [
            "(Josh. 15:57), a city in the mountains of Judah, the modern Jeba, on a hill in the Wady Musurr, about 7 1/2 miles west-south-west of Bethlehem."
        ]
    },
    {
        "Word": "Gibeah of Phinehas",
        "Definitions": [
            "(Josh. 15:57, R.V. marg.), a city on Mount Ephraim which had been given to Phinehas (24:33 \"hill,\" A.V.; R.V. marg. and Heb., \"Gibeah.\"). Here Eleazar the son of Aaron was buried. It has been identified with the modern Khurbet Jibia, 5 miles north of Guphna towards Shechem."
        ]
    },
    {
        "Word": "Gibeon",
        "Definitions": [
            "Hill-city, \"one of the royal cities, greater than Ai, and all the men thereof were mighty\" (Josh. 10:2). Its inhabitants were Hivites (11:19). It lay within the territory of Benjamin, and became a priest-city (18:25; 21:17). Here the tabernacle was set up after the destruction of Nob, and here it remained many years till the temple was built by Solomon. It is represented by the modern el-Jib, to the south-west of Ai, and about 5 1/2 miles north-north-west of Jerusalem.",
            "A deputation of the Gibeonites, with their allies from three other cities (Josh. 9;17), visited the camp at Gilgal, and by false representations induced Joshua to enter into a league with them, although the Israelites had been specially warned against any league with the inhabitants of Canaan (Ex. 23:32; 34:12; Num. 33:55; Deut. 7:2). The deception practised on Joshua was detected three days later; but the oath rashly sworn \"by Jehovah God of Israel\" was kept, and the lives of the Gibeonites were spared. They were, however, made \"bondmen\" to the sanctuary (Josh. 9:23).",
            "The most remarkable incident connected with this city was the victory Joshua gained over the kings of Palestine (Josh. 10:16-27). The battle here fought has been regarded as \"one of the most important in the history of the world.\" The kings of southern Canaan entered into a confederacy against Gibeon (because it had entered into a league with Joshua) under the leadership of Adoni-zedec, king of Jerusalem, and marched upon Gibeon with the view of taking possession of it. The Gibeonites entreated Joshua to come to their aid with the utmost speed. His army came suddenly upon that of the Amorite kings as it lay encamped before the city. It was completely routed, and only broken remnants of their great host found refuge in the fenced cities. The five confederate kings who led the army were taken prisoners, and put to death at Makkedah (q.v.). This eventful battle of Beth-horon sealed the fate of all the cities of Southern Palestine. Among the Amarna tablets is a letter from Adoni-zedec (q.v.) to the king of Egypt, written probably at Makkedah after the defeat, showing that the kings contemplated flight into Egypt.",
            "This place is again brought into notice as the scene of a battle between the army of Ish-bosheth under Abner and that of David led by Joab. At the suggestion of Abner, to spare the effusion of blood twelve men on either side were chosen to decide the battle. The issue was unexpected; for each of the men slew his fellow, and thus they all perished. The two armies then engaged in battle, in which Abner and his host were routed and put to flight (2 Sam. 2:12-17). This battle led to a virtual truce between Judah and Israel, Judah, under David, increasing in power; and Israel, under Ish-bosheth, continually losing ground.",
            "Soon after the death of Absalom and David's restoration to his throne his kingdom was visited by a grievous famine, which was found to be a punishment for Saul's violation (2 Sam. 21:2, 5) of the covenant with the Gibeonites (Josh. 9:3-27). The Gibeonites demanded blood for the wrong that had been done to them, and accordingly David gave up to them the two sons of Rizpah (q.v.) and the five sons of Michal, and these the Gibeonites took and hanged or crucified \"in the hill before the Lord\" (2 Sam. 21:9); and there the bodies hung for six months (21:10), and all the while Rizpah watched over the blackening corpses and \"suffered neither the birds of the air to rest on them by day, nor the beasts of the field by night.\" David afterwards removed the bones of Saul and Jonathan at Jabeshgilead (21:12, 13).",
            "Here, \"at the great stone,\" Amasa was put to death by Joab (2 Sam. 20:5-10). To the altar of burnt-offering which was at Gibeon, Joab (1 Kings 2:28-34), who had taken the side of Adonijah, fled for sanctuary in the beginning of Solomon's reign, and was there also slain by the hand of Benaiah.",
            "Soon after he came to the throne, Solomon paid a visit of state to Gibeon, there to offer sacrifices (1 Kings 3:4; 2 Chr. 1:3). On this occasion the Lord appeared to him in a memorable dream, recorded in 1 Kings 3:5-15; 2 Chr. 1:7-12. When the temple was built \"all the men of Israel assembled themselves\" to king Solomon, and brought up from Gibeon the tabernacle and \"all the holy vessels that were in the tabernacle\" to Jerusalem, where they remained till they were carried away by Nebuchadnezzar (2 Kings 24:13).",
            "hill; cup; thing lifted up",
            "(hill city), one of the four, cities of the Hivites, the inhabitants of which made a league with Joshua, (Joshua 9:3-15) and thus escaped the fate of Jericho and Ai. Comp. ch. (Joshua 11:19) Gibeon lay within the territory of Benjamin, ch. (Joshua 18:25) and with its \"suburbs\" was allotted to the priests, ch. (Joshua 21:17) of whom it became afterwards a principal station. It retains its ancient name almost intact, el-Jib . Its distance from Jerusalem by the main road is about 6 1/2 miles; but there is a more direct road reducing it to five miles."
        ]
    },
    {
        "Word": "Gideon",
        "Definitions": [
            "Called also Jerubbaal (Judg. 6:29, 32), was the first of the judges whose history is circumstantially narrated (Judg. 6-8). His calling is the commencement of the second period in the history of the judges. After the victory gained by Deborah and Barak over Jabin, Israel once more sank into idolatry, and the Midianites (q.v.) and Amalekites, with other \"children of the east,\" crossed the Jordan each year for seven successive years for the purpose of plundering and desolating the land. Gideon received a direct call from God to undertake the task of delivering the land from these warlike invaders. He was of the family of Abiezer (Josh. 17:2; 1 Chr. 7:18), and of the little township of Ophrah (Judg. 6:11). First, with ten of his servants, he overthrew the altars of Baal and cut down the asherah which was upon it, and then blew the trumpet of alarm, and the people flocked to his standard on the crest of Mount Gilboa to the number of twenty-two thousand men. These were, however, reduced to only three hundred. These, strangely armed with torches and pitchers and trumpets, rushed in from three different points on the camp of Midian at midnight, in the valley to the north of Moreh, with the terrible war-cry, \"For the Lord and for Gideon\" (Judg. 7:18, R.V.). Terror-stricken, the Midianites were put into dire confusion, and in the darkness slew one another, so that only fifteen thousand out of the great army of one hundred and twenty thousand escaped alive. The memory of this great deliverance impressed itself deeply on the mind of the nation (1 Sam. 12:11; Ps. 83:11; Isa. 9:4; 10:26; Heb. 11:32). The land had now rest for forty years. Gideon died in a good old age, and was buried in the sepulchre of his fathers. Soon after his death a change came over the people. They again forgot Jehovah, and turned to the worship of Baalim, \"neither shewed they kindness to the house of Jerubbaal\" (Judg. 8:35). Gideon left behind him seventy sons, a feeble, sadly degenerated race, with one exception, that of Abimelech, who seems to have had much of the courage and energy of his father, yet of restless and unscrupulous ambition. He gathered around him a band who slaughtered all Gideon's sons, except Jotham, upon one stone. (See [237]OPHRAH.)",
            "he that bruises or breaks; a destroyer",
            "(he that cuts down), youngest son of Joash of the Abiezrites, an undistinguished family who lived at Ophrah, a town probably on the west of Jordan, (Judges 6:15) in the territory of Manasseh, near Shechem. He was the fifth recorded judge of Israel, and for many reasons the greatest of them all. When we first hear of him he was grown up and had sons, (Judges 6:11; 8:20) and from the apostrophe of the angel, ch. (Judges 6:12) we may conclude that he had already distinguished himself in war against the roving bands of nomadic robbers who had oppressed Israel for seven years. When the angel appeared, Gideon was threshing wheat with a flail in the wine-press, to conceal it from the predatory tyrants. His call to be a deliverer, and his destruction of Baal's altar, are related in Judges 6. After this begins the second act of Gideon's life. Clothed by the Spirit of God, (Judges 6:34) comp. 1Chr 12:18; Luke 24:49 He blew a trumpet, and was joined by Zebulun, Naphtali and even the reluctant Asher. Strengthened by a double sign from God, he reduced his army of 32,000 by the usual proclamation. (20:8) comp. 1 Macc. 3:56. By a second test at \"the spring of trembling the further reduced the number of his followers to 300. (Judges 7:5) seq. The midnight attack upon the Midianites, their panic, and the rout and slaughter that followed are told in (Judges 7:1) ... The memory of this splendid deliverance took deep root in the national traditions. (1 Samuel 12:11; Psalms 83:11; Isaiah 9:4; 10:26; Hebrews 11:32) After this there was a peace of forty years, and we see Gideon in peaceful possession of his well-earned honors, and surrounded by the dignity of a numerous household. (Judges 8:29-31) It is not improbable that, like Saul, he owed a part of his popularity to his princely appearance. (Judges 8:18) In this third stage of his life occur alike his most noble and his most questionable acts viz., the refusal of the monarchy on theocratic grounds, and the irregular consecration of a jewelled ephod formed out of the rich spoils of Midian, which proved to the Israelites a temptation to idolatry although it was doubtless intended for use in the worship of Jehovah."
        ]
    },
    {
        "Word": "Gier eagle",
        "Definitions": [
            "Heb. raham = \"parental affection,\" Lev. 11:18; Deut. 14:17; R.V., \"vulture\"), a species of vulture living entirely on carrion. \"It is about the size of a raven; has an almost triangular, bald, and wrinkled head, a strong pointed beak, black at the tip, large eyes and ears, the latter entirely on the outside, and long feet.\" It is common in Egypt, where it is popularly called \"Pharaoh's chicken\" (the Neophron percnopterus), and is found in Palestine only during summer. Tristram thinks that the Hebrew name, which is derived from a root meaning \"to love,\" is given to it from the fact that the male and female bird never part company."
        ]
    },
    {
        "Word": "Gift",
        "Definitions": [
            "(1.) An gratuity (Prov. 19:6) to secure favour (18:16; 21:14), a thank-offering (Num. 18:11), or a dowry (Gen. 34:12).",
            "(2.) An oblation or proppitatory gift (2Sa 8:2, 6; 1Ch 18:2, 6; 2Ch 26:8; Ps. 45:12; 72:10).",
            "(3.) A bribe to a judge to obtain a favourable verdict (Ex. 23:8; Deut. 16:19).",
            "(4.) Simply a thing given (Matt. 7:11; Luke 11:13; Eph. 4:8); sacrifical (Matt. 5:23, 24; 8:4); eleemosynary (Luke 21:1); a gratuity (John 4:10; Acts 8:20). In Acts 2:38 the generic word dorea is rendered \"gift.\" It differs from the charisma (1 Cor. 12:4) as denoting not miraculous powers but the working of a new spirit in men, and that spirit from God.",
            "The giving of presents entered largely into the affairs of common life in the East. The nature of the presents was as various as were the occasions: food (1 Sam. 9:7; 16:20), sheep and cattle (Gen. 32:13-15), gold (2 Sam. 18:11), jewels (Gen. 24:53), furniture, and vessels for eating and drinking (2 Sam. 17:28); delicacies, as spices, honey, etc. (1 Kings 10:25; 2 Kings 5: 22). The mode of presentation was with as much parade as possible: the presents were conveyed by the hands of servants (Judg. 3:18), or still better, on the backs of beasts of burden (2 Kings 8:9). The refusal of a present was regarded as a high indignity; and this constituted the aggravated insult noticed in Matt. 22:11, the marriage robe having been offered and refused.",
            "The giving and receiving of presents has in all ages been not only a more frequent but also a more formal and significant proceeding in the East than among ourselves. We cannot adduce a more remarkable proof of the important part which presents play in the social life of the East than the fact that the Hebrew language possesses no less than fifteen different expressions for the one idea. The mode of presentation was with as much parade as possible. The refusal of a present was regarded us a high indignity. No less an insult was it not to bring a present when the position of the parties demanded it. (1 Samuel 10:27)"
        ]
    },
    {
        "Word": "Gifts, spiritual",
        "Definitions": [
            "(Gr. charismata), gifts supernaturally bestowed on the early Christians, each having his own proper gift or gifts for the edification of the body of Christ. These were the result of the extraordinary operation of the Spirit, as on the day of Pentecost. They were the gifts of speaking with tongues, casting out devils, healing, etc. (Mark 16:17, 18), usually communicated by the medium of the laying on of the hands of the apostles (Acts 8:17; 19:6; 1 Tim. 4:14). These charismata were enjoyed only for a time. They could not continue always in the Church. They were suited to its infancy and to the necessities of those times."
        ]
    },
    {
        "Word": "Gihon",
        "Definitions": [
            "A stream. (1.) One of the four rivers of Eden (Gen. 2:13). It has been identified with the Nile. Others regard it as the Oxus, or the Araxes, or the Ganges. But as, according to the sacred narrative, all these rivers of Eden took their origin from the head-waters of the Euphrates and the Trigris, it is probable that the Gihon is the ancient Araxes, which, under the modern name of the Arras, discharges itself into the Caspian Sea. It was the Asiatic and not the African \"Cush\" which the Gihon compassed (Gen. 10:7-10). (See [238]EDEN.)",
            "(2.) The only natural spring of water in or near Jerusalem is the \"Fountain of the Virgin\" (q.v.), which rises outside the city walls on the west bank of the Kidron valley. On the occasion of the approach of the Assyrian army under Sennacherib, Hezekiah, in order to prevent the besiegers from finding water, \"stopped the upper water course of Gihon, and brought it straight down to the west side of the city of David\" (2 Chr. 32:30; 33:14). This \"fountain\" or spring is therefore to be regarded as the \"upper water course of Gihon.\" From this \"fountain\" a tunnel cut through the ridge which forms the south part of the temple hill conveys the water to the Pool of Siloam, which lies on the opposite side of this ridge at the head of the Tyropoeon (\"cheesemakers'\") valley, or valley of the son of Hinnom, now filled up by rubbish. The length of this tunnel is about 1,750 feet. In 1880 an inscription was accidentally discovered on the wall of the tunnel about nineteen feet from where it opens into the Pool of Siloam. This inscription was executed in all probability by Hezekiah's workmen. It briefly narrates the history of the excavation. It may, however, be possible that this tunnel was executed in the time of Solomon. If the \"waters of Shiloah that go softly\" (Isa. 8:6) refers to the gentle stream that still flows through the tunnel into the Pool of Siloam, then this excavation must have existed before the time of Hezekiah.",
            "In the upper part of the Tyropoeoan valley there are two pools still existing, the first, called Birket el-Mamilla, to the west of the Jaffa gate; the second, to the south of the first, called Birket es-Sultan. It is the opinion of some that the former was the \"upper\" and the latter the \"lower\" Pool of Gihon (2 Kings 18:17; Isa. 7:3; 36:2; 22:9). (See [239]CONDUIT; [240]SILOAM.)",
            "valley of grace",
            "(a stream).",
            "+ The second river of Paradise. (Genesis 2:13) [[559]Eden] + A place near Jerusalem, memorable as the scene of the anointing and proclamation of Solomon as king. (1 Kings 1:33,38,45)"
        ]
    },
    {
        "Word": "Gilboa",
        "Definitions": [
            "Boiling spring, a mountain range, now Jebel Fukua', memorable as the scene of Saul's disastrous defeat by the Philistines. Here also his three sons were slain, and he himself died by his own hand (1 Sam. 28:4; 31:1-8; 2 Sam. 1:6-21; 21:12; 1 Chr. 10:1, 8). It was a low barren range of mountains bounding the valley of Esdraelon (Jezreel) on the east, between it and the Jordan valley. When the tidings of this defeat were conveyed to David, he gave utterance to those pathetic words in the \"Song of the Bow\" (2 Sam. 1:19-27).",
            "revolution of inquiry",
            "(a bubbling spring) a mountain range on the eastern side of the plain of Esdraelon, rising over the city of Jezreel. Comp. (1 Samuel 28:4) with 1Sam 29:1 It is mentioned in Scripture only in connection with one event in Israelitish history, the defeat and death of Saul and Jonathan by the Philistines. (1 Samuel 31:11; 2 Samuel 1:6; 21:12; 1 Chronicles 10:1,8) Of the identity of Gilboa with the ridge which stretches eastward from the ruins of Jezreel no doubt can be entertained. The village is now called Jelbou ."
        ]
    },
    {
        "Word": "Gilead",
        "Definitions": [
            "Hill of testimony, (Gen. 31:21), a mountainous region east of Jordan. From its mountainous character it is called \"the mount of Gilead\" (Gen. 31:25). It is called also \"the land of Gilead\" (Num. 32:1), and sometimes simply \"Gilead\" (Ps. 60:7; Gen. 37:25). It comprised the possessions of the tribes of Gad and Reuben and the south part of Manasseh (Deut. 3:13; Num. 32:40). It was bounded on the north by Bashan, and on the south by Moab and Ammon (Gen. 31:21; Deut. 3:12-17). \"Half Gilead\" was possessed by Sihon, and the other half, separated from it by the river Jabbok, by Og, king of Bashan. The deep ravine of the river Hieromax (the modern Sheriat el-Mandhur) separated Bashan from Gilead, which was about 60 miles in length and 20 in breadth, extending from near the south end of the Lake of Gennesaret to the north end of the Dead Sea. Abarim, Pisgah, Nebo, and Peor are its mountains mentioned in Scripture.",
            "the heap or mass of testimony",
            "(rocky region).",
            "+ A mountainous region bounded on the west by the Jordan, on the north by Bashan, on the east by the Arabian plateau, and on the south by Moab and Ammon. (Genesis 31:21; 3:12-17) It is sometimes called \"Mount Gilead,\" (Genesis 31:25) sometimes \"the land of Gilead,\" (Numbers 32:1) and sometimes simply \"Gilead.\" (Psalms 60:7; Genesis 37:25) The name Gilead, as is usual in Palestine, describes the physical aspect of the country: it signifies \"a hard rocky region.\" The mountains of Gilead, including Pisgah, Abarim and Peor, have a real elevation of from 2000 to 3000 feet; but their apparent elevation on the western side is much greater, owing to the depression of the Jordan valley, which averages about 3000 feet. Their outline is singularly uniform, resembling a massive wall running along the horizon. Gilead was specially noted for its balm collected from \"balm of Gilead\" trees, and worth twice its weight in silver. + Possibly the name of a mountain west of the Jordan, near Jezreel. (Judges 7:3) We are inclined, however, to think that the true reading in this place should be [560]Gilboa. + Son of Machir, grandson of Manasseh. (Numbers 26:29,30) + The father of Jephthah. (Judges 11:1,2)"
        ]
    },
    {
        "Word": "Gilead, Balm of",
        "Definitions": [
            "The region of Gilead abounded in spices and aromatic gums, which were exported to Egypt and Tyre (Gen. 37:25; Jer. 8:22; 46:11; Ezek. 27:17). The word \"balm\" is a contracted form of \"balsam,\" a word derived from the Greek balsamon, which was adopted as the representative of the Hebrew words baal shemen, meaning \"lord\" or \"chief of oils.\"",
            "The Hebrew name of this balm was tsori. The tree yielding this medicinal oil was probably the Balsamodendron opobalsamum of botanists, and the Amyris opobalsamum of Linnaeus. It is an evergreen, rising to the height of about 14 feet. The oil or resin, exuding through an orifice made in its bark in very small quantities, is esteemed of great value for its supposed medicinal qualities. (See [241]BALM.) It may be noted that Coverdale's version reads in Jer. 8:22, \"There is no triacle in Galaad.\" The word \"triacle\" = \"treacle\" is used in the sense of ointment."
        ]
    },
    {
        "Word": "Gilgal",
        "Definitions": [
            "Rolling. (1.) From the solemn transaction of the reading of the law in the valley of Shechem between Ebal and Gerizim the Israelites moved forward to Gilgal, and there made a permanent camp (Josh. 9:6; 10:6). It was \"beside the oaks of Moreh,\" near which Abraham erected his first altar (Gen. 12:6, 7). This was one of the three towns to which Samuel resorted for the administration of justice (1 Sam. 7:16), and here also he offered sacrifices when the ark was no longer in the tabernacle at Shiloh (1 Sam. 10:8; 13:7-9). To this place, as to a central sanctuary, all Israel gathered to renew their allegiance to Saul (11:14). At a later period it became the scene of idolatrous worship (Hos. 4:15; 9:15). It has been identified with the ruins of Jiljilieh, about 5 miles south-west of Shiloh and about the same distance from Bethel.",
            "(2.) The place in \"the plains of Jericho,\" \"in the east border of Jericho,\" where the Israelites first encamped after crossing the Jordan (Josh. 4:19, 20). Here they kept their first Passover in the land of Canaan (5:10) and renewed the rite of circumcision, and so \"rolled away the reproach\" of their Egyptian slavery. Here the twelve memorial stones, taken from the bed of the Jordan, were set up; and here also the tabernacle remained till it was removed to Shiloh (18:1). It has been identified with Tell Jiljulieh, about 5 miles from Jordan.",
            "(3.) A place, probably in the hill country of Ephraim, where there was a school of the prophets (2 Kings 4:38), and whence Elijah and Elisha, who resided here, \"went down\" to Bethel (2:1, 2). It is mentioned also in Deut. 11:30. It is now known as Jiljilia, a place 8 miles north of Bethel.",
            "wheel; rolling; heap",
            "(a wheel; rolling).",
            "+ The site of the first camp of the Israelites on the west of the Jordan, the place at which they passed the first night after crossing the river, and where the twelve stones were set up which had been taken from the bed of the stream, (Joshua 4:19,20) comp. Josh 4:3 Where also they kept the first passover in the land of Canaan ch. (Joshua 5:10) It was \"in the east border of Jericho,\" apparently on a hillock or rising ground, (Joshua 5:3) comp. Josh 5:9 In the Arboth-Jericho (Authorized Version \"the plains\"), that is, the hot depressed district of the Ghor which lay between the town and the Jordan. ch. (Joshua 5:10) Here Samuel was judge, and Saul was made king. We again have a glimpse of it, some sixty years later, in the history of David's return to Jerusalem. (2 Samuel 19:40) A Gilgal is spoken of in (Joshua 15:7) in describing the north border of Judah. In (Joshua 18:17) it is given as Geliloth. Gilgal near Jericho is doubtless intended. + In (2 Kings 2:1,2; 4:38) is named a Gilgal visited by Elijah and Elisha. This could not be the Gilgal of the low plain of the Jordan, for the prophets are said to have gone down to Bethel, which is 3000 feet above the plain. It haa been identified with Jiljilia, about four miles from Bethel and Shiloh respectively. + The \"king of the nations of Gilgal\" or rather perhaps the \"king of Goim at Gilgal,\" is mentioned in the catalogue of the chiefs overthrown bv Joshua. (Joshua 12:23) Possibly the site of this place is marked by the modern village Jiljulieh, about four miles south of Antipatris, which lies 16 miles northeast of Joppa. But another Gilgal, under the slightly-different form of Kilkilieh, lies about two miles east of Antipatris."
        ]
    },
    {
        "Word": "Giloh",
        "Definitions": [
            "Exile, a city in the south-west part of the hill-country of Judah (Josh. 15:51). It was the native place or residence of the traitor Ahithophel \"the Gilonite\" (Josh. 15:51; 2 Sam. 15:12), and where he committed suicide (17:23). It has been identified with Kurbet Jala, about 7 miles north of Hebron.",
            "he that rejoices; he that overturns",
            "(exile), a town in the mountainous part of Judah, named in the first group with Debir and Eshtemoh, (Joshua 16:51) it was the native place of the famous Ahithophel. (2 Samuel 15:12)"
        ]
    },
    {
        "Word": "Gimzo",
        "Definitions": [
            "A place fertile in sycamores, a city in the plain of Judah, the villages of which were seized by the Philistines (2 Chr. 28:18). It is now called Jimzu, about 3 miles south-east of Ludd, i.e., Lydda.",
            "that bulrush",
            "(fertile in sycamores), a town which with its dependent villages was taken possession of by the Philistines in the reign of Ahaz. (2 Chronicles 28:18) The name (Jimzu) still remains attached to a large village between two and three miles southwest of Lydda, south of the road between Jerusalem and Jaffa."
        ]
    },
    {
        "Word": "Gin",
        "Definitions": [
            "A trap. (1.) Ps. 140:5, 141:9, Amos 3:5, the Hebrew word used, mokesh, means a noose or \"snare,\" as it is elsewhere rendered (Ps. 18:5; Prov. 13:14, etc.).",
            "(2.) Job 18:9, Isa. 8:14, Heb. pah, a plate or thin layer; and hence a net, a snare, trap, especially of a fowler (Ps. 69: 22, \"Let their table before them become a net;\" Amos 3:5, \"Doth a bird fall into a net [pah] upon the ground where there is no trap-stick [mokesh] for her? doth the net [pah] spring up from the ground and take nothing at all?\", Gesenius.)",
            "a trap for birds or beasts; it consisted of a net, (Isaiah 8:14) and a stick to act as a spring. (Amos 3:5)"
        ]
    },
    {
        "Word": "Girdle",
        "Definitions": [
            "(1.) Heb. hagor, a girdle of any kind worn by soldiers (1 Sam. 18:4; 2 Sam. 20:8; 1 Kings 2:5; 2 Kings 3:21) or women (Isa. 3:24).",
            "(2.) Heb. ezor, something \"bound,\" worn by prophets (2 Kings 1:8; Jer. 13:1), soldiers (Isa. 5:27; 2 Sam. 20:8; Ezek. 23:15), Kings (Job 12:18).",
            "(3.) Heb. mezah, a \"band,\" a girdle worn by men alone (Ps. 109:19; Isa. 22:21).",
            "(4.) Heb. abnet, the girdle of sacerdotal and state officers (Ex. 28:4, 39, 40; 29:9; 39:29).",
            "(5.) Heb. hesheb, the \"curious girdle\" (Ex. 28:8; R.V., \"cunningly woven band\") was attached to the ephod, and was made of the same material.",
            "The common girdle was made of leather (2 Kings 1:8; Matt. 3:4); a finer sort of linen (Jer. 13:1; Ezek. 16:10; Dan. 10:5). Girdles of sackcloth were worn in token of sorrow (Isa. 3:24; 22:12). They were variously fastened to the wearer (Mark 1:6; Jer. 13:1; Ezek. 16:10).",
            "The girdle was a symbol of strength and power (Job 12:18, 21; 30:11; Isa. 22:21; 45:5). \"Righteousness and faithfulness\" are the girdle of the Messiah (Isa. 11:5).",
            "Girdles were used as purses or pockets (Matt. 10:9. A. V., \"purses;\" R.V., marg., \"girdles.\" Also Mark 6:8).",
            "an essential article of dress in the East, and worn by both men and women. The common girdle was made of leather, (2 Kings 1:8; Matthew 3:4) like that worn by the Bedouins of the present day. A finer girdle was made of linen, (Jeremiah 13:1; Ezekiel 16:10) embroidered with silk, and sometimes with gold and silver thread, (Daniel 10:5; Revelation 1:13; 15:6) and frequently studded with gold and precious stones or pearls. The military girdle was worn about the waist; the sword or dagger was suspended from it. (Judges 3:16; 2 Samuel 20:8; Psalms 45:3) Hence girding up the loins denotes preparation for battle or for active exertion. Girdles were used as pockets, as they still are among the Arabs, and as purses, one end of the girdle being folded back for the purpose. (Matthew 10:9; Mark 6:8)"
        ]
    },
    {
        "Word": "Girgashite",
        "Definitions": [
            "Dwelling in clayey soil, the descendants of the fifth son of Canaan (Gen. 10:16), one of the original tribes inhabiting the land of Canaan before the time of the Israelites (Gen. 15:21; Deut. 7:1). They were a branch of the great family of the Hivites. Of their geographical position nothing is certainly known. Probably they lived somewhere in the central part of Western Palestine.",
            "who arrives from pilgrimage"
        ]
    },
    {
        "Word": "Gittah-hepher",
        "Definitions": [
            "(Josh. 19:13). See [242]GATH-HEPHER.",
            "digging; a wine-press"
        ]
    },
    {
        "Word": "Gittaim",
        "Definitions": [
            "Two wine-presses, (2 Sam. 4:3; Neh. 11:33), a town probably in Benjamin to which the Beerothites fled.",
            "a wine-press",
            "[[561]Gittites]"
        ]
    },
    {
        "Word": "Gittite",
        "Definitions": [
            "A native of the Philistine city of Gath (Josh. 13:3). Obed-edom, in whose house the ark was placed, is so designated (2 Sam. 6:10). Six hundred Gittites came with David from Gath into Israel (15:18, 19)."
        ]
    },
    {
        "Word": "Gittith",
        "Definitions": [
            "A stringed instrument of music. This word is found in the titles of Ps. 8, 81, 84. In these places the LXX. render the word by \"on the wine-fats.\" The Targum explains by \"on the harp which David brought from Gath.\" It is the only stringed instrument named in the titles of the Psalms.",
            "a musical instrument, by some supposed to have been used by the people of Gath, and by others to have been employed at the festivities of the vintage. Psal 8,81,84."
        ]
    },
    {
        "Word": "Gizonite",
        "Definitions": [
            "A name given to Hashem, an inhabitant of Gizoh, a place somewhere in the mountains of Judah (1 Chr. 11:34; 2 Sam. 23:32, 34)."
        ]
    },
    {
        "Word": "Glass",
        "Definitions": [
            "Was known to the Egyptians at a very early period of their national history, at least B.C. 1500. Various articles both useful and ornamental were made of it, as bottles, vases, etc. A glass bottle with the name of Sargon on it was found among the ruins of the north-west palace of Nimroud. The Hebrew word zekukith (Job 28:17), rendered in the Authorized Version \"crystal,\" is rightly rendered in the Revised Version \"glass.\" This is the only allusion to glass found in the Old Testament. It is referred to in the New Testament in Rev. 4:6; 15:2; 21:18, 21. In Job 37:18, the word rendered \"looking-glass\" is in the Revised Version properly rendered \"mirror,\" formed, i.e., of some metal. (Comp. Ex. 38:8: \"looking-glasses\" are brazen mirrors, R.V.). A mirror is referred to also in James 1:23.",
            "The Hebrew word occurs only in (Job 28:17) where in the Authorized Version it is rendered \"crystal.\" In spite of the absence of specific allusion to glass in the sacred writings, the Hebrews must have been aware of the invention from paintings representing the process of glass-blowing, which have been discovered at Beni-hassan, and in tombs at other places, we know that the invention vas known at least 3500 years ago. Fragments too of wine-vases as old as the exodus have been discovered in Egypt. The art was also known to the ancient Assyrians. In the New Testament glass is alluded to as an emblem of brightness. (Revelation 4:6; 15:2; 21:18)"
        ]
    },
    {
        "Word": "Glean",
        "Definitions": [
            "The corners of fields were not to be reaped, and the sheaf accidentally left behind was not to be fetched away, according to the law of Moses (Lev. 19:9; 23:22; Deut. 24:21). They were to be left for the poor to glean. Similar laws were given regarding vineyards and oliveyards. (Comp. Ruth 2:2.)"
        ]
    },
    {
        "Word": "Glede",
        "Definitions": [
            "An Old English name for the common kite, mentioned only in Deut. 14:13 (Heb. ra'ah), the Milvus ater or black kite. The Hebrew word does not occur in the parallel passage in Leviticus (11:14, da'ah, rendered \"vulture;\" in R.V., \"kite\"). It was an unclean bird. The Hebrew name is from a root meaning \"to see,\" \"to look,\" thus designating a bird with a keen sight. The bird intended is probably the buzzard, of which there are three species found in Palestine. (See [243]VULTURE.)",
            "the old name for the common kite (Milvus ater), occurs only in (14:13) among the unclean birds of prey."
        ]
    },
    {
        "Word": "Glorify",
        "Definitions": [
            "(1.) To make glorious, or cause so to appear (John 12:28; 13:31, 32; 17:4, 5).",
            "(2.) Spoken of God to \"shew forth his praise\" (1 Cor. 6:20; 10:31)."
        ]
    },
    {
        "Word": "Glory",
        "Definitions": [
            "(Heb. kabhod; Gr. doxa). (1.) Abundance, wealth, treasure, and hence honour (Ps. 49:12); glory (Gen. 31:1; Matt. 4:8; Rev. 21:24, 26).",
            "(2.) Honour, dignity (1 Kings 3:13; Heb. 2:7 1 Pet. 1:24); of God (Ps. 19:1; 29:1); of the mind or heart (Gen. 49:6; Ps. 7:5; Acts 2:46).",
            "(3.) Splendour, brightness, majesty (Gen. 45:13; Isa. 4:5; Acts 22:11; 2 Cor. 3:7); of Jehovah (Isa. 59:19; 60:1; 2 Thess. 1:9).",
            "(4.) The glorious moral attributes, the infinite perfections of God (Isa. 40:5; Acts 7:2; Rom. 1:23; 9:23; Eph. 1:12). Jesus is the \"brightness of the Father's glory\" (Heb. 1:3; John 1:14; 2:11).",
            "(5.) The bliss of heaven (Rom. 2:7, 10; 5:2; 8:18; Heb. 2:10; 1 Pet. 5:1, 10).",
            "(6.) The phrase \"Give glory to God\" (Josh. 7:19; Jer. 13:16) is a Hebrew idiom meaning, \"Confess your sins.\" The words of the Jews to the blind man, \"Give God the praise\" (John 9:24), are an adjuration to confess. They are equivalent to, \"Confess that you are an impostor,\" \"Give God the glory by speaking the truth;\" for they denied that a miracle had been wrought.",
            "God is, to his people -- Ps 3:3; Zec 2:5.",
            "Christ is, to his people -- Isa 60:1; Lu 2:32.",
            "The gospel ordained to be, to saints -- 1Co 2:7.",
            "Of the gospel, exceeds that of the law -- 2Co 3:9,10.",
            "The joy of saints is full of -- 1Pe 1:8.",
            "Spiritual",
            "Is given by God. -- Ps 84:11.",
            "Is given by Christ. -- Joh 17:22.",
            "Christ. -- Joh 17:22.",
            "Is the work of the Holy Spirit. -- 2Co 3:18.",
            "Eternal",
            "Procured by the death of Christ. -- Heb 2:10.",
            "Accompanies salvation by Christ. -- 2Ti 2:10.",
            "Inherited by saints. -- 1Sa 2:8; Ps 73:24; Pr 3:35; Col 3:4; 1Pe 5:10.",
            "Saints called to. -- 2Th 2:14; 1Pe 5:10.",
            "Saints afore prepared to. -- Ro 9:23.",
            "Enhanced by present afflictions. -- 2Co 4:17.",
            "Present afflictions not worthy to be compared with. -- Ro 8:18.",
            "Of the Church shall be rich and abundant -- Isa 60:11-13.",
            "The bodies of saints shall be raised in -- 1Co 15:43; Php 3:21.",
            "Saints shall be, of their ministers -- 1Th 2:19,20.",
            "Temporal",
            "Is given by God. -- Da 2:37.",
            "Passes away. -- 1Pe 1:24.",
            "The devil tries to seduce by. -- Mt 4:8.",
            "Of hypocrites turned to shame -- Ho 4:7.",
            "Seek not, from man -- Mt 6:2; 1Th 2:6.",
            "Of the wicked",
            "Is in their shame. -- Php 3:19.",
            "Ends in destruction. -- Isa 5:14."
        ]
    },
    {
        "Word": "Glutton",
        "Definitions": [
            "(Deut. 21:20), Heb. zolel, from a word meaning \"to shake out,\" \"to squander;\" and hence one who is prodigal, who wastes his means by indulgence. In Prov. 23:21, the word means debauchees or wasters of their own body. In Prov. 28:7, the word (pl.) is rendered Authorized Version \"riotous men;\" Revised Version, \"gluttonous.\" Matt. 11:19, Luke 7:34, Greek phagos, given to eating, gluttonous."
        ]
    },
    {
        "Word": "Gnash",
        "Definitions": [
            "Heb. harak, meaning \"to grate the teeth\", (Job 16:9; Ps. 112:10; Lam. 2:16), denotes rage or sorrow. (See also Acts 7:54; Mark 9:18.)"
        ]
    },
    {
        "Word": "Gnat",
        "Definitions": [
            "Only in Matt. 23:24, a small two-winged stinging fly of the genus Culex, which includes mosquitoes. Our Lord alludes here to the gnat in a proverbial expression probably in common use, \"who strain out the gnat;\" the words in the Authorized Version, \"strain at a gnat,\" being a mere typographical error, which has been corrected in the Revised Version. The custom of filtering wine for this purpose was common among the Jews. It was founded on Lev. 11:23. It is supposed that the \"lice,\" Ex. 8:16 (marg. R.V., \"sand-flies\"), were a species of gnat.",
            "a species of mosquito mentioned only in the proverbial expression used by our Saviour in (Matthew 23:21)"
        ]
    },
    {
        "Word": "Goad",
        "Definitions": [
            "(Heb. malmad, only in Judg. 3: 31), an instrument used by ploughmen for guiding their oxen. Shamgar slew six hundred Philistines with an ox-goad. \"The goad is a formidable weapon. It is sometimes ten feet long, and has a sharp point. We could now see that the feat of Shamgar was not so very wonderful as some have been accustomed to think.\"",
            "In 1 Sam. 13:21, a different Hebrew word is used, dorban, meaning something pointed. The expression (Acts 9:5, omitted in the R.V.), \"It is hard for thee to kick against the pricks\", i.e., against the goad, was proverbial for unavailing resistance to superior power.",
            "(Judges 3:31; 1 Samuel 13:21) The Hebrew word in the latter passage probably means the point of the plough-share . The former word does probably refer to the goad, the long handle of which might be used as a formidable weapon. The instrument, as still used in countries of southern Europe and western Asia, consists of a rod about eight feet long, brought to a sharp point and sometimes cased with iron at the head."
        ]
    },
    {
        "Word": "Goat",
        "Definitions": [
            "(1.) Heb. ez, the she-goat (Gen. 15:9; 30:35; 31:38). This Hebrew word is also used for the he-goat (Ex. 12:5; Lev. 4:23; Num. 28:15), and to denote a kid (Gen. 38:17, 20). Hence it may be regarded as the generic name of the animal as domesticated. It literally means \"strength,\" and points to the superior strength of the goat as compared with the sheep.",
            "(2.) Heb. attud, only in plural; rendered \"rams\" (Gen. 31:10, 12); he-goats (Num. 7:17-88; Isa. 1:11); goats (Deut. 32:14; Ps. 50:13). They were used in sacrifice (Ps. 66:15). This word is used metaphorically for princes or chiefs in Isa. 14:9, and in Zech. 10:3 as leaders. (Comp. Jer. 50:8.)",
            "(3.) Heb. gedi, properly a kid. Its flesh was a delicacy among the Hebrews (Gen. 27:9, 14, 17; Judg. 6:19).",
            "(4.) Heb. sa'ir, meaning the \"shaggy,\" a hairy goat, a he-goat (2 Chr. 29:23); \"a goat\" (Lev. 4:24); \"satyr\" (Isa. 13:21); \"devils\" (Lev. 17:7). It is the goat of the sin-offering (Lev. 9:3, 15; 10:16).",
            "(5.) Heb. tsaphir, a he-goat of the goats (2 Chr. 29:21). In Dan. 8:5, 8 it is used as a symbol of the Macedonian empire.",
            "(6.) Heb. tayish, a \"striker\" or \"butter,\" rendered \"he-goat\" (Gen. 30:35; 32:14).",
            "(7.) Heb. azazel (q.v.), the \"scapegoat\" (Lev. 16:8, 10, 26).",
            "(8.) There are two Hebrew words used to denote the undomesticated goat:, Yael, only in plural mountain goats (1 Sam. 24:2; Job 39:1; Ps. 104:18). It is derived from a word meaning \"to climb.\" It is the ibex, which abounded in the mountainous parts of Moab. And 'akko, only in Deut. 14:5, the wild goat.",
            "Goats are mentioned in the New Testament in Matt. 25:32, 33; Heb. 9:12, 13, 19; 10:4. They represent oppressors and wicked men (Ezek. 34:17; 39:18; Matt. 25:33).",
            "Several varieties of the goat were familiar to the Hebrews. They had an important place in their rural economy on account of the milk they afforded and the excellency of the flesh of the kid. They formed an important part of pastoral wealth (Gen. 31:10, 12;32:14; 1 Sam. 25:2).",
            "There appear to be two or three varieties of the common goat, Hircus agagrus, at present bred in Palestine and Syria, but whether they are identical with those which were reared by the ancient Hebrews it is not possible to say. The most marked varieties are the Syrian goat(Capra mammorica, Linn.) and the Angora goat (Capra angorensis, Linn.), with fine long hair. As to the \"wild goats,\" (1 Samuel 24:2; Job 39:1; Psalms 104:18) it is not at all improbable that some species of ibex is denoted."
        ]
    },
    {
        "Word": "Goath",
        "Definitions": [
            "A lowing, a place near Jerusalem, mentioned only in Jer. 31:39.",
            "his touching; his roaring",
            "(lowing), a place apparently in the neighborhood of Jerusalem, and named, in connection with the hill Gareb, only in (Jeremiah 31:39)"
        ]
    },
    {
        "Word": "Gob",
        "Definitions": [
            "A pit, a place mentioned in 2 Sam. 21:18, 19; called also Gezer, in 1 Chr. 20:4.",
            "cistern; grasshopper",
            "(cistern), a place mentioned only in (2 Samuel 21:18,19) as the scene of two encounters between David's warriors and the Philistines. In the parallel account in (1 Chronicles 20:4) the name is given as [565]Gezer."
        ]
    },
    {
        "Word": "Goblet",
        "Definitions": [
            "A laver or trough for washing garments. In Cant. 7:2, a bowl or drinking vessel, a bowl for mixing wine; in Ex. 24:6, a sacrificial basin. (See [244]CUP.)",
            "a circular vessel for wine or other liquid."
        ]
    },
    {
        "Word": "God",
        "Definitions": [
            "(A.S. and Dutch God; Dan. Gud; Ger. Gott), the name of the Divine Being. It is the rendering (1) of the Hebrew 'El, from a word meaning to be strong; (2) of 'Eloah_, plural _'Elohim. The singular form, Eloah, is used only in poetry. The plural form is more commonly used in all parts of the Bible, The Hebrew word Jehovah (q.v.), the only other word generally employed to denote the Supreme Being, is uniformly rendered in the Authorized Version by \"LORD,\" printed in small capitals. The existence of God is taken for granted in the Bible. There is nowhere any argument to prove it. He who disbelieves this truth is spoken of as one devoid of understanding (Ps. 14:1).",
            "The arguments generally adduced by theologians in proof of the being of God are:",
            "(1.) The a priori argument, which is the testimony afforded by reason.",
            "(2.) The a posteriori argument, by which we proceed logically from the facts of experience to causes. These arguments are,",
            "(a) The cosmological, by which it is proved that there must be a First Cause of all things, for every effect must have a cause.",
            "(b) The teleological, or the argument from design. We see everywhere the operations of an intelligent Cause in nature.",
            "(c) The moral argument, called also the anthropological argument, based on the moral consciousness and the history of mankind, which exhibits a moral order and purpose which can only be explained on the supposition of the existence of God. Conscience and human history testify that \"verily there is a God that judgeth in the earth.\"",
            "The attributes of God are set forth in order by Moses in Ex. 34:6, 7. (see also Deut. 6:4; 10:17; Num. 16:22; Ex. 15:11; 33:19; Isa. 44:6; Hab. 3:6; Ps. 102:26; Job 34:12.) They are also systematically classified in Rev. 5:12 and 7:12.",
            "God's attributes are spoken of by some as absolute, i.e., such as belong to his essence as Jehovah, Jah, etc.; and relative, i.e., such as are ascribed to him with relation to his creatures. Others distinguish them into communicable, i.e., those which can be imparted in degree to his creatures: goodness, holiness, wisdom, etc.; and incommunicable, which cannot be so imparted: independence, immutability, immensity, and eternity. They are by some also divided into natural attributes, eternity, immensity, etc.; and moral, holiness, goodness, etc.",
            "(good). Throughout the Hebrew Scriptures two chief names are used for the one true divine Being--ELOHIM, commonly translated God in our version, and [566]Jehovah, translated Lord . Elohim is the plural of Eloah (in Arabic Allah); it is often used in the short form EL (a word signifying strength, as in EL-SHADDAI, God Almighty, the name by which God was specially known to the patriarchs. (Genesis 17:1; 28:3; Exodus 6:3) The etymology is uncertain, but it is generally agreed that the primary idea is that of strength, power of effect, and that it properly describes God in that character in which he is exhibited to all men in his works, as the creator, sustainer and supreme governor of the world. The plural form of Elohim has given rise to much discussion. The fanciful idea that it referred to the trinity of persons in the Godhead hardly finds now a supporter among scholars. It is either what grammarians call the plural of majesty, or it denotes the fullness of divine strength, the sum of the powers displayed by God. Jehovah denotes specifically the one true God, whose people the Jews were, and who made them the guardians of his truth. The name is never applied to a false god, nor to any other being except one, the ANGEL-JEHOVAH who is thereby marked as one with God, and who appears again in the New Covenant as \"God manifested in the flesh.\" Thus much is clear; but all else is beset with difficulties. At a time too early to be traced, the Jews abstained from pronouncing the name, for fear of its irreverent use. The custom is said to have been founded on a strained interpretation of (Leviticus 24:16) and the phrase there used, \"THE NAME\" (Shema), is substituted by the rabbis for the unutterable word. In reading the Scriptures they substituted for it the word ADONAI (Lord), from the translation of which by Kurios in the LXX., followed by the Vulgate, which uses Dominus, we have the [567]Lord of our version. The substitution of the word Lord is most unhappy, for it in no way represents the meaning of the sacred name. The key to the meaning of the name is unquestionably given in God's revelation of himself to Moses by the phrase \"I AM THAT I AM,\" (Exodus 3:14; 6:3) We must connect the name Jehovah with the Hebrew substantive verb to be, with the inference that it expresses the essential, eternal, unchangeable being of Jehovah. But more, it is not the expression only, or chiefly, of an absolute truth: it is a practical revelation of God, in his essential, unchangeable relation to this chosen people, the basis of his covenant.",
            "Is a spirit -- Joh 4:24; 2Co 3:17.",
            "Is declared to be",
            "Light. -- Isa 60:19; Jas 1:17; 1Jo 1:5.",
            "Love. -- 1Jo 4:8,16.",
            "Invisible. -- Job 23:8,9; Joh 1:18; 5:37; Col 1:15; 1Ti 1:17.",
            "Unsearchable. -- Job 11:7; 37:23; Ps 145:3; Isa 40:28; Ro 11:33.",
            "Incorruptible. -- Ro 1:23.",
            "Eternal. -- De 33:27; Ps 90:2; Re 4:8-10.",
            "Immortal. -- 1Ti 1:17; 6:16.",
            "Omnipotent. -- Ge 17:1; Ex 6:3.",
            "Omniscient. -- Ps 139:1-6; Pr 5:21.",
            "Omnipresent. -- Ps 139:7; Jer 23:23.",
            "Immutable. -- Ps 102:26,27; Jas 1:17.",
            "Only-wise. -- Ro 16:27; 1Ti 1:17.",
            "Glorious. -- Ex 15:11; Ps 145:5.",
            "Most High. -- Ps 83:18; Ac 7:48.",
            "Perfect. -- Mt 5:48.",
            "Holy. -- Ps 99:9; Isa 5:16.",
            "Just. -- De 32:4; Isa 45:21.",
            "True. -- Jer 10:10; Joh 17:3.",
            "Upright. -- Ps 25:8; 92:15.",
            "Righteous. -- Ezr 9:15; Ps 145:17.",
            "Good. -- Ps 25:8; 119:68.",
            "Great. -- 2Ch 2:5; Ps 86:10.",
            "Gracious. -- Ex 34:6; Ps 116:5.",
            "Faithful. -- 1Co 10:13; 1Pe 4:19.",
            "Merciful. -- Ex 34:6,7; Ps 86:5.",
            "Long-suffering. -- Nu 14:18; Mic 7:1.",
            "Jealous. -- Jos 24:19; Na 1:2.",
            "Compassionate. -- 2Ki 13:23.",
            "A consuming fire. -- Heb 12:29.",
            "None beside him -- De 4:35; Isa 44:6.",
            "None before him -- Isa 43:10.",
            "None like to him -- Ex 9:14; De 33:26; 2Sa 7:22; Isa 46:5,9; Jer 10:6.",
            "None good but he -- Mt 19:17.",
            "Fills heaven and earth -- 1Ki 8:27; Jer 23:24.",
            "Should be worshipped in spirit and in truth -- Joh 4:24."
        ]
    },
    {
        "Word": "Godhead",
        "Definitions": [
            "(Acts 17:29; Rom. 1:20; Col. 2:9), the essential being or the nature of God."
        ]
    },
    {
        "Word": "Godliness",
        "Definitions": [
            "The whole of practical piety (1 Tim. 4:8; 2 Pet. 1:6). \"It supposes knowledge, veneration, affection, dependence, submission, gratitude, and obedience.\" In 1 Tim. 3:16 it denotes the substance of revealed religion."
        ]
    },
    {
        "Word": "Goel",
        "Definitions": [
            "In Hebrew the participle of the verb gaal, \"to redeem.\" It is rendered in the Authorized Version \"kinsman,\" Num. 5:8; Ruth 3:12; 4:1, 6, 8; \"redeemer,\" Job 19:25; \"avenger,\" Num. 35:12; Deut. 19:6, etc. The Jewish law gave the right of redeeming and repurchasing, as well as of avenging blood, to the next relative, who was accordingly called by this name. (See [245]REDEEMER.)"
        ]
    },
    {
        "Word": "Gog",
        "Definitions": [
            "(1.) A Reubenite (1 Chr. 5:4), the father of Shimei.",
            "(2.) The name of the leader of the hostile party described in Ezek. 38, 39, as coming from the \"north country\" and assailing the people of Israel to their own destruction. This prophecy has been regarded as fulfilled in the conflicts of the Maccabees with Antiochus, the invasion and overthrow of the Chaldeans, and the temporary successes and destined overthrow of the Turks. But \"all these interpretations are unsatisfactory and inadequate. The vision respecting Gog and Magog in the Apocalypse (Rev. 20:8) is in substance a reannouncement of this prophecy of Ezekiel. But while Ezekiel contemplates the great conflict in a more general light as what was certainly to be connected with the times of the Messiah, and should come then to its last decisive issues, John, on the other hand, writing from the commencement of the Messiah's times, describes there the last struggles and victories of the cause of Christ. In both cases alike the vision describes the final workings of the world's evil and its results in connection with the kingdom of God, only the starting-point is placed further in advance in the one case than in the other.\"",
            "It has been supposed to be the name of a district in the wild north-east steppes of Central Asia, north of the Hindu-Kush, now a part of Turkestan, a region about 2,000 miles north-east of Nineveh.",
            "roof; covering",
            "(mountain).",
            "+ A Reubenite, (1 Chronicles 5:4) son of Shemaiah."
        ]
    },
    {
        "Word": "Golan",
        "Definitions": [
            "Exile, a city of Bashan (Deut. 4:43), one of the three cities of refuge east of Jordan, about 12 miles north-east of the Sea of Galilee (Josh. 20:8). There are no further notices of it in Scripture. It became the head of the province of Gaulanitis, one of the four provinces into which Bashan was divided after the Babylonish captivity, and almost identical with the modern Jaulan, in Western Hauran, about 39 miles in length and 18 in breath.",
            "passage; revolution",
            "(circle), a city of Bashan, (4:43) allotted out of the half tribe of Manasseh to the Levites, (Joshua 21:27) and one of the three cities of refuge east of the Jordan. ch (Joshua 20:8) Its very site is now unknown. It gave its name to the province of Gaulanitis. It lay east of Galilee and north of Gadaritis [[568]Gadara], and corresponds to the modern province of Jaulan ."
        ]
    },
    {
        "Word": "Gold",
        "Definitions": [
            "(1.) Heb. zahab, so called from its yellow colour (Ex. 25:11; 1 Chr. 28:18; 2 Chr. 3:5).",
            "(2.) Heb. segor, from its compactness, or as being enclosed or treasured up; thus precious or \"fine gold\" (1 Kings 6:20; 7:49).",
            "(3.) Heb. paz, native or pure gold (Job 28:17; Ps. 19:10; 21:3, etc.).",
            "(4.) Heb. betzer, \"ore of gold or silver\" as dug out of the mine (Job 36:19, where it means simply riches).",
            "(5.) Heb. kethem, i.e., something concealed or separated (Job 28:16, 19; Ps. 45:9; Prov. 25:12). Rendered \"golden wedge\" in Isa. 13:12.",
            "(6.) Heb. haruts, i.e., dug out; poetic for gold (Prov. 8:10; 16:16; Zech. 9:3).",
            "Gold was known from the earliest times (Gen. 2:11). It was principally used for ornaments (Gen. 24:22). It was very abundant (1 Chr. 22:14; Nah. 2:9; Dan. 3:1). Many tons of it were used in connection with the temple (2 Chr. 1:15). It was found in Arabia, Sheba, and Ophir (1 Kings 9:28; 10:1; Job 28:16), but not in Palestine.",
            "In Dan. 2:38, the Babylonian Empire is spoken of as a \"head of gold\" because of its great riches; and Babylon was called by Isaiah (14:4) the \"golden city\" (R.V. marg., \"exactress,\" adopting the reading marhebah, instead of the usual word madhebah).",
            "Gold was known from the very earliest times. (Genesis 2:11) It was at first used chiefly for ornaments, etc. (Genesis 24:22) Coined money was not known to the ancients till a comparatively late period; and on the Egyptian tombs gold is represented as being weighed in rings for commercial purposes. Comp. (Genesis 43:21) Gold was extremely abundant in ancient times, (1 Chronicles 22:14; 2 Chronicles 1:15; 9:9; Daniel 3:1; Nahum 2:9) but this did not depreciate its value, because of the enormous quantities consumed by the wealthy in furniture, etc. (1 Kings 6:22) 10 passim ; (Esther 1:6; Song of Solomon 3:9,10; Jeremiah 10:9) The chief countries mentioned as producing gold are Arabia, Sheba and Ophir. (1 Kings 9:28; 10:1; Job 28:16)",
            "Found in the earth -- Job 28:1,6.",
            "Abounded in",
            "Havilah. -- Ge 2:11.",
            "Ophir. -- 1Ki 9:28; Ps 45:9.",
            "Sheba. -- Ps 72:15; Isa 60:6.",
            "Parvaim. -- 2Ch 3:6.",
            "Belongs to God -- Joe 3:5; Hag 2:8.",
            "Described as",
            "Yellow. -- Ps 68:13.",
            "Malleable. -- Ex 39:3; 1Ki 10:16,17.",
            "Fusible. -- Ex 32:3,4; Pr 17:3.",
            "Precious. -- Ezr 8:27; Isa 13:12.",
            "Valuable. -- Job 28:15,16.",
            "Most valuable when pure and fine -- Job 28:19; Ps 19:10; 21:3; Pr 3:14.",
            "Refined and tried by fire -- Zec 13:9; 1Pe 1:7.",
            "Working in, a trade -- Ne 3:8; Isa 40:19.",
            "An article of commerce -- Eze 27:22.",
            "The patriarchs were rich in -- Ge 13:2.",
            "Imported by Solomon -- 1Ki 9:11,28; 10:11.",
            "Abundance of, in Solomon's reign -- 2Ch 1:15.",
            "Offerings of, for tabernacle -- Ex 35:22.",
            "Offerings of, for temple -- 1Ch 22:14; 29:4,7.",
            "Used as money -- Mt 10:9; Ac 3:6.",
            "Priestly and royal garments adorned with -- Ex 28:4-6; Ps 45:9,13.",
            "Was used for",
            "Overlaying the tabernacle. -- Ex 36:34,38.",
            "Overlaying the temple. -- 1Ki 6:21,22.",
            "Overlaying cherubims in temple. -- 2Ch 3:10.",
            "Overlaying the ark, &c. -- Ex 25:11-13.",
            "Overlaying floor of temple. -- 1Ki 6:30.",
            "Overlaying throne of Solomon. -- 1Ki 10:18.",
            "Mercy seat and cherubims. -- Ex 25:17,18.",
            "Sacred candlesticks. -- Ex 25:31; 2Ch 4:7,20.",
            "Sacred utensils. -- Ex 25:29,38; 2Ch 4:19-22.",
            "Crowns. -- 2Sa 12:30; Ps 21:3.",
            "Sceptres. -- Es 4:11.",
            "Chains. -- Ge 41:42; Da 5:29.",
            "Rings. -- Song 5:14; Jas 2:2.",
            "Earrings. -- Jdj 8:24,26.",
            "Ornaments. -- Jer 4:30.",
            "Shields. -- 2Sa 8:7; 1Ki 10:16,17.",
            "Vessels. -- 1Ki 10:21; Es 1:7.",
            "Idols. -- Ex 20:23; Ps 115:4; Da 5:4.",
            "Couches. -- Es 1:6.",
            "Footstools. -- 2Ch 9:18.",
            "Estimated by weight -- 1Ch 28:14.",
            "Given as presents -- 1Ki 15:19; Mt 2:11.",
            "Exacted as tribute -- 1Ki 20:3,5; 2Ki 23:33,35.",
            "Taken in war, dedicated to God -- Jos 6:19; 2Sa 8:11; 1Ki 15:15.",
            "Kings of Israel not to multiply -- De 17:17.",
            "Jews condemned for multiplying -- Isa 2:7.",
            "Vanity of heaping up -- Ec 2:8,11.",
            "Liable to",
            "Grow dim. -- La 4:1.",
            "Canker and rust. -- Jas 5:3.",
            "Illustrative of",
            "Saints after affliction. -- Job 23:10.",
            "Tried faith. -- 1Pe 1:7.",
            "The doctrines of grace. -- Re 3:18.",
            "True converts. -- 1Co 3:12.",
            "Babylonish empire. -- Da 2:38."
        ]
    },
    {
        "Word": "Golden calf",
        "Definitions": [
            "(Ex. 32:4, 8; Deut. 9:16; Neh. 9:18). This was a molten image of a calf which the idolatrous Israelites formed at Sinai. This symbol was borrowed from the custom of the Egyptians. It was destroyed at the command of Moses (Ex. 32:20). (See [246]AARON; [247]MOSES.)"
        ]
    },
    {
        "Word": "Goldsmith",
        "Definitions": [
            "(Neh. 3:8, 32; Isa. 40:19; 41:7; 46:6). The word so rendered means properly a founder or finer."
        ]
    },
    {
        "Word": "Golgotha",
        "Definitions": [
            "The common name of the spot where Jesus was crucified. It is interpreted by the evangelists as meaning \"the place of a skull\" (Matt. 27:33; Mark 15:22; John 19:17). This name represents in Greek letters the Aramaic word Gulgaltha, which is the Hebrew Gulgoleth (Num. 1:2; 1 Chr. 23:3, 24; 2 Kings 9:35), meaning \"a skull.\" It is identical with the word Calvary (q.v.). It was a little knoll rounded like a bare skull. It is obvious from the evangelists that it was some well-known spot outside the gate (comp. Heb. 13:12), and near the city (Luke 23:26), containing a \"garden\" (John 19:41), and on a thoroughfare leading into the country. Hence it is an untenable idea that it is embraced within the present \"Church of the Holy Sepulchre.\" The hillock above Jeremiah's Grotto, to the north of the city, is in all probability the true site of Calvary. The skull-like appearance of the rock in the southern precipice of the hillock is very remarkable.",
            "a heap of skulls; something skull-shaped",
            "(skull), the Hebrew name of the spot at which our Lord was crucified. (Matthew 27:33; Mark 15:22; John 19:17) By these three evangelists it is interpreted to mean the \"place of a skull.\" Two explanations of the name are given: (1) that it was a spot where executions ordinarily took place, and therefore abounded in skulls; or(2) it may come from the look or form of the spot itself, bald, round and skull-like, and therefore a mound or hillock, in accordance with the common phrase--for which there is no direct authority-- \"Mount Calvary.\" Whichever of these is the correct explanation, Golgotha seems to have been a known spot."
        ]
    },
    {
        "Word": "Goliath",
        "Definitions": [
            "Great. (1.) A famous giant of Gath, who for forty days openly defied the armies of Israel, but was at length slain by David with a stone from a sling (1 Sam. 17:4). He was probably descended from the Rephaim who found refuge among the Philistines after they were dispersed by the Ammonites (Deut. 2:20, 21). His height was \"six cubits and a span,\" which, taking the cubit at 21 inches, is equal to 10 1/2 feet. David cut off his head (1 Sam. 17:51) and brought it to Jerusalem, while he hung the armour which he took from him in his tent. His sword was preserved at Nob as a religious trophy (21:9). David's victory over Goliath was the turning point in his life. He came into public notice now as the deliverer of Israel and the chief among Saul's men of war (18:5), and the devoted friend of Jonathan.",
            "(2.) In 2 Sam. 21:19 there is another giant of the same name mentioned as slain by Elhanan. The staff of his apear \"was like a weaver's beam.\" The Authorized Version interpolates the words \"the brother of\" from 1 Chr. 20:5, where this giant is called Lahmi.",
            "passage; revolution; heap",
            "(splendor), a famous giant of Gath, who \"morning and evening for forty days\" defied the armies of Israel. (1 Samuel 17:1) ... (B.C. 1063.) He was possibly descended from the old Rephaim [[569]Giants], of whom a scattered remnant took refuge with the Philistines after their dispersion by the Ammonites. (2:20,21; 2 Samuel 21:22) His height was \"six cubits and a span,\" which taking the cubit at 21 inches, would make him 10 1/2 feet high. The scene of his combat with David, by whom he was slain, was the \"valley of the terebinth,\" between Shochoh and Arekah, probably among the western passes of Benjamin. In (2 Samuel 21:19) we find that another Goliath of Gath was slain by Elhanan, also a Bethlehemite."
        ]
    },
    {
        "Word": "Gomer",
        "Definitions": [
            "Complete; vanishing. (1.) The daughter of Diblaim, who (probably in vision only) became the wife of Hosea (1:3).",
            "(2.) The eldest son of Japheth, and father of Ashkenaz, Riphath, and Togarmah (Gen. 10:2, 3), whose descendants formed the principal branch of the population of South-eastern Europe. He is generally regarded as the ancestor of the Celtae and the Cimmerii, who in early times settled to the north of the Black Sea, and gave their name to the Crimea, the ancient Chersonesus Taurica. Traces of their presence are found in the names Cimmerian Bosphorus, Cimmerian Isthmus, etc. In the seventh century B.C. they were driven out of their original seat by the Scythians, and overran western Asia Minor, whence they were afterwards expelled. They subsequently reappear in the times of the Romans as the Cimbri of the north and west of Europe, whence they crossed to the British Isles, where their descendants are still found in the Gaels and Cymry. Thus the whole Celtic race may be regarded as descended from Gomer.",
            "to finish; complete",
            "(perfect).",
            "+ The eldest son of Japheth, (Genesis 10:2,3) the progenitor of the early Cimmerians, of the later Cimbri and the other branches of the Celtic family, and of the modern Gael and Cymri. + The wife of Hosea. (Hosea 1:3)"
        ]
    },
    {
        "Word": "Gomorrah",
        "Definitions": [
            "Submersion, one of the five cities of the plain of Siddim (q.v.) which were destroyed by fire (Gen. 10:19; 13:10; 19:24, 28). These cities probably stood close together, and were near the northern extremity of what is now the Dead Sea. This city is always mentioned next after Sodom, both of which were types of impiety and wickedness (Gen. 18:20; Rom. 9:29). Their destruction is mentioned as an \"ensample unto those that after should live ungodly\" (2 Pet. 2:6; Jude 1:4-7). Their wickedness became proverbial (Deut. 32:32; Isa. 1:9, 10; Jer. 23:14). But that wickedness may be exceeded (Matt. 10:15; Mark 6:11). (See [248]DEAD SEA).",
            "rebellious people",
            "(submersion), one of the five \"cities of the plain\" or \"vale of Siddim\" that under the irrespective kings joined battle there with Chedorlaomer (Genesis 14:2-8) and his allies by whom they were discomfited till Abraham came to the rescue. Four out of the five were afterwards destroyed by the Lord with fire from heaven. (Genesis 19:23-29) One of them only, Zoar (or Bela; which was its original name), was spared at the request of Lot, in order that he might take refuge there. The geographical position of these cities is discussed under [570]Sodom."
        ]
    },
    {
        "Word": "Goodly trees",
        "Definitions": [
            "Boughs of, were to be carried in festive procession on the first day of the feast of Tabernacles (Lev. 23:40). This was probably the olive tree (Neh. 8:15), although no special tree is mentioned."
        ]
    },
    {
        "Word": "Goodness",
        "Definitions": [
            "In man is not a mere passive quality, but the deliberate preference of right to wrong, the firm and persistent resistance of all moral evil, and the choosing and following of all moral good."
        ]
    },
    {
        "Word": "Goodness of God",
        "Definitions": [
            "A perfection of his character which he exercises towards his creatures according to their various circumstances and relations (Ps. 145:8, 9; 103:8; 1 John 4:8). Viewed generally, it is benevolence; as exercised with respect to the miseries of his creatures it is mercy, pity, compassion, and in the case of impenitent sinners, long-suffering patience; as exercised in communicating favour on the unworthy it is grace. \"Goodness and justice are the several aspects of one unchangeable, infinitely wise, and sovereign moral perfection. God is not sometimes merciful and sometimes just, but he is eternally infinitely just and merciful.\" God is infinitely and unchangeably good (Zeph. 3:17), and his goodness is incomprehensible by the finite mind (Rom. 11: 35, 36). \"God's goodness appears in two things, giving and forgiving.\""
        ]
    },
    {
        "Word": "Gopher",
        "Definitions": [
            "A tree from the wood of which Noah was directed to build the ark (Gen. 6:14). It is mentioned only there. The LXX. render this word by \"squared beams,\" and the Vulgate by \"planed wood.\" Other versions have rendered it \"pine\" and \"cedar;\" but the weight of authority is in favour of understanding by it the cypress tree, which grows abundantly in Chaldea and Armenia.",
            "(pitch) wood. Only once mentioned-- (Genesis 6:14) Two principal conjectures have been proposed--",
            "+ That the \"trees of gopher\" are any trees of the resinous kind, such as pine, fir, etc. + That Gopher is cypress."
        ]
    },
    {
        "Word": "Goshen",
        "Definitions": [
            "(1.) A district in Egypt where Jacob and his family settled, and in which they remained till the Exodus (Gen. 45:10; 46:28, 29, 31, etc.). It is called \"the land of Goshen\" (47:27), and also simply \"Goshen\" (46:28), and \"the land of Rameses\" (47:11; Ex. 12:37), for the towns Pithom and Rameses lay within its borders; also Zoan or Tanis (Ps. 78:12). It lay on the east of the Nile, and apparently not far from the royal residence. It was \"the best of the land\" (Gen. 47:6, 11), but is now a desert. It is first mentioned in Joseph's message to his father. It has been identified with the modern Wady Tumilat, lying between the eastern part of the Delta and the west border of Palestine. It was a pastoral district, where some of the king's cattle were kept (Gen. 47:6). The inhabitants were not exclusively Israelites (Ex. 3:22; 11:2; 12:35, 36).",
            "(2.) A district in Palestine (Josh. 10:41; 11:16). It was a part of the maritime plain of Judah, and lay between Gaza and Gibeon.",
            "(3.) A town in the mountains of Judah (Josh. 15:51).",
            "approaching; drawing near",
            "+ The name of a part of Egypt where the Israelites dwelt during the whole period of their sojourn in that country. It was probably situated on the eastern border of the Nile, extending from the Mediterranean to the Red Sea. It contained the treasure-cities of Rameses and Pittim. It was a pasture land, especially suited to a shepherd people, and sufficient for the Israelites, who there prospered, and were separate from the main body of the Egyptians. + A district in southern Palestine conquered by Joshua. (Joshua 10:41) It lay between Gaza and Gibeon. + A town in the mountains of Judah, probably in a part of the country of Goshen."
        ]
    },
    {
        "Word": "Gospel",
        "Definitions": [
            "A word of Anglo-Saxon origin, and meaning \"God's spell\", i.e., word of God, or rather, according to others, \"good spell\", i.e., good news. It is the rendering of the Greek evangelion, i.e., \"good message.\" It denotes (1) \"the welcome intelligence of salvation to man as preached by our Lord and his followers. (2.) It was afterwards transitively applied to each of the four histories of our Lord's life, published by those who are therefore called Evangelists', writers of the history of the gospel (the evangelion). (3.) The term is often used to express collectively the gospel doctrines; and preaching the gospel' is often used to include not only the proclaiming of the good tidings, but the teaching men how to avail themselves of the offer of salvation, the declaring of all the truths, precepts, promises, and threatenings of Christianity.\" It is termed \"the gospel of the grace of God\" (Acts 20:24), \"the gospel of the kingdom\" (Matt. 4:23), \"the gospel of Christ\" (Rom. 1:16), \"the gospel of peace (Eph. 6:15), \"the glorious gospel,\" \"the everlasting gospel,\" \"the gospel of salvation\" (Eph. 1:13)."
        ]
    },
    {
        "Word": "Gospels",
        "Definitions": [
            "The central fact of Christian preaching was the intelligence that the Saviour had come into the world (Matt. 4:23; Rom. 10:15); and the first Christian preachers who called their account of the person and mission of Christ by the term evangelion_ (= good message) were called _evangelistai (= evangelists) (Eph. 4:11; Acts 21:8).",
            "There are four historical accounts of the person and work of Christ: \"the first by Matthew, announcing the Redeemer as the promised King of the kingdom of God; the second by Mark, declaring him a prophet, mighty in deed and word'; the third by Luke, of whom it might be said that he represents Christ in the special character of the Saviour of sinners (Luke 7:36; 15:18); the fourth by John, who represents Christ as the Son of God, in whom deity and humanity become one. The ancient Church gave to Matthew the symbol of the lion, to Mark that of a man, to Luke that of the ox, and to John that of the eagle: these were the four faces of the cherubim\" (Ezek. 1:10).",
            "Date. The Gospels were all composed during the latter part of the first century, and there is distinct historical evidence to show that they were used and accepted as authentic before the end of the second century.",
            "Mutual relation. \"If the extent of all the coincidences be represented by 100, their proportionate distribution will be: Matthew, Mark, and Luke, 53; Matthew and Luke, 21; Matthew and Mark, 20; Mark and Luke, 6. Looking only at the general result, it may be said that of the contents of the synoptic Gospels [i.e., the first three Gospels] about two-fifths are common to the three, and that the parts peculiar to one or other of them are little more than one-third of the whole.\"",
            "Origin. Did the evangelists copy from one another? The opinion is well founded that the Gospels were published by the apostles orally before they were committed to writing, and that each had an independent origin. (See MATTHEW, GOSPEL [249]OF.)",
            "The name Gospel (from god and spell, Ang. Sax. good message or news, which is a translation of the Greek euaggelion) is applied to the four inspired histories of the life and teaching of Christ contained in the New Testament, of which separate accounts are given in their place. They were all composed during the latter half of the first century: those of St. Matthew and St. Mark some years before the destruction of Jerusalem; that of St. Luke probably about A.D. 64; and that of St. John towards the close of the century. Before the end of the second century, there is abundant evidence that the four Gospels, as one collection, were generally used and accepted. As a matter of literary history, nothing can be better established than the genuineness of the Gospels. On comparing these four books one with another, a peculiar difficulty claims attention, which has had much to do with the controversy as to their genuineness. In the fourth Gospel the narrative coincided with that of the other three in a few passages only. The received explanation is the only satisfactory one namely, that John, writing last, at the close of the first century had seen the other Gospels, and purposely abstained from writing anew what they had sufficiently recorded. In the other three Gospels there is a great amount of agreement. If we suppose the history that they contain to be divided into 89 sections, in 42 of these all the three narratives coincide, 12 more are given by Matthew and Mark only, 5 by Mark and Luke only, and 14 by Matthew and Luke. To these must be added 5 peculiar to Matthew, 2 to Mark and 9 to Luke, and the enumeration is complete. But this applies only to general coincidence as to the facts narrated: the amount of verbal coincidence, that is, the passages either verbally the same or coinciding in the use of many of the same words, is much smaller. It has been ascertained by Stroud that \"if the total contents of the several Gospels be represented by 100, the following table is obtained: Matthew has 42 peculiarities and 58 coincidences. Mark has 7 peculiarities and 93 coincidences. Luke has 59 peculiarities and 41 coincidences. John has 92 peculiarities and 8 coincidences. Why four Gospels.--",
            "+ To bring four separate independent witnesses to the truth. + It is to give the Lord's life from every point of view, four living portraits of one person. There were four Gospels because Jesus was to be commended to four races or classes of men, or to four phases of human thought,--the Jewish, Roman, Greek and Christian. Had not these exhausted the classes to be reached, there would doubtless have been more Gospels. In all ages, the Jewish, Roman and Greek natures reappear among men, and, in fact, make up the world of natural men, while the Christian nature and wants likewise remain essentially the same. The FIRST GOSPEL was prepared by Matthew for the Jew. He gives us the Gospel of Jesus, the Messiah of the Jews, the Messianic royalty of Jesus. He places the life and character of Jesus, as lived on earth, alongside the life and character of the Messiah, as sketched in the prophets, showing Christianity as the fulfillment of Judaism. Mark wrote the SECOND GOSPEL. It was substantially the preaching of Peter to the Romans. The Gospel for him must represent the character and career of Jesus from the Roman point of view, as answering to the idea of divine power, work, law, conquest and universal sway; must retain its old significance and ever-potent inspiration at the battle-call of the almighty Conqueror. Luke wrote the THIRD GOSPEL in Greece for the Greek. It has its basis in the gospel which Paul and Luke, by long preaching to the Greeks, had already thrown into the form best suited to commend to their acceptance Jesus as the perfect divine man. It is the gospel of the future, of progressive Christianity, of reason and culture seeking the perfection of manhood. John, \"the beloved disciple,\" wrote the FOURTH GOSPEL for the Christian, to cherish and train those who have entered the new kingdom of Christ, into the highest spiritual life.--Condensed from, Prof. Gregory."
        ]
    },
    {
        "Word": "Gourd",
        "Definitions": [
            "(1.) Jonah's gourd (Jonah 4:6-10), bearing the Hebrew name kikayon (found only here), was probably the kiki of the Egyptians, the croton. This is the castor-oil plant, a species of ricinus, the palma Christi, so called from the palmate division of its leaves. Others with more probability regard it as the cucurbita the el-keroa of the Arabs, a kind of pumpkin peculiar to the East. \"It is grown in great abundance on the alluvial banks of the Tigris and on the plain between the river and the ruins of Nineveh.\" At the present day it is trained to run over structures of mud and brush to form boots to protect the gardeners from the heat of the noon-day sun. It grows with extraordinary rapidity, and when cut or injured withers away also with great rapidity.",
            "(2.) Wild gourds (2 Kings 4:38-40), Heb. pakkuoth, belong to the family of the cucumber-like plants, some of which are poisonous. The species here referred to is probably the colocynth (Cucumis colocynthus). The LXX. render the word by \"wild pumpkin.\" It abounds in the desert parts of Syria, Egypt, and Arabia. There is, however, another species, called the Cucumis prophetarum, from the idea that it afforded the gourd which \"the sons of the prophets\" shred by mistake into their pottage.",
            "+ Kikayan only in (Jonah 4:6-10) The plant which is intended by this word, and which afforded shade to the prophet Jonah before Nineveh, is the Ricinus commnunis, or castor-oil plant, which, a native of Asia, is now naturalized in America, Africa and the south of Europe. This plant varies considerably n size, being in India a tree, but in England seldom attaining a greater height than three or four feet. The leaves are large and palmate, with serrated lobes, and would form un excellent shelter for the sun-stroken prophet. The seeds contain the oil so well known under the name of \"castor oil,\" which has for ages been in high repute as a medicine. It is now thought by many that the plant meant is a vine of the cucumber family, a gemline gourd, which is much used for shade in the East. + The wild gourd of (2 Kings 4:39) which one of \"the sons of the prophets\" gathered ignorantly, supposing them to be good for food, is a poisonous gourd, supposed to be the colocynth, which bears a fruit of the color and size of an orange, with a hard, woody shell. As several varieties of the same family, such as melons, pumpkins, etc., are favorite articles of refreshing food amongst the Orientals, we can easily understand the cause of the mistake."
        ]
    },
    {
        "Word": "Government of God",
        "Definitions": [
            "See [250]PROVIDENCE."
        ]
    },
    {
        "Word": "Governments",
        "Definitions": [
            "(1 Cor. 12:28), the powers which fit a man for a place of influence in the church; \"the steersman's art; the art of guiding aright the vessel of church or state.\""
        ]
    },
    {
        "Word": "Governor",
        "Definitions": [
            "(1.) Heb. nagid, a prominent, conspicuous person, whatever his capacity: as, chief of the royal palace (2 Chr. 28:7; comp. 1 Kings 4:6), chief of the temple (1 Chr. 9:11; Jer. 20:1), the leader of the Aaronites (1 Chr. 12:27), keeper of the sacred treasury (26:24), captain of the army (13:1), the king (1 Sam. 9:16), the Messiah (Dan. 9:25).",
            "(2.) Heb. nasi, raised; exalted. Used to denote the chiefs of families (Num. 3:24, 30, 32, 35); also of tribes (2:3; 7:2; 3:32). These dignities appear to have been elective, not hereditary.",
            "(3.) Heb. pakid, an officer or magistrate. It is used of the delegate of the high priest (2 Chr. 24:11), the Levites (Neh. 11:22), a military commander (2 Kings 25:19), Joseph's officers in Egypt (Gen. 41:34).",
            "(4.) Heb. shallit, one who has power, who rules (Gen. 42:6; Ezra 4:20; Eccl. 8:8; Dan. 2:15; 5:29).",
            "(5.) Heb. aluph, literally one put over a thousand, i.e., a clan or a subdivision of a tribe. Used of the \"dukes\" of Edom (Gen. 36), and of the Jewish chiefs (Zech. 9:7).",
            "(6.) Heb. moshel, one who rules, holds dominion. Used of many classes of rulers (Gen. 3:16; 24:2; 45:8; Ps. 105:20); of the Messiah (Micah 5:2); of God (1 Chr. 29:12; Ps. 103:19).",
            "(7.) Heb. sar, a ruler or chief; a word of very general use. It is used of the chief baker of Pharaoh (Gen. 40:16); of the chief butler (40:2, etc. See also Gen. 47:6; Ex. 1:11; Dan. 1:7; Judg. 10:18; 1 Kings 22:26; 20:15; 2 Kings 1:9; 2 Sam. 24:2). It is used also of angels, guardian angels (Dan. 10:13, 20, 21; 12:1; 10:13; 8:25).",
            "(8.) Pehah, whence pasha, i.e., friend of the king; adjutant; governor of a province (2 Kings 18:24; Isa. 36:9; Jer. 51: 57; Ezek. 23:6, 23; Dan. 3:2; Esther 3: 12), or a perfect (Neh. 3:7; 5:14; Ezra 5:3; Hag. 1:1). This is a foreign word, Assyrian, which was early adopted into the Hebrew idiom (1 Kings 10:15).",
            "(9.) The Chaldean word segan is applied to the governors of the Babylonian satrapies (Dan. 3:2, 27; 6:7); the prefects over the Magi (2:48). The corresponding Hebrew word segan is used of provincial rulers (Jer. 51:23, 28, 57); also of chiefs and rulers of the people of Jerusalem (Ezra 9:2; Neh. 2:16; 4:14, 19; 5:7, 17; 7:5; 12:40).",
            "In the New Testament there are also different Greek words rendered thus.",
            "(1.) Meaning an ethnarch (2 Cor. 11:32), which was an office distinct from military command, with considerable latitude of application.",
            "(2.) The procurator of Judea under the Romans (Matt. 27:2). (Comp. Luke 2:2, where the verb from which the Greek word so rendered is derived is used.)",
            "(3.) Steward (Gal. 4:2).",
            "(4.) Governor of the feast (John 2:9), who appears here to have been merely an intimate friend of the bridegroom, and to have presided at the marriage banquet in his stead.",
            "(5.) A director, i.e., helmsman; Lat. gubernator, (James 3:4).",
            "In the Authorized Version this one English word is the representative of no less than ten Hebrew and four Greek words.",
            "+ The chief of a tribe or family. + A ruler in his capacity of lawgiver and dispenser of justice. + A ruler consider especially as having power over the property and persons of his subjects. (Genesis 24:2; Joshua 12:2; Psalms 100:20) The \"governors of the people,\" in (2 Chronicles 23:20) appear to have been the king's body-guard; cf. (2 Kings 11:19) + A prominent personage, whatever his capacity. It is applied to a king as the military and civil chief of his people, (2 Samuel 5:2; 6:21; 1 Chronicles 29:22) to the general of an army, (2 Chronicles 32:21) and to the head of a tribe. (2 Chronicles 19:11) It denotes an officer of high rank in the palace, the lord high chamberlain. (2 Chronicles 28:7) It is applied in (1 Kings 10:15) to the petty chieftains who were tributary to Solomon, (2 Chronicles 9:14) to the military commander of the Syrians, (1 Kings 20:24) the Assyrians, (2 Kings 18:24; 23:8) the Chaldeans, (Jeremiah 51:23) and the Medes. (Jeremiah 51:38) Under the Persian viceroys, during the Babylonian captivity, the land of the Hebrews appears to have been portioned out among \"governors\" (pachoth) inferior in rank to the satraps, (Ezra 8:30) like the other provinces which were under the dominion of the Persian king. (Nehemiah 2:7,9) It is impossible to determine the precise limits of their authority or the functions which they had to perform. It appears from (Ezra 6:8) that these governors were intrusted with the collection of the king's taxes; and from (Nehemiah 5:18; 12:26) that they were supported by a contribution levied upon the people, which was technically termed \"the bread of the governor\" comp. (Ezra 4:14) They were probably assisted in discharging their official duties by A council. (Ezra 4:7; 6:6) The \"governor\" beyond the river had a judgment-seat beyond Jerusalem, from which probably he administered justice when making a progress through his province. (Nehemiah 3:7) At the time of Christ Judea was a Roman province, governed by a procurator (governor) appointed by Rome."
        ]
    },
    {
        "Word": "Gozan",
        "Definitions": [
            "A region in Central Asia to which the Israelites were carried away captive (2 Kings 17:6; 1 Chr. 5:26; 2 Kings 19:12; Isa. 37:12). It was situated in Mesopotamia, on the river Habor (2 Kings 17:6; 18:11), the Khabur, a tributary of the Euphrates. The \"river of Gozan\" (1 Chr. 5:26) is probably the upper part of the river flowing through the province of Gozan, now Kizzel-Ozan.",
            "fleece; pasture; who nourisheth the body",
            "seems in the Authorized Version of (1 Chronicles 5:26) to be the name of a river, but in (2 Kings 17:6) and 2Kin 18:11 It is evidently applied not to a river but a country. Gozan was the tract to which the Israelites were carried away captive by Pul, Tiglathpileser and Shalmaneser, or possibly Sargon. It is probably identical with the Gauzanitis of Ptolemy, and I may be regarded as represented by the Mygdonia of other writers. It was the tract watered by the Habor, the modern Khabour, the great Mesopotamian affluent of the Euphrates."
        ]
    },
    {
        "Word": "Grace",
        "Definitions": [
            "(1.) Of form or person (Prov. 1:9; 3:22; Ps. 45:2). (2.) Favour, kindness, friendship (Gen. 6:8; 18:3; 19:19; 2 Tim. 1:9). (3.) God's forgiving mercy (Rom. 11:6; Eph. 2:5). (4.) The gospel as distinguished from the law (John 1:17; Rom. 6:14; 1 Pet. 5:12). (5.) Gifts freely bestowed by God; as miracles, prophecy, tongues (Rom. 15:15; 1 Cor. 15:10; Eph. 3:8). (6.) Christian virtues (2 Cor. 8:7; 2 Pet. 3:18). (7.) The glory hereafter to be revealed (1 Pet. 1:13).",
            "God is the God of all -- 1Pe 5:10.",
            "God is the Giver of -- Ps 84:11; Jas 1:17.",
            "God's throne, the throne of -- Heb 4:16.",
            "The Holy Spirit is the Spirit of -- Zec 12:10; Heb 10:29.",
            "Was upon Christ -- Lu 2:40; Joh 3:24.",
            "Christ spoke with -- Ps 45:2; Lu 4:22.",
            "Christ was full of -- Joh 1:14.",
            "Came by Christ -- Joh 1:17; Ro 5:15.",
            "Given by Christ -- 1Co 1:4.",
            "Foretold by the prophets -- 1Pe 1:10.",
            "Riches of, exhibited in God's kindness through Christ -- Eph 2:7.",
            "Glory of, exhibited in our acceptance in Christ -- Eph 1:6.",
            "Is described as",
            "Great. -- Ac 4:33.",
            "Sovereign. -- Ro 5:21.",
            "Rich. -- Eph 1:7; 2:7.",
            "Exceeding. -- 2Co 9:14.",
            "Manifold. -- 1Pe 4:10.",
            "All-sufficient. -- 2Co 12:9.",
            "All-abundant. -- Ro 5:15,17,20.",
            "Glorious. -- Eph 1:6.",
            "The gospel, a declaration of -- Ac 20:24,32.",
            "Is the source of",
            "Election. -- Ro 11:5.",
            "The call of God. -- Ga 1:15.",
            "Justification. -- Ro 3:24; Tit 3:7.",
            "Faith. -- Ac 18:27.",
            "Forgiveness of sins. -- Eph 1:7.",
            "Salvation. -- Ac 15:11; Eph 2:5,8.",
            "Consolation. -- 2Th 2:16.",
            "Hope. -- 2Th 2:16.",
            "Necessary to the service of God -- Heb 12:28.",
            "God's work completed in saints by -- 2Th 1:11,12.",
            "The success and completion of the work of God to be attributed to -- Zec 4:7.",
            "Inheritance of the promises by -- Ro 4:16.",
            "Justification by, opposed to that by works -- Ro 4:4,5; 11:6; Ga 5:4.",
            "Saints",
            "Are heirs of. -- 1Pe 3:7.",
            "Are under. -- Ro 6:14.",
            "Receive, from Christ. -- Joh 1:16.",
            "Are what they are by. -- 1Co 15:10; 2Co 1:12.",
            "Abound in gifts of. -- Ac 4:33; 2Co 8:1; 9:8,14.",
            "Should be established in. -- Heb 13:9.",
            "Should be strong in. -- 2Ti 2:1.",
            "Should grow in. -- 2Pe 3:18.",
            "Should speak with. -- Eph 4:29; Col 4:6.",
            "Specially given",
            "To ministers. -- Ro 12:3,6; 15:15; 1Co 3:10; Ga 2:9; Eph 3:7.",
            "To the humble. -- Pr 3:34; Jas 4:6.",
            "To those who walk uprightly. -- Ps 84:11.",
            "Not to be received in vain -- 2Co 6:1.",
            "Pray for",
            "For yourselves. -- Heb 4:16.",
            "For others. -- 2Co 13:14; Eph 6:24.",
            "Beware lest you fail of -- Heb 12:15.",
            "Manifestation of, in others, a cause of gladness -- Ac 11:23; 1Jo 1:3,4.",
            "Special manifestation of, at the second coming of Christ -- 1Pe 1:13.",
            "Not to be abused -- Ro 3:8; 6:1,15.",
            "Antinomians abused -- Jude 1:4."
        ]
    },
    {
        "Word": "Grace, means of",
        "Definitions": [
            "An expression not used in Scripture, but employed (1) to denote those institutions ordained by God to be the ordinary channels of grace to the souls of men. These are the Word, Sacraments, and Prayer.",
            "(2.) But in popular language the expression is used in a wider sense to denote those exercises in which we engage for the purpose of obtaining spiritual blessing; as hearing the gospel, reading the Word, meditation, self-examination, Christian conversation, etc."
        ]
    },
    {
        "Word": "Graft",
        "Definitions": [
            "The process of inoculating fruit-trees (Rom. 11:17-24). It is peculiarly appropriate to olive-trees. The union thus of branches to a stem is used to illustrate the union of true believers to the true Church."
        ]
    },
    {
        "Word": "Grain",
        "Definitions": [
            "Used, in Amos 9:9, of a small stone or kernel; in Matt. 13:31, of an individual seed of mustard; in John 12:24, 1 Cor. 15:37, of wheat. The Hebrews sowed only wheat, barley, and spelt; rye and oats are not mentioned in Scripture."
        ]
    },
    {
        "Word": "Grape",
        "Definitions": [
            "The fruit of the vine, which was extensively cultivated in Palestine. Grapes are spoken of as \"tender\" (Cant. 2:13, 15), \"unripe\" (Job 15:33), \"sour\" (Isa. 18:5), \"wild\" (Isa. 5:2, 4). (See Rev. 14:18; Micah 7:1; Jer. 6:9; Ezek. 18:2, for figurative use of the word.) (See [251]VINE.)",
            "[[571]Vine]"
        ]
    },
    {
        "Word": "Grass",
        "Definitions": [
            "(1.) Heb. hatsir, ripe grass fit for mowing (1 Kings 18:5; Job 40:15; Ps. 104:14). As the herbage rapidly fades under the scorching sun, it is used as an image of the brevity of human life (Isa. 40:6, 7; Ps. 90:5). In Num. 11:5 this word is rendered \"leeks.\"",
            "(2.) Heb. deshe', green grass (Gen. 1:11, 12; Isa. 66:14; Deut. 32:2). \"The sickly and forced blades of grass which spring up on the flat plastered roofs of houses in the East are used as an emblem of speedy destruction, because they are small and weak, and because, under the scorching rays of the sun, they soon wither away\" (2 Kings 19:26; Ps. 129:6; Isa. 37:27).",
            "The dry stalks of grass were often used as fuel for the oven (Matt. 6:30; 13:30; Luke 12:28).",
            "A green herb -- Mr 6:39.",
            "Called",
            "Grass of the earth. -- Re 9:4.",
            "Grass of the field. -- Nu 22:4.",
            "Springs out of the earth -- 2Sa 23:4.",
            "God",
            "Originally created. -- Ge 1:11,12.",
            "The giver of. -- De 11:15.",
            "Causes to grow. -- Ps 104:14; 147:8.",
            "Adorns and clothes. -- Mt 6:30.",
            "Often grew on the tops of houses -- Ps 129:6.",
            "When young, soft and tender -- Pr 27:25.",
            "Refreshed by rain and dew -- De 32:2; Pr 19:12.",
            "Cattle fed upon -- Job 6:5; Jer 50:11.",
            "Ovens often heated with -- Mt 6:30.",
            "Destroyed by",
            "Locusts. -- Re 9:4.",
            "Hail and lightning. -- Re 8:7.",
            "Drought. -- 1Ki 17:1; 18:5.",
            "Failure of, a great calamity -- Isa 15:5,6.",
            "Sufferings of cattle from failure of, described -- Jer 14:5,6.",
            "Illustrative",
            "Of shortness and uncertainty of life. -- Ps 90:5,6; 103:15; Isa 40:6,7; 1Pe 1:24.",
            "Of prosperity of the wicked. -- Ps 92:7.",
            "(Refreshed by dew and showers,) of the saints refreshed by grace. -- Ps 72:6; Mic 5:7.",
            "(On tops of houses,) of the wicked. -- 2Ki 19:26; Isa 37:27."
        ]
    },
    {
        "Word": "Grasshopper",
        "Definitions": [
            "Belongs to the class of neuropterous insects called Gryllidae. This insect is not unknown in Palestine.",
            "In Judg. 6:5; 7:12; Job 39:30; Jer. 46:23, where the Authorized Version has \"grasshopper,\" the Revised Version more correctly renders the Hebrew word (arbeh) by \"locust.\" This is the case also in Amos 7:1; Nah. 3:17, where the Hebrew word gob is used; and in Lev. 11:22; Num. 13:33; Eccl. 12:5; Isa. 40:22, where hagab is used. In all these instances the proper rendering is probably \"locust\" (q.v.).",
            "[[572]Locust]"
        ]
    },
    {
        "Word": "Grate",
        "Definitions": [
            "A network of brass for the bottom of the great altar of sacrifice (Ex. 27:4; 35:16; 38:4, 5, 30)."
        ]
    },
    {
        "Word": "Grave",
        "Definitions": [
            "Among the ancient Hebrews graves were outside of cities in the open field (Luke 7:12; John 11:30). Kings (1 Kings 2:10) and prophets (1 Sam. 25:1) were generally buried within cities. Graves were generally grottoes or caves, natural or hewn out in rocks (Isa. 22:16; Matt. 27:60). There were family cemeteries (Gen. 47:29; 50:5; 2 Sam. 19:37). Public burial-places were assigned to the poor (Jer. 26:23; 2 Kings 23:6). Graves were usually closed with stones, which were whitewashed, to warn strangers against contact with them (Matt. 23:27), which caused ceremonial pollution (Num. 19:16).",
            "There were no graves in Jerusalem except those of the kings, and according to tradition that of the prophetess Huldah.",
            "[[573]Burial, Sepulchres]"
        ]
    },
    {
        "Word": "Graven image",
        "Definitions": [
            "Deut. 27:15; Ps. 97:7 (Heb. pesel), refers to the household gods of idolaters. \"Every nation and city had its own gods...Yet every family had its separate household or tutelary god.\""
        ]
    },
    {
        "Word": "Graving",
        "Definitions": [
            "(1.) Heb. hatsabh. Job 19:24, rendered \"graven,\" but generally means hewn stone or wood, in quarry or forest.",
            "(2.) Heb. harush. Jer. 17:1, rendered \"graven,\" and indicates generally artistic work in metal, wood, and stone, effected by fine instruments.",
            "(3.) Heb. haqaq. Ezek. 4:1, engraving a plan or map, rendered \"pourtray;\" Job 19:23, \"written.\"",
            "(4.) Heb. pasal points rather to the sculptor's or the carver's art (Isa. 30:22; 40:19; 41:7; 44:12-15).",
            "(5.) Pathah refers to intaglio work, the cutting and engraving of precious stones (Ex. 28:9-11, 21; Zech. 3:9; Cant. 1:10, 11).",
            "(6.) Heret. In Ex. 32:4 rendered \"graving tool;\" and in Isa. 8:1, \"a pen.\""
        ]
    },
    {
        "Word": "Greaves",
        "Definitions": [
            "Only in 1 Sam. 17:6, a piece of defensive armour (q.v.) reaching from the foot to the knee; from French greve, \"the shin.\" They were the Roman cothurni.",
            "a piece of defensive armor which reached from the foot to the knee and thus protected the shin of the wearer. It was made of leather or brass."
        ]
    },
    {
        "Word": "Grecians",
        "Definitions": [
            "Hellenists, Greek-Jews; Jews born in a foreign country, and thus did not speak Hebrew (Acts 6:1; 9:29), nor join in the Hebrew services of the Jews in Palestine, but had synagogues of their own in Jerusalem. Joel 3:6 =Greeks."
        ]
    },
    {
        "Word": "Greece",
        "Definitions": [
            "Orginally consisted of the four provinces of Macedonia, Epirus, Achaia, and Peleponnesus. In Acts 20:2 it designates only the Roman province of Macedonia. Greece was conquered by the Romans B.C. 146. After passing through various changes it was erected into an independent monarchy in 1831.",
            "Moses makes mention of Greece under the name of Javan (Gen. 10:2-5); and this name does not again occur in the Old Testament till the time of Joel (3:6). Then the Greeks and Hebrews first came into contact in the Tyrian slave-market. Prophetic notice is taken of Greece in Dan. 8:21.",
            "The cities of Greece were the special scenes of the labours of the apostle Paul."
        ]
    },
    {
        "Word": "Greek",
        "Definitions": [
            "Found only in the New Testament, where a distinction is observed between \"Greek\" and \"Grecian\" (q.v.). The former is (1) a Greek by race (Acts 16:1-3; 18:17; Rom. 1:14), or (2) a Gentile as opposed to a Jew (Rom. 2:9, 10). The latter, meaning properly \"one who speaks Greek,\" is a foreign Jew opposed to a home Jew who dwelt in Palestine.",
            "The word \"Grecians\" in Acts 11:20 should be \"Greeks,\" denoting the heathen Greeks of that city, as rendered in the Revised Version according to the reading of the best manuscripts (\"Hellenes\")."
        ]
    },
    {
        "Word": "Greyhound",
        "Definitions": [
            "(Prov. 30:31), the rendering of the Hebrew zarzir mothnayim, meaning literally \"girded as to the lions.\" Some (Gesen.; R.V. marg.) render it \"war-horse.\" The LXX. and Vulgate versions render it \"cock.\" It has been by some interpreters rendered also \"stag\" and \"warrior,\" as being girded about or panoplied, and \"wrestler.\" The greyhound, however, was evidently known in ancient times, as appears from Egyptian monuments.",
            "the translation in the text of the Authorized Version, (Proverbs 30:31) of the Hebrew word zarzir mothnayin ; i.e. \"one girt about the loins.\" Various are the opinions as to what animal \"comely in going\" is here intended Some think \"a leopard,\" others \"an eagle,\" or \"a man girt with armor,\" or \"a zebra,\" or \"a war-horse girt with trappings.\" But perhaps the word means \"a wrestler,\" when girt about the loins for a contest."
        ]
    },
    {
        "Word": "Grind",
        "Definitions": [
            "(Ex. 32:20; Deut. 9:21; Judg. 16:21), to crush small (Heb. tahan); to oppress the poor (Isa. 3:5). The hand-mill was early used by the Hebrews (Num. 11:8). It consisted of two stones, the upper (Deut. 24:6; 2 Sam. 11:21) being movable and slightly concave, the lower being stationary. The grinders mentioned Eccl. 12:3 are the teeth. (See [252]MILL.)"
        ]
    },
    {
        "Word": "Grizzled",
        "Definitions": [
            "Party-coloured, as goats (Gen. 31:10, 12), horses (Zech. 6:3, 6)."
        ]
    },
    {
        "Word": "Grove",
        "Definitions": [
            "(1.) Heb. asherah, properly a wooden image, or a pillar representing Ashtoreth, a sensual Canaanitish goddess, probably usually set up in a grove (2 Kings 21:7; 23:4). In the Revised Version the word \"Asherah\" (q.v.) is introduced as a proper noun, the name of the wooden symbol of a goddess, with the plurals Asherim (Ex. 34:13) and Asheroth (Judg. 3:13).",
            "The LXX. have rendered asherah in 2 Chr. 15:16 by \"Astarte.\" The Vulgate has done this also in Judg. 3:7.",
            "(2.) Heb. eshel (Gen. 21:33). In 1 Sam. 22:6 and 31:13 the Authorized Version renders this word by \"tree.\" In all these passages the Revised Version renders by \"tamarisk tree.\" It has been identified with the Tamariscus orientalis, five species of which are found in Palestine.",
            "(3.) The Heb. word elon, uniformly rendered in the Authorized Version by \"plain,\" properly signifies a grove or plantation. In the Revised Version it is rendered, pl., \"oaks\" (Gen. 13:18; 14:13; 18:1; 12:6; Deut. 11:30; Josh. 19:33). In the earliest times groves are mentioned in connection with religious worship. The heathen consecrated groves to particular gods, and for this reason they were forbidden to the Jews (Jer. 17:3; Ezek. 20:28).",
            "+ A word used in the Authorized Version, with two exceptions, to translate the mysterious Hebrew term Asherah, which is not a grove, but probably an idol or image of some kind. [[576]Asherah] It is also probable that there was a connection between this symbol or image, whatever it was, and the sacred symbolic tree, the representation of which occurs so frequently on Assyrian sculptures. + The two exceptions noticed above are (Genesis 21:33) and 1Sam 22:6 (margin). In the religions of the ancient heathen world groves play a prominent part. In the old times altars only were erected to the gods. It was thought wrong to shut up the gods within walls, and hence trees were the first temples; and from the earliest times groves are mentioned in connection with religious worship. (Genesis 12:6,7; 11:30) Authorized Version \"plain.\" the groves were generally found connected with temples, and often had the right of affording an asylum."
        ]
    },
    {
        "Word": "Guard",
        "Definitions": [
            "(1.) Heb. tabbah (properly a \"cook,\" and in a secondary sense \"executioner,\" because this office fell to the lot of the cook in Eastern countries), the bodyguard of the kings of Egypt (Gen. 37:36) and Babylon (2 Kings 25:8; Jer. 40:1; Dan. 2:14).",
            "(2.) Heb. rats, properly a \"courier,\" one whose office was to run before the king's chariot (2 Sam. 15:1; 1 Kings 1:5). The couriers were also military guards (1 Sam. 22:17; 2 Kings 10:25). They were probably the same who under David were called Pelethites (1 Kings 14:27; 2 Sam. 15:1).",
            "(3.) Heb. mishmereth, one who watches (Neh. 4:22), or a watch-station (7:3; 12:9; Job 7:12).",
            "In the New Testament (Mark 6:27) the Authorized Version renders the Greek spekulator by \"executioner,\" earlier English versions by \"hangman,\" the Revised Version by \"soldier of his guard.\" The word properly means a \"pikeman\" or \"halberdier,\" of whom the bodyguard of kings and princes was composed. In Matt. 27:65, 66; 28:11, the Authorized Version renders the Greek kustodia by \"watch,\" and the Revised Version by \"guard,\" the Roman guard, which consisted of four soldiers, who were relieved every three hours (Acts 12:4). The \"captain of the guard\" mentioned Acts 28:16 was the commander of the Praetorian troops, whose duty it was to receive and take charge of all prisoners from the provinces."
        ]
    },
    {
        "Word": "Guest-chamber",
        "Definitions": [
            "The spare room on the upper floor of an Eastern dwelling (Mark 14:14; Luke 22:11). In Luke 2:7 the word is translated \"inn\" (q.v.)."
        ]
    },
    {
        "Word": "Gur",
        "Definitions": [
            "A whelp, a place near Ibleam where Jehu's servants overtook and mortally wounded king Ahaziah (2 Kings 9:27); an ascent from the plain of Jezreel.",
            "the young of a beast; a whelp",
            "(abode), The going up to, an ascent or rising ground, at which Ahaziah received his death-blow while flying from jehu after the slaughter of Joram. (2 Kings 9:27)"
        ]
    },
    {
        "Word": "Gur-baal",
        "Definitions": [
            "Sojourn of Baal, a place in Arabia (2 Chr. 26:7) where there was probably a temple of Baal.",
            "the governor's whelp"
        ]
    },
    {
        "Word": "Gutter",
        "Definitions": [
            "Heb. tsinnor, (2 Sam. 5:8). This Hebrew word occurs only elsewhere in Ps. 42:7 in the plural, where it is rendered \"waterspouts.\" It denotes some passage through which water passed; a water-course.",
            "In Gen. 30:38, 41 the Hebrew word rendered \"gutters\" is rahat, and denotes vessels overflowing with water for cattle (Ex. 2:16); drinking-troughs."
        ]
    },
    {
        "Word": "Habakkuk",
        "Definitions": [
            "Embrace, the eighth of the twelve minor prophets. Of his personal history we have no reliable information. He was probably a member of the Levitical choir. He was contemporary with Jeremiah and Zephaniah.",
            "he that embraces; a wrestler"
        ]
    },
    {
        "Word": "Habakkuk, Prophecies of",
        "Definitions": [
            "Were probably written about B.C. 650-627, or, as some think, a few years later. This book consists of three chapters, the contents of which are thus comprehensively described: \"When the prophet in spirit saw the formidable power of the Chaldeans approaching and menacing his land, and saw the great evils they would cause in Judea, he bore his complaints and doubts before Jehovah, the just and the pure (1:2-17). And on this occasion the future punishment of the Chaldeans was revealed to him (2). In the third chapter a presentiment of the destruction of his country, in the inspired heart of the prophet, contends with his hope that the enemy would be chastised.\" The third chapter is a sublime song dedicated \"to the chief musician,\" and therefore intended apparently to be used in the worship of God. It is \"unequalled in majesty and splendour of language and imagery.\"",
            "The passage in 2:4, \"The just shall live by his faith,\" is quoted by the apostle in Rom. 1:17. (Comp. Gal. 3:12; Heb. 10:37, 38.)"
        ]
    },
    {
        "Word": "Habergeon",
        "Definitions": [
            "An Old English word for breastplate. In Job 41:26 (Heb. shiryah) it is properly a \"coat of mail;\" the Revised Version has \"pointed shaft.\" In Ex. 28:32, 39:23, it denotes a military garment strongly and thickly woven and covered with mail round the neck and breast. Such linen corselets have been found in Egypt. The word used in these verses is tahra, which is of Egyptian origin. The Revised Version, however, renders it by \"coat of mail.\" (See [253]ARMOUR.)",
            "a coat of mail covering the neck and breast. [[579]Arms, Armor]"
        ]
    },
    {
        "Word": "Habitation",
        "Definitions": [
            "God is the habitation of his people, who find rest and safety in him (Ps. 71:3; 91:9). Justice and judgment are the habitation of God's throne (Ps. 89:14, Heb. mekhon, \"foundation\"), because all his acts are founded on justice and judgment. (See Ps. 132:5, 13; Eph. 2:22, of Canaan, Jerusalem, and the temple as God's habitation.) God inhabits eternity (Isa. 57:15), i.e., dwells not only among men, but in eternity, where time is unknown; and \"the praises of Israel\" (Ps. 22:3), i.e., he dwells among those praises and is continually surrounded by them."
        ]
    },
    {
        "Word": "Habor",
        "Definitions": [
            "The united stream, or, according to others, with beautiful banks, the name of a river in Assyria, and also of the district through which it flowed (1 Chr. 5:26). There is a river called Khabur which rises in the central highlands of Kurdistan, and flows south-west till it falls into the Tigris, about 70 miles above Mosul. This was not, however, the Habor of Scripture.",
            "There is another river of the same name (the Chaboras) which, after a course of about 200 miles, flows into the Euphrates at Karkesia, the ancient Circesium. This was, there can be little doubt, the ancient Habor.",
            "a partaker; a companion",
            "(beautiful banks), the \"river of Gozan,\" (2 Kings 17:6) and 2Kin 18:11 Is identified beyond all reasonable doubt with the famous affluent of the Euphrates, which is called Aborrhas and Chaboras by ancient writers, and now Khabour."
        ]
    },
    {
        "Word": "Hachilah",
        "Definitions": [
            "The darksome hill, one of the peaks of the long ridge of el-Kolah, running out of the Ziph plateau, \"on the south of Jeshimon\" (i.e., of the \"waste\"), the district to which one looks down from the plateau of Ziph (1 Sam. 23:19). After his reconciliation with Saul at Engedi (24:1-8), David returned to Hachilah, where he had fixed his quarters. The Ziphites treacherously informed Saul of this, and he immediately (26:1-4) renewed his pursuit of David, and \"pitched in the hill of Hachilah.\" David and his nephew Abishai stole at night into the midst of Saul's camp, when they were all asleep, and noiselessly removed the royal spear and the cruse from the side of the king, and then, crossing the intervening valley to the height on the other side, David cried to the people, and thus awoke the sleepers. He then addressed Saul, who recognized his voice, and expostulated with him. Saul professed to be penitent; but David could not put confidence in him, and he now sought refuge at Ziklag. David and Saul never afterwards met. (1 Sam. 26:13-25).",
            "my hope is in her"
        ]
    },
    {
        "Word": "Hadad",
        "Definitions": [
            "Adod, brave(?), the name of a Syrian god. (1.) An Edomite king who defeated the Midianites (Gen. 36:35; 1 Chr. 1:46).",
            "(2.) Another Edomite king (1 Chr. 1:50, 51), called also Hadar (Gen. 36:39; 1 Chr. 1:51).",
            "(3.) One of \"the king's seed in Edom.\" He fled into Egypt, where he married the sister of Pharaoh's wife (1 Kings 11:14-22). He became one of Solomon's adversaries.",
            "Hadad, sharp, (a different name in Hebrew from the preceding), one of the sons of Ishmael (1 Chr. 1:30). Called also Hadar (Gen. 25:15).",
            "joy; noise; clamor",
            "(mighty), originally the indigenous appellation of the sun among the Syrians, and thence transferred to the king as the highest of earthly authorities. The title appears to have been an official one, like Pharaoh. It is found occasionally in the altered form Hadar. (Genesis 25:15; 36:39) compared with 1Chr 1:30,50",
            "+ Son of Ishmael. (Genesis 25:15; 1 Chronicles 1:30) + A king of Edom who gained an important victory over the Midianites on the field of Moab. (Genesis 36:35; 1 Chronicles 1:46) + Also a king of Edom, with Pau for his capital. (1 Chronicles 1:50) + A member of the royal house Or Edom. (1 Kings 11:14) ff. In his childhood he escaped the massacre under Joab, and fled with a band of followers into Egypt. Pharaoh, the predecessor of Solomon's father-in-law, treated him kindly, and gave him his sister-in-law in marriage. After David's death Hadad resolved to attempt the recovery of his dominion. He left Egypt and returned to his own country."
        ]
    },
    {
        "Word": "Hadadezer",
        "Definitions": [
            "Hadad is help; called also Hadarezer, Adod is his help, the king of Zobah. Hanun, the king of the Ammonites, hired among others the army of Hadadezer to assist him in his war against David. Joab, who was sent against this confederate host, found them in double battle array, the Ammonities toward their capital of Rabbah, and the Syrian mercenaries near Medeba. In the battle which was fought the Syrians were scattered, and the Ammonites in alarm fled into their capital. After this Hadadezer went north \"to recover his border\" (2 Sam. 8:3, A.V.); but rather, as the Revised Version renders, \"to recover his dominion\", i.e., to recruit his forces. Then followed another battle with the Syrian army thus recruited, which resulted in its being totally routed at Helam (2 Sam. 10:17). Shobach, the leader of the Syrian army, died on the field of battle. The Syrians of Damascus, who had come to help Hadadezer, were also routed, and Damascus was made tributary to David. All the spoils taken in this war, \"shields of gold\" and \"very much brass,\" from which afterwards the \"brasen sea, and the pillars, and the vessels of brass\" for the temple were made (1 Chr. 18:8), were brought to Jerusalem and dedicated to Jehovah. Thus the power of the Ammonites and the Syrians was finally broken, and David's empire extended to the Euphrates (2 Sam. 10:15-19; 1 Chr. 19:15-19).",
            "beauty of assistance",
            "(2 Samuel 8:3-12; 1 Kings 11:23). [[580]Hadarezer]"
        ]
    },
    {
        "Word": "Hadad-rimmon",
        "Definitions": [
            "(composed of the names of two Syrian idols), the name of a place in the valley of Megiddo. It is alluded to by the prophet Zechariah (12:11) in a proverbial expression derived from the lamentation for Josiah, who was mortally wounded near this place (2 Chr. 35:22-25). It has been identified with the modern Rummaneh, a village \"at the foot of the Megiddo hills, in a notch or valley about an hour and a half south of Tell Metzellim.\""
        ]
    },
    {
        "Word": "Hadar",
        "Definitions": [
            "Adod, brave(?). (1.) A son of Ishmael (Gen. 25:15); in 1 Chr. 1:30 written Hadad.",
            "(2.) One of the Edomitish kings (Gen. 36:39) about the time of Saul. Called also Hadad (1 Chr. 1:50, 51).",
            "It is probable that in these cases Hadar may be an error simply of transcription for Hadad.",
            "power; greatness",
            "[[581]Hadad]"
        ]
    },
    {
        "Word": "Hadarezer",
        "Definitions": [
            "Adod is his help, the name given to Hadadezer (2 Sam. 8:3-12) in 2 Sam. 10.",
            "same as Hadadezer",
            "(Hadad's help), son of Rehob, (2 Samuel 8:3) the king of the Aramite state of Zobah, who was pursued by David and defeated with great loss. (1 Chronicles 18:3,4) (B.C. 1035.) After the first repulse of the Ammonites and their Syrian allies by Joab, Hadarezer sent his army to the assistance of his kindred the people of Maachah, Rehob and Ishtob. (1 Chronicles 19:16; 2 Samuel 10:15) comp. 2Sam 10:8 Under the command of Shophach or Shobach, the captain of the host, they crossed the Euphrates, joined the other Syrians, and encamped at a place called Helam. David himself came from Jerusalem to take the command of the Israelite army. As on the former occasion, the route was complete."
        ]
    },
    {
        "Word": "Hadashah",
        "Definitions": [
            "New, a city in the valley of Judah (Josh. 15:37).",
            "news; a month",
            "(new), one of the towns of Judah, in the maritime low country, (Joshua 16:37) only, probably the [582]Adasa of the Maccabean history."
        ]
    },
    {
        "Word": "Hadassah",
        "Definitions": [
            "Myrtle, the Jewish name of Esther (q.v.), Esther 2:7.",
            "a myrtle; joy",
            "(myrtle), probably the earlier name of Esther. (Esther 2:7)"
        ]
    },
    {
        "Word": "Hadattah",
        "Definitions": [
            "New, one of the towns in the extreme south of Judah (Josh. 15:25).",
            "(new). According to the Authorized Version, one of the towns of Judah in the extreme south. (Joshua 15:25)"
        ]
    },
    {
        "Word": "Hades",
        "Definitions": [
            "That which is out of sight, a Greek word used to denote the state or place of the dead. All the dead alike go into this place. To be buried, to go down to the grave, to descend into hades, are equivalent expressions. In the LXX. this word is the usual rendering of the Hebrew sheol, the common receptacle of the departed (Gen. 42:38; Ps. 139:8; Hos. 13:14; Isa. 14:9). This term is of comparatively rare occurrence in the Greek New Testament. Our Lord speaks of Capernaum as being \"brought down to hell\" (hades), i.e., simply to the lowest debasement, (Matt. 11:23). It is contemplated as a kind of kingdom which could never overturn the foundation of Christ's kingdom (16:18), i.e., Christ's church can never die.",
            "In Luke 16:23 it is most distinctly associated with the doom and misery of the lost.",
            "In Acts 2:27-31 Peter quotes the LXX. version of Ps. 16:8-11, plainly for the purpose of proving our Lord's resurrection from the dead. David was left in the place of the dead, and his body saw corruption. Not so with Christ. According to ancient prophecy (Ps. 30:3) he was recalled to life.",
            "in Revised Version. [See [583]Hell]"
        ]
    },
    {
        "Word": "Hadid",
        "Definitions": [
            "Pointed, a place in the tribe of Benjamin near Lydda, or Lod, and Ono (Ezra 2:33; Neh. 7:37). It is identified with the modern el-Haditheh, 3 miles east of Lydda.",
            "rejoicing; sharp",
            "(sharp), a place named, with Lod (Lydda) and Ono, only in the later books of the history. (Ezra 2:33; Nehemiah 7:37; 11:34) In the time of Eusebius a town called Aditha or Adatha existed to the east of Diospolis (Lydda). This was probably Hadid."
        ]
    },
    {
        "Word": "Hadlai",
        "Definitions": [
            "Resting, an Ephraimite; the father of Amasa, mentioned in 2 Chr. 28:12.",
            "loitering; hindering",
            "(rest of God), a man of Ephraim. (2 Chronicles 28:12)"
        ]
    },
    {
        "Word": "Hadoram",
        "Definitions": [
            "Is exalted. (1.) The son of Tou, king of Hamath, sent by his father to congratulate David on his victory over Hadarezer, king of Syria (1 Chr. 18:10; called Joram 2 Sam. 8:10).",
            "(2.) The fifth son of Joktan, the founder of an Arab tribe (Gen. 10:27; 1 Chr. 1:21).",
            "(3.) One who was \"over the tribute;\" i.e., \"over the levy.\" He was stoned by the Israelites after they had revolted from Rehoboam (2 Chr. 10:18). Called also Adoram (2 Sam. 20:24) and Adoniram (1 Kings 4:6).",
            "their beauty; their power",
            "(noble honor).",
            "+ The fifth son of Joktan. (Genesis 10:27; 1 Chronicles 1:21) His settlements, unlike those of many of Joktan's sons, have not been identified. + Son of Tou or Toi king of Hamath; his father's ambassador to congratulate David on his victory over Hadarezer king of Zobah. (1 Chronicles 18:10) (B.C. 1035.) + The form assumed in Chronicles by the name of the intendant of taxes under David, Solomon and Rehoboam. (2 Chronicles 10:18) In Kings the name is given in the longer form of [584]Adoniram, but in Samuel, (2 Samuel 20:24) as [585]Adoram."
        ]
    },
    {
        "Word": "Hadrach",
        "Definitions": [
            "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.\"",
            "point; joy of tenderness",
            "(dwelling), a country of Syria, mentioned once only, by the prophet Zechariah. (Zechariah 9:1) The addition of the district, with its borders, is here generally stated; but the name itself seems to have wholly disappeared. It still remains unknown."
        ]
    },
    {
        "Word": "Haemorrhoids",
        "Definitions": [
            "Or Emerods, bleeding piles known to the ancient Romans as mariscae, but more probably malignant boils of an infectious and fatal character. With this loathsome and infectious disease the men of Ashdod were smitten by the hand of the Lord. This calamity they attributed to the presence of the ark in their midst, and therefore they removed it to Gath (1 Sam. 5:6-8). But the same consequences followed from its presence in Gath, and therefore they had it removed to Ekron, 11 miles distant. The Ekronites were afflicted with the same dreadful malady, but more severely; and a panic seizing the people, they demanded that the ark should be sent back to the land of Israel (9-12; 6:1-9)."
        ]
    },
    {
        "Word": "Haft",
        "Definitions": [
            "A handle as of a dagger (Judg. 3:22)."
        ]
    },
    {
        "Word": "Hagar",
        "Definitions": [
            "Flight, or, according to others, stranger, an Egyptian, Sarah's handmaid (Gen. 16:1; 21:9, 10), whom she gave to Abraham (q.v.) as a secondary wife (16:2). When she was about to become a mother she fled from the cruelty of her mistress, intending apparently to return to her relatives in Egypt, through the desert of Shur, which lay between. Wearied and worn she had reached the place she distinguished by the name of Beer-lahai-roi (\"the well of the visible God\"), where the angel of the Lord appeared to her. In obedience to the heavenly visitor she returned to the tent of Abraham, where her son Ishmael was born, and where she remained (16) till after the birth of Isaac, the space of fourteen years. Sarah after this began to vent her dissatisfaction both on Hagar and her child. Ishmael's conduct was insulting to Sarah, and she insisted that he and his mother should be dismissed. This was accordingly done, although with reluctance on the part of Abraham (Gen. 21:14). They wandered out into the wilderness, where Ishmael, exhausted with his journey and faint from thirst, seemed about to die. Hagar \"lifted up her voice and wept,\" and the angel of the Lord, as before, appeared unto her, and she was comforted and delivered out of her distresses (Gen. 21:18, 19).",
            "Ishmael afterwards established himself in the wilderness of Paran, where he married an Egyptian (Gen. 21:20, 21).",
            "\"Hagar\" allegorically represents the Jewish church (Gal. 4:24), in bondage to the ceremonial law; while \"Sarah\" represents the Christian church, which is free.",
            "a stranger; one that fears",
            "(flight), an Egyptian woman, the handmaid or slave of Sarah, (Genesis 16:1) whom the latter gave as a concubine to Abraham, after he had dwelt ten years in the land of Canaan and had no children by Sarah. ch (Genesis 16:2,3) (B.C. 1912.) When Hagar saw that she had conceived, \"her mistress was despised in her eyes,\" v. 4, and Sarah, with the anger, we may suppose, of a free woman rather than of a wife, reproached Abraham for the results of her own act. Hagar fled, turning her steps toward her native land through the great wilderness traversed by the Egyptian road. By the fountain in the way to Shur the angel of the Lord found her, charged her to return and submit herself under the hands of her mistress, and delivered the remarkable prophecy respecting her unborn child recorded in vs. 10-12. On her return she gave birth to Ishmael, and Abraham was then eighty-six years old. When Ishmael was about sixteen years old, he was caught by Sarah making sport of her young son Isaac at the festival of his weaning, and Sarah demanded the expulsion of Hagar and her son. She again fled toward Egypt, and when in despair at the want of water, an angel again appeared to her, pointed out a fountain close by, and renewed the former promises to her. (Genesis 21:9-21) St. Paul, (Galatians 4:25) refers to her as the type of the old covenant of the law."
        ]
    },
    {
        "Word": "Hagarene",
        "Definitions": [
            "Or Hagarite. (1.) One of David's mighty men (1 Chr. 11:38), the son of a foreigner.",
            "(2.) Used of Jaziz (1 Chr. 27:31), who was over David's flocks. \"A Hagarite had charge of David's flocks, and an Ishmaelite of his herds, because the animals were pastured in districts where these nomadic people were accustomed to feed their cattle.\"",
            "(3.) In the reign of Saul a great war was waged between the trans-Jordanic tribes and the Hagarites (1 Chr. 5), who were overcome in battle. A great booty was captured by the two tribes and a half, and they took possession of the land of the Hagarites.",
            "Subsequently the \"Hagarenes,\" still residing in the land on the east of Jordan, entered into a conspiracy against Israel (comp. Ps. 83:6). They are distinguished from the Ishmaelites."
        ]
    },
    {
        "Word": "Haggai",
        "Definitions": [
            "Festive, one of the twelve so-called minor prophets. He was the first of the three (Zechariah, his contemporary, and Malachi, who was about one hundred years later, being the other two) whose ministry belonged to the period of Jewish history which began after the return from captivity in Babylon. Scarcely anything is known of his personal history. He may have been one of the captives taken to Babylon by Nebuchadnezzar. He began his ministry about sixteen years after the Return. The work of rebuilding the temple had been put a stop to through the intrigues of the Samaritans. After having been suspended for fifteen years, the work was resumed through the efforts of Haggai and Zechariah (Ezra 6:14), who by their exhortations roused the people from their lethargy, and induced them to take advantage of the favourable opportunity that had arisen in a change in the policy of the Persian government. (See [254]DARIUS [2].) Haggai's prophecies have thus been characterized:, \"There is a ponderous and simple dignity in the emphatic reiteration addressed alike to every class of the community, prince, priest, and people, Be strong, be strong, be strong' (2:4). Cleave, stick fast, to the work you have to do;' or again, Consider your ways, consider, consider, consider' (1:5, 7;2:15, 18). It is the Hebrew phrase for the endeavour, characteristic of the gifted seers of all times, to compel their hearers to turn the inside of their hearts outwards to their own view, to take the mask from off their consciences, to see life steadily, and to see it wholly.'\", Stanley's Jewish Church. (See [255]SIGNET.)",
            "feast; solemnity",
            "(festive), the tenth in order of the minor prophets, and first of those who prophesied after the captivity. With regard to his tribe and parentage history and tradition are alike silent."
        ]
    },
    {
        "Word": "Haggai, Book of",
        "Definitions": [
            "Consists of two brief, comprehensive chapters. The object of the prophet was generally to urge the people to proceed with the rebuilding of the temple.",
            "Chapter first comprehends the first address (2-11) and its effects (12-15). Chapter second contains,",
            "(1.) The second prophecy (1-9), which was delivered a month after the first.",
            "(2.) The third prophecy (10-19), delivered two months and three days after the second; and",
            "(3.) The fourth prophecy (20-23), delivered on the same day as the third.",
            "These discourses are referred to in Ezra 5:1; 6:14; Heb. 12:26. (Comp. Hag. 2:7, 8, 22.)"
        ]
    },
    {
        "Word": "Haggith",
        "Definitions": [
            "Festive; the dancer, a wife of David and the mother of Adonijah (2 Sam. 3:4; 1 Kings 1:5, 11; 2:13; 1 Chr. 3:2), who, like Absalom, was famed for his beauty.",
            "rejoicing",
            "(festive; a dancer), one of David's wives, the mother of Adonijah. (2 Samuel 3:4; 1 Kings 1:6) (B.C. 1053.)"
        ]
    },
    {
        "Word": "Hagiographa",
        "Definitions": [
            "The holy writings, a term which came early into use in the Christian church to denote the third division of the Old Testament scriptures, called by the Jews Kethubim, i.e., \"Writings.\" It consisted of five books, viz., Job, Proverbs, and Psalms, and the two books of Chronicles. The ancient Jews classified their sacred books as the Law, the Prophets, and the Kethubim, or Writings. (See [256]BIBLE.)",
            "In the New Testament (Luke 24:44) we find three corresponding divisions, viz., the Law, the Prophets, and the Psalms."
        ]
    },
    {
        "Word": "Hail!",
        "Definitions": [
            "A salutation expressive of a wish for the welfare of the person addressed; the translation of the Greek Chaire, \"Rejoice\" (Luke 1:8). Used in mockery in Matt. 27:29."
        ]
    },
    {
        "Word": "Hail",
        "Definitions": [
            "Frozen rain-drops; one of the plagues of Egypt (Ex. 9:23). It is mentioned by Haggai as a divine judgment (Hag. 2:17). A hail-storm destroyed the army of the Amorites when they fought against Joshua (Josh. 10:11). Ezekiel represents the wall daubed with untempered mortar as destroyed by great hail-stones (Ezek. 13:11). (See also 38:22; Rev. 8:7; 11:19; 16:21.)"
        ]
    },
    {
        "Word": "Hair",
        "Definitions": [
            "(1.) The Egyptians let the hair of their head and beard grow only when they were in mourning, shaving it off at other times. \"So particular were they on this point that to have neglected it was a subject of reproach and ridicule; and whenever they intended to convey the idea of a man of low condition, or a slovenly person, the artists represented him with a beard.\" Joseph shaved himself before going in to Pharoah (Gen. 41:14). The women of Egypt wore their hair long and plaited. Wigs were worn by priests and laymen to cover the shaven skull, and false beards were common. The great masses of hair seen in the portraits and statues of kings and priests are thus altogether artificial.",
            "(2.) A precisely opposite practice, as regards men, prevailed among the Assyrians. In Assyrian sculptures the hair always appears long, and combed closely down upon the head. The beard also was allowed to grow to its full length.",
            "(3.) Among the Greeks the custom in this respect varied at different times, as it did also among the Romans. In the time of the apostle, among the Greeks the men wore short hair, while that of the women was long (1 Cor. 11:14, 15). Paul reproves the Corinthians for falling in with a style of manners which so far confounded the distinction of the sexes and was hurtful to good morals. (See, however, 1 Tim. 2:9, and 1 Pet. 3:3, as regards women.)",
            "(4.) Among the Hebrews the natural distinction between the sexes was preserved by the women wearing long hair (Luke 7:38; John 11:2; 1 Cor. 11:6), while the men preserved theirs as a rule at a moderate length by frequent clipping.",
            "Baldness disqualified any one for the priest's office (Lev. 21).",
            "Elijah is called a \"hairy man\" (2 Kings 1:8) from his flowing locks, or more probably from the shaggy cloak of hair which he wore. His raiment was of camel's hair.",
            "Long hair is especially noticed in the description of Absalom's person (2 Sam. 14:26); but the wearing of long hair was unusual, and was only practised as an act of religious observance by Nazarites (Num. 6:5; Judg. 13:5) and others in token of special mercies (Acts 18:18).",
            "In times of affliction the hair was cut off (Isa. 3:17, 24; 15:2; 22:12; Jer. 7:29; Amos 8:10). Tearing the hair and letting it go dishevelled were also tokens of grief (Ezra 9:3). \"Cutting off the hair\" is a figure of the entire destruction of a people (Isa. 7:20). The Hebrews anointed the hair profusely with fragrant ointments (Ruth 3:3; 2 Sam. 14:2; Ps. 23:5; 45:7, etc.), especially in seasons of rejoicing (Matt. 6:17; Luke 7:46).",
            "The Hebrews were fully alive to the importance of the hair as an element of personal beauty. Long hair was admired in the case of young men. (2 Samuel 14:26) In times of affliction the hair was altogether cut off. (Isaiah 3:17,24; 15:2; Jeremiah 7:29) Tearing the hair (Ezra 9:3) and letting it go dishevelled were similar tokens of grief. The usual and favorite color of the hair was black, (Song of Solomon 5:11) as is indicated in the comparisons in (Song of Solomon 1:5; 4:1) a similar hue is probably intended by the purple of (Song of Solomon 7:6) Pure white hair was deemed characteristic of the divine Majesty. (Daniel 7:9; Revelation 1:14) The chief beauty of the hair consisted in curls, whether of a natural or an artificial character. With regard to the mode of dressing the hair, we have no very precise information; the terms used are of a general character, as of Jezebel, (2 Kings 9:30) and of Judith, ch. 10:3, and in the New Testament, (1 Timothy 2:9; 1 Peter 3:3) The arrangement of Samson's hair into seven locks, or more properly braids, (Judges 16:13,19) involves the practice of plaiting, which was also familiar to the Egyptians and Greeks. The locks were probably kept in their place by a fillet, as in Egypt. The Hebrews like other nations of antiquity, anointed the hair profusely with ointments, which were generally compounded of various aromatic ingredients, (Ruth 3:3; 2 Samuel 14:2; Psalms 23:6; 92:10; Ecclesiastes 9:8) more especially on occasions of festivity or hospitality. (Luke 7:46) It appears to have been the custom of the Jews in our Saviour's time to swear by the hair, (Matthew 5:36) much as the Egyptian women still swear by the side-locks, and the men by their beards."
        ]
    },
    {
        "Word": "Hakkoz",
        "Definitions": [
            "The thorn, the head of one of the courses of the priests (1 Chr. 24:10).",
            "a thorn; summer; an end",
            "(thorn), a priest, the chief of the seventh course in the service of the sanctuary, as appointed by David. (1 Chronicles 24:10) In (Ezra 2:61) and Nehe 3:4,21 The name occurs again as Koz in the Authorized Version."
        ]
    },
    {
        "Word": "Halah",
        "Definitions": [
            "A district of Media to which captive Israelites were transported by the Assyrian kings (2 Kings 17:6; 18:11; 1 Chr. 5:26). It lay along the banks of the upper Khabur, from its source to its junction with the Jerujer. Probably the district called by Ptolemy Chalcitis.",
            "a moist table",
            "is probably a different place from the Calah of (Genesis 10:11) It may be identified with the Chalcitis of Ptolemy."
        ]
    },
    {
        "Word": "Halak",
        "Definitions": [
            "Smooth; bald, a hill at the southern extremity of Canaan (Josh. 11:17). It is referred to as if it were a landmark in that direction, being prominent and conspicuous from a distance. It has by some been identified with the modern Jebel el-Madura, on the south frontier of Judah, between the south end of the Dead Sea and the Wady Gaian.",
            "part",
            "(smooth), The mount, a mountain twice, and twice only, named, was the southern limit of Joshua's conquests, (Joshua 11:17; 12:7) but which has not yet been identified."
        ]
    },
    {
        "Word": "Halhul",
        "Definitions": [
            "Full of hollows, a town in the highlands of Judah (Josh. 15:58). It is now a small village of the same name, and is situated about 5 miles north-east of Hebron on the way to Jerusalem. There is an old Jewish tradition that Gad, David's seer (2 Sam. 24:11), was buried here.",
            "grief; looking for grief",
            "(trembling), a town of Judah in the mountain district. (Joshua 16:68) The name still remains unaltered attached to a conspicuous hill a mile to the left of the road from Jerusalem to Hebron, between three and four miles from the latter."
        ]
    },
    {
        "Word": "Hall",
        "Definitions": [
            "(Gr. aule, Luke 22:55; R.V., \"court\"), the open court or quadrangle belonging to the high priest's house. In Matt. 26:69 and Mark 14:66 this word is incorrectly rendered \"palace\" in the Authorized Version, but correctly \"court\" in the Revised Version. In John 10:1, 16 it means a \"sheep-fold.\" In Matt. 27:27 and Mark 15:16 (A.V., \"common hall;\" R.V., \"palace\") it refers to the proetorium or residence of the Roman governor at Jerusalem. The \"porch\" in Matt. 26:71 is the entrance-hall or passage leading into the central court, which is open to the sky.",
            "used of the court of the high priest's house. (Luke 22:55) In (Matthew 27:27) and Mark 15:16 \"Hall\" is synonymous with \"praetorium,\" which in (John 18:28) is in Authorized Version \"judgment hall.\""
        ]
    },
    {
        "Word": "Hallel",
        "Definitions": [
            "Praise, the name given to the group of Psalms 113-118, which are preeminently psalms of praise. It is called \"The Egyptian Hallel,\" because it was chanted in the temple whilst the Passover lambs were being slain. It was chanted also on other festival occasions, as at Pentecost, the feast of Tabernacles, and the feast of Dedication. The Levites, standing before the altar, chanted it verse by verse, the people responding by repeating the verses or by intoned hallelujahs. It was also chanted in private families at the feast of Passover. This was probably the hymn which our Saviour and his disciples sung at the conclusion of the Passover supper kept by them in the upper room at Jerusalem (Matt. 26:30; Mark 14:26).",
            "There is also another group called \"The Great Hallel,\" comprehending Psalms 118-136, which was recited on the first evening at the Passover supper and on occasions of great joy."
        ]
    },
    {
        "Word": "Hallelujah",
        "Definitions": [
            "Praise ye Jehovah, frequently rendered \"Praise ye the LORD,\" stands at the beginning of ten of the psalms (106, 111-113, 135, 146-150), hence called \"hallelujah psalms.\" From its frequent occurrence it grew into a formula of praise. The Greek form of the word (alleluia) is found in Rev. 19:1, 3, 4, 6.",
            "praise the Lord",
            "(praise ye the Lord). [[587]Alleluia]"
        ]
    },
    {
        "Word": "Hallow",
        "Definitions": [
            "To render sacred, to consecrate (Ex. 28:38; 29:1). This word is from the Saxon, and properly means \"to make holy.\" The name of God is \"hallowed\", i.e., is reverenced as holy (Matt. 6:9)."
        ]
    },
    {
        "Word": "Halt",
        "Definitions": [
            "Lame on the feet (Gen. 32:31; Ps. 38:17). To \"halt between two opinions\" (1 Kings 18:21) is supposed by some to be an expression used in \"allusion to birds, which hop from spray to spray, forwards and backwards.\" The LXX. render the expression \"How long go ye lame on both knees?\" The Hebrew verb rendered \"halt\" is used of the irregular dance (\"leaped upon\") around the altar (ver. 26). It indicates a lame, uncertain gait, going now in one direction, now in another, in the frenzy of wild leaping."
        ]
    },
    {
        "Word": "Ham",
        "Definitions": [
            "Warm, hot, and hence the south; also an Egyptian word meaning \"black\", the youngest son of Noah (Gen. 5:32; comp. 9:22, 24). The curse pronounced by Noah against Ham, properly against Canaan his fourth son, was accomplished when the Jews subsequently exterminated the Canaanites.",
            "One of the most important facts recorded in Gen. 10 is the foundation of the earliest monarchy in Babylonia by Nimrod the grandson of Ham (6, 8, 10). The primitive Babylonian empire was thus Hamitic, and of a cognate race with the primitive inhabitants of Arabia and of Ethiopia. (See [257]ACCAD.)",
            "The race of Ham were the most energetic of all the descendants of Noah in the early times of the post-diluvian world.",
            "hot; heat; brown",
            "(hot; sunburnt).",
            "+ The name of one of the three sons of Noah, apparently the second in age. (B.C. 2448.) Of the history of Ham nothing is related except his irreverence to his father and the curse which that patriarch pronounced. The sons of Ham are stated, to have been \"Cush and Mizraim and Phut and Canaan.\" (Genesis 10:6) comp. 1Chr 1:8 Egypt is recognized as the \"land of Ham\" in the Bible. (Psalms 78:51; 105:23; 106:22) The other settlements of the sons of Ham are discussed under their respective names. The three most illustrious Hamite nations--the Cushites, the Phoenicians and the Egyptians--were greatly mixed with foreign peoples. Their architecture has a solid grandeur that we look for in vain elsewhere. + According to the present text, (Genesis 14:5) Chedorlaomer and his allies smote the Zuzim in a place called Ham, probably in the territory of the Ammonites (Gilead), east of the Jordan."
        ]
    },
    {
        "Word": "Haman",
        "Definitions": [
            "(of Persian origin), magnificent, the name of the vizier (i.e., the prime minister) of the Persian king Ahasuerus (Esther 3:1, etc.). He is called an \"Agagite,\" which seems to denote that he was descended from the royal family of the Amalekites, the bitterest enemies of the Jews, as Agag was one of the titles of the Amalekite kings. He or his parents were brought to Persia as captives taken in war. He was hanged on the gallows which he had erected for Mordecai the Jew (Esther 7:10). (See [258]ESTHER.)",
            "noise; tumult",
            "(magnificent), the chief minister or vizier of King Ahasuerus. (Esther 3:1) (B.C. 473.) After the failure of his attempt to cut off all the Jews in the Persian empire, he was hanged on the gallows which he had erected for Mordecai. The Targum and Josephus interpret the inscription of him--the Agagite--as signifying that he was of Amalekitish descent. The Jews hiss whenever his name is mentioned on the day of Purim."
        ]
    },
    {
        "Word": "Hamath",
        "Definitions": [
            "Fortress, the capital of one of the kingdoms of Upper Syria of the same name, on the Orontes, in the valley of Lebanon, at the northern boundary of Palestine (Num. 13:21; 34:8), at the foot of Hermon (Josh. 13:5) towards Damascus (Zech. 9:2; Jer. 49:23). It is called \"Hamath the great\" in Amos 6:2, and \"Hamath-zobah\" in 2 Chr. 8:3.",
            "Hamath, now Hamah, had an Aramaean population, but Hittite monuments discovered there show that it must have been at one time occupied by the Hittites. It was among the conquests of the Pharaoh Thothmes III. Its king, Tou or Toi, made alliance with David (2 Sam. 8:10), and in B.C. 740 Azariah formed a league with it against Assyria. It was, however, conquered by the Assyrians, and its nineteen districts placed under Assyrian governors. In B.C. 720 it revolted under a certain Yahu-bihdi, whose name, compounded with that of the God of Israel (Yahu), perhaps shows that he was of Jewish origin. But the revolt was suppressed, and the people of Hamath were transported to Samaria (2 Kings 17:24, 30), where they continued to worship their god Ashima. Hamah is beautifully situated on the Orontes, 32 miles north of Emesa, and 36 south of the ruins of Assamea.",
            "The kingdom of Hamath comprehended the great plain lying on both banks of the Orontes from the fountain near Riblah to Assamea on the north, and from Lebanon on the west to the desert on the east. The \"entrance of Hamath\" (Num. 34:8), which was the north boundary of Palestine, led from the west between the north end of Lebanon and the Nusairiyeh mountains.",
            "anger; heat; a wall",
            "(fortress), the principal city of upper Syria, was situated in the valley of the Orontes, which it commanded from the low screen of hills which forms the water-shed between the source of the Orontes and Antioch. The Hamathites were a Hamitic race, and are included among the descendants of Canaan. (Genesis 10:18) Nothing appears of the power of Hamath until the time of David. (2 Samuel 8:9) Hamath seems clearly to have been included in the dominions of Solomon. (1 Kings 4:21-24) The \"store-cities\" which Solomon \"built in Hamath,\" (2 Chronicles 8:4) were perhaps staples for trade. In the Assyrian inscriptions of the time of Ahab (B.C. 900) Hamath appears as a separate power, in alliance with the Syrians of Damascus, the Hittites and the Phoenicians. About three-quarters of a century later Jeroboam the Second \"recovered Hamath.\" (2 Kings 14:28) Soon afterwards the Assyrians took it, (2 Kings 18:34; 19:13) etc., and from this time it ceased to be a place of much importance. Antiochus Epiphanes changed its name to Epiphaneia. The natives, however, called it Hamath even in St. Jerome's time, and its present name, Hamah, is but slightly altered from the ancient form."
        ]
    },
    {
        "Word": "Hamath-zobah",
        "Definitions": [
            "Fortress of Zobah, (2 Chr. 8:3) is supposed by some to be a different place from the foregoing; but this is quite uncertain.",
            "the heat, or the wall, of an army"
        ]
    },
    {
        "Word": "Hammath",
        "Definitions": [
            "Warm springs, one of the \"fenced cities\" of Naphtali (Josh. 19:35). It is identified with the warm baths (the heat of the water ranging from 136 degrees to 144 degrees) still found on the shore a little to the south of Tiberias under the name of Hummam Tabariyeh (\"Bath of Tiberias\").",
            "(warm springs), one of the fortified cities in the territory allotted to Naphtali. (Joshua 19:35) It was near Tiberias, one mile distant, and had its name Chammath, \"hot baths,\" because it contained those of Tiberias. In the list of Levitical cities given out of Naphtali, (Joshua 21:32) the name of this place seems to be given as HAMMOTH-DOR."
        ]
    },
    {
        "Word": "Hammedatha",
        "Definitions": [
            "Father of Haman, designated usually \"the Agagite\" (Esther 3:1, 10; 8:5).",
            "he that troubles the law",
            "(double), father of the infamous Haman. (Esther 3:1,10; 8:5; 9:24)"
        ]
    },
    {
        "Word": "Hammelech",
        "Definitions": [
            "The king's, the father of Jerahmeel, mentioned in Jer. 36:26. Some take this word as a common noun, \"the king\", and understand that Jerahmeel was Jehoiakim's son. Probably, however, it is to be taken as a proper name.",
            "a king; a counselor",
            "lit. \"the king, \" unnecessarily rendered in the Authorized Version as a proper name. (Jeremiah 36:26; 38:6)"
        ]
    },
    {
        "Word": "Hammer",
        "Definitions": [
            "(1.) Heb. pattish, used by gold-beaters (Isa. 41:7) and by quarry-men (Jer. 23:29). Metaphorically of Babylon (Jer. 50:23) or Nebuchadnezzar.",
            "(2.) Heb. makabah, a stone-cutter's mallet (1 Kings 6:7), or of any workman (Judg. 4:21; Isa. 44:12).",
            "(3.) Heb. halmuth, a poetical word for a workman's hammer, found only in Judg. 5:26, where it denotes the mallet with which the pins of the tent of the nomad are driven into the ground.",
            "(4.) Heb. mappets, rendered \"battle-axe\" in Jer. 51:20. This was properly a \"mace,\" which is thus described by Rawlinson: \"The Assyrian mace was a short, thin weapon, and must either have been made of a very tough wood or (and this is more probable) of metal. It had an ornamented head, which was sometimes very beautifully modelled, and generally a strap or string at the lower end by which it could be grasped with greater firmness.\""
        ]
    },
    {
        "Word": "Hammoleketh",
        "Definitions": [
            "The queen, the daughter of Machir and sister of Gilead (1 Chr. 7:17, 18). Abiezer was one of her three children.",
            "(the queen), a daughter of Machir and sister of Gilead. (1 Chronicles 7:17,18) (B.C. between 1706 and 1491.)"
        ]
    },
    {
        "Word": "Hammon",
        "Definitions": [
            "Warm springs. (1.) A town in the tribe of Asher, near Zidon (Josh. 19:28), identified with Ain Hamul.",
            "(2.) A Levitical city of Naphtali (1 Chr. 6:76).",
            "heat; the sun",
            "(warm springs).",
            "+ A city in Asher, (Joshua 19:28) apparently not far from Zidon-rabbah. + A city allotted out of the tribe of Naphtali to the Levites, (1 Chronicles 6:76) and answering to the somewhat similar names [588]Hammath and HAMMOTH-DOR in Joshua."
        ]
    },
    {
        "Word": "Hammoth-dor",
        "Definitions": [
            "Warm springs, a Levitical city of Naphtali (Josh. 21:32); probably Hammath in 19:35."
        ]
    },
    {
        "Word": "Hamon",
        "Definitions": [
            "See [259]BAAL-HAMON."
        ]
    },
    {
        "Word": "Hamonah",
        "Definitions": [
            "Multitude, a name figuratively assigned to the place in which the slaughter and burial of the forces of Gog were to take place (Ezek. 39:16).",
            "his multitude; his uproar",
            "(multitude), the name of a city mentioned in Ezekiel. (Ezekiel 39:16)"
        ]
    },
    {
        "Word": "Hamon-gog",
        "Definitions": [
            "Multitude of Gog, the name of the valley in which the slaughtered forces of Gog are to be buried (Ezek. 39:11, 15), \"the valley of the passengers on the east of the sea.\"",
            "the multitude of Gog"
        ]
    },
    {
        "Word": "Hamor",
        "Definitions": [
            "He-ass, a Hivite from whom Jacob purchased the plot of ground in which Joseph was afterwards buried (Gen. 33:19). He is called \"Emmor\" in Acts 7:16. His son Shechem founded the city of that name which Simeon and Levi destroyed because of his crime in the matter of Dinah, Jacob's daughter (Gen. 34:20). Hamor and Shechem were also slain (ver. 26).",
            "an ass; clay; dirt",
            "(an ass), a Hivite who at the time of the entrance of Jacob on Palestine was prince of the land and city of Shechem. (Genesis 33:19; 34:2,4,6,8,13,18,20,24,26) (B.C. 1737.) [[590]Dinah]"
        ]
    },
    {
        "Word": "Hamul",
        "Definitions": [
            "Spared, one of the sons of Pharez, son of Judah (1 Chr. 2:5). His descendants are called Hamulites (Num. 26:21).",
            "godly; merciful",
            "(pitied), the younger son of Pharez, Judah's son by Tamar. (Genesis 46:12; 1 Chronicles 2:5) (B.C. between 1706-1688.)"
        ]
    },
    {
        "Word": "Hamutal",
        "Definitions": [
            "Kinsman of the dew, the daughter of Jeremiah of Libnah, wife of king Josiah, and mother of king Jehoahaz (2 Kings 23:31), also of king Zedekiah (2 Kings 24:18).",
            "the shadow of his heat",
            "(akin to the dew), daughter of Jeremiah of Libnah; one of the wives of King Josiah. (2 Kings 23:31; 24:18; Jeremiah 52:1) (B.C. 632-619.)"
        ]
    },
    {
        "Word": "Hanameel",
        "Definitions": [
            "Whom God has graciously given, the cousin of Jeremiah, to whom he sold the field he possessed in Anathoth, before the siege of Jerusalem (Jer. 32:6-12).",
            "the grace that comes from God; gift of God",
            "(whom God graciously gave), son of Shallum and cousin of Jeremiah. (Jeremiah 32:7,8,9,12) and comp. Jere 32:44 (B.C. 589.)"
        ]
    },
    {
        "Word": "Hanan",
        "Definitions": [
            "Merciful. (1.) A Benjamite (1 Chr. 8:23). (2.) One of David's heroes (1 Chr. 11:43). (3.) Jer. 35:4. (4.) A descendant of Saul (1 Chr. 8:38). (5.) One of the Nethinim (Ezra 2:46). (6.) One of the Levites who assisted Ezra (Neh. 8:7). (7.) One of the chiefs who subscribed the covenant (Neh. 10:22).",
            "full of grace",
            "(merciful).",
            "+ One of the chief people of the tribe of Benjamin. (1 Chronicles 8:23) + The last of the six sons of Azel, a descendant of Saul. (1 Chronicles 8:38; 9:44) (B.C. 588.) + \"Son of Maachah,\" i.e. possibly a Syrian of Aram-maachah, one of the heroes of David's guard. (1 Chronicles 11:43) (B.C. 1046). + The sons of Hanan were among the Nethinim who returned from Babylon with Zerubbabel. (Ezra 2:46; Nehemiah 7:49) (B.C. 536). + One of the Levites who assisted Ezra in his public exposition of the law. (Nehemiah 8:7) (B.C. 446.) The same person is probably mentioned in ch. (Nehemiah 10:10) + One of the \"heads\" of \"the people,\" who also sealed the covenant. (Nehemiah 10:22) (B.C. 410.) + Another of the chief laymen on the same occasion. (Nehemiah 10:26) + Son of Zaccur, son of Mattaniah, whom Nehemiah made one of the store. keepers of the provisions collected as tithes. (Nehemiah 13:13) + Son of Igdaliah. (Jeremiah 35:4) (B.C. 410.)"
        ]
    },
    {
        "Word": "Hananeel",
        "Definitions": [
            "God has graciously given, a tower in the wall of Jerusalem (Neh. 3:1; 12:39). It is mentioned also in Jer. 31:38; Zech. 14:10.",
            "grace, or gift, of God",
            "(whom God graciously gave), The tower of, a tower which formed part of the wall of Jerusalem (Nehemiah 3:1; 12:39) From these two passages, particularly from the former, it might almost be inferred that Hananeel was but another name for the tower of Meah; at any rate they were close together, and stood between the sheep-gate and the fish-gate. This tower is further mentioned in (Jeremiah 31:38) The remaining passage in which it is named, (Zechariah 14:10) also connects this tower with the \"corner-gate,\" which lay on the other side of the sheep-gate."
        ]
    },
    {
        "Word": "Hanani",
        "Definitions": [
            "God has gratified me, or is gracious. (1.) One of the sons of Heman (1 Chr. 25:4, 25). (2.) A prophet who was sent to rebuke king Asa for entering into a league with Benhadad I., king of Syria, against Judah (2 Chr. 16:1-10). He was probably the father of the prophet Jehu (1 Kings 16:7). (3.) Probably a brother of Nehemiah (Neh. 1:2; 7:2), who reported to him the melancholy condition of Jerusalem. Nehemiah afterwards appointed him to have charge of the city gates.",
            "my grace; my mercy",
            "(gracious).",
            "+ One of the sons of Heman, and head of the eighteenth course of the service. (1 Chronicles 25:4,25) + A seer who rebuked (B.C. 941) Asa king of Judah. (2 Chronicles 16:7) For this he was imprisoned. ver. 10 He or another Hanani was the father of Jehu the seer, who testified against Baasha, (1 Kings 16:1,7) and Jehoshaphat. (2 Chronicles 19:2; 20:34) + One of the priests who in the time of Ezra had taken strange wives. (Ezra 10:20) + A brother of Nehemiah, (Nehemiah 1:2) who was made governor of Jerusalem under Nehemiah. Ch. (Nehemiah 7:2) + A priest mentioned in (Nehemiah 12:36)"
        ]
    },
    {
        "Word": "Hananiah",
        "Definitions": [
            "Jehovah has given. (1.) A chief of the tribe of Benjamin (1 Chr. 8:24). (2.) One of the sons of Heman (1 Chr. 25:4, 23). (3.) One of Uzziah's military officers (2 Chr. 26:11). (4.) Grandfather of the captain who arrested Jeremiah (Jer. 37:13). (5.) Jer. 36:12. (6.) Neh. 10:23. (7.) Shadrach, one of the \"three Hebrew children\" (Dan. 1; 6:7). (8.) Son of Zerubbabel (1 Chr. 3:19, 21). (9.) Ezra 10:28. (10.) The \"ruler of the palace; he was a faithful man, and feared God above many\" (Neh. 7:2). (11.) Neh. 3:8. (12.) Neh. 3:30 (13.) A priest, son of Jeremiah (Neh. 12:12). (14.) A false prophet contemporary with Jeremiah (28:3, 17).",
            "grace; mercy; gift of the Lord",
            "(gift of God).",
            "+ One of the fourteen sons of Heman, and chief of the sixteenth course of singers. (1 Chronicles 25:4,5,23) (B.C. 1014.) + A general in the army of King Uzziah. (2 Chronicles 26:11) + Father of Zedekiah, in the reign of Jehoiakim. (B.C. before 605.) + Son of Azur, a Benjamite of Gibeon and a false prophet in the reign of Zedekiah king of Judah. In the fourth year of his reign, B.C. 595, Hananiah withstood Jeremiah the prophet, and publicly prophesied in the temple that within two years Jeconiah and all his fellow captives with the vessels of the Lord's house, should be brought back to Jerusalem. (Jeremiah 28:1) ... Hananiah corroborated his prophecy by taking from off the neck of Jeremiah the yoke which he wore by divine command. (Jeremiah 27:1) ... and breaking it. But Jeremiah was bidden to go tell Hananiah that for the wooden yokes which he had broken he should make yokes of iron, so firm was the dominion of Babylon destined to he for seventy years. The prophet Jeremiah added to this rebuke the prediction of Hananiah's death, the fulfillment of which closes the history of this false prophet. + Grandfather of Irijah, the captain of the ward at the gate of Benjamin who arrested Jeremiah on the charge of deserting to the Chaldeans. (Jeremiah 37:13) (B.C. before 589.) + Head of a Benjamite house. (1 Chronicles 8:24) + The Hebrew name of Shadrach. He was of the house of David, according to Jewish tradition (Daniel 1:3,6,7,11,19; 2:17) + Son of Zerubbabel, (1 Chronicles 3:19) from whom Christ derived his descent. He is the same person who is by St. Luke called Joanna. (B.C. after 536.) + One of the sons of Bebai who returned with Ezra from Babylon (Ezra 10:28) (B.C. 459.) + A priest, one of the makers of the sacred ointments and incense, who built a portion of the wall of Jerusalem in the days of Nehemiah. + Head of the priestly course of Jeremiah in the days of Joiakim. (Nehemiah 12:12) (B.C. 610.) + Ruler of the palace at Jerusalem under Nehemiah. The arrangements for guarding the gates of Jerusalem were intrusted to him with Hanani the Tirshatha's brother. (Nehemiah 7:2,3) (B.C. 446.) + An Israelite. (Nehemiah 10:23)"
        ]
    },
    {
        "Word": "Hand",
        "Definitions": [
            "Called by Galen \"the instrument of instruments.\" It is the symbol of human action (Ps. 9:16; Job 9:30; Isa. 1:15; 1 Tim. 2:8). Washing the hands was a symbol of innocence (Ps. 26:6; 73:13; Matt. 27:24), also of sanctification (1 Cor. 6:11; Isa. 51:16; Ps. 24:3, 4). In Ps. 77:2 the correct rendering is, as in the Revised Version, \"My hand was stretched out,\" etc., instead of, as in the Authorized Version, \"My sore ran in the night,\" etc.",
            "The right hand denoted the south, and the left the north (Job 23:9; 1 Sam. 23:19). To give the right hand was a pledge of fidelity (2 Kings 10:15; Ezra 10:19); also of submission to the victors (Ezek. 17:18; Jer. 50:15). The right hand was lifted up in taking an oath (Gen. 14:22, etc.). The hand is frequently mentioned, particularly the right hand, as a symbol of power and strength (Ps. 60:5; Isa. 28:2). To kiss the hand is an act of homage (1 Kings 19:18; Job 31:27), and to pour water on one's hands is to serve him (2 Kings 3:11). The hand of God is the symbol of his power: its being upon one denotes favour (Ezra 7:6, 28; Isa. 1:25; Luke 1:66, etc.) or punishment (Ex. 9:3; Judg. 2:15; Acts 13:11, etc.). A position at the right hand was regarded as the chief place of honour and power (Ps. 45:9; 80:17; 110:1; Matt. 26:64)."
        ]
    },
    {
        "Word": "Handbreadth",
        "Definitions": [
            "A measure of four fingers, equal to about four inches (Ex. 25:25; 37:12; Ps. 39:5, etc.)."
        ]
    },
    {
        "Word": "Handkerchief",
        "Definitions": [
            "Only once in Authorized Version (Acts 19:12). The Greek word (sudarion) so rendered means properly \"a sweat-cloth.\" It is rendered \"napkin\" in John 11:44; 20:7; Luke 19:20."
        ]
    },
    {
        "Word": "Handmaid",
        "Definitions": [
            "Servant (Gen. 16:1; Ruth 3:9; Luke 1:48). It is probable that Hagar was Sarah's personal attendant while she was in the house of Pharaoh, and was among those maid-servants whom Abram had brought from Egypt."
        ]
    },
    {
        "Word": "Handwriting",
        "Definitions": [
            "(Col. 2:14). The \"blotting out the handwriting\" is the removal by the grace of the gospel of the condemnation of the law which we had broken."
        ]
    },
    {
        "Word": "Hanes",
        "Definitions": [
            "A place in Egypt mentioned only in Isa. 30:4 in connection with a reproof given to the Jews for trusting in Egypt. It was considered the same as Tahpanhes, a fortified town on the eastern frontier, but has been also identified as Ahnas-el-Medeeneh, 70 miles from Cairo.",
            "banishment of grace",
            "a place in Egypt mentioned only in (Isaiah 30:4) We think that the Chald Paraphr. is right in identifying it with Tahpanhes, a fortified town on the eastern frontier."
        ]
    },
    {
        "Word": "Hanging",
        "Definitions": [
            "(as a punishment), a mark of infamy inflicted on the dead bodies of criminals (Deut. 21:23) rather than our modern mode of punishment. Criminals were first strangled and then hanged (Nu. 25:4; Deut. 21:22). (See 2 Sam. 21:6 for the practice of the Gibeonites.)",
            "Hanging (as a curtain). (1.) Heb. masak, (a) before the entrance to the court of the tabernacle (Ex. 35:17); (b) before the door of the tabernacle (26:36, 37); (c) before the entrance to the most holy place, called \"the veil of the covering\" (35:12; 39:34), as the word properly means.",
            "(2.) Heb. kelaim, tapestry covering the walls of the tabernacle (Ex. 27:9; 35:17; Num. 3:26) to the half of the height of the wall (Ex. 27:18; comp. 26:16). These hangings were fastened to pillars.",
            "(3.) Heb. bottim (2 Kings 23:7), \"hangings for the grove\" (R.V., \"for the Asherah\"); marg., instead of \"hangings,\" has \"tents\" or \"houses.\" Such curtained structures for idolatrous worship are also alluded to in Ezek. 16:16."
        ]
    },
    {
        "Word": "Hannah",
        "Definitions": [
            "Favour, grace, one of the wives of Elkanah the Levite, and the mother of Samuel (1 Sam. 1; 2). Her home was at Ramathaim-zophim, whence she was wont every year to go to Shiloh, where the tabernacle had been pitched by Joshua, to attend the offering of sacrifices there according to the law (Ex. 23:15; 34:18; Deut. 16:16), probably at the feast of the Passover (comp. Ex. 13:10). On occasion of one of these \"yearly\" visits, being grieved by reason of Peninnah's conduct toward her, she went forth alone, and kneeling before the Lord at the sanctuary she prayed inaudibly. Eli the high priest, who sat at the entrance to the holy place, observed her, and misunderstanding her character he harshly condemned her conduct (1 Sam. 1:14-16). After hearing her explanation he retracted his injurious charge and said to her, \"Go in peace: and the God of Israel grant thee thy petition.\" Perhaps the story of the wife of Manoah was not unknown to her. Thereafter Elkanah and his family retired to their quiet home, and there, before another Passover, Hannah gave birth to a son, whom, in grateful memory of the Lord's goodness, she called Samuel, i.e., \"heard of God.\" After the child was weaned (probably in his third year) she brought him to Shiloh into the house of the Lord, and said to Eli the aged priest, \"Oh my lord, I am the woman that stood by thee here, praying unto the Lord. For this child I prayed; and the Lord hath given me my petition which I asked of him: therefore I also have granted him to the Lord; as long as he liveth he is granted to the Lord\" (1 Sam. 1:27, 28, R.V.). Her gladness of heart then found vent in that remarkable prophetic song (2:1-10; comp. Luke 1:46-55) which contains the first designation of the Messiah under that name (1 Sam. 2:10, \"Annointed\" = \"Messiah\"). And so Samuel and his parents parted. He was left at Shiloh to minister \"before the Lord.\" And each year, when they came up to Shiloh, Hannah brought to her absent child \"a little coat\" (Heb. meil, a term used to denote the \"robe\" of the ephod worn by the high priest, Ex. 28:31), a priestly robe, a long upper tunic (1 Chr. 15:27), in which to minister in the tabernacle (1 Sam. 2:19; 15:27; Job 2:12). \"And the child Samuel grew before the Lord.\" After Samuel, Hannah had three sons and two daughters.",
            "gracious; merciful; he that gives",
            "(grace), one of the wives of Elkanah, and mother of Samuel. 1Sam 1,2 (B.C. 1141.) A hymn of thanks giving for the birth of her son is in the highest order of prophetic poetry, its resemblance to that of the Virgin Mary comp. (1 Samuel 2:1-10) with Luke 1:46-55 See also (Psalms 113:1) ... has been noticed."
        ]
    },
    {
        "Word": "Hanniel",
        "Definitions": [
            "Grace of God. (1.) A chief of the tribe of Manasseh (Num. 34:23). (2.) A chief of the tribe of Asher (1 Chr. 7:39).",
            "grace or mercy of God"
        ]
    },
    {
        "Word": "Hanun",
        "Definitions": [
            "Graciously given. (1.) The son and successor of Nahash, king of Moab. David's messengers, sent on an embassy of condolence to him to Rabbah Ammon, his capital, were so grossly insulted that he proclaimed war against Hanun. David's army, under the command of Joab, forthwith crossed the Jordan, and gained a complete victory over the Moabites and their allies (2 Sam. 10:1-14) at Medeba (q.v.).",
            "(2.) Neh. 3:13. (3.) 3:30.",
            "gracious; merciful",
            "(favored).",
            "+ Son of Nahash (2 Samuel 10:1,2; 1 Chronicles 19:1,2) king of Ammon, who dishonored the ambassadors of David, (2 Samuel 10:4) and involved the Ammonites in a disastrous war, (2 Samuel 12:31; 1 Chronicles 19:6) (B.C. 1035.) + A man who, with the people of Zanoah, repaired the ravine gate in the wall of Jerusalem. (Nehemiah 3:13) (B.C. 446). + The sixth son of Zalalph, who also assisted in the repair of the wall, apparently on the east side. (Nehemiah 3:30) (B.C. 446.)"
        ]
    },
    {
        "Word": "Hara",
        "Definitions": [
            "Mountainous land, a province of Assyria (1 Chr. 5:26), between the Tigris and the Euphrates, along the banks of the Khabur, to which some of the Israelite captives were carried. It has not been identified. Some think the word a variation of Haran.",
            "a hill; showing forth",
            "(mountain land), (1 Chronicles 5:26) only, is either a place utterly unknown or it must be regarded as identical with Haran or Charran."
        ]
    },
    {
        "Word": "Haradah",
        "Definitions": [
            "Fright; fear, the twenty-fifth station of the Israelites in their wanderings (Num. 33:24).",
            "well of great fear",
            "(fear), a desert station of the Israelites, (Numbers 33:24,25) its position is uncertain."
        ]
    },
    {
        "Word": "Haran",
        "Definitions": [
            "(1.) Heb. haran; i.e., \"mountaineer.\" The eldest son of Terah, brother of Abraham and Nahor, and father of Lot, Milcah, and Iscah. He died before his father (Gen. 11:27), in Ur of the Chaldees.",
            "(2.) Heb. haran, i.e., \"parched;\" or probably from the Accadian charana, meaning \"a road.\" A celebrated city of Western Asia, now Harran, where Abram remained, after he left Ur of the Chaldees, till his father Terah died (Gen. 11:31, 32), when he continued his journey into the land of Canaan. It is called \"Charran\" in the LXX. and in Acts 7:2. It is called the \"city of Nahor\" (Gen. 24:10), and Jacob resided here with Laban (30:43). It stood on the river Belik, an affluent of the Euphrates, about 70 miles above where it joins that river in Upper Mesopotamia or Padan-aram, and about 600 miles northwest of Ur in a direct line. It was on the caravan route between the east and west. It is afterwards mentioned among the towns taken by the king of Assyria (2 Kings 19:12; Isa. 37:12). It was known to the Greeks and Romans under the name Carrhae.",
            "(3.) The son of Caleb of Judah (1 Chr. 2:46) by his concubine Ephah.",
            "mountainous country",
            "(a mountaineer).",
            "+ The third son of Terah, and therefore youngest brother of Abram. (Genesis 11:26) (B.C. 1926.) Three children are ascribed to him--Lot, vs. (Genesis 11:27,31) and two daughters, viz., Milcah, who married her uncle Nahor, ver. (Genesis 11:29) and Iscah. ver. (Genesis 11:29) Haran was born in Ur of the Chaldees, and he died there while his father was still living. ver. (Genesis 11:28) + A Gershonite Levite in the time of David, one of the family of Shimei. (1 Chronicles 23:9) + A son of the great Caleb by his concubine Ephah. (1 Chronicles 2:46) + HARAN or [591]Charran, (Acts 7:2,4) name of the place whither Abraham migrated with his family from Ur of the Chaldees, and where the descendants of his brother Nahor established themselves. Comp. (Genesis 24:10) with Genesis27:43 It is said to be in Mesopotamia, (Genesis 24:10) or more definitely in Padan-aram, ch. (Genesis 25:20) the cultivated district at the foot of the hills, a name well applying to the beautiful stretch of country which lies below Mount Masius between the Khabour and the Euphrates. Here, about midway in this district, is a small village still called Harran . It was celebrated among the Romans, under the name of Charrae, as the scene of the defeat of Crassus."
        ]
    },
    {
        "Word": "Harbona",
        "Definitions": [
            "(a Persian word meaning \"ass-driver\"), one of the seven eunuchs or chamberlains of king Ahasuerus (Esther 1:10; 7:9).",
            "(ass-driver), the third of the seven chamberlains or eunuchs who served King Ahasuerus. (Esther 1:10) (B.C. 483-475.)"
        ]
    },
    {
        "Word": "Hare",
        "Definitions": [
            "(Heb. arnebeth) was prohibited as food according to the Mosaic law (Lev. 11:6; Deut. 14:7), \"because he cheweth the cud, but divideth not the hoof.\" The habit of this animal is to grind its teeth and move its jaw as if it actually chewed the cud. But, like the cony (q.v.), it is not a ruminant with four stomachs, but a rodent like the squirrel, rat, etc. Moses speaks of it according to appearance. It is interdicted because, though apparently chewing the cud, it did not divide the hoof.",
            "There are two species in Syria, (1) the Lepus Syriacus or Syrian hare, which is like the English hare; and (2) the Lepus Sinaiticus, or hare of the desert. No rabbits are found in Syria.",
            "(Heb. arnebeth) occurs only in (Leviticus 11:6) and Deuteronomy 14:7 Amongst the animals disallowed as food by the Mosaic law. The hare is at this day called arnel by the Arabs in Palestine and Syria. It was erroneously thought by the ancient Jews to have chewed the cud. They were no doubt misled as in the case of the shaphfan (hyrax), by the habit these animals have of moving the jaw about."
        ]
    },
    {
        "Word": "Hareth",
        "Definitions": [
            "Thicket, a wood in the mountains of Judah where David hid when pursued by Saul (1 Sam. 22:5). It was possibly while he was here that the memorable incident narrated in 2 Sam. 23:14-17, 1 Chr. 11:16-19 occurred. This place has not been identified, but perhaps it may be the modern Kharas, on the borders of the chain of mountains some 3 miles east of Keilah.",
            "(thicket), The forest of, in which David took refuge, after at the instigation of the prophet Gad, he had quitted the \"hold\" or fastness of the cave of Adullam. (1 Samuel 22:6)"
        ]
    },
    {
        "Word": "Harhaiah",
        "Definitions": [
            "Zeal of Jehovah, (Neh. 3:8) \"of the goldsmiths,\" one whose son helped to repair the wall of Jerusalem.",
            "heat, or anger, of the Lord",
            "(the Lord is angry), father of Uzziel. (Nehemiah 3:8) (B.C. before 446.)"
        ]
    },
    {
        "Word": "Harhur",
        "Definitions": [
            "Fever, one of the Nethinim (Ezra 2:51).",
            "made warm",
            "(inflammation). The sons of Harhur were among the Nethinim who returned from Babylon with Zerubbabel. (Ezra 2:51; Nehemiah 7:53) (B.C. 623.)"
        ]
    },
    {
        "Word": "Harim",
        "Definitions": [
            "Flat-nosed. (1.) The head of the second course of priests (1 Chr. 24:8). (2.) Ezra 2:32, 39; Neh. 7:35, 42. (3.) Neh. 3:11. (4.) 12:3. (5.) 10:5",
            "destroyed; dedicated to God",
            "(flat-nosed).",
            "+ A priest who had charge of the third division in the house of God. (1 Chronicles 24:8) (B.C. 1014.) + Bene-Harim, probably descendants of the above, to the number of 1017, came from Babylon with Zerubbabel. (Ezra 2:39; Nehemiah 7:42) (B.C. 536.) + It further occurs in a list of the families of priests \"who went up with Zerubbabel and Jeshua,\" and of those who were their descendants in the next generation. (Nehemiah 12:16) + Another family of Bene-Harim, 320 in number, came from the captivity in the same caravan. (Ezra 2:82; Nehemiah 7:35) (B.C. 536.) They also appear among those who had married foreign wives, (Ezra 10:31) as well as those who sealed the covenant- (Nehemiah 10:27) (B.C. 410.)"
        ]
    },
    {
        "Word": "Hariph",
        "Definitions": [
            "Autumnal rain. (1.) Neh. 7:24. (2.) 10:19.",
            "(a plucking-off). A hundred and twelve of the Bene-Hariph returned from the captivity with Zerubbabel. (Nehemiah 7:24) The name occurs again among the \"heads of the people\" who sealed the covenant. ch. (Nehemiah 10:19)"
        ]
    },
    {
        "Word": "Harlot",
        "Definitions": [
            "(1.) Heb. zonah (Gen. 34:31; 38:15). In verses 21, 22 the Hebrew word used in kedeshah, i.e., a woman consecrated or devoted to prostitution in connection with the abominable worship of Asherah or Astarte, the Syrian Venus. This word is also used in Deut. 23:17; Hos. 4:14. Thus Tamar sat by the wayside as a consecrated kedeshah.",
            "It has been attempted to show that Rahab, usually called a \"harlot\" (Josh. 2:1; 6:17; Heb. 11:31; James 2:25), was only an innkeeper. This interpretation, however, cannot be maintained.",
            "Jephthah's mother is called a \"strange woman\" (Judg. 11:2). This, however, merely denotes that she was of foreign extraction.",
            "In the time of Solomon harlots appeared openly in the streets, and he solemnly warns against association with them (Prov. 7:12; 9:14. See also Jer. 3:2; Ezek. 16:24, 25, 31). The Revised Version, following the LXX., has \"and the harlots washed,\" etc., instead of the rendering of the Authorized Version, \"now they washed,\" of 1 Kings 22:38.",
            "To commit fornication is metaphorically used for to practice idolatry (Jer. 3:1; Ezek. 16:15; Hos. throughout); hence Jerusalem is spoken of as a harlot (Isa. 1:21).",
            "(2.) Heb. nokriyah, the \"strange woman\" (1 Kings 11:1; Prov. 5:20; 7:5; 23:27). Those so designated were Canaanites and other Gentiles (Josh. 23:13). To the same class belonged the \"foolish\", i.e., the sinful, \"woman.\"",
            "In the New Testament the Greek pornai, plural, \"harlots,\" occurs in Matt. 21:31, 32, where they are classed with publicans; Luke 15:30; 1 Cor. 6:15, 16; Heb. 11:31; James 2:25. It is used symbolically in Rev. 17:1, 5, 15, 16; 19:2.",
            "That this class of persons existed in the earliest states of society is clear from (Genesis 38:15) Rahab, (Joshua 2:1) is said by the Chald. Paraphr. to have been an innkeeper; but if there were such persons, considering what we know of Canaanitish morals, (Leviticus 18:27) we may conclude that they would, if women, have been of this class. The \"harlots\" are classed with \"publicans,\" as those who lay under the ban of society, in the New Testament. (Matthew 21:32)"
        ]
    },
    {
        "Word": "Harnepher",
        "Definitions": [
            "A chief of the tribe of Asher (1 Chr. 7:36).",
            "the anger of a bull; increasing heat",
            "(panting), one of the sons of Zophah, of the tribe of Asher. (1 Chronicles 7:36)"
        ]
    },
    {
        "Word": "Harness",
        "Definitions": [
            "(1.) Heb. asar, \"to bind;\" hence the act of fastening animals to a cart (1 Sam. 6:7, 10; Jer. 46:4, etc.).",
            "(2.) An Old English word for \"armour;\" Heb. neshek (2 Chr. 9:24).",
            "(3.) Heb. shiryan, a coat of mail (1 Kings 22:34; 2 Chr. 18:33; rendered \"breastplate\" in Isa. 59:17).",
            "(4.) The children of Israel passed out of Egypt \"harnessed\" (Ex. 13:18), i.e., in an orderly manner, and as if to meet a foe. The word so rendered is probably a derivative from Hebrew hamesh (i.e., \"five\"), and may denote that they went up in five divisions, viz., the van, centre, two wings, and rear-guard."
        ]
    },
    {
        "Word": "Harod",
        "Definitions": [
            "Palpitation, a fountain near which Gideon and his army encamped on the morning of the day when they encountered and routed the Midianites (Judg. 7). It was south of the hill Moreh. The present Ain Jalud (\"Goliath's Fountain\"), south of Jezreel and nearly opposite Shunem, is probably the fountain here referred to (7:4, 5).",
            "astonishment; fear",
            "(fear), The well of, a spring by which Gideon and his great army encamped on the morning of the day which ended in the rout of the Midianites. (Judges 7:1) and where the trial of the people by their mode of drinking apparently took place. The Ain Jalud is very suitable to the circumstances, as being at present the largest spring in the neighborhood."
        ]
    },
    {
        "Word": "Harodite",
        "Definitions": [
            "An epithet applied to two of David's heroes (2 Sam. 23:25). (Comp. 1 Chr. 11:27.)"
        ]
    },
    {
        "Word": "Harosheth of the Gentiles",
        "Definitions": [
            "(Judg. 4:2) or nations, a city near Hazor in Galilee of the Gentiles, or Upper Galilee, in the north of Palestine. It was here that Jabin's great army was marshalled before it went forth into the great battlefield of Esdraelon to encounter the army of Israel, by which it was routed and put to flight (Judg. 4). It was situated \"at the entrance of the pass to Esdraelon from the plain of Acre\" at the base of Carmel. The name in the Hebrew is Harosheth ha Gojim, i.e., \"the smithy of the nations;\" probably, as is supposed, so called because here Jabin's iron war-chariots, armed with scythes, were made. It is identified with el-Harithiyeh."
        ]
    },
    {
        "Word": "Harp",
        "Definitions": [
            "(Heb. kinnor), the national instrument of the Hebrews. It was invented by Jubal (Gen. 4:21). Some think the word kinnor denotes the whole class of stringed instruments. It was used as an accompaniment to songs of cheerfulness as well as of praise to God (Gen. 31:27; 1 Sam. 16:23; 2 Chr. 20:28; Ps. 33:2; 137:2).",
            "In Solomon's time harps were made of almug-trees (1 Kings 10:11, 12). In 1 Chr. 15:21 mention is made of \"harps on the Sheminith;\" Revised Version, \"harps set to the Sheminith;\" better perhaps \"harps of eight strings.\" The soothing effect of the music of the harp is referred to 1 Sam. 16:16, 23; 18:10; 19:9. The church in heaven is represented as celebrating the triumphs of the Redeemer \"harping with their harps\" (Rev. 14:2).",
            "The harp was the national instrument of the Hebrews, and was well known throughout Asia. Moses assigns its invention to Jubal during the antediluvian period. (Genesis 4:21) Josephus records that the harp had ten strings, and that it was played on with the plectrum. Sometimes it was smaller having only eight strings, and was usually played with the fingers."
        ]
    },
    {
        "Word": "Harrow",
        "Definitions": [
            "(Heb. harits), a tribulum or sharp threshing sledge; a frame armed on the under side with rollers or sharp spikes (2 Sam. 12:31; 1 Chr. 20:3).",
            "Heb. verb sadad, to harrow a field, break its clods (Job 39:10; Isa. 28:4; Hos. 10: 11). Its form is unknown. It may have resembled the instrument still in use in Egypt.",
            "The word so rendered, (2 Samuel 12:31; 1 Chronicles 20:3) is probably a threshing-machine. The verb rendered \"to harrow,\" (Job 39:10; Isaiah 28:24; Hosea 10:11) expresses apparently the breaking of the clods, and is so far analogous to our harrowing--but whether done by any such machine as we call a \"harrow\" is very doubtful."
        ]
    },
    {
        "Word": "Harsha",
        "Definitions": [
            "Worker or enchanter, one of the Nethinim (Ezra 2:52; Neh. 7:54).",
            "workmanship; a wood",
            "(deaf). Bene-Harsha were among the families of Nethinim who came back from Babylon with Zerubbabel. (Ezra 2:52; Nehemiah 7:54)"
        ]
    },
    {
        "Word": "Hart",
        "Definitions": [
            "(Heb. ayal), a stag or male deer. It is ranked among the clean animals (Deut. 12:15; 14:5; 15:22), and was commonly killed for food (1 Kings 4:23). The hart is frequently alluded to in the poetical and prophetical books (Isa. 35:6; Cant. 2:8, 9; Lam. 1:6; Ps. 42:1).",
            "the male stag. The word denotes some member of the deer tribe either the fallow deer or the Barbary deer. The hart is reckoned among the clean animals, (12:15; 14:5; 15:22) and seems from the passages quoted, as well as from (1 Kings 4:23) to have been commonly killed for food."
        ]
    },
    {
        "Word": "Harum",
        "Definitions": [
            "Elevated, (1 Chr. 4:8), a descendant of Judah.",
            "high; throwing down",
            "(lofty), father of Aharhel, in one of the most obscure genealogies of Judah. (1 Chronicles 4:8)"
        ]
    },
    {
        "Word": "Haruphite",
        "Definitions": [
            "A native of Hariph; an epithet given to Shephatiah, one of those who joined David at Ziklag (1 Chr. 12:5).",
            "slender; sharp"
        ]
    },
    {
        "Word": "Haruz",
        "Definitions": [
            "Eager, the father of Meshullemeth, the wife of king Manasseh (2 Kings 21:19) and mother of king Amon.",
            "careful",
            "(zealous), a man of Jotbah, father of Meshullemeth queen of Manasseh. (2 Kings 21:9) (B.C. before 644.)"
        ]
    },
    {
        "Word": "Harvest",
        "Definitions": [
            "The season for gathering grain or fruit. On the 16th day of Abib (or April) a handful of ripe ears of corn was offered as a first-fruit before the Lord, and immediately after this the harvest commenced (Lev. 23:9-14; 2 Sam. 21:9, 10; Ruth 2:23). It began with the feast of Passover and ended with Pentecost, thus lasting for seven weeks (Ex. 23:16). The harvest was a season of joy (Ps. 126:1-6; Isa. 9:3). This word is used figuratively Matt. 9:37; 13:30; Luke 10:2; John 4:35. (See [260]AGRICULTURE.)",
            "[[593]Agriculture]"
        ]
    },
    {
        "Word": "Hasadiah",
        "Definitions": [
            "Favoured by Jehovah, one of the sons of Pedaiah (1 Chr. 3:20), of the royal line of David.",
            "the mercy of the Lord",
            "(loved by Jehovah) one of a group of five persons among the descendants of the royal line of Judah, (1 Chronicles 3:20) apparently sons of Zerubbabel. (B.C. about 536.)"
        ]
    },
    {
        "Word": "Hasenuah",
        "Definitions": [
            "Bristling or hated, a Benjamite (1 Chr. 9:7).",
            "(the hated), a Benjamite, of one of the chief families in the tribe. (1 Chronicles 9:7)"
        ]
    },
    {
        "Word": "Hashabiah",
        "Definitions": [
            "Regarded by Jehovah. (1.) Merarite Levite (1 Chr. 6:45; 9:14). (2.) A son of Jeduthun (25:3, 19). (3.) Son of Kemuel (26:30). (4.) One of the chief Levites (2 Chr. 35:9). (5.) A Levite (Neh. 11:22). (6.) One of the chief priests in the time of Ezra (Ezra 8:24). (7.) A chief of the Levites (Neh. 12:24). (8.) Ezra 8:19. (9.) Neh. 3:17.",
            "the estimation of the Lord",
            "(whom God regards).",
            "+ A Merarite Levite. (1 Chronicles 6:45) + Another Merarite Levite. (1 Chronicles 9:14) + The fourth of the six sons of Jeduthun, (1 Chronicles 25:3) who had charge of the twelfth course. ver. 19. (B.C. 1014.) + One of the descendants of Hebron the son of Kohath- (1 Chronicles 26:30) + The son of Kemuel, who was prince of the tribe of Levi in the time of David (1 Chronicles 27:17) (B.C. 1014.) + A Levite one of the \"chiefs\" of his tribe, who officiated for King Josiah at his great Passover feast. (2 Chronicles 35:9) (B.C. 623). + A Merarite Levite who accompanied Ezra from Babylon. (Ezra 8:19) + One of the chiefs of the priests who formed part of the same caravan. (Ezra 8:24) (B.C. 536.) + Ruler of half the circuit or environs of Keilah; he repaired a portion of the wall of Jerusalem under Nehemiah. (Nehemiah 3:17) (B.C. 446.) + One of the Levites who sealed the covenant of reformation after the return from the captivity. (Nehemiah 10:11; 12:24) comp. Nehe 12:26 (B.C. 446-410.) + Another Levite, son of Bunni. (Nehemiah 11:15) + A Levite, son of Mattaniah. (Nehemiah 11:22) + A priest of the family of Hilkiah in the days of Joiakim son of Jeshua. (Nehemiah 12:21)"
        ]
    },
    {
        "Word": "Hashabniah",
        "Definitions": [
            "(1.) Neh. 3:10. (2.) One of the Levites whom Ezra appointed to interpret the law to the people (Neh. 9:5).",
            "(whom Jehovah regards).",
            "+ Father of Hattush. (Nehemiah 3:10) + A Levite who was among those who officiated at the great fast under Ezra and Nehemiah when the covenant was sealed. (Nehemiah 9:5) (B.C. 410.)"
        ]
    },
    {
        "Word": "Hashbadana",
        "Definitions": [
            "Consideration in judging, stood at Ezra's left hand when he read the law (Neh. 8:4).",
            "(considerate judge), one of the men (probably Levites) who stood on Ezra's left hand while he read the law to the people in Jerusalem. (Nehemiah 8:4) (B.C.410.)"
        ]
    },
    {
        "Word": "Hashmonah",
        "Definitions": [
            "Fatness, the thirtieth halting-place of the Israelites during their wanderings in the wilderness, not far from Mount Hor (Num. 33:29, 30).",
            "(fatness), a station of the Israelites, mentioned (Numbers 33:29) as next before Moseroth."
        ]
    },
    {
        "Word": "Hashub",
        "Definitions": [
            "Intelligent. (1.) A Levite of the family of Merari (Neh. 11:15; 1 Chr. 9:14). (2.) Neh. 3:23. 3:11.",
            "esteemed; numbered",
            "(intelligent).",
            "+ A son of Pahath-moab, who assisted in the repair of the wall of Jerusalem. (Nehemiah 3:11) (B.C. 446.) + Another who assisted in the same work. (Nehemiah 3:23) + One of the heads of the people who sealed the covenant with Nehemiah. (Nehemiah 10:23) (B.C. 410.) + A Merarite Levite. (Nehemiah 11:15)"
        ]
    },
    {
        "Word": "Hashubah",
        "Definitions": [
            "Ibid., a descendant of David (1 Chr. 3:20).",
            "estimation; thought",
            "(intelligent), the first of a group of five men, apparently the latter half of the family of Zerubbabel. (1 Chronicles 3:20)"
        ]
    },
    {
        "Word": "Hashum",
        "Definitions": [
            "Opulent. (1.) Ezra 2:19; Neh. 7:22. (2.) Stood on Ezra's left hand while he read the law (Neh. 8:4).",
            "silence; their hasting",
            "(rich).",
            "+ Bene-Hashum, 223 in number, came back from Babylon with Zerubbabel. (Ezra 2:19; 10:33; Nehemiah 7:22) (B.C. before 536.) The chief man of the family was among these who sealed the covenant with Nehemiah. (Nehemiah 10:18) (B.C. 410.) + One of the priests or Levites who stood on Ezra's left hand while he read the law to the congregation. (Nehemiah 8:4) (B.C. 410.)"
        ]
    },
    {
        "Word": "Hasrah",
        "Definitions": [
            "Poverty, \"keeper of the wardrobe,\" i.e., of the sacerdotal vestments (2 Chr. 34:22); called Harhas 2 Kings 22:14. He was husband of the prophetess Huldah.",
            "wanting",
            "(very poor), the form in which the name Harhas is given in (2 Chronicles 34:22) comp. 2Kin 22:14"
        ]
    },
    {
        "Word": "Hasupha",
        "Definitions": [
            "Uncovered, one of the Nethinim (Ezra 2:43; Neh. 7:46).",
            "[See [596]Hashupha]"
        ]
    },
    {
        "Word": "Hat",
        "Definitions": [
            "Chald. karb'ela, (Dan. 3:21), properly mantle or pallium. The Revised Version renders it \"tunic.\""
        ]
    },
    {
        "Word": "Hatach",
        "Definitions": [
            "Verity, one of the eunuchs or chamberlains in the palace of Ahasuerus (Esther 4:5, 6, 9, 10).",
            "he that strikes",
            "(verily), one of the eunuchs in the court of Ahasuerus. (Esther 4:5,6,9,10) (B.C. 474.)"
        ]
    },
    {
        "Word": "Hathath",
        "Definitions": [
            "Terror, son of Othniel (1 Chr. 4:13).",
            "fear",
            "(fearful), one of the sons of Othniel the Kenazite. (1 Chronicles 4:13)"
        ]
    },
    {
        "Word": "Hatipha",
        "Definitions": [
            "Captured, one of the Nethinim (Ezra 2:54).",
            "(captive). Bene-Hatipha (i.e. sons of Hatipha) were among the Nethinim who returned from Babylon with Zerubbabel. (Ezra 2:54; Nehemiah 7:56) (B.C. 536.)"
        ]
    },
    {
        "Word": "Hatita",
        "Definitions": [
            "Exploration, one of the temple porters or janitors (Ezra 2:42). He returned from Babylon with Zerubbabel.",
            "a bending of sin",
            "(exploring). Bene-Hatita (i.e. sons of Hatita) were among the \"porters\" (i.e. the gate-keepers) who returned from the captivity with Zerubbabel. (Ezra 2:42; Nehemiah 7:45) (B.C. 536.)"
        ]
    },
    {
        "Word": "Hatred",
        "Definitions": [
            "Among the works of the flesh (Gal. 5:20). Altogether different is the meaning of the word in Deut. 21:15; Matt. 6:24; Luke 14:26; Rom. 9:13, where it denotes only a less degree of love.",
            "Forbidden -- Le 19:17; Col 3:8.",
            "Is murder -- 1Jo 3:15.",
            "A work of the flesh -- Ga 5:20.",
            "Often cloaked by deceit -- Pr 10:18; 26:26.",
            "Leads to deceit -- Pr 26:24,25.",
            "Stirs up strife -- Pr 10:12.",
            "Embitters life -- Pr 15:17.",
            "Inconsistent with",
            "The knowledge of God. -- 1Jo 2:9,11.",
            "The love of God. -- 1Jo 4:20.",
            "Liars prone to. -- Pr 26:28.",
            "The wicked exhibit",
            "Towards God. -- Ro 1:30.",
            "Towards saints. -- Ps 25:19; Pr 29:10.",
            "Towards each other. -- Tit 3:3.",
            "Christ experienced -- Ps 35:19; Joh 7:7; 15:18,24,25.",
            "Saints should",
            "Expect. -- Mt 10:22; Joh 15:18,19.",
            "Not marvel at. -- 1Jo 3:13.",
            "Return good for. -- Ex 23:5; Mt 5:44.",
            "Not rejoice in the calamities of those who exhibit. -- Job 31:29,30; Ps 35:13,14.",
            "Give no cause for. -- Pr 25:17.",
            "Punishment of -- Ps 34:21; 44:7; 89:23; Am 1:11.",
            "We should exhibit against",
            "False ways. -- Ps 119:104,128.",
            "Lying. -- Ps 119:163.",
            "Evil. -- Ps 97:10; Pr 8:13.",
            "Backsliding. -- Ps 101:3.",
            "Hatred and opposition to God. -- Ps 139:21,22.",
            "Exemplified",
            "Cain. -- Ge 4:5,8.",
            "Esau. -- Ge 27:41.",
            "Joseph's brethren. -- Ge 37:4.",
            "Men of Gilead. -- Jdj 11:7.",
            "Saul. -- 1Sa 18:8,9.",
            "Ahab. -- 1Ki 22:8.",
            "Haman. -- Es 3:5,6.",
            "Enemies of the Jews. -- Es 9:1,5; Eze 35:5,6.",
            "Chaldeans. -- Da 3:12.",
            "Enemies of Daniel. -- Da 6:4-15.",
            "Herodias. -- Mt 14:3,8.",
            "The Jews. -- Ac 23:12,14."
        ]
    },
    {
        "Word": "Hattush",
        "Definitions": [
            "Assembled. (1.) A priest who returned with Zerubbabel (Neh. 12:2). (2.) Ezra 8:2. (3.) Neh. 3:10. (4.) Neh. 10:4. (5.) 1 Chr. 3:22.",
            "forsaking sin"
        ]
    },
    {
        "Word": "Hauran",
        "Definitions": [
            "Cave-land, mentioned only in Ezek. 47:16, 18. It was one of the ancient divisions of Bashan (q.v.), and lay on the south-east of Gaulanitis or the Jaulan, and on the south of Lejah, extending from the Arnon to the Hieromax. It was the most fertile region in Syria, and to this day abounds in the ruins of towns, many of which have stone doors and massive walls. It retains its ancient name. It was known by the Greeks and Romans as \"Auranitis.\"",
            "a hole; liberty; whiteness",
            "(caverns), a province of Palestine twice mentioned by Ezekiel. (Ezekiel 47:16,17) There can be little doubt that it is identical with the well-known Greek province of Auranitis and the modern Hauran east of the Sea of Galilee, on the borders of the desert, in the tetrarchy of Philip."
        ]
    },
    {
        "Word": "Haven",
        "Definitions": [
            "A harbour (Ps. 107:30; Acts 27: 12). The most famous on the coast of Palestine was that of Tyre (Ezek. 27:3). That of Crete, called \"Fair Havens,\" is mentioned Acts 27:8."
        ]
    },
    {
        "Word": "Havilah",
        "Definitions": [
            "The sand region. (1.) A land mentioned in Gen. 2:11 rich in gold and bdellium and onyx stone. The question as to the locality of this region has given rise to a great diversity of opinion. It may perhaps be identified with the sandy tract which skirts Babylonia along the whole of its western border, stretching from the lower Euphrates to the mountains of Edom.",
            "(2.) A district in Arabia-Felix. It is uncertain whether the tribe gave its name to this region or derived its name from it, and whether it was originally a Cushite (Gen. 10:7) or a Joktanite tribe (10:29; comp. 25:18), or whether there were both a Cushite and a Joktanite Havilah. It is the opinion of Kalisch, however, that Havilah \"in both instances designates the same country, extending at least from the Persian to the Arabian Gulf, and on account of its vast extent easily divided into two distinct parts.\" This opinion may be well vindicated.",
            "(3.) One of the sons of Cush (Gen. 10:7).",
            "(4.) A son of Joktan (Gen. 10:29; 1 Chr. 1:23).",
            "that suffers pain; that brings forth",
            "(Genesis 2:11)",
            "+ A part of Eden through which flowed the river Pison (Araxes). It was probably the Grecian Colchis, in the northeast corner of Asia Minor, near the Caspian Sea. + A district in Arabia Felix, (Genesis 10:7) named from the second son of Cush; probably the district of Kualan, in the northwestern part of Yemen.",
            "(circle).",
            "+ A son of Cush. (Genesis 10:7) + A son of Joktan. (Genesis 10:29)"
        ]
    },
    {
        "Word": "Havoth-jair",
        "Definitions": [
            "Hamlets of the enlightener a district in the east of Jordan. (1.) Jair, the son of Manasseh, took some villages of Gilead and called them by this name (Num. 32:41).",
            "(2.) Again, it is said that Jair \"took all the tract of Argob,\" and called it Bashanhavoth-jair (Deut. 3:14). (See also Josh. 13:30; 1 Kings 4:13; 1 Chr. 2:22, 23.)",
            "the villages that enlighten"
        ]
    },
    {
        "Word": "Hawk",
        "Definitions": [
            "(Heb. netz, a word expressive of strong and rapid flight, and hence appropriate to the hawk). It is an unclean bird (Lev. 11:16; Deut. 14:15). It is common in Syria and surrounding countries. The Hebrew word includes various species of Falconidae, with special reference perhaps to the kestrel (Falco tinnunculus), the hobby (Hypotriorchis subbuteo), and the lesser kestrel (Tin, Cenchris). The kestrel remains all the year in Palestine, but some ten or twelve other species are all migrants from the south. Of those summer visitors to Palestine special mention may be made of the Falco sacer and the Falco lanarius. (See [261]NIGHT-HAWK.)",
            "(Leviticus 11:16; 14:15; Job 39:26) The hawk includes various species of the Falconidae . With respect to the passage in Job (l.c.) which appears to allude to the migratory habits of hawks, it is curious to observe that of the ten or twelve lesser raptors (hawk tribe) of Palestine, nearly all are summer migrants. The kestrel remains all the year, but the others are all migrants from the south."
        ]
    },
    {
        "Word": "Hay",
        "Definitions": [
            "Properly so called, was not in use among the Hebrews; straw was used instead. They cut the grass green as it was needed. The word rendered \"hay\" in Prov. 27:25 means the first shoots of the grass. In Isa. 15:6 the Revised Version has correctly \"grass,\" where the Authorized Version has \"hay.\"",
            "(Heb. chatsir), the rendering of the Authorized Version in (Proverbs 27:25) and Isai 15:6 Of the Hebrew term, which occurs frequently in the Old Testament, and denotes \"grass\" of any kind. It is quite probable that the modern Orientals do not make hay in our sense of the term; but it is certain that the ancients did mow their grass, and probably made use of the dry material. See (Psalms 37:2) We may remark that there is an express Hebrew term for \"dry grass\" or \"hay,\" viz. chashash, which, in the only two places where the word occurs, (Isaiah 5:24; 33:11) is rendered \"chaff\" in the Authorized Version."
        ]
    },
    {
        "Word": "Hazael",
        "Definitions": [
            "Whom God beholds, an officer of Ben-hadad II., king of Syria, who ultimately came to the throne, according to the word of the Lord to Elijah (1 Kings 19:15), after he had put the king to death (2 Kings 8:15). His interview with Elisha is mentioned in 2 Kings 8. The Assyrians soon after his accession to the throne came against him and defeated him with very great loss; and three years afterwards again invaded Syria, but on this occasion Hazael submitted to them. He then turned his arms against Israel, and ravaged \"all the land of Gilead,\" etc. (2 Kings 10:33), which he held in a degree of subjection to him (13:3-7, 22). He aimed at the subjugation also of the kingdom of Judah, when Joash obtained peace by giving him \"all the gold that was found in the treasures of the house of the Lord, and in the king's house\" (2 Kings 12:18; 2 Chr. 24:24). He reigned about forty-six years (B.C. 886-840), and was succeeded on the throne by his son Ben-hadad (2 Kings 13:22-25), who on several occasions was defeated by Jehoash, the king of Israel, and compelled to restore all the land of Israel his father had taken.",
            "that sees God",
            "(whom God sees), a king of Damascus who reigned from about B.C. 886 to B.C. 840. He appears to have been previously a person in a high position at the court of Ben-hadad, and was sent by his master to Elisha to inquire if he would recover from the malady under which he was suffering. Elisha's answer led to the murder of Ben-hadad by his ambitious servant, who forthwith mounted the throne. (2 Kings 8:7-15) He was soon engaged in war with the kings of Judah and Israel for the possession of the city of Ramoth-gilead. Ibid. (2 Kings 8:28) Towards the close of the reign of Jehu, Hazael led the Syrians against the Israelites (about B.C. 860), whom he \"smote in all their coasts,\" (2 Kings 10:32) thus accomplishing the prophecy of Elisha. Ibid . (2 Kings 8:12) At the close of his life, having taken Gath, ibid. (2 Kings 12:17) comp. Amos 6:2 He proceeded to attack Jerusalem, (2 Chronicles 24:24) and was about to assault the city when Joash bribed him to retire. (2 Kings 12:18) Hazael appears to have died about the year B.C. 840, (2 Kings 13:24) having reigned forty-six years."
        ]
    },
    {
        "Word": "Hazar-addar",
        "Definitions": [
            "Village of Addar, a place in the southern boundary of Palestine (Num. 34:4), in the desert to the west of Kadesh-barnea. It is called Adar in Josh. 15:3.",
            "an imprisoned generation"
        ]
    },
    {
        "Word": "Hazar-enan",
        "Definitions": [
            "Village of fountains, a place on the north-east frontier of Palestine (Num. 34:9, 10). Some have identified it with Ayan ed-Dara in the heart of the central chain of Anti-Libanus. More probably, however, it has been identified with Kuryetein, about 60 miles east-north-east of Damascus. (Comp. Ezek. 47:17; 48:1.)"
        ]
    },
    {
        "Word": "Hazar-gaddah",
        "Definitions": [
            "Village of fortune, a city on the south border of Judah (Josh. 15:27), midway between the Mediterranean and the Dead Sea."
        ]
    },
    {
        "Word": "Hazar-hatticon",
        "Definitions": [
            "Village of the midway, a place near Hamath in the confines of Hauran (Ezek. 47:16), probably on the north brow of Hermon.",
            "middle village; preparation"
        ]
    },
    {
        "Word": "Hazar-maveth",
        "Definitions": [
            "Court of death, the third son of Joktan, and a region in Arabia-Felix settled by him (Gen. 10:26; 1 Chr. 1:20). It is probably the modern province of Hadramaut, situated on the Indian Ocean east of the modern Yemen."
        ]
    },
    {
        "Word": "Hazar-shual",
        "Definitions": [
            "Village or enclosure of the jackal, a city on the south border of Judah (Josh. 15:28; Neh. 11:27). It has been identified with the ruins of Saweh, half-way between Beersheba and Moladah.",
            "a wolf's house"
        ]
    },
    {
        "Word": "Hazar-susah",
        "Definitions": [
            "Village of the horse, the same as Sansannah, one of Solomon's \"chariot cities\" (Josh. 15:31; 2 Chr. 1:14), a depot in the south border of Judah.",
            "or susim, the hay-paunch of a horse"
        ]
    },
    {
        "Word": "Hazel",
        "Definitions": [
            "Heb. luz, (Gen. 30:37), a nutbearing tree. The Hebrew word is rendered in the Vulgate by amygdalinus, \"the almond-tree,\" which is probably correct. That tree flourishes in Syria.",
            "The Hebrew term luz occurs only in (Genesis 30:37) Authorities are divided between the hazel and the almond tree as representing the luz . The latter is most probably correct."
        ]
    },
    {
        "Word": "Hazerim",
        "Definitions": [
            "Villages, probably the name of the temporary villages in which the nomad Avites resided (Deut. 2:23).",
            "(villages). The Avim, or more accurately the Avvim, are said to have lived \"in the villages (Authorized Version 'Hazerim') as far as Gaza,\" (2:23) before their expulsion by the Caphtorim."
        ]
    },
    {
        "Word": "Hazeroth",
        "Definitions": [
            "Fenced enclosures consisting of \"a low wall of stones in which thick bundles of thorny acacia are inserted, the tangled branches and long needle-like spikes forming a perfectly impenetrable hedge around the encampment\" of tents and cattle which they sheltered. Such like enclosures abound in the wilderness of Paran, which the Israelites entered after leaving Sinai (Num. 11:35; 12:16; 33:17, 18). This third encampment of the Israelites has been identified with the modern Ain el-Hudhera, some 40 miles north-east of Sinai. Here Miriam (q.v.), being displeased that Moses had married a Cushite wife (Num. 12:1), induced Aaron to join with her in rebelling against Moses. God vindicated the authority of his \"servant Moses,\" and Miriam was smitten with leprosy. Moses interceded for her, and she was healed (Num. 12:4-16). From this encampment the Israelites marched northward across the plateau of et-Tih, and at length reached KADESH.",
            "villages; palaces",
            "(villages), (Numbers 11:35; 12:16; 33:17; 1:1) a station of the Israelites in the desert, and perhaps recognizable in the Arabic Ain Hudhera, forty miles northeast of Sinai."
        ]
    },
    {
        "Word": "Hazezon-tamar",
        "Definitions": [
            "Pruning of the palm, the original name of the place afterwards called ENGEDI (q.v.), Gen. 14:7; called also HAZAZON-TAMAR (2 Chr. 20:2).",
            "drawing near to bitterness"
        ]
    },
    {
        "Word": "Hazo",
        "Definitions": [
            "Vision, one of the sons of Nahor (Gen. 22:22).",
            "seeing; prophesying",
            "(vision), a son of Nahor, by Milcah his wife. (Genesis 22:22) (B.C. about 1900.)"
        ]
    },
    {
        "Word": "Hazor",
        "Definitions": [
            "Enclosed; fortified. (1.) A stronghold of the Canaanites in the mountains north of Lake Merom (Josh. 11:1-5). Jabin the king with his allied tribes here encountered Joshua in a great battle. Joshua gained a signal victory, which virtually completed his conquest of Canaan (11:10-13). This city was, however, afterwards rebuilt by the Canaanites, and was ruled by a king with the same hereditary name of Jabin. His army, under a noted leader of the name of Sisera, swept down upon the south, aiming at the complete subjugation of the country. This powerful army was met by the Israelites under Barak, who went forth by the advice of the prophetess Deborah. The result was one of the most remarkable victories for Israel recorded in the Old Testament (Josh. 19:36; Judg. 4:2; 1 Sam. 12:9). The city of Hazor was taken and occupied by the Israelites. It was fortified by Solomon to defend the entrance into the kingdom from Syria and Assyria. When Tiglath-pileser, the Assyrian king, invaded the land, this was one of the first cities he captured, carrying its inhabitants captive into Assyria (2 Kings 15:29). It has been identified with Khurbet Harrah, 2 1/2 miles south-east of Kedesh.",
            "(2.) A city in the south of Judah (Josh. 15:23). The name here should probably be connected with the word following, Ithnan, HAZOR-ITHNAN instead of \"Hazor and Ithnan.\"",
            "(3.) A district in Arabia (Jer. 49:28-33), supposed by some to be Jetor, i.e., Ituraea.",
            "(4.) \"Kerioth and Hezron\" (Josh. 15: 25) should be \"Kerioth-hezron\" (as in the R.V.), the two names being joined together as the name of one place (e.g., like Kirjath-jearim), \"the same is Hazor\" (R.V.). This place has been identified with el-Kuryetein, and has been supposed to be the home of Judas Iscariot. (See [262]KERIOTH.)",
            "court; hay",
            "(castle).",
            "+ A fortified city, which on the occupation of the country was allotted to Naphtali. (Joshua 19:36) Its position was apparently between Ramah and Kedesh, ibid. (Joshua 12:19) on the high ground overlooking the Lake of Merom. There is no reason for supposing it a different place from that of which Jabin was king. (Joshua 11:1; Judges 4:2,17; 1 Samuel 12:9) It was the principal city of the whole of north Palestine. (Joshua 11:10) It was fortified by Solomon, (1 Kings 9:15) and its inhabitants were carried captive by Tiglath-pileser. (2 Kings 15:29) The most probable site of Hazor is Tell Khuraibeh . + One of the \"cities\" of Judah in the extreme south, named next in order to Kedesh. (Joshua 15:23) + Hazor-Hadattah = \"new Hazor\" another of the southern towns of Judah. (Joshua 15:25) + A place in which the Benjamites resided after their return from the captivity. (Nehemiah 11:33)"
        ]
    },
    {
        "Word": "Hazor-hadattah",
        "Definitions": [
            "New Hazor, a city in the south of Judah (Josh. 15:25). It is probably identified with the ruins of el-Hazzarah, near Beit Jebrin."
        ]
    },
    {
        "Word": "Head-bands",
        "Definitions": [
            "(Heb. kishshurim), properly girdles or belts for the waist (Isa. 3:20, R.V., \"sashes;\" Jer. 2:32, rendered \"attire\", i.e., a girdle round the waist)."
        ]
    },
    {
        "Word": "Head-dress",
        "Definitions": [
            "Not in common use among the Hebrews. It is first mentioned in Ex. 28:40 (A.V., \"bonnets;\" R.V., \"head-tires\"). It was used especially for purposes of ornament (Job 29:14; Isa. 3:23; 62:3). The Hebrew word here used, tsaniph, properly means a turban, folds of linen wound round the head. The Hebrew word peer, used in Isa. 61:3, there rendered \"beauty\" (A.V.) and \"garland\" (R.V.), is a head-dress or turban worn by females (Isa. 3: 20, \"bonnets\"), priests (Ex. 39:28), a bridegroom (Isa. 61:10, \"ornament;\" R.V., \"garland\"). Ezek. 16:10 and Jonah 2:5 are to be understood of the turban wrapped round the head. The Hebrew shebisim (Isa. 3:18), in the Authorized Version rendered \"cauls,\" and marg. \"networks,\" denotes probably a kind of netted head-dress. The \"horn\" (Heb. keren) mentioned in 1 Sam. 2:1 is the head-dress called by the Druses of Mount Lebanon the tantura."
        ]
    },
    {
        "Word": "Heap",
        "Definitions": [
            "When Joshua took the city of Ai (Josh. 8), he burned it and \"made it an heap [Heb. tel] for ever\" (8:28). The ruins of this city were for a long time sought for in vain. It has been at length, however, identified with the mound which simply bears the name of \"Tel.\" \"There are many Tels in modern Palestine, that land of Tels, each Tel with some other name attached to it to mark the former site. But the site of Ai has no other name 'unto this day.' It is simply et-Tel, the heap' par excellence.\""
        ]
    },
    {
        "Word": "Heart",
        "Definitions": [
            "According to the Bible, the heart is the centre not only of spiritual activity, but of all the operations of human life. \"Heart\" and \"soul\" are often used interchangeably (Deut. 6:5; 26:16; comp. Matt. 22:37; Mark 12:30, 33), but this is not generally the case.",
            "The heart is the \"home of the personal life,\" and hence a man is designated, according to his heart, wise (1 Kings 3:12, etc.), pure (Ps. 24:4; Matt. 5:8, etc.), upright and righteous (Gen. 20:5, 6; Ps. 11:2; 78:72), pious and good (Luke 8:15), etc. In these and such passages the word \"soul\" could not be substituted for \"heart.\"",
            "The heart is also the seat of the conscience (Rom. 2:15). It is naturally wicked (Gen. 8:21), and hence it contaminates the whole life and character (Matt. 12:34; 15:18; comp. Eccl. 8:11; Ps. 73:7). Hence the heart must be changed, regenerated (Ezek. 36:26; 11:19; Ps. 51:10-14), before a man can willingly obey God.",
            "The process of salvation begins in the heart by the believing reception of the testimony of God, while the rejection of that testimony hardens the heart (Ps. 95:8; Prov. 28:14; 2 Chr. 36:13). \"Hardness of heart evidences itself by light views of sin; partial acknowledgment and confession of it; pride and conceit; ingratitude; unconcern about the word and ordinances of God; inattention to divine providences; stifling convictions of conscience; shunning reproof; presumption, and general ignorance of divine things.\""
        ]
    },
    {
        "Word": "Hearth",
        "Definitions": [
            "Heb. ah (Jer. 36:22, 23; R.V., \"brazier\"), meaning a large pot like a brazier, a portable furnace in which fire was kept in the king's winter apartment.",
            "Heb. kiyor (Zech. 12:6; R.V., \"pan\"), a fire-pan.",
            "Heb. moqed (Ps. 102:3; R.V., \"fire-brand\"), properly a fagot.",
            "Heb. yaqud (Isa. 30:14), a burning mass on a hearth.",
            "One way of baking much practiced in the East is to place the dough on an iron plate, either laid on or supported on legs above the vessel sunk in the ground, which forms the oven. The cakes baked \"on the hearth\" (Genesis 18:6) were probably baked in the existing Bedouin manner, on hot stones covered with ashes. The \"hearth\" of King Jehoiakim's winter palace, (Jeremiah 36:23) was possibly a pan or brazier of charcoal. From this we see that the significance of the Hebrew words translated hearth is not the same as with us."
        ]
    },
    {
        "Word": "He-ass",
        "Definitions": [
            "Heb. hamor, (Gen. 12:16), the general designation of the donkey used for carrying burdens (Gen. 42:26) and for ploughing (Isa. 30:24). It is described in Gen. 49:14, 2 Sam. 19:26. (See [263]ASS.)"
        ]
    },
    {
        "Word": "Heath",
        "Definitions": [
            "Heb. arar, (Jer. 17:6; 48:6), a species of juniper called by the Arabs by the same name (arar), the Juniperus sabina or savin. \"Its gloomy, stunted appearance, with its scale-like leaves pressed close to its gnarled stem, and cropped close by the wild goats, as it clings to the rocks about Petra, gives great force to the contrast suggested by the prophet, between him that trusteth in man, naked and destitute, and the man that trusteth in the Lord, flourishing as a tree planted by the waters\" (Tristram, Natural History of the Bible).",
            "(Jeremiah 17:6) was some species of juniper, probably the savin, a dwarf, stunted juniper which grows in the most sterile parts of the desert."
        ]
    },
    {
        "Word": "Heathen",
        "Definitions": [
            "(Heb. plural goyum). At first the word goyim denoted generally all the nations of the world (Gen. 18:18; comp. Gal. 3:8). The Jews afterwards became a people distinguished in a marked manner from the other goyim. They were a separate people (Lev. 20:23; 26:14-45; Deut. 28), and the other nations, the Amorites, Hittites, etc., were the goyim, the heathen, with whom the Jews were forbidden to be associated in any way (Josh. 23:7; 1 Kings 11:2). The practice of idolatry was the characteristic of these nations, and hence the word came to designate idolaters (Ps. 106:47; Jer. 46:28; Lam. 1:3; Isa. 36:18), the wicked (Ps. 9:5, 15, 17).",
            "The corresponding Greek word in the New Testament, ethne, has similar shades of meaning. In Acts 22:21, Gal. 3:14, it denotes the people of the earth generally; and in Matt. 6:7, an idolater. In modern usage the word denotes all nations that are strangers to revealed religion.",
            "[[601]Gentiles]"
        ]
    },
    {
        "Word": "Heaven",
        "Definitions": [
            "(1.) Definitions. The phrase \"heaven and earth\" is used to indicate the whole universe (Gen. 1:1; Jer. 23:24; Acts 17:24). According to the Jewish notion there were three heavens,",
            "(a) The firmament, as \"fowls of the heaven\" (Gen. 2:19; 7:3, 23; Ps. 8:8, etc.), \"the eagles of heaven\" (Lam. 4:19), etc.",
            "(b) The starry heavens (Deut. 17:3; Jer. 8:2; Matt. 24:29).",
            "(c) \"The heaven of heavens,\" or \"the third heaven\" (Deut. 10:14; 1 Kings 8:27; Ps. 115:16; 148:4; 2 Cor. 12:2).",
            "(2.) Meaning of words in the original,",
            "(a) The usual Hebrew word for \"heavens\" is shamayim, a plural form meaning \"heights,\" \"elevations\" (Gen. 1:1; 2:1).",
            "(b) The Hebrew word marom is also used (Ps. 68:18; 93:4; 102:19, etc.) as equivalent to shamayim, \"high places,\" \"heights.\"",
            "(c) Heb. galgal, literally a \"wheel,\" is rendered \"heaven\" in Ps. 77:18 (R.V., \"whirlwind\").",
            "(d) Heb. shahak, rendered \"sky\" (Deut. 33:26; Job 37:18; Ps. 18:11), plural \"clouds\" (Job 35:5; 36:28; Ps. 68:34, marg. \"heavens\"), means probably the firmament.",
            "(e) Heb. rakia is closely connected with (d), and is rendered \"firmamentum\" in the Vulgate, whence our \"firmament\" (Gen. 1:6; Deut. 33:26, etc.), regarded as a solid expanse.",
            "(3.) Metaphorical meaning of term. Isa. 14:13, 14; \"doors of heaven\" (Ps. 78:23); heaven \"shut\" (1 Kings 8:35); \"opened\" (Ezek. 1:1). (See 1 Chr. 21:16.)",
            "(4.) Spiritual meaning. The place of the everlasting blessedness of the righteous; the abode of departed spirits.",
            "(a) Christ calls it his \"Father's house\" (John 14:2).",
            "(b) It is called \"paradise\" (Luke 23:43; 2 Cor. 12:4; Rev. 2:7).",
            "(c) \"The heavenly Jerusalem\" (Gal. 4: 26; Heb. 12:22; Rev. 3:12).",
            "(d) The \"kingdom of heaven\" (Matt. 25:1; James 2:5).",
            "(e) The \"eternal kingdom\" (2 Pet. 1:11).",
            "(f) The \"eternal inheritance\" (1 Pet. 1:4; Heb. 9:15).",
            "(g) The \"better country\" (Heb. 11:14, 16).",
            "(h) The blessed are said to \"sit down with Abraham, Isaac, and Jacob,\" and to be \"in Abraham's bosom\" (Luke 16:22; Matt. 8:11); to \"reign with Christ\" (2 Tim. 2:12); and to enjoy \"rest\" (Heb. 4:10, 11).",
            "In heaven the blessedness of the righteous consists in the possession of \"life everlasting,\" \"an eternal weight of glory\" (2 Cor. 4:17), an exemption from all sufferings for ever, a deliverance from all evils (2 Cor. 5:1, 2) and from the society of the wicked (2 Tim. 4:18), bliss without termination, the \"fulness of joy\" for ever (Luke 20:36; 2 Cor. 4:16, 18; 1 Pet. 1:4; 5:10; 1 John 3:2). The believer's heaven is not only a state of everlasting blessedness, but also a \"place\", a place \"prepared\" for them (John 14:2).",
            "There are four Hebrew words thus rendered in the Old Testament which we may briefly notice.",
            "+ Raki'a, Authorized Version, firmament. [[602]Firmament] + Shamayim . This is the word used in the expression \"the heaven and the earth,\" or \"the upper and lower regions.\" (Genesis 1:1) + Marom, used for heaven in (Psalms 18:16; Isaiah 24:18; Jeremiah 25:30). Properly speaking it means a mountain as in (Psalms 102:19; Ezekiel 17:23) + Shechakim, \"expanses,\" with reference to the extent of heaven. (33:26; Job 35:5) St. Paul's expression \"third heaven,\" (2 Corinthians 12:2) had led to much conjecture. Grotius said that the Jews divided the heaven into three parts, viz., + The air or atmosphere, where clouds gather; + The firmament, in which the sun, moon and stars are fixed; + The upper heaven, the abode of God and his angels, the invisible realm of holiness and happiness the home of the children of God.",
            "Created by God -- Ge 1:1; Re 10:6.",
            "Everlasting -- Ps 89:29; 2Co 5:1.",
            "Immeasurable -- Jer 31:37.",
            "High -- Ps 103:11; Isa 57:15.",
            "Holy -- De 26:15; Ps 20:6; Isa 57:15.",
            "God's dwelling-place -- 1Ki 8:30; Mt 6:9.",
            "God's throne -- Isa 66:1; Ac 7:49.",
            "God",
            "Is the Lord of. -- Da 5:23; Mt 11:25.",
            "Reigns in. -- Ps 11:4; 135:6; Da 4:35.",
            "Fills. -- 1Ki 8:27; Jer 23:24.",
            "Answers his people from. -- 1Ch 21:26; 2Ch 7:14; Ne 9:27; Ps 20:6.",
            "Sends his judgments from. -- Ge 19:24; 1Sa 2:10; Da 4:13,14; Ro 1:18.",
            "Christ",
            "As Mediator, entered into. -- Ac 3:21; Heb 6:20; 9:12,24.",
            "Is all-powerful in. -- Mt 28:18; 1Pe 3:22.",
            "Angels are in -- Mt 18:10; 24:36.",
            "Names of saints are written -- Lu 10:20; Heb 12:23.",
            "Saints rewarded in -- Mt 5:12; 1Pe 1:4.",
            "Repentance occasions joy in -- Lu 15:7.",
            "Lay up treasure in -- Mt 6:20; Lu 12:33.",
            "Flesh and blood cannot inherit -- 1Co 15:50.",
            "Happiness of, described -- Re 7:16,17.",
            "Is called",
            "A garner. -- Mt 3:12.",
            "The kingdom of Christ and of God. -- Eph 5:5.",
            "The Father's house. -- Joh 14:2.",
            "A heavenly country. -- Heb 11:16.",
            "A rest. -- Heb 4:9.",
            "Paradise. -- 2Co 12:2,4.",
            "The wicked excluded from -- Ga 5:21; Eph 5:5; Re 22:15.",
            "Enoch and Elijah were translated into -- Ge 5:24; Heb 11:5; 2Ki 2:11."
        ]
    },
    {
        "Word": "Heave offering",
        "Definitions": [
            "Heb. terumah, (Ex. 29:27) means simply an offering, a present, including all the offerings made by the Israelites as a present. This Hebrew word is frequently employed. Some of the rabbis attach to the word the meaning of elevation, and refer it to the heave offering, which consisted in presenting the offering by a motion up and down, distinguished from the wave offering, which consisted in a repeated movement in a horizontal direction, a \"wave offering to the Lord as ruler of earth, a heave offering to the Lord as ruler of heaven.\" The right shoulder, which fell to the priests in presenting thank offerings, was called the heave shoulder (Lev. 7:34; Num. 6:20). The first fruits offered in harvest-time (Num. 15:20, 21) were heave offerings."
        ]
    },
    {
        "Word": "Heber",
        "Definitions": [
            "Passing over. (1.) Son of Beriah and grandson of Asher (Gen. 46:17; 1 Chr. 7:31, 32).",
            "(2.) The Kenite (Judg. 4:11, 17; 5:24), a descendant of Hobab. His wife Jael received Sisera (q.v.) into her tent and then killed him.",
            "(3.) 1 Chr. 4:18.",
            "(4.) A Benjamite (1 Chr. 8:17).",
            "(5.) A Gadite (5:13). (See [264]EBER.)",
            "one that passes; anger",
            "(alliance).",
            "+ Grandson of the patriarch Asher, (Genesis 46:17; Numbers 26:45; 1 Chronicles 7:31) from whom came the Heberites. (Numbers 26:45) + The patriarch Eber. (Luke 3:35) [[603]Eber] + The father of Socho; a Judite. (1 Chronicles 4:18) + A Benjamite. (1 Chronicles 8:17) + A Benjamite. (1 Chronicles 8:22) + A Gadite. (1 Chronicles 5:13) + The husband of Jael, who slew Sisera by driving a nail into his temple. (Judges 4:21,22)"
        ]
    },
    {
        "Word": "Hebrew",
        "Definitions": [
            "A name applied to the Israelites in Scripture only by one who is a foreigner (Gen. 39:14, 17; 41:12, etc.), or by the Israelites when they speak of themselves to foreigners (40:15; Ex. 1:19), or when spoken of an contrasted with other peoples (Gen. 43:32; Ex. 1:3, 7, 15; Deut. 15:12). In the New Testament there is the same contrast between Hebrews and foreigners (Acts 6:1; Phil. 3:5).",
            "Derivation. (1.) The name is derived, according to some, from Eber (Gen. 10:24), the ancestor of Abraham. The Hebrews are \"sons of Eber\" (10:21).",
            "(2.) Others trace the name of a Hebrew root-word signifying \"to pass over,\" and hence regard it as meaning \"the man who passed over,\" viz., the Euphrates; or to the Hebrew word meaning \"the region\" or \"country beyond,\" viz., the land of Chaldea. This latter view is preferred. It is the more probable origin of the designation given to Abraham coming among the Canaanites as a man from beyond the Euphrates (Gen. 14:13).",
            "(3.) A third derivation of the word has been suggested, viz., that it is from the Hebrew word 'abhar, \"to pass over,\" whence 'ebher, in the sense of a \"sojourner\" or \"passer through\" as distinct from a \"settler\" in the land, and thus applies to the condition of Abraham (Heb. 11:13).",
            "This word first occurs as given to Abram by the Canaanites, (Genesis 4:13) because he had crossed the Euphrates. The name is also derived from Eber, \"beyond, on the other side,\" Abraham and his posterity being called Hebrews in order to express a distinction between the races east and west of the Euphrates. It may also be derived from Heber, one of the ancestors of Abraham. (Genesis 10:24) The term Israelite was used by the Jews of themselves among themselves; the term Hebrew was the name by which they were known to foreigners. The latter was accepted by the Jews in their external relations; and after the general substitution of the word Jew, it still found a place in that marked and special feature of national contradistinction, the language."
        ]
    },
    {
        "Word": "Hebrew language",
        "Definitions": [
            "The language of the Hebrew nation, and that in which the Old Testament is written, with the exception of a few portions in Chaldee. In the Old Testament it is only spoken of as \"Jewish\" (2 Kings 18:26, 28; Isa. 36:11, 13; 2 Chr 32:18). This name is first used by the Jews in times subsequent to the close of the Old Testament.",
            "It is one of the class of languages called Semitic, because they were chiefly spoken among the descendants of Shem.",
            "When Abraham entered Canaan it is obvious that he found the language of its inhabitants closely allied to his own. Isaiah (19:18) calls it \"the language of Canaan.\" Whether this language, as seen in the earliest books of the Old Testament, was the very dialect which Abraham brought with him into Canaan, or whether it was the common tongue of the Canaanitish nations which he only adopted, is uncertain; probably the latter opinion is the correct one. For the thousand years between Moses and the Babylonian exile the Hebrew language underwent little or no modification. It preserves all through a remarkable uniformity of structure. From the first it appears in its full maturity of development. But through intercourse with Damascus, Assyria, and Babylon, from the time of David, and more particularly from the period of the Exile, it comes under the influence of the Aramaic idiom, and this is seen in the writings which date from this period. It was never spoken in its purity by the Jews after their return from Babylon. They now spoke Hebrew with a large admixture of Aramaic or Chaldee, which latterly became the predominant element in the national language.",
            "The Hebrew of the Old Testament has only about six thousand words, all derived from about five hundred roots. Hence the same word has sometimes a great variety of meanings. So long as it was a living language, and for ages after, only the consonants of the words were written. This also has been a source of difficulty in interpreting certain words, for the meaning varies according to the vowels which may be supplied. The Hebrew is one of the oldest languages of which we have any knowledge. It is essentially identical with the Phoenician language. (See MOABITE [265]STONE.) The Semitic languages, to which class the Hebrew and Phoenician belonged, were spoken over a very wide area: in Babylonia, Mesopotamia, Syria, Palestine and Arabia, in all the countries from the Mediterranean to the borders of Assyria, and from the mountains of Armenia to the Indian Ocean. The rounded form of the letters, as seen in the Moabite stone, was probably that in which the ancient Hebrew was written down to the time of the Exile, when the present square or Chaldean form was adopted."
        ]
    },
    {
        "Word": "Hebrew of the Hebrews",
        "Definitions": [
            "One whose parents are both Hebrews (Phil. 3:5; 2 Cor. 11:22); a genuine Hebrew."
        ]
    },
    {
        "Word": "Hebrews",
        "Definitions": [
            "(Acts 6:1) were the Hebrew-speaking Jews, as distinguished from those who spoke Greek. (See [266]GREEKS.)",
            "descendants of Heber"
        ]
    },
    {
        "Word": "Hebrews, Epistle to",
        "Definitions": [
            "(1.) Its canonicity. All the results of critical and historical research to which this epistle has been specially subjected abundantly vindicate its right to a place in the New Testament canon among the other inspired books.",
            "(2.) Its authorship. A considerable variety of opinions on this subject has at different times been advanced. Some have maintained that its author was Silas, Paul's companion. Others have attributed it to Clement of Rome, or Luke, or Barnabas, or some unknown Alexandrian Christian, or Apollos; but the conclusion which we think is best supported, both from internal and external evidence, is that Paul was its author. There are, no doubt, many difficulties in the way of accepting it as Paul's; but we may at least argue with Calvin that there can be no difficulty in the way of \"embracing it without controversy as one of the apostolical epistles.\"",
            "(3.) Date and place of writing. It was in all probability written at Rome, near the close of Paul's two years' imprisonment (Heb. 13:19, 24). It was certainly written before the destruction of Jerusalem (13:10).",
            "(4.) To whom addressed. Plainly it was intended for Jewish converts to the faith of the gospel, probably for the church at Jerusalem. The subscription of this epistle is, of course, without authority. In this case it is incorrect, for obviously Timothy could not be the bearer of it (13:23).",
            "(5.) Its design was to show the true end and meaning of the Mosaic system, and its symbolical and transient character. It proves that the Levitical priesthood was a \"shadow\" of that of Christ, and that the legal sacrifices prefigured the great and all-perfect sacrifice he offered for us. It explains that the gospel was designed, not to modify the law of Moses, but to supersede and abolish it. Its teaching was fitted, as it was designed, to check that tendency to apostatize from Christianity and to return to Judaism which now showed itself among certain Jewish Christians. The supreme authority and the transcendent glory of the gospel are clearly set forth, and in such a way as to strengthen and confirm their allegiance to Christ.",
            "(6.) It consists of two parts: (a) doctrinal (1-10:18), (b) and practical (10:19-ch. 13). There are found in it many references to portions of the Old Testament. It may be regarded as a treatise supplementary to the Epistles to the Romans and Galatians, and as an inspired commentary on the book of Leviticus."
        ]
    },
    {
        "Word": "Hebron",
        "Definitions": [
            "A community; alliance. (1.) A city in the south end of the valley of Eshcol, about midway between Jerusalem and Beersheba, from which it is distant about 20 miles in a straight line. It was built \"seven years before Zoan in Egypt\" (Gen. 13:18; Num. 13:22). It still exists under the same name, and is one of the most ancient cities in the world. Its earlier name was Kirjath-arba (Gen. 23:2; Josh. 14:15; 15:3). But \"Hebron would appear to have been the original name of the city, and it was not till after Abraham's stay there that it received the name Kirjath-arba, who [i.e., Arba] was not the founder but the conqueror of the city, having led thither the tribe of the Anakim, to which he belonged. It retained this name till it came into the possession of Caleb, when the Israelites restored the original name Hebron\" (Keil, Com.). The name of this city does not occur in any of the prophets or in the New Testament. It is found about forty times in the Old. It was the favorite home of Abraham. Here he pitched his tent under the oaks of Mamre, by which name it came afterwards to be known; and here Sarah died, and was buried in the cave of Machpelah (Gen. 23:17-20), which he bought from Ephron the Hittite. From this place the patriarch departed for Egypt by way of Beersheba (37:14; 46:1). It was taken by Joshua and given to Caleb (Josh. 10:36, 37; 12:10; 14:13). It became a Levitical city and a city of refuge (20:7; 21:11). When David became king of Judah this was his royal residence, and he resided here for seven and a half years (2 Sam. 5:5); and here he was anointed as king over all Israel (2 Sam. 2:1-4, 11; 1 Kings 2:11). It became the residence also of the rebellious Absalom (2 Sam. 15:10), who probably expected to find his chief support in the tribe of Judah, now called el-Khulil.",
            "In one part of the modern city is a great mosque, which is built over the grave of Machpelah. The first European who was permitted to enter this mosque was the Prince of Wales in 1862. It was also visited by the Marquis of Bute in 1866, and by the late Emperor Frederick of Germany (then Crown-Prince of Prussia) in 1869.",
            "One of the largest oaks in Palestine is found in the valley of Eshcol, about 3 miles north of the town. It is supposed by some to be the tree under which Abraham pitched his tent, and is called \"Abraham's oak.\" (See [267]OAK.)",
            "(2.) The third son of Kohath the Levite (Ex. 6:18; 1 Chr. 6:2, 18).",
            "(3.) 1 Chr. 2:42, 43.",
            "(4.) A town in the north border of Asher (Josh. 19:28).",
            "society; friendship",
            "(alliance).",
            "+ The third son of Kohath, who was the second son of Levi. (Exodus 6:18; Numbers 3:19; 1 Chronicles 6:2,18; 23:12) He was the founder of a family of Hebronites, (Numbers 3:27; 26:58; 1 Chronicles 26:23,30,31), or Bene-Hebron. (1 Chronicles 15:9; 23:19) + A city of Judah, (Joshua 15:54) situated among the mountains, (Joshua 20:7) 20 Roman miles south of Jerusalem, and the same distance north of Beersheba. Hebron is one of the most ancient cities in the world still existing; and in this respect it is the rival of Damascus. It was a well-known town when Abraham entered Canaan, 3800 years ago. (Genesis 13:18) Its original name was Kirjath-arba, (Judges 1:10) \"the city of Arba;\" so called from Arba the father of Anak. (Joshua 15:13,14; 21:13) Sarah died at Hebron; and Abraham then bought from Ephron the Hittite the field and cave of Machpelah, to serve as a family tomb (Genesis 23:2-20) The cave is still there, and the massive walls of the Haram or mosque, within which it lies, form the most remarkable object in the whole city. Abraham is called by Mohammedans el-Khulil, \"the Friend,\" i.e. of God, and this is the modern name of Hebron. Hebron now contains about 5000 inhabitants, of whom some fifty families are Jews. It is picturesquely situated in a narrow valley, surrounded by rocky hills. The valley runs from north to south; and the main quarter of the town, surmounted by the lofty walls of the venerable Haram, lies partly on the eastern slope. (Genesis 37:14) comp. Genesis23:19 About a mile from the town, up the valley, is one of the largest oak trees in Palestine. This, say some, is the very tree beneath which Abraham pitched his tent, and it still bears the name of the patriarch. + One of the towns in the territory of Asher, (Joshua 19:28) probably Ebdon or Abdom."
        ]
    },
    {
        "Word": "Hegai",
        "Definitions": [
            "Eunuch, had charge of the harem of Ahasuerus (Esther 2:8).",
            "or Hege, meditation; word; groaning; separation",
            "(eunuch), one of the eunuchs of the court of Ahasuerus. (Esther 2:8,15) (B.C. 474.)"
        ]
    },
    {
        "Word": "Heifer",
        "Definitions": [
            "Heb. eglah, (Deut. 21:4, 6; Jer. 46:20). Untrained to the yoke (Hos. 10:11); giving milk (Isa. 7:21); ploughing (Judg. 14:18); treading out grain (Jer. 50:11); unsubdued to the yoke an emblem of Judah (Isa. 15:5; Jer. 48:34).",
            "Heb. parah (Gen. 41:2; Num. 19:2). Bearing the yoke (Hos. 4:16); \"heifers of Bashan\" (Amos 4:1), metaphorical for the voluptuous females of Samaria. The ordinance of sacrifice of the \"red heifer\" described in Num. 19:1-10; comp. Heb. 9:13.",
            "(1 Samuel 6:7-12; Job 21:10; Isaiah 7:21) The heifer or young cow was not commonly used for ploughing, but only for treading out the corn. (Hosea 10:11) but see Judg 14:18 When it ran about without any headstall, (26:4) hence the expression an \"unbroken heifer,\" (Hosea 4:16) Authorized Version \"backsliding\" to which Israel is compared."
        ]
    },
    {
        "Word": "Heir",
        "Definitions": [
            "Under the patriarchs the property of a father was divided among the sons of his legitimate wives (Gen. 21:10; 24:36; 25:5), the eldest son getting a larger portion than the rest. The Mosaic law made specific regulations regarding the transmission of real property, which are given in detail in Deut. 21:17; Num. 27:8; 36:6; 27:9-11. Succession to property was a matter of right and not of favour. Christ is the \"heir of all things\" (Heb. 1:2; Col. 1:15). Believers are heirs of the \"promise,\" \"of righteousness,\" \"of the kingdom,\" \"of the world,\" \"of God,\" \"joint heirs\" with Christ (Gal 3:29; Heb. 6:17; 11:7; James 2:5; Rom. 4:13; 8:17).",
            "The Hebrew institutions relative to inheritance were of a very simple character. Under the patriarchal system the property was divided among the sons of the legitimate wives, (Genesis 21:10; 24:36; 25:5) a larger portion being assigned to one, generally the eldest, on whom devolved the duty of maintaining the females of the family. The sons of concubines were portioned off with presents. (Genesis 25:6) At a later period the exclusion of the sons of concubines was rigidly enforced. (Judges 11:1) ff. Daughters had no share in the patrimony, (Genesis 21:14) but received a marriage portion. The Mosaic law regulated the succession to real property thus: it has to be divided among the sons, the eldest receiving a double portion, (21:17) the others equal shares; if there were no sons, it went to the daughters, (Numbers 27:8) on the condition that they did not marry out of their own tribe, (Numbers 36:6) ff.; otherwise the patrimony was forfeited. If there were no daughters it went to the brother of the deceased; if no brother, to the paternal uncle; and, failing these to the next of kin. (Numbers 27:9-11)"
        ]
    },
    {
        "Word": "Helah",
        "Definitions": [
            "Rust, (1 Chr. 4:5, 7), one of the wives of Ashur.",
            "(rust), one of the two wives of Ashur, father of Tekoa. (1 Chronicles 4:5)"
        ]
    },
    {
        "Word": "Helam",
        "Definitions": [
            "Place of abundance, a place on the east of Jordan and west of the Euphrates where David gained a great victory over the Syrian army (2 Sam. 10:16), which was under the command of Shobach. Some would identify it with Alamatta, near Nicephorium.",
            "their army; their trouble",
            "(stronghold), a place east of the Jordan but west of the Euphrates at which the Syrians were collected by Hadarezer, and where David met and defeated them. (2 Samuel 10:16,17)"
        ]
    },
    {
        "Word": "Helbah",
        "Definitions": [
            "Fatness, a town of the tribe of Asher (Judg. 1:31), in the plain of Phoenicia.",
            "Helbon, milk, fatness",
            "(fertile), a town of Asher, probably on the plain of Phoenicia not far from Sidon. (Judges 1:31)"
        ]
    },
    {
        "Word": "Helbon",
        "Definitions": [
            "Fat; i.e., \"fertile\", (Ezek. 27: 18 only), a place whence wine was brought to the great market of Tyre. It has been usually identified with the modern Aleppo, called Haleb by the native Arabs, but is more probably to be found in one of the villages in the Wady Helbon, which is celebrated for its grapes, on the east slope of Anti-Lebanon, north of the river Barada (Abana).",
            "(fertile), a place mentioned only in (Ezekiel 27:18) Geographers have hitherto represented Helbon as identical with the city of Aleppo, called Haleb by the Arabs; but there are strong reasons against this, and the ancient city must be identified with a village within a few miles of Damascus still bearing the ancient name Helbon, and still celebrated as producing the finest grapes in the country."
        ]
    },
    {
        "Word": "Heldai",
        "Definitions": [
            "Wordly. (1.) 1 Chr. 27:15; called also Heleb (2 Sam. 23:29); one of David's captains.",
            "(2.) Zech. 6:10, one who returned from Babylon.",
            "Heleb, Heled, the world; rustiness",
            "(worldly).",
            "+ The twelfth captain of the monthly courses for the temple service. (1 Chronicles 27:15) (B.C. 1014.) + An Israelite who seems to have returned from the captivity. (Zechariah 6:10) (B.C. 520.)"
        ]
    },
    {
        "Word": "Heleb",
        "Definitions": [
            "Fatness, one of David's warriors (2 Sam. 23:29).",
            "(milk), or He'led (transient) son of Baanah the Netophathite, one of the heroes of King David's guard. (2 Samuel 23:29; 1 Chronicles 11:30)"
        ]
    },
    {
        "Word": "Heled",
        "Definitions": [
            "This world, (1 Chr. 11:30); called Heleb (2 Sam. 23:29)."
        ]
    },
    {
        "Word": "Helek",
        "Definitions": [
            "A portion, (Josh. 17:2), descended from Manasseh.",
            "part; portion",
            "(portion), one of the descendants of Manasseh, and second son of Gilead, (Numbers 26:30) and founder of the Helekites. (B.C. 1445.)"
        ]
    },
    {
        "Word": "Helem",
        "Definitions": [
            "A stroke, great-grandson of Asher (1 Chr. 7:35).",
            "dreaming; healing",
            "(strength).",
            "+ A descendant of Asher. (1 Chronicles 7:35) + A man mentioned only in (Zechariah 6:14) Apparently the same as Heldai."
        ]
    },
    {
        "Word": "Heleph",
        "Definitions": [
            "Exchange, a city on the north border of Naphtali (Josh. 19:33).",
            "changing; passing over",
            "(exchange), the place from which the boundary of the tribe of Naphtali started. (Joshua 19:33)"
        ]
    },
    {
        "Word": "Helez",
        "Definitions": [
            "Strong, or loin (?) (1.) One of Judah's posterity (1 Chr. 2:39).",
            "(2.) One of David's warriors (2 Sam. 23:26).",
            "armed; set free",
            "(strength).",
            "+ One of \"the thirty\" of David's guard, (2 Samuel 23:26; 1 Chronicles 11:27) an Ephraimite, and captain of the seventh monthly course. (1 Chronicles 27:10) (B.C. 1016.) + A man of Judah, son of Azariah. (1 Chronicles 2:39)"
        ]
    },
    {
        "Word": "Heli",
        "Definitions": [
            "Elevation, father of Joseph in the line of our Lord's ancestry (Luke 3:23).",
            "ascending; climbing up",
            "(ascending), the father of Joseph the husband of the Virgin Mary, (Luke 13:23) perhaps the grandfather of Mary herself. [See [604]Genealogy Of Jesus Christ OF JESUS CHRIST]"
        ]
    },
    {
        "Word": "Helkai",
        "Definitions": [
            "Smooth-tongued, one of the chief priests in the time of Joiakim (Neh. 12:15).",
            "same as Helek"
        ]
    },
    {
        "Word": "Helkath",
        "Definitions": [
            "Smoothness, a town of Asher, on the east border (Josh. 19:25; 21:31); called also Hukok (1 Chr. 6:75)."
        ]
    },
    {
        "Word": "Helkath-hazzurim",
        "Definitions": [
            "Plot of the sharp blades, or the field of heroes, (2 Sam. 2:16). After the battle of Gilboa, so fatal to Saul and his house, David, as divinely directed, took up his residence in Hebron, and was there anointed king over Judah. Among the fugitives from Gilboa was Ish-bosheth, the only surviving son of Saul, whom Abner, Saul's uncle, took across the Jordan to Mahanaim, and there had him proclaimed king. Abner gathered all the forces at his command and marched to Gibeon, with the object of wresting Judah from David. Joab had the command of David's army of trained men, who encamped on the south of the pool, which was on the east of the hill on which the town of Gibeon was built, while Abner's army lay on the north of the pool. Abner proposed that the conflict should be decided by twelve young men engaging in personal combat on either side. So fiercely did they encounter each other that \"they caught every man his fellow by the head, and thrust his sword in his fellow's side; so they fell down together: wherefore that place was called Helkath-hazzurim.\" The combat of the champions was thus indecisive, and there followed a severe general engagement between the two armies, ending in the total rout of the Israelites under Abner. The general result of this battle was that \"David waxed stronger and stronger, and the house of Saul waxed weaker and weaker\" (2 Sam. 3:1). (See [268]GIBEON.)",
            "the field of strong men, or of rocks"
        ]
    },
    {
        "Word": "Hell",
        "Definitions": [
            "Derived from the Saxon helan, to cover; hence the covered or the invisible place. In Scripture there are three words so rendered:",
            "(1.) Sheol, occurring in the Old Testament sixty-five times. This word sheol is derived from a root-word meaning \"to ask,\" \"demand;\" hence insatiableness (Prov. 30:15, 16). It is rendered \"grave\" thirty-one times (Gen. 37:35; 42:38; 44:29, 31; 1 Sam. 2:6, etc.). The Revisers have retained this rendering in the historical books with the original word in the margin, while in the poetical books they have reversed this rule.",
            "In thirty-one cases in the Authorized Version this word is rendered \"hell,\" the place of disembodied spirits. The inhabitants of sheol are \"the congregation of the dead\" (Prov. 21:16). It is (a) the abode of the wicked (Num. 16:33; Job 24:19; Ps. 9:17; 31:17, etc.); (b) of the good (Ps. 16:10; 30:3; 49:15; 86:13, etc.).",
            "Sheol is described as deep (Job 11:8), dark (10:21, 22), with bars (17:16). The dead \"go down\" to it (Num. 16:30, 33; Ezek. 31:15, 16, 17).",
            "(2.) The Greek word hades of the New Testament has the same scope of signification as sheol of the Old Testament. It is a prison (1 Pet. 3:19), with gates and bars and locks (Matt. 16:18; Rev. 1:18), and it is downward (Matt. 11:23; Luke 10:15).",
            "The righteous and the wicked are separated. The blessed dead are in that part of hades called paradise (Luke 23:43). They are also said to be in Abraham's bosom (Luke 16:22).",
            "(3.) Gehenna, in most of its occurrences in the Greek New Testament, designates the place of the lost (Matt. 23:33). The fearful nature of their condition there is described in various figurative expressions (Matt. 8:12; 13:42; 22:13; 25:30; Luke 16:24, etc.). (See [269]HINNOM.)",
            "In the Old Testament this is the word generally and unfortunately used by our translators to render the Hebrew Sheol . It really means the place of the dead, the unseen world, without deciding whether it be the place of misery or of happiness. It is clear that in many passages of the Old Testament Sheol can only mean \"the grave,\" and is rendered in the Authorized Version; see, for example, (Genesis 37:35; 42:38; 1 Samuel 2:6; Job 14:13) In other passages, however, it seems to Involve a notion of punishment, and is therefore rendered in the Authorized Version by the word \"hell.\" But in many cases this translation misleads the reader. In the New Testament \"hell\" is the translation of two words, Hades and Gehenna . The word Hades, like Sheol sometimes means merely \"the grave,\" (Acts 2:31; 1 Corinthians 15:55; Revelation 20:13) or in general \"the unseen world.\" It is in this sense that the creeds say of our Lord, \"He went down into hell,\" meaning the state of the dead in general, without any restriction of happiness or misery. Elsewhere in the New Testament Hades is used of a place of torment, (Matthew 11:23; Luke 16:23; 2 Peter 2:4) etc.; consequently it has been the prevalent, almost the universal, notion that Hades is an intermediate state between death and resurrection, divided into two parts one the abode of the blest and the other of the lost. It is used eleven times in the New Testament, and only once translated \"grave.\" (1 Corinthians 15:55) The word most frequently used (occurring twelve times) in the New Testament for the place of future punishment is Gehenna or Gehenna of fire . This was originally the valley of Hinnom, south of Jerusalem, where the filth and dead animals of the city were cast out and burned; a fit symbol of the wicked and their destruction. [See [606]Hinnom]",
            "The place of disembodied spirits -- Ac 2:31.",
            "Which Christ visited. -- Lu 23:43; Ac 2:31; 1Pe 3:19.",
            "Contains, a place of rest, Abraham's bosom. -- Lu 16:23.",
            "Paradise. -- Lu 23:43.",
            "And a place of torment. -- Lu 16:23.",
            "The place of future punishment",
            "Destruction from the presence of God. -- 2Th 1:9.",
            "Described as",
            "Everlasting punishment. -- Mt 25:46.",
            "Everlasting fire. -- Mt 25:41.",
            "Everlasting burnings. -- Isa 33:14.",
            "A furnace of fire. -- Mt 13:42,50.",
            "A lake of fire. -- Re 20:15.",
            "Fire and brimstone. -- Re 14:10.",
            "Unquenchable fire. -- Mt 3:12.",
            "Devouring fire. -- Isa 33:14.",
            "Prepared for the devil, & c -- Mt 25:41.",
            "Devils are confined in, until the judgment day -- 2Pe 2:4; Jude 1:6.",
            "Punishment of, is eternal -- Isa 33:14; Re 20:10.",
            "The wicked shall be turned into -- Ps 9:17.",
            "Human power cannot preserve from -- Eze 32:27.",
            "The body suffers in -- Mt 5:29; 10:28.",
            "The soul suffers in -- Mt 10:28.",
            "The wise avoid -- Pr 15:24.",
            "Endeavour to keep others from -- Pr 23:14; Jude 1:23.",
            "The society of the wicked leads to -- Pr 5:5; 9:18.",
            "The beast, false prophets, and the devil shall be cast into -- Re 19:20; 20:10.",
            "The powers of, cannot prevail against the Church -- Mt 16:18.",
            "Illustrated -- Isa 30:33."
        ]
    },
    {
        "Word": "Helmet",
        "Definitions": [
            "(Heb. kob'a), a cap for the defence of the head (1 Sam. 17:5, 38). In the New Testament the Greek equivalent is used (Eph. 6:17; 1 Thess. 5:8). (See [270]ARMS.)",
            "[[607]Arms, Armor]"
        ]
    },
    {
        "Word": "Helon",
        "Definitions": [
            "Strong, father of Eliab, who was \"captain of the children of Zebulun\" (Num. 1:9; 2:7).",
            "window; grief",
            "(strong), father of Eliab, of the tribe of Zebulun. (Numbers 1:9; 2:7; 7:24,29; 10:16) (B.C. 1491.)"
        ]
    },
    {
        "Word": "Help-meet",
        "Definitions": [
            "(Heb. ezer ke-negdo; i.e., \"a help as his counterpart\" = a help suitable to him), a wife (Gen. 2:18-20)."
        ]
    },
    {
        "Word": "Helps",
        "Definitions": [
            "(1 Cor. 12:28) may refer to help (i.e., by interpretation) given to him who speaks with tongues, or more probably simply help which Christians can render to one another, such as caring for the poor and needy, etc."
        ]
    },
    {
        "Word": "Hem",
        "Definitions": [
            "Of a garment, the fringe of a garment. The Jews attached much importance to these, because of the regulations in Num. 15:38, 39. These borders or fringes were in process of time enlarged so as to attract special notice (Matt. 23:5). The hem of Christ's garment touched (9:20; 14:36; Luke 8:44)."
        ]
    },
    {
        "Word": "Heman",
        "Definitions": [
            "Faithful. (1.) 1 Kings 4:31; 1 Chr. 2:6, a son of Zerah, noted for his wisdom. (2.) Grandson of Samuel (1 Chr. 6:33; 15:17), to whom the 88th Psalm probably was inscribed. He was one of the \"seers\" named in 2 Chr. 29:14, 30, and took a leading part in the administration of the sacred services.",
            "their trouble; tumult; much; in great number",
            "(faithful)",
            "+ Son of Zerah. (1 Chronicles 2:6; 1 Kings 4:31) + Son of Joel and grandson of Samuel the prophet, a Kohathite. He is called \"the singer,\" rather the musician, (1 Chronicles 6:33) and was the first of the three Levites to whom was committed the vocal and instrumental music of the temple service in the reign of David. (1 Chronicles 15:16-22) The 88th Psalm is ascribed to him. (B.C. 1014.)"
        ]
    },
    {
        "Word": "Hemath",
        "Definitions": [
            "A Kenite (1 Chr. 2:55), the father of the house of Rechab.",
            "(heat), a person or place named in the genealogical lists of Judah, as the origin of the Kenites, and the \"father\" of the house of Rechab. (1 Chronicles 2:55) (B.C. 1445.)"
        ]
    },
    {
        "Word": "Hemlock",
        "Definitions": [
            "(1.) Heb. rosh (Hos. 10:4; rendered \"gall\" in Deut. 29:18; 32:32; Ps. 69:21; Jer. 9:15; 23:15; \"poison,\" Job 20:16; \"venom,\" Deut. 32:33). \"Rosh is the name of some poisonous plant which grows quickly and luxuriantly; of a bitter taste, and therefore coupled with wormwood (Deut. 29:18; Lam. 3:19). Hence it would seem to be not the hemlock cicuta, nor the colocynth or wild gourd, nor lolium darnel, but the poppy so called from its heads\" (Gesenius, Lex.).",
            "(2.) Heb. la'anah, generally rendered \"wormwood\" (q.v.), Deut. 29:18, Text 17; Prov. 5:4; Jer. 9:15; 23:15. Once it is rendered \"hemlock\" (Amos 6:12; R.V., \"wormwood\"). This Hebrew word is from a root meaning \"to curse,\" hence the accursed.",
            "the common ground or dwarf hemlock, a bitter, poisonous plant. The Hebrew rosh is rendered \"hemlock\" in two passages, (Hosea 10:4; Amos 6:12) but elsewhere \"gall.\" [[610]Gall] (It is possible that the plant is rather the poppy than an hemlock.--Cook.)"
        ]
    },
    {
        "Word": "Hen",
        "Definitions": [
            "Common in later times among the Jews in Palestine (Matt. 23:37; Luke 13:34). It is noticeable that this familiar bird is only mentioned in these passages in connection with our Lord's lamentation over the impenitence of Jerusalem.",
            "grace; quiet; rest",
            "The hen is nowhere noticed in the Bible except in (Matthew 23:37; Luke 13:34) That a bird so common in Palestine should receive such slight notice is certainly peculiar.",
            "(rest), probably a son of Zephaniah, and apparently the same who is called [611]Josiah in (Zechariah 6:10)"
        ]
    },
    {
        "Word": "Hena",
        "Definitions": [
            "One of the cities of Mesopotamia destroyed by sennacherib (2 Kings 18:34; 19:13). It is identified with the modern Anah, lying on the right bank of the Euphrates, not far from Sepharvaim.",
            "troubling",
            "(troubling), a city the Assyrian kings had reduced shortly before the time of Sennacherib. (2 Kings 19:13; Isaiah 37:13) At no great distance from Sippara (now Mosaib) is an ancient town called And or Anah, which may be the same as Hena. It is 20 miles from Babylon on the Euphrates."
        ]
    },
    {
        "Word": "Henadad",
        "Definitions": [
            "Favour of Hadad, the name of a Levite after the Captivity (Ezra 3:9).",
            "grace of the beloved",
            "(grace of Hadad), the head of a family of the Levites who took a prominent part in the rebuilding of the temple. (Ezra 3:9)"
        ]
    },
    {
        "Word": "Henoch",
        "Definitions": [
            "See [271]ENOCH.",
            "same as Enoch",
            "+ Enoch, 2. (1 Chronicles 1:3) + Hanoch, 1. (1 Chronicles 1:33)"
        ]
    },
    {
        "Word": "Hepher",
        "Definitions": [
            "A well or stream. (1.) A royal city of the Canaanites taken by Joshua (12:17).",
            "(2.) The youngest son of Gilead (Num. 26:32; 27:1).",
            "(3.) The second son of Asher (1 Chr. 4:6).",
            "(4.) One of David's heroes (1 Chr. 11:36).",
            "a digger",
            "a place in ancient Canaan which occurs in the lists of conquered kings. (Joshua 12:17) It was on the west of Jordan. Comp. (Joshua 12:7) and 1Kin 4:10",
            "(a well).",
            "+ The youngest of the sons of Gilead, (Numbers 26:32) and head of the family of the Hepherites. (B.C. before 1450.) + Son of Ashur, the \"father of Tekoa.\" (1 Chronicles 4:6) (B.C. about 1445.) + The Mecherathite, one of the heroes of David's guard. (1 Chronicles 11:36) (B.C. 1046.)"
        ]
    },
    {
        "Word": "Hephzibah",
        "Definitions": [
            "My delight is in her. (1.) The wife of Hezekiah and mother of king Manasseh (2 Kings 21:1).",
            "(2.) A symbolical name of Zion, as representing the Lord's favour toward her (Isa. 62:4).",
            "my delight is in her",
            "+ A name signifying \"my delight in her,\" which is to be borne by the restored Jerusalem. (Isaiah 62:4) + The queen of King Hezekiah and the mother of Manasseh. (2 Kings 21:1) (B.C. 709-696.)"
        ]
    },
    {
        "Word": "Herb",
        "Definitions": [
            "(1.) Heb. eseb, any green plant; herbage (Gen. 1:11, 12, 29, 30; 2:5; 3:18, etc.); comprehending vegetables and all green herbage (Amos 7:1, 2).",
            "(2.) Yarak, green; any green thing; foliage of trees (2 Kings 19:26; Ps. 37:2); a plant; herb (Deut. 11:10).",
            "(3.) Or, meaning \"light\" In Isa. 26:19 it means \"green herbs;\" in 2 Kings 4:39 probably the fruit of some plant.",
            "(4.) Merorim, plural, \"bitter herbs,\" eaten by the Israelites at the Passover (Ex. 12:8; Num. 9:11). They were bitter plants of various sorts, and referred symbolically to the oppression in Egypt."
        ]
    },
    {
        "Word": "Herd",
        "Definitions": [
            "Gen. 13:5; Deut. 7:14. (See [272]CATTLE.)",
            "(a collection of cattle), Herdsmen. The herd was greatly regarded in both the patriarchal and the Mosaic period. The ox was the most precious stock next to horse and mule. The herd yielded the most esteemed sacrifice, (Numbers 7:3; Psalms 69:31; Isaiah 66:3) also flesh meat, and milk, chiefly converted probably, into butter and cheese. (32:14; 2 Samuel 17:29) The agricultural and general usefulness of the ox in ploughing, threshing, and as a beast of burden, (1 Chronicles 12:40; Isaiah 46:1) made a slaughtering of him seem wasteful. Herdsmen, etc., in Egypt were a low, perhaps the lowest, caste; but of the abundance of cattle in Egypt, and of the care there bestowed on them, there is no doubt. (Genesis 47:6,17; Exodus 9:4,20) So the plague of hail was sent to smite especially the cattle, (Psalms 78:48) the firstborn of which also were smitten. (Exodus 12:29) The Israelites departing stipulated for, (Exodus 10:26) and took \"much cattle\" with them. ch. (Exodus 12:38) Cattle formed thus one of the traditions of the Israelitish nation in its greatest period, and became almost a part of that greatness. The occupation of herdsman was honorable in early times. (Genesis 47:6; 1 Samuel 11:5; 1 Chronicles 27:29; 28:1) Saul himself resumed it in the interval of his cares as king, also Doeg was certainly high in his confidence (1 Samuel 21:7) Pharaoh made some of Joseph's brethren \"rulers over his cattle.\" David's herd-masters were among his chief officers of state. The prophet Amos at first followed this occupation."
        ]
    },
    {
        "Word": "Herdsman",
        "Definitions": [
            "In Egypt herdsmen were probably of the lowest caste. Some of Joseph's brethren were made rulers over Pharaoh's cattle (Gen. 47:6, 17). The Israelites were known in Egypt as \"keepers of cattle;\" and when they left it they took their flocks and herds with them (Ex. 12:38). Both David and Saul came from \"following the herd\" to occupy the throne (1 Sam. 9; 11:5; Ps. 78:70). David's herd-masters were among his chief officers of state. The daughters also of wealthy chiefs were wont to tend the flocks of the family (Gen. 29:9; Ex. 2:16). The \"chief of the herdsmen\" was in the time of the monarchy an officer of high rank (1 Sam. 21:7; comp. 1 Chr. 27:29). The herdsmen lived in tents (Isa. 38:12; Jer. 6:3); and there were folds for the cattle (Num. 32:16), and watch-towers for the herdsmen, that he might therefrom observe any coming danger (Micah 4:8; Nah. 3:8)."
        ]
    },
    {
        "Word": "Heres",
        "Definitions": [
            "Sun. (1.) \"Mount Heres\" (Judg. 1:35), Heb. Har-heres, i.e., \"sun-mountain;\" probably identical with Irshemesh in Josh. 19:41.",
            "(2.) Isa. 19:18, marg. (See [273]ON.)",
            "the son; an earthen pot",
            "(the sun), (Judges 1:35) a city of Dan, in Mount Ephraim, near Ajalon; possibly identical with Mount Jearim (Ir-shemesh, city of the gun)."
        ]
    },
    {
        "Word": "Heresy",
        "Definitions": [
            "From a Greek word signifying (1) a choice, (2) the opinion chosen, and (3) the sect holding the opinion. In the Acts of the Apostles (5:17; 15:5; 24:5, 14; 26:5) it denotes a sect, without reference to its character. Elsewhere, however, in the New Testament it has a different meaning attached to it. Paul ranks \"heresies\" with crimes and seditions (Gal. 5:20). This word also denotes divisions or schisms in the church (1 Cor. 11:19). In Titus 3:10 a \"heretical person\" is one who follows his own self-willed \"questions,\" and who is to be avoided. Heresies thus came to signify self-chosen doctrines not emanating from God (2 Pet. 2:1)."
        ]
    },
    {
        "Word": "Hermas",
        "Definitions": [
            "Mercury, a Roman Christian to whom Paul sends greetings (Rom. 16: 14). Some suppose him to have been the author of the celebrated religious romance called The Shepherd, but it is very probable that that work is the production of a later generation.",
            "Hermes, Mercury; gain; refuge",
            "(Mercury), the name of a Christian resident at Rome to whom St. Paul sends greetings in his Epistle to the Romans. (Romans 16:14) (A.D. 55.) Irenaeus, Tertullian and Origen agree in attributing to him the work called The shepherd . It was never received into the canon, but yet was generally cited with respect only second to that which was paid to the authoritative books of the New Testament."
        ]
    },
    {
        "Word": "Hermes",
        "Definitions": [
            "Mercury, a Roman Christian (Rom. 16:14).",
            "(Mercury), a Christian mentioned in (Romans 16:14) According to tradition he was one of the seventy disciples, and afterward bishop of Dalmatia. (A.D. 55.)"
        ]
    },
    {
        "Word": "Hermogenes",
        "Definitions": [
            "Mercury-born, at one time Paul's fellow-labourer in Asia Minor, who, however, afterwards abandoned him, along with one Phygellus, probably on account of the perils by which they were beset (2 Tim. 1:15).",
            "begotten of Mercury",
            "a person mentioned by St. Paul in the latest of all his epistles, (2 Timothy 1:15) when all in Asia had turned away from him. (A.D. 64.)"
        ]
    },
    {
        "Word": "Hermon",
        "Definitions": [
            "A peak, the eastern prolongation of the Anti-Lebanon range, reaching to the height of about 9,200 feet above the Mediterranean. It marks the north boundary of Palestine (Deut. 3:8, 4:48; Josh. 11:3, 17; 13:11; 12:1), and is seen from a great distance. It is about 40 miles north of the Sea of Galilee. It is called \"the Hermonites\" (Ps. 42:6) because it has more than one summit. The Sidonians called it Sirion, and the Amorites Shenir (Deut. 3:9; Cant. 4:8). It is also called Baal-hermon (Judg. 3:3; 1 Chr. 5:23) and Sion (Deut. 4:48). There is every probability that one of its three summits was the scene of the transfiguration (q.v.). The \"dew of Hermon\" is referred to (Ps. 89: 12). Its modern name is Jebel-esh-Sheikh, \"the chief mountain.\" It is one of the most conspicuous mountains in Palestine or Syria. \"In whatever part of Palestine the Israelite turned his eye northward, Hermon was there, terminating the view. From the plain along the coast, from the Jordan valley, from the heights of Moab and Gilead, from the plateau of Bashan, the pale, blue, snow-capped cone forms the one feature in the northern horizon.\"",
            "Our Lord and his disciples climbed this \"high mountain apart\" one day, and remained on its summit all night, \"weary after their long and toilsome ascent.\" During the night \"he was transfigured before them; and his face did shine as the sun.\" The next day they descended to Caesarea Philippi.",
            "anathema; devoted to destruction",
            "(a peak, summit), a mountain on the northeastern border of Palestine, (3:8; Joshua 12:1) over against Lebanon, (Joshua 11:17) adjoining the plateau of Bashan. (1 Chronicles 5:23) It stands at the southern end, and is the culminating point of the anti-Libanus range; it towers high above the ancient border city of Dan and the fountains of the Jordan, and is the most conspicuous and beautiful mountain in Palestine or Assyria. At the present day it is called Jebel esh-Sheikh, \"the chief mountain,\" and Jebel eth-Thelj, \"snowy mountain.\" When the whole country is parched with the summer sun, white lines of snow streak the head of Hermon. This mountain was the great landmark of the Israelites. It was associated with their northern border almost as intimately as the sea was with the western. Hermon has three summits, situated like the angles of a triangle, and about a quarter of a mile from each other. In two passages of Scripture this mountain is called Baal-hermon, (Judges 3:3; 1 Chronicles 5:23) possibly because Baal was there worshipped. (It is more than probable that some part of Hermon was the scene of the transfiguration, as it stands near Caesarea Philippi, where we know Christ was just before that event--ED.) The height of Hermon has never been measured, though it has often been estimated. It may safely be reckoned at 10,000 feet."
        ]
    },
    {
        "Word": "Hermonites, the",
        "Definitions": [
            "(Ps. 42:6, 7) = \"the Hermons\", i.e., the three peaks or summits of Hermon, which are about a quarter of a mile apart."
        ]
    },
    {
        "Word": "Herod Agrippa I.",
        "Definitions": [
            "Son of Aristobulus and Bernice, and grandson of Herod the Great. He was made tetrarch of the provinces formerly held by Lysanias II., and ultimately possessed the entire kingdom of his grandfather, Herod the Great, with the title of king. He put the apostle James the elder to death, and cast Peter into prison (Luke 3:1; Acts 12:1-19). On the second day of a festival held in honour of the emperor Claudius, he appeared in the great theatre of Caesarea. \"The king came in clothed in magnificent robes, of which silver was the costly brilliant material. It was early in the day, and the sun's rays fell on the king, so that the eyes of the beholders were dazzled with the brightness which surrounded him. Voices here and there from the crowd exclaimed that it was the apparition of something divine. And when he spoke and made an oration to them, they gave a shout, saying, 'It is the voice of a god, and not of a man.' But in the midst of this idolatrous ostentation an angel of God suddenly smote him. He was carried out of the theatre a dying man.\" He died (A.D. 44) of the same loathsome malady which slew his grandfather (Acts. 12:21-23), in the fifty-fourth year of his age, having reigned four years as tetrarch and three as king over the whole of Palestine. After his death his kingdom came under the control of the prefect of Syria, and Palestine was now fully incorporated with the empire."
        ]
    },
    {
        "Word": "Herod Antipas",
        "Definitions": [
            "Herod's son by Malthace (Matt. 14:1; Luke 3:1, 19; 9:7; Acts 13:1). (See [274]ANTIPAS.)"
        ]
    },
    {
        "Word": "Herod Archelaus",
        "Definitions": [
            "(Matt. 2:22), the brother of Antipas (q.v.)."
        ]
    },
    {
        "Word": "Herod Arippa II.",
        "Definitions": [
            "The son of Herod Agrippa I. and Cypros. The emperor Claudius made him tetrarch of the provinces of Philip and Lysanias, with the title of king (Acts 25:13; 26:2, 7). He enlarged the city of Caesarea Philippi, and called it Neronias, in honour of Nero. It was before him and his sister that Paul made his defence at Caesarea (Acts 25:12-27). He died at Rome A.D. 100, in the third year of the emperor Trajan."
        ]
    },
    {
        "Word": "Herodians",
        "Definitions": [
            "A Jewish political party who sympathized with (Mark 3:6; 12:13; Matt, 22:16; Luke 20:20) the Herodian rulers in their general policy of government, and in the social customs which they introduced from Rome. They were at one with the Sadducees in holding the duty of submission to Rome, and of supporting the Herods on the throne. (Comp. Mark 8:15; Matt. 16:6.)",
            "(from Herod). (Matthew 22:15) ff.; Mark 12:13 ff. Canon Cook describes these persons as \"that party among the Jews who were supporters of the Herodian family as the last hope of retaining for the Jews a fragment of national government, as distinguished from absolute dependence upon Rome as a province of the empire. Supporters of the family of Herod, who held their dominions by the grant of the Roman emperor, would be in favor of paying tribute to the supreme power. (Matthew 22:16)"
        ]
    },
    {
        "Word": "Herodias",
        "Definitions": [
            "(Matt. 14:3-11; Mark 6:17-28; Luke 3:19), the daughter of Aristobulus and Bernice. While residing at Rome with her husband Herod Philip I. and her daughter, Herod Antipas fell in with her during one of his journeys to that city. She consented to leave her husband and become his wife. Some time after, Herod met John the Baptist, who boldly declared the marriage to be unlawful. For this he was \"cast into prison,\" in the castle probably of Machaerus (q.v.), and was there subsequently beheaded.",
            "daughter of Aristobulus, one of the sons of Mariamne and Herod the Great, and consequently sister of Agrippa I. She first married Herod Philip I.; then she eloped from him to marry Herod Antipas her step-uncle. The head of John the Baptist was granted at the request of Herodias. (Matthew 14:8-11; Mark 6:24-28) (A.D. 29.) She accompanied Antipas into exile to Lugdunum"
        ]
    },
    {
        "Word": "Herodion",
        "Definitions": [
            "A Christian at Rome whom Paul salutes and calls his \"kinsman\" (Rom. 16:11).",
            "the song of Juno",
            "a relative of St. Paul, to whom he sends his salutation amongst the Christians of the Roman church. (Romans 16:11) (A.D. 55.)"
        ]
    },
    {
        "Word": "Herod Philip I.",
        "Definitions": [
            "(Mark 6:17), the son of Herod the Great by Mariamne, the daughter of Simon, the high priest. He is distinguished from another Philip called \"the tetrarch.\" He lived at Rome as a private person with his wife Herodias and his daughter Salome."
        ]
    },
    {
        "Word": "Herod Philip II.",
        "Definitions": [
            "The son of Herod the Great and Cleopatra of Jerusalem. He was \"tetrarch\" of Batanea, Iturea, Trachonitis, and Auranitis. He rebuilt the city of Caesarea Philippi, calling it by his own name to distinguish it from the Caesarea on the sea-coast which was the seat of the Roman government. He married Salome, the daughter of Herodias (Matt. 16:13; Mark 8:27; Luke 3:1)."
        ]
    },
    {
        "Word": "Herod the Great",
        "Definitions": [
            "(Matt. 2:1-22; Luke 1:5; Acts 23:35), the son of Antipater, an Idumaean, and Cypros, an Arabian of noble descent. In the year B.C. 47 Julius Caesar made Antipater, a \"wily Idumaean,\" procurator of Judea, who divided his territories between his four sons, Galilee falling to the lot of Herod, who was afterwards appointed tetrarch of Judea by Mark Antony (B.C. 40), and also king of Judea by the Roman senate.",
            "He was of a stern and cruel disposition. \"He was brutish and a stranger to all humanity.\" Alarmed by the tidings of one \"born King of the Jews,\" he sent forth and \"slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under\" (Matt. 2:16). He was fond of splendour, and lavished great sums in rebuilding and adorning the cities of his empire. He rebuilt the city of Caesarea (q.v.) on the coast, and also the city of Samaria (q.v.), which he called Sebaste, in honour of Augustus. He restored the ruined temple of Jerusalem, a work which was begun B.C. 20, but was not finished till after Herod's death, probably not till about A.D. 50 (John 2:20). After a troubled reign of thirty-seven years, he died at Jericho amid great agonies both of body and mind, B.C. 4, i.e., according to the common chronology, in the year in which Jesus was born.",
            "After his death his kingdom was divided among three of his sons. Of these, Philip had the land east of Jordan, between Caesarea Philippi and Bethabara, Antipas had Galilee and Peraea, while Archelaus had Judea and Samaria."
        ]
    },
    {
        "Word": "Heron",
        "Definitions": [
            "(Lev. 11:19; Deut. 14:18), ranked among the unclean birds. The Hebrew name is 'anaphah, and indicates that the bird so named is remarkable for its angry disposition. \"The herons are wading-birds, peculiarly irritable, remarkable for their voracity, frequenting marshes and oozy rivers, and spread over the regions of the East.\" The Ardea russeta, or little golden egret, is the commonest species in Asia.",
            "(Leviticus 11:19; 14:18) a common large, wading, unclean bird. Nearly all of the species known in English ornithology are found in the vicinity of Palestine. Canon Cook and others think the bird intended is the plover (Charadrius aedicnemus), a greedy, thick kneed, high-flying migratory bird, very common in the East, on the banks of rivers and shores of lakes.--ED."
        ]
    },
    {
        "Word": "Heshbon",
        "Definitions": [
            "Intelligence, a city ruled over by Sihon, king of the Amorites (Josh. 3:10; 13:17). It was taken by Moses (Num. 21:23-26), and became afterwards a Levitical city (Josh. 21:39) in the tribe of Reuben (Num. 32:37). After the Exile it was taken possession of by the Moabites (Isa. 15:4; Jer. 48:2, 34, 45). The ruins of this town are still seen about 20 miles east of Jordan from the north end of the Dead Sea. There are reservoirs in this district, which are probably the \"fishpools\" referred to in Cant. 7:4.",
            "invention; industry",
            "(stronghold), the capital city of Sihon king of the Amorites. (Numbers 21:26) It stood on the western border of the high plain--Mishor, (Joshua 13:17)--and on the boundary line between the tribes of Reuben and Gad. The ruins of Hesban, 20 miles east of the Jordan, on the parallel of the northern end of the Dead Sea mark the site, as they bear the name; of the ancient Heshbon. There are many cisterns among the ruins. Comp. (Song of Solomon 7:4)"
        ]
    },
    {
        "Word": "Heshmon",
        "Definitions": [
            "Fatness, a town in the south of Judah (Josh. 15:27).",
            "a hasty messenger",
            "(rich soil), a place named, with others, as lying in the extreme south of Judah. (Joshua 15:27)"
        ]
    },
    {
        "Word": "Heth",
        "Definitions": [
            "Dread, a descendant of Canaan, and the ancestor of the Hittites (Gen. 10:18; Deut. 7:1), who dwelt in the vicinity of Hebron (Gen. 23:3, 7). The Hittites were a Hamitic race. They are called \"the sons of Heth\" (Gen. 23:3, 5, 7, 10, 16, 18, 20).",
            "trembling; fear",
            "(terror), the forefather of the nation of the Hittites. In the genealogical tables of (Genesis 10:15) and 1Chr 1:13 Heth is a son of Canaan. (Genesis 24:3,4; 28:1,2)"
        ]
    },
    {
        "Word": "Hethlon",
        "Definitions": [
            "Wrapped up, a place on the north border of Palestine. The \"way of Hethlon\" (Ezek. 47:15; 48:1) is probably the pass at the end of Lebanon from the Mediterranean to the great plain of Hamath (q.v.), or the \"entrance of Hamath.\"",
            "a fearful dwelling",
            "(hiding-place), the name of a place on the northern border of Palestine. (Ezekiel 47:15; 48:1) In all probability the \"way of Hethlon\" is the pass at the northern end of Lebanon, and is thus identical with \"the entrance of Hamath\" in (Numbers 34:8) etc."
        ]
    },
    {
        "Word": "Hezekiah",
        "Definitions": [
            "Whom Jehovah has strengthened. (1.) Son of Ahaz (2 Kings 18:1; 2 Chr. 29:1), whom he succeeded on the throne of the kingdom of Judah. He reigned twenty-nine years (B.C. 726-697). The history of this king is contained in 2 Kings 18:20, Isa. 36-39, and 2 Chr. 29-32. He is spoken of as a great and good king. In public life he followed the example of his great-granfather Uzziah. He set himself to abolish idolatry from his kingdom, and among other things which he did for this end, he destroyed the \"brazen serpent,\" which had been removed to Jerusalem, and had become an object of idolatrous worship (Num. 21:9). A great reformation was wrought in the kingdom of Judah in his day (2 Kings 18:4; 2 Chr. 29:3-36).",
            "On the death of Sargon and the accession of his son Sennacherib to the throne of Assyria, Hezekiah refused to pay the tribute which his father had paid, and \"rebelled against the king of Assyria, and served him not,\" but entered into a league with Egypt (Isa. 30; 31; 36:6-9). This led to the invasion of Judah by Sennacherib (2 Kings 18:13-16), who took forty cities, and besieged Jerusalem with mounds. Hezekiah yielded to the demands of the Assyrian king, and agreed to pay him three hundred talents of silver and thirty of gold (18:14).",
            "But Sennacherib dealt treacherously with Hezekiah (Isa. 33:1), and a second time within two years invaded his kingdom (2 Kings 18:17; 2 Chr. 32:9; Isa. 36). This invasion issued in the destruction of Sennacherib's army. Hezekiah prayed to God, and \"that night the angel of the Lord went out, and smote in the camp of the Assyrians 185,000 men.\" Sennacherib fled with the shattered remnant of his forces to Nineveh, where, seventeen years after, he was assassinated by his sons Adrammelech and Sharezer (2 Kings 19:37). (See [275]SENNACHERIB.)",
            "The narrative of Hezekiah's sickness and miraculous recovery is found in 2 Kings 20:1, 2 Chr. 32:24, Isa. 38:1. Various ambassadors came to congratulate him on his recovery, and among them Merodach-baladan, the viceroy of Babylon (2 Chr. 32:23; 2 Kings 20:12). He closed his days in peace and prosperity, and was succeeded by his son Manasseh. He was buried in the \"chiefest of the sepulchres of the sons of David\" (2 Chr. 32:27-33). He had \"after him none like him among all the kings of Judah, nor any that were before him\" (2 Kings 18:5). (See [276]ISAIAH.)",
            "strength of the Lord",
            "(the might of Jehovah).",
            "+ Twelfth king of Judah, son of the apostate Ahaz and Abi or Abijah, ascended the throne at the age of 25, B.C. 726. Hezekiah was one of the three most perfect kings of Judah. (2 Kings 18:5) Ecclus. 49:4. His first act was to purge and repair and reopen with splendid sacrifices and perfect ceremonial the temple. He also destroyed a brazen serpent, said to have been the one used by Moses in the miraculous healing of the Israelites, (Numbers 21:9) which had become an object of adoration. When the kingdom of Israel had fallen, Hezekiah invited the scattered inhabitants to a peculiar passover, which was continued for the unprecedented period of fourteen days. (2 Chronicles 29:30,31) At the head of a repentant and united people, Hezekiah ventured to assume the aggressive against the Philistines and in a series of victories not only rewon the cities which his father had lost, (2 Chronicles 28:18) but even dispossessed them of their own cities except Gaza, (2 Kings 18:8) and Gath. He refused to acknowledge the supremacy of Assyria. (2 Kings 18:7) Instant war was imminent and Hezekiah used every available means to strengthen himself. (2 Kings 20:20) It was probably at this dangerous crisis in his kingdom that we find him sick and sending for Isaiah, who prophesies death as the result. (2 Kings 20:1) Hezekiah's prayer for longer life is heard. The prophet had hardly left the palace when he was ordered to return and promise the king immediate recovery and fifteen years more of life. (2 Kings 20:4) An embassy coming from Babylon ostensibly to compliment Hezekiah on his convalescence, but really to form an alliance between the two powers, is favorably received by the king, who shows them the treasures which he had accumulated. For this Isaiah foretells the punishment that shall befall his house. (2 Kings 20:17) The two invasions of Sennacherib occupy the greater part of the scripture records concerning the reign of Hezekiah. The first of these took place in the third year of Sennacherib, B.C. 702, and occupies only three verses. (2 Kings 18:13-16) Respecting the commencement of the second invasion we have full details in (2 Kings 18:17) seq.; 2Chr 32:9 seq.; Isai 36:1 ... Sennacherib sent against Jerusalem an army under two officers and his cupbearer, the orator Rabshakeh, with a blasphemous and insulting summons to surrender; but Isaiah assures the king he need not fear, promising to disperse the enemy. (2 Kings 19:6,7) Accordingly that night \"the angel of the Lord went out, and smote in the camp of the Assyrians a hundred fourscore and five thousand.\" Hezekiah only lived to enjoy for about one year more his well-earned peace and glory. He slept with his fathers after a reign of twenty-nine years, in the 56th year of his age, B.C. 697. + Son of Neariah, one of the descendants of the royal family of Judah. (1 Chronicles 3:23) + The same name, though rendered in the Authorized Version [614]Hizkiah, is found in (Zephaniah 1:1) + Ater of Hezekiah. [[615]Ater]"
        ]
    },
    {
        "Word": "Hezion",
        "Definitions": [
            "Vision, the father of Tabrimon, and grandfather of Ben-hadad, king of Syria (1 Kings 15:18).",
            "(vision), a king of Aram (Syria), father of Tabrimon and grandfather of Ben-hadad I. (1 Kings 15:18) He is probably identical with [616]Rezon, the contemporary of Solomon, in (1 Kings 11:23) (B.C. before 928.)"
        ]
    },
    {
        "Word": "Hezir",
        "Definitions": [
            "Swine or strong. (1.) The head of the seventeenth course of the priests (1 Chr. 24:15). (2.) Neh. 10:20, one who sealed Nehemiah's covenant.",
            "(Swine).",
            "+ A priest in the time of David, leader of the seventeenth monthly course in the service. (1 Chronicles 24:15) (B.C. 1014.) + One of the heads of the people (lay-men) who sealed the solemn covenant with Nehemiah. (Nehemiah 10:20) (B.C. 410.)"
        ]
    },
    {
        "Word": "Hezro",
        "Definitions": [
            "A Carmelite, one of David's warriors (1 Chr. 11:37)."
        ]
    },
    {
        "Word": "Hezron",
        "Definitions": [
            "Enclosed. (1.) One of the sons of Reuben (Gen. 46:9; Ex. 6:14). (2.) The older of the two sons of Pharez (Gen. 46:12). (3.) A plain in the south of Judah, west of Kadesh-barnea (Josh. 15:3).",
            "the dart of joy; the division of the song",
            "(surrounded by a wall).",
            "+ A son of Reuben. (Genesis 46:9; Exodus 6:14) + A son of Pharez. (Genesis 46:12; Ruth 4:18)"
        ]
    },
    {
        "Word": "Hiddai",
        "Definitions": [
            "Rejoicing of Jehovah, one of David's thirty-seven guards (2 Sam. 23:30).",
            "a praise; a cry",
            "(for the rejoicing of Jehovah), one of the thirty-seven heroes of David's guard. (2 Samuel 23:30) (B.C. 1046.)"
        ]
    },
    {
        "Word": "Hiddekel",
        "Definitions": [
            "Called by the Accadians id Idikla; i.e., \"the river of Idikla\", the third of the four rivers of Paradise (Gen. 2:14). Gesenius interprets the word as meaning \"the rapid Tigris.\" The Tigris rises in the mountains of Armenia, 15 miles south of the source of the Euphrates, which, after pursuing a south-east course, it joins at Kurnah, about 50 miles above Bassorah. Its whole length is about 1,150 miles.",
            "sharp voice; sound",
            "(rapid), one of the rivers of Eden, the river which \"goeth eastward to Assyria,\" (Genesis 2:14) and which Daniel calls \"the great river,\" (Daniel 10:4) seems to have been rightly identified by the LXX. with the Tigris. Dekel is clearly an equivalent of Digla or Dighath, a name borne by the Tigris in all ages. The name now in use among the inhabitants of Mesopotamia is Dijleh ."
        ]
    },
    {
        "Word": "Hiel",
        "Definitions": [
            "Life of (i.e., from) God, a native of Bethel, who built (i.e., fortified) Jericho some seven hundred years after its destruction by the Israelites. There fell on him for such an act the imprecation of Joshua (6:26). He laid the foundation in his first-born, and set up the gates in his youngest son (1 Kings 16:34), i.e., during the progress of the work all his children died.",
            "God lives; the life of God",
            "(God liveth), a native of Bethel, who rebuilt Jericho in the reign of Ahab, (1 Kings 16:34) (B.C. after 915), and in whom was fulfilled the curse pronounced by Joshua, (Joshua 6:26) five hundred years before."
        ]
    },
    {
        "Word": "Hierapolis",
        "Definitions": [
            "Sacred city, a city of Phrygia, where was a Christian church under the care of Epaphras (Col. 4:12, 13). This church was founded at the same time as that of Colosse. It now bears the name of Pambuk-Kalek, i.e., \"Cotton Castle\", from the white appearance of the cliffs at the base of which the ruins are found.",
            "holy city",
            "(holy city), a city of Phrygia, situated above the junction of the rivers Lycus and Maeander, near Colossae and Laodicea mentioned only in (Colossians 4:13) as the seat of a church probably founded by Epaphras."
        ]
    },
    {
        "Word": "Higgaion",
        "Definitions": [
            "In Ps. 92:3 means the murmuring tone of the harp. In Ps. 9:16 it is a musical sign, denoting probably a pause in the instrumental interlude. In Ps. 19:14 the word is rendered \"meditation;\" and in Lam. 3:62, \"device\" (R.V., \"imagination\").",
            "meditation; consideration",
            "(meditation), a word which occurs three times in the book of Psalms-- (Psalms 9:16; 19:14; 92:3) (margin). The word has two meanings, one of a general character, implying thought; reflection, and another, in (Psalms 9:16) and Psal 92:3 Of a technical nature, the precise meaning of which cannot at this distance of time be determined. (Canon Cook says that it probably means an interlude giving musical expression to the feelings suggested by the preceding words.--ED.)"
        ]
    },
    {
        "Word": "High place",
        "Definitions": [
            "An eminence, natural or artificial, where worship by sacrifice or offerings was made (1 Kings 13:32; 2 Kings 17:29). The first altar after the Flood was built on a mountain (Gen. 8:20). Abraham also built an altar on a mountain (12:7, 8). It was on a mountain in Gilead that Laban and Jacob offered sacrifices (31:54). After the Israelites entered the Promised Land they were strictly enjoined to overthrow the high places of the Canaanites (Ex. 34:13; Deut. 7:5; 12:2, 3), and they were forbidden to worship the Lord on high places (Deut. 12:11-14), and were enjoined to use but one altar for sacrifices (Lev. 17:3, 4; Deut. 12; 16:21). The injunction against high places was, however, very imperfectly obeyed, and we find again and again mention made of them (2 Kings 14:4; 15:4, 35:2 Chr. 15:17, etc.)."
        ]
    },
    {
        "Word": "High priest",
        "Definitions": [
            "Aaron was the first who was solemnly set apart to this office (Ex. 29:7; 30:23; Lev. 8:12). He wore a peculiar dress, which on his death passed to his successor in office (Ex. 29:29, 30). Besides those garments which he wore in common with all priests, there were four that were peculiar to himself as high priest:",
            "(1.) The \"robe\" of the ephod, all of blue, of \"woven work,\" worn immediately under the ephod. It was without seam or sleeves. The hem or skirt was ornamented with pomegranates and golden bells, seventy-two of each in alternate order. The sounding of the bells intimated to the people in the outer court the time when the high priest entered into the holy place to burn incense before the Lord (Ex. 28).",
            "(2.) The \"ephod\" consisted of two parts, one of which covered the back and the other the breast, which were united by the \"curious girdle.\" It was made of fine twined linen, and ornamented with gold and purple. Each of the shoulder-straps was adorned with a precious stone, on which the names of the twelve tribes were engraved. This was the high priest's distinctive vestment (1 Sam. 2:28; 14:3; 21:9; 23:6, 9; 30:7).",
            "(3.) The \"breastplate of judgment\" (Ex. 28:6-12, 25-28; 39:2-7) of \"cunning work.\" It was a piece of cloth doubled, of one span square. It bore twelve precious stones, set in four rows of three in a row, which constituted the Urim and Thummim (q.v.). These stones had the names of the twelve tribes engraved on them. When the high priest, clothed with the ephod and the breastplate, inquired of the Lord, answers were given in some mysterious way by the Urim and Thummim (1 Sam. 14:3, 18, 19; 23:2, 4, 9, 11, 12; 28:6; 2 Sam. 5:23).",
            "(4.) The \"mitre,\" or upper turban, a twisted band of eight yards of fine linen coiled into a cap, with a gold plate in front, engraved with \"Holiness to the Lord,\" fastened to it by a ribbon of blue.",
            "To the high priest alone it was permitted to enter the holy of holies, which he did only once a year, on the great Day of Atonement, for \"the way into the holiest of all was not yet made manifest\" (Heb. 9; 10). Wearing his gorgeous priestly vestments, he entered the temple before all the people, and then, laying them aside and assuming only his linen garments in secret, he entered the holy of holies alone, and made expiation, sprinkling the blood of the sin offering on the mercy seat, and offering up incense. Then resuming his splendid robes, he reappeared before the people (Lev. 16). Thus the wearing of these robes came to be identified with the Day of Atonement.",
            "The office, dress, and ministration of the high priest were typical of the priesthood of our Lord (Heb. 4:14; 7:25; 9:12, etc.).",
            "It is supposed that there were in all eighty-three high priests, beginning with Aaron (B.C. 1657) and ending with Phannias (A.D. 70). At its first institution the office of high priest was held for life (but comp. 1 Kings 2:27), and was hereditary in the family of Aaron (Num. 3:10). The office continued in the line of Eleazar, Aaron's eldest son, for two hundred and ninety-six years, when it passed to Eli, the first of the line of Ithamar, who was the fourth son of Aaron. In this line it continued to Abiathar, whom Solomon deposed, and appointed Zadok, of the family of Eleazar, in his stead (1 Kings 2:35), in which it remained till the time of the Captivity. After the Return, Joshua, the son of Josedek, of the family of Eleazar, was appointed to this office. After him the succession was changed from time to time under priestly or political influences."
        ]
    },
    {
        "Word": "Highway",
        "Definitions": [
            "A raised road for public use. Such roads were not found in Palestine; hence the force of the language used to describe the return of the captives and the advent of the Messiah (Isa. 11:16; 35:8; 40:3; 62:10) under the figure of the preparation of a grand thoroughfare for their march.",
            "During their possession of Palestine the Romans constructed several important highways, as they did in all countries which they ruled."
        ]
    },
    {
        "Word": "Hilkiah",
        "Definitions": [
            "Portion of Jehovah. (1.) 1 Chr. 6:54. (2.) 1 Chr. 26:11. (3.) The father of Eliakim (2 Kings 18:18, 26, 37). (4.) The father of Gemariah (Jer. 29:3). (5.) The father of the prophet Jeremiah (1:1).",
            "(6.) The high priest in the reign of Josiah (1 Chr. 6:13; Ezra 7:1). To him and his deputy (2 Kings 23:5), along with the ordinary priests and the Levites who had charge of the gates, was entrusted the purification of the temple in Jerusalem. While this was in progress, he discovered in some hidden corner of the building a book called the \"book of the law\" (2 Kings 22:8) and the \"book of the covenant\" (23:2). Some have supposed that this \"book\" was nothing else than the original autograph copy of the Pentateuch written by Moses (Deut. 31:9-26). This remarkable discovery occurred in the eighteenth year of Josiah's reign (B.C. 624), a discovery which permanently affected the whole subsequent history of Israel. (See [277]JOSIAH; [278]SHAPHAN.)",
            "(7.) Neh. 12:7. (8.) Neh. 8:4.",
            "God is my portion",
            "(God is my portion)",
            "+ Father of Eliakim. (2 Kings 18:37; Isaiah 22:20; 36:22) [[619]Eliakim] + High priest in the reign of Josiah. (2 Kings 22:4) seq. 2Chr 34:9 Seq.; 1 Esd. 1:8. (B.C. 623.) His high priesthood was rendered particularly illustrious by the great reformation effected under it by King Josiah, by the solemn Passover kept at Jerusalem in the 18th year of that king's reign, and above all by the discovery which he made of the book of the law of Moses in the temple. + A Merarite Levite, son of Amzi (1 Chronicles 6:45) hebr. 30. + Another Merarite Levite, second son of Hosah. (1 Chronicles 26:11) + One of those who stood on the right hand of Ezra when he read the law to the people; doubtless a Levite, and probably a priest. (Nehemiah 8:4) (B.C 410.) + A priest of Anathoth, father of the prophet Jeremiah. (Jeremiah 1:1) (B.C. before 628.) + Father of Gemariah, who was one of Zedekiah's envoys to Babylon. (Jeremiah 29:3) (B.C. long before 587.)"
        ]
    },
    {
        "Word": "Hill",
        "Definitions": [
            "(1.) Heb. gib'eah, a curved or rounded hill, such as are common to Palestine (Ps. 65:12; 72:3; 114:4, 6).",
            "(2.) Heb. har, properly a mountain range rather than an individual eminence (Ex. 24:4, 12, 13, 18; Num. 14:40, 44, 45). In Deut. 1:7, Josh. 9:1; 10:40; 11:16, it denotes the elevated district of Judah, Benjamin, and Ephraim, which forms the watershed between the Mediterranean and the Dead Sea.",
            "(3.) Heb. ma'aleh in 1 Sam. 9:11. Authorized Version \"hill\" is correctly rendered in the Revised Version \"ascent.\"",
            "(4.) In Luke 9:37 the \"hill\" is the Mount of Transfiguration."
        ]
    },
    {
        "Word": "Hillel",
        "Definitions": [
            "Praising, a Pirathonite, father of the judge Abdon (Judg. 12:13, 15).",
            "he that praises",
            "(praise), a native of Pirathon in Mount Ephraim, father of Abdon, one of the judges of Israel. (Judges 12:13,15)"
        ]
    },
    {
        "Word": "Hill of Evil Counsel",
        "Definitions": [
            "On the south of the Valley of Hinnom. It is so called from a tradition that the house of the high priest Caiaphas, when the rulers of the Jews resolved to put Christ to death, stood here."
        ]
    },
    {
        "Word": "Hind",
        "Definitions": [
            "Heb. ayalah (2 Sam. 22:34; Ps. 18:33, etc.) and ayeleth (Ps. 22, title), the female of the hart or stag. It is referred to as an emblem of activity (Gen. 49:21), gentleness (Prov. 5:19), feminine modesty (Cant. 2:7; 3:5), earnest longing (Ps. 42:1), timidity (Ps. 29:9). In the title of Ps. 22, the word probably refers to some tune bearing that name.",
            "the female of the common stag or Cervus elaphus . It is frequently noticed in the poetical parts of Scripture as emblematic of activity, (Genesis 49:21; Psalms 18:33) gentleness, (Proverbs 5:19) feminine modesty, (Song of Solomon 2:7; 3:5) earnest longing, (Psalms 42:1) and maternal affection. (Jeremiah 14:5) Its shyness and remoteness from the haunts of men are also alluded to, (Job 39:1) and its timidity, causing it to cast its young at the sound of thunder. (Psalms 29:9)"
        ]
    },
    {
        "Word": "Hinge",
        "Definitions": [
            "(Heb. tsir), that on which a door revolves. \"Doors in the East turn rather on pivots than on what we term hinges. In Syria, and especially in the Hauran, there are many ancient doors, consisting of stone slabs with pivots carved out of the same piece inserted in sockets above and below, and fixed during the building of the house\" (Prov. 26:14).",
            "Both ancient Egyptian and modern Oriental doors were and are hung by means of pivots turning in sockets on both the upper and lower sides. (1 Kings 7:50) In Syria, and especially the Hauran, there are many ancient doors consisting of stone slabs with pivots carved out of the same piece, inserted in sockets above and below, and fixed during the building of the house. The allusion in (Proverbs 26:14) is thus clearly explained."
        ]
    },
    {
        "Word": "Hinnom",
        "Definitions": [
            "A deep, narrow ravine separating Mount Zion from the so-called \"Hill of Evil Counsel.\" It took its name from \"some ancient hero, the son of Hinnom.\" It is first mentioned in Josh. 15:8. It had been the place where the idolatrous Jews burned their children alive to Moloch and Baal. A particular part of the valley was called Tophet, or the \"fire-stove,\" where the children were burned. After the Exile, in order to show their abhorrence of the locality, the Jews made this valley the receptacle of the offal of the city, for the destruction of which a fire was, as is supposed, kept constantly burning there.",
            "The Jews associated with this valley these two ideas, (1) that of the sufferings of the victims that had there been sacrificed; and (2) that of filth and corruption. It became thus to the popular mind a symbol of the abode of the wicked hereafter. It came to signify hell as the place of the wicked. \"It might be shown by infinite examples that the Jews expressed hell, or the place of the damned, by this word. The word Gehenna [the Greek contraction of Hinnom] was never used in the time of Christ in any other sense than to denote the place of future punishment.\" About this fact there can be no question. In this sense the word is used eleven times in our Lord's discourses (Matt. 23:33; Luke 12:5; Matt. 5:22, etc.).",
            "there they are; their riches",
            "(lamentation), Valley of, otherwise called \"the valley of the son\" or \"children of Hinnom,\" a deep and narrow ravine, with steep, rocky sides, to the south and west of Jerusalem, separating Mount Zion to the north from the \"hill of evil counsel,\" and the sloping rocky plateau of the \"plain of Rephaim\" to the south. The earliest mention of the valley of Hinnom is in (Joshua 15:8; 18:16) where the boundary line between the tribes of Judah and Benjamin is described as passing along the bed of the ravine. On the southern brow, overlooking the valley at its eastern extremity Solomon erected high places for Molech, (1 Kings 11:7) whose horrid rites were revived from time to time in the same vicinity the later idolatrous kings. Ahaz and Manasseh made their children \"pass through the fire\" in this valley, (2 Kings 16:3; 2 Chronicles 28:3; 33:6) and the fiendish custom of infant sacrifice to the fire-gods seems to have been kept up in Tophet, which was another name for this place. To put an end to these abominations the place was polluted by Josiah, who renders it ceremonially unclean by spreading over it human bones and other corruptions, (2 Kings 23:10,13,14; 2 Chronicles 34:4,5) from which time it appears to have become the common cesspool of the city, into which sewage was conducted, to be carried off by the waters of the Kidron. From its ceremonial defilement, and from the detested and abominable fire of Molech, if not from the supposed ever-burning funeral piles, the later Jews applied the name of this valley--Ge Hinnom, Gehenna (land of Hinnom)--to denote the place of eternal torment. In this sense the word is used by our Lord. (Matthew 5:29; 10:28; 23:15; Mark 9:43; Luke 12:5)"
        ]
    },
    {
        "Word": "Hiram",
        "Definitions": [
            "High-born. (1.) Generally \"Huram,\" one of the sons of Bela (1 Chr. 8:5).",
            "(2.) Also \"Huram\" and \"Horam,\" king of Tyre. He entered into an alliance with David, and assisted him in building his palace by sending him able workmen, and also cedar-trees and fir-trees from Lebanon (2 Sam. 5:11; 1 Chr. 14:1). After the death of David he entered into a similar alliance with Solomon, and assisted him greatly in building the temple (1 Kings 5:1; 9:11; 2 Chr. 2:3). He also took part in Solomon's traffic to the Eastern Seas (1 Kings 9:27; 10:11; 2 Chr. 8:18; 9:10).",
            "(3.) The \"master workman\" whom Hiram sent to Solomon. He was the son of a widow of Dan, and of a Tyrian father. In 2 Chr. 2:13 \"Huram my father\" should be Huram Abi, the word \"Abi\" (rendered here \"my father\") being regarded as a proper name, or it may perhaps be a title of distinction given to Huram, and equivalent to \"master.\" (Comp. 1 Kings 7:14; 2 Chr. 4:16.) He cast the magnificent brazen works for Solomon's temple in clay-beds in the valley of Jordan, between Succoth and Zarthan.",
            "exaltation of life; a destroyer"
        ]
    },
    {
        "Word": "Hireling",
        "Definitions": [
            "A labourer employed on hire for a limited time (Job 7:1; 14:6; Mark 1:20). His wages were paid as soon as his work was over (Lev. 19:13). In the time of our Lord a day's wage was a \"penny\" (q.v.) i.e., a Roman denarius (Matt. 20:1-14)."
        ]
    },
    {
        "Word": "Hiss",
        "Definitions": [
            "To express contempt (Job 27:23). The destruction of the temple is thus spoken of (1 Kings 9:8). Zechariah (10:8) speaks of the Lord gathering the house of Judah as it were with a hiss: \"I will hiss for them.\" This expression may be \"derived from the noise made to attract bees in hiving, or from the sound naturally made to attract a person's attention.\""
        ]
    },
    {
        "Word": "Hittites",
        "Definitions": [
            "Palestine and Syria appear to have been originally inhabited by three different tribes. (1.) The Semites, living on the east of the isthmus of Suez. They were nomadic and pastoral tribes. (2.) The Phoenicians, who were merchants and traders; and (3.) the Hittites, who were the warlike element of this confederation of tribes. They inhabited the whole region between the Euphrates and Damascus, their chief cities being Carchemish on the Euphrates, and Kadesh, now Tell Neby Mendeh, in the Orontes valley, about six miles south of the Lake of Homs. These Hittites seem to have risen to great power as a nation, as for a long time they were formidable rivals of the Egyptian and Assyrian empires. In the book of Joshua they always appear as the dominant race to the north of Galilee.",
            "Somewhere about the twenty-third century B.C. the Syrian confederation, led probably by the Hittites, arched against Lower Egypt, which they took possession of, making Zoan their capital. Their rulers were the Hyksos, or shepherd kings. They were at length finally driven out of Egypt. Rameses II. sought vengeance against the \"vile Kheta,\" as he called them, and encountered and defeated them in the great battle of Kadesh, four centuries after Abraham. (See [279]JOSHUA.)",
            "They are first referred to in Scripture in the history of Abraham, who bought from Ephron the Hittite the field and the cave of Machpelah (Gen. 15:20: 23:3-18). They were then settled at Kirjath-arba. From this tribe Esau took his first two wives (26:34; 36:2).",
            "They are afterwards mentioned in the usual way among the inhabitants of the Promised Land (Ex. 23:28). They were closely allied to the Amorites, and are frequently mentioned along with them as inhabiting the mountains of Palestine. When the spies entered the land they seem to have occupied with the Amorites the mountain region of Judah (Num. 13:29). They took part with the other Canaanites against the Israelites (Josh. 9:1; 11:3).",
            "After this there are few references to them in Scripture. Mention is made of \"Ahimelech the Hittite\" (1 Sam. 26:6), and of \"Uriah the Hittite,\" one of David's chief officers (2 Sam. 23:39; 1 Chr. 11:41). In the days of Solomon they were a powerful confederation in the north of Syria, and were ruled by \"kings.\" They are met with after the Exile still a distinct people (Ezra 9:1; comp. Neh. 13:23-28).",
            "The Hebrew merchants exported horses from Egypt not only for the kings of Israel, but also for the Hittites (1 Kings 10:28, 29). From the Egyptian monuments we learn that \"the Hittites were a people with yellow skins and Mongoloid' features, whose receding foreheads, oblique eyes, and protruding upper jaws are represented as faithfully on their own monuments as they are on those of Egypt, so that we cannot accuse the Egyptian artists of caricaturing their enemies. The Amorites, on the contrary, were a tall and handsome people. They are depicted with white skins, blue eyes, and reddish hair, all the characteristics, in fact, of the white race\" (Sayce's The Hittites). The original seat of the Hittite tribes was the mountain ranges of Taurus. They belonged to Asia Minor, and not to Syria.",
            "Descended from Canaan's son, Heth -- Ge 10:15.",
            "Called the",
            "Sons of Heth. -- Ge 23:3,20.",
            "Children of Heth. -- Ge 23:5.",
            "One of the seven nations of Canaan -- De 7:1.",
            "Dwelt in Hebron -- Ge 23:2,3,19.",
            "Governed by kings -- 1Ki 10:29; 2Ki 7:6.",
            "Land of, promised to Israel -- Ge 15:20; Ex 3:8.",
            "Israel commanded to destroy -- De 7:1,2,24.",
            "Part of their land given to Caleb -- Jos 14:13.",
            "Not entirely destroyed by Israel -- Jdj 3:5.",
            "The remnant of, made tributary in the reign of Solomon -- 1Ki 9:20,21.",
            "Luz built in the country of -- Jdj 1:26.",
            "Intermarriages with, by",
            "Esau. -- Ge 36:2.",
            "Solomon. -- 1Ki 11:1,2.",
            "Israel after conquest of Canaan. -- Jdj 3:5,6.",
            "Israelites after the captivity. -- Ezr 9:1.",
            "Descent from, illustrative of the degradation of the Jews -- Eze 16:3.",
            "Remarkable persons of",
            "Ephron. -- Ge 49:30.",
            "Abimelech. -- 1Sa 26:6.",
            "Uriah. -- 2Sa 11:6,21."
        ]
    },
    {
        "Word": "Hivites",
        "Definitions": [
            "One of the original tribes scattered over Palestine, from Hermon to Gibeon in the south. The name is interpreted as \"midlanders\" or \"villagers\" (Gen. 10:17; 1 Chr. 1:15). They were probably a branch of the Hittites. At the time of Jacob's return to Canaan, Hamor the Hivite was the \"prince of the land\" (Gen. 24:2-28).",
            "They are next mentioned during the Conquest (Josh. 9:7; 11:19). They principally inhabited the northern confines of Western Palestine (Josh. 11:3; Judg. 3:3). A remnant of them still existed in the time of Solomon (1 Kings 9:20).",
            "wicked; wickedness",
            "(villagers), The, descendants--the six in order-- of Canaan the son of Ham. (Genesis 10:17; 1 Chronicles 1:15) We first encounter the actual people of the Hivites at the time of Jacob's return to Canaan. (Genesis 34:2) We next meet with the Hivites during the conquest of Canaan. (Joshua 9:7; 11:19) The main body of the Hivites were at this time living in the northern confines of western Palestine-- \"under Hermon, in the land of Mizpeh,\" (Joshua 11:3)--\"in Mount Lebanon, from Mount Baal Hermon to the entering in of Hamath.\" (Judges 3:3) comp. 2Sam 24:7",
            "Descended from Canaan -- Ge 10:15,17.",
            "Supposed to be the ancient Avim, or Avites -- De 2:33; Jos 13:3.",
            "One of the seven nations of Canaan -- De 7:1.",
            "Dwelt near Lebanon -- Jdj 3:3.",
            "The Shechemites a people of -- Ge 34:2.",
            "The Gibeonites a people of -- Jos 9:3,7.",
            "Esau intermarried with -- Ge 36:2.",
            "Land of, promised to Israel -- Ex 3:8; 23:23.",
            "Israel commanded to destroy -- De 7:1,2,24.",
            "A part of, left to prove Israel -- Jdj 3:3.",
            "Remnant of, made tributary in the reign of Solomon -- 1Ki 9:20,21."
        ]
    },
    {
        "Word": "Hizkiah",
        "Definitions": [
            "An ancestor of the prophet Zephaniah (1:1).",
            "(might of Jehovah), an ancestor of Zephaniah the prophet. (Zephaniah 1:1) (B.C. before 635.)"
        ]
    },
    {
        "Word": "Hizkijah",
        "Definitions": [
            "(Neh. 10:17), one who sealed the covenant.",
            "the strength of the Lord"
        ]
    },
    {
        "Word": "Hobab",
        "Definitions": [
            "Beloved, the Kenite, has been usually identified with Jethro (q.v.), Ex. 18:5, 27; comp. Num. 10:29, 30. In Judg. 4:11, the word rendered \"father-in-law\" means properly any male relative by marriage (comp. Gen. 19:14, \"son-in-law,\" A.V.), and should be rendered \"brother-in-law,\" as in the R.V. His descendants followed Israel to Canaan (Num. 10:29), and at first pitched their tents near Jericho, but afterwards settled in the south in the borders of Arad (Judg. 1:8-11, 16).",
            "favored; beloved",
            "(beloved). This name is found in two places only (Numbers 10:29; Judges 4:11) Hobab was brother-in-law to Moses. (B.C. 1530.)"
        ]
    },
    {
        "Word": "Hobah",
        "Definitions": [
            "Hiding-place, a place to the north of Damascus, to which Abraham pursued Chedorlaomer and his confederates (Gen. 14:15).",
            "love; friendship; secrecy",
            "(hiding-place), the place to which Abraham pursued the kings who had pillaged Sodom. (Genesis 14:15) It was situated \"to the north of Damascus.\""
        ]
    },
    {
        "Word": "Hodijah",
        "Definitions": [
            "Majesty of Jehovah. (1.) One of the Levites who assisted Ezra in expounding the law (Neh. 8:7; 9:5). (2.) Neh. 10:18, a Levite who sealed the covenant.",
            "(majesty of Jehovah).",
            "+ A Levite in the time of Ezra and Nehemiah. (Nehemiah 8:7) and probably also (Nehemiah 9:5; 10:10) (B.C. 410.) + Another Levite at the same time. (Nehemiah 10:13) + A layman; one of the \"heads\" of the people at the same time. (Nehemiah 10:18)"
        ]
    },
    {
        "Word": "Hoglah",
        "Definitions": [
            "Partridge, one of the daughters of Zelophehad the Gileadite, to whom portions were assigned by Moses (Num. 26:33; 27:1; 36:11).",
            "his festival or dance",
            "(partridge), the third of the five daughters of Zelophehad. (Numbers 26:33; 27:1; 36:11; Joshua 17:3) (B.C. 1450.)"
        ]
    },
    {
        "Word": "Hoham",
        "Definitions": [
            "Jehovah impels, the king of Hebron who joined the league against Gibeon. He and his allies were defeated (Josh. 10:3, 5, 16-27).",
            "woe to them",
            "(whom Jehovah impels), king of Hebron at the time of the conquest of Canaan. (Joshua 10:3) (B.C. 1450.)"
        ]
    },
    {
        "Word": "Hold",
        "Definitions": [
            "A fortress, the name given to David's lurking-places (1 Sam. 22:4, 5; 24:22)."
        ]
    },
    {
        "Word": "Holiness",
        "Definitions": [
            "In the highest sense belongs to God (Isa. 6:3; Rev. 15:4), and to Christians as consecrated to God's service, and in so far as they are conformed in all things to the will of God (Rom. 6:19, 22; Eph. 1:4; Titus 1:8; 1 Pet. 1:15). Personal holiness is a work of gradual development. It is carried on under many hindrances, hence the frequent admonitions to watchfulness, prayer, and perseverance (1 Cor. 1:30; 2 Cor. 7:1; Eph. 4:23, 24). (See [280]SANCTIFICATION.)",
            "Commanded -- Le 11:45; 20:7; Eph 5:8; Col 3:12; Ro 12:1.",
            "Christ",
            "Desires for his people. -- Joh 17:17.",
            "Effects, in his people. -- Eph 5:25-27.",
            "An example of. -- Heb 7:26; 1Pe 2:21,22.",
            "The character of God, the standard of -- Le 19:2; 1Pe 1:15,16; Eph 5:1.",
            "The character of Christ, the standard of -- Ro 8:29; 1Jo 2:6; Php 2:5.",
            "The gospel the way of -- Isa 35:8.",
            "Necessary to God's worship -- Ps 24:3,4.",
            "None shall see God without -- Eph 5:5; Heb 12:14.",
            "Saints",
            "Elected to. -- Ro 8:29; Eph 1:4.",
            "Called to. -- 1Th 4:7; 2Ti 1:9.",
            "New created in. -- Eph 4:24.",
            "Possess. -- 1Co 3:17; Heb 3:1.",
            "Have their fruit to. -- Ro 6:22.",
            "Should follow after. -- Heb 12:14.",
            "Should serve God in. -- Lu 1:74,75.",
            "Should yield their members as instruments of. -- Ro 6:13,19.",
            "Should present their bodies to God in. -- Ro 12:1.",
            "Should have their conversation in. -- 1Pe 1:15; 2Pe 3:11.",
            "Should continue in. -- Lu 1:75.",
            "Should seek perfection in. -- 2Co 7:1.",
            "Shall be presented to God in. -- Col 1:22; 1Th 3:13.",
            "Shall continue in, for ever. -- Re 22:11.",
            "Behaviour of aged women should be as becomes -- Tit 2:3.",
            "Promise to women who continue in -- 1Ti 2:15.",
            "Promised to the Church -- Isa 35:8; Ob 1:17; Zec 14:20,21.",
            "Becoming to the Church -- Ps 93:5.",
            "The Church is the beauty of -- 1Ch 16:29; Ps 29:2.",
            "The word of God the means of producing -- Joh 17:17; 2Ti 3:16,17.",
            "IS THE RESULT OF",
            "The manifestation of God's grace. -- Tit 2:3,11,12.",
            "Subjection to God. -- Ro 6:22.",
            "God's keeping. -- Joh 17:15.",
            "Union with Christ. -- Joh 15:4,5; 17:9.",
            "Required in prayer -- 1Ti 2:8.",
            "Ministers should",
            "Possess. -- Tit 1:8.",
            "Avoid everything inconsistent with. -- Le 21:6; Isa 52:11.",
            "Be examples of. -- 1Ti 4:12.",
            "Exhort to. -- Heb 12:14; 1Pe 1:14-16.",
            "Motives to",
            "The glory of God. -- Joh 15:8; Php 1:11.",
            "The love of Christ. -- 2Co 5:14,15.",
            "The mercies of God. -- Ro 12:1,2.",
            "The dissolution of all things. -- 2Pe 3:11.",
            "Chastisements are intended to produce, in saints -- Heb 12:10; Jas 1:2,3.",
            "Should lead to separation from the wicked -- Nu 16:21,26; 2Co 6:17,18.",
            "The wicked are without -- 1Ti 1:9; 2Ti 3:2.",
            "Exemplified",
            "David. -- Ps 86:2.",
            "Israel. -- Jer 2:3.",
            "John the Baptist. -- Mr 6:20.",
            "Prophets. -- Lu 1:70.",
            "Paul. -- 1Th 2:10.",
            "Wives of Patriarchs. -- 1Pe 3:5."
        ]
    },
    {
        "Word": "Holy Ghost",
        "Definitions": [
            "The third Person of the adorable Trinity.",
            "His personality is proved (1) from the fact that the attributes of personality, as intelligence and volition, are ascribed to him (John 14:17, 26; 15:26; 1 Cor. 2:10, 11; 12:11). He reproves, helps, glorifies, intercedes (John 16:7-13; Rom. 8:26). (2) He executes the offices peculiar only to a person. The very nature of these offices involves personal distinction (Luke 12:12; Acts 5:32; 15:28; 16:6; 28:25; 1 Cor. 2:13; Heb. 2:4; 3:7; 2 Pet. 1:21).",
            "His divinity is established (1) from the fact that the names of God are ascribed to him (Ex. 17:7; Ps. 95:7; comp. Heb. 3:7-11); and (2) that divine attributes are also ascribed to him, omnipresence (Ps. 139:7; Eph. 2:17, 18; 1 Cor. 12:13); omniscience (1 Cor. 2:10, 11); omnipotence (Luke 1:35; Rom. 8:11); eternity (Heb. 9:4). (3) Creation is ascribed to him (Gen. 1:2; Job 26:13; Ps. 104:30), and the working of miracles (Matt. 12:28; 1 Cor. 12:9-11). (4) Worship is required and ascribed to him (Isa. 6:3; Acts 28:25; Rom. 9:1; Rev. 1:4; Matt. 28:19)."
        ]
    },
    {
        "Word": "Holy of holies",
        "Definitions": [
            "The second or interior portion of the tabernacle. It was left in total darkness. No one was permitted to enter it except the high priest, and that only once a year. It contained the ark of the covenant only (Ex. 25:10-16). It was in the form of a perfect cube of 20 cubits. (See [281]TABERNACLE.)"
        ]
    },
    {
        "Word": "Holy place",
        "Definitions": [
            "One of the two portions into which the tabernacle was divided (Ex. 26:31; 37:17-25; Heb. 9:2). It was 20 cubits long and 10 in height and breadth. It was illuminated by the golden candlestick, as it had no opening to admit the light. It contained the table of showbread (Ex. 25:23-29) and the golden altar of incense (30:1-11). It was divided from the holy of holies by a veil of the most costly materials and the brightest colours.",
            "The arrangement of the temple (q.v.) was the same in this respect. In it the walls of hewn stone were wainscotted with cedar and overlaid with gold, and adorned with beautiful carvings. It was entered from the porch by folding doors overlaid with gold and richly embossed. Outside the holy place stood the great tank or \"sea\" of molten brass, supported by twelve oxen, three turned each way, capable of containing two thousand baths of water. Besides this there were ten lavers and the brazen altar of burnt sacrifice."
        ]
    },
    {
        "Word": "Homer",
        "Definitions": [
            "Heap, the largest of dry measures, containing about 8 bushels or 1 quarter English = 10 ephahs (Lev. 27:16; Num. 11:32) = a COR. (See [282]OMER.)",
            "\"Half a homer,\" a grain measure mentioned only in Hos. 3:2.",
            "[[627]Weights And Measures AND [628]Measures]"
        ]
    },
    {
        "Word": "Honey",
        "Definitions": [
            "(1.) Heb. ya'ar, occurs only 1 Sam. 14:25, 27, 29; Cant. 5:1, where it denotes the honey of bees. Properly the word signifies a forest or copse, and refers to honey found in woods.",
            "(2.) Nopheth, honey that drops (Ps. 19:10; Prov. 5:3; Cant. 4:11).",
            "(3.) Debash denotes bee-honey (Judg. 14:8); but also frequently a vegetable honey distilled from trees (Gen. 43:11; Ezek. 27:17). In these passages it may probably mean \"dibs,\" or syrup of grapes, i.e., the juice of ripe grapes boiled down to one-third of its bulk.",
            "(4.) Tsuph, the cells of the honey-comb full of honey (Prov. 16:24; Ps. 19:10).",
            "(5.) \"Wild honey\" (Matt. 3:4) may have been the vegetable honey distilled from trees, but rather was honey stored by bees in rocks or in trees (Deut. 32:13; Ps. 81:16; 1 Sam. 14:25-29).",
            "Canaan was a \"land flowing with milk and honey\" (Ex. 3:8). Milk and honey were among the chief dainties in the earlier ages, as they are now among the Bedawin; and butter and honey are also mentioned among articles of food (Isa. 7:15). The ancients used honey instead of sugar (Ps. 119:103; Prov. 24:13); but when taken in great quantities it caused nausea, a fact referred to in Prov. 25:16, 17 to inculcate moderation in pleasures. Honey and milk also are put for sweet discourse (Cant. 4:11).",
            "The Hebrew debash in the first place applied to the product of the bee, to which exclusively we give the name of honey. All travellers agree in describing Palestine as a land \"flowing with milk and honey,\" (Exodus 3:8) bees being abundant even in the remote parts of the wilderness, where they deposit their honey in the crevices of rocks or in hollow trees. In some parts of northern Arabia the hills are so well stocked with bees that no sooner are hives placed than they are occupied. In the second place the term debash applies to a decoction of the juice of the grape, which is still called dibs, and which forms an article of commerce in the East, it was this, and not ordinary bee-honey, which Jacob sent to Joseph, (Genesis 43:11) and which the Tyrians purchased from Palestine. (Ezekiel 27:17) A third kind has been described by some writers as a \"vegetable\" honey, by which is meant the exudations of certain trees and shrubs, such as the Tamarix mannifera, found in the peninsula of Sinai, or the stunted oaks of Luristan and Mesopotamia . The honey which Jonathan ate in the wood, (1 Samuel 14:25) and the \"wild honey\" which supported John the Baptist, (Matthew 3:42) have been referred to this species. But it was probably the honey of wild bees.",
            "God the giver of -- Ps 81:16; Eze 16:19.",
            "Gathered and prepared by bees -- Jdj 14:18.",
            "Found in",
            "Rocks. -- De 32:13; Ps 81:16.",
            "Woods. -- 1Sa 14:25,26; Jer 41:8.",
            "Carcases of dead animals. -- Jdj 14:8.",
            "Sweetness of -- Jdj 14:18.",
            "In the honeycomb sweetest and most valuable -- Pr 16:24; 24:13.",
            "Abounded in",
            "Egypt. -- Nu 16:13.",
            "Assyria. -- 2Ki 18:32.",
            "Canaan. -- Ex 3:8; Le 20:24; De 8:8.",
            "Esteemed a wholesome food -- Pr 24:13.",
            "Moderation needful in the use of -- Pr 25:16,27.",
            "Loathed by those who are full -- Pr 27:7.",
            "Was eaten",
            "Plain. -- 1Sa 14:25,26,29.",
            "With the honeycomb. -- Song 5:1; Lu 24:42.",
            "With milk. -- Song 4:11.",
            "With butter. -- Isa 7:15,22.",
            "With locusts. -- Mt 3:4; Mr 1:6.",
            "Mixed with flour. -- Ex 16:31; Eze 16:13.",
            "Not to be offered with any sacrifice -- Le 2:11.",
            "First fruits of, offered to God -- 2Ch 31:5.",
            "Often sent as a present -- Ge 43:11; 1Ki 14:3.",
            "Exported from Canaan -- Eze 27:17.",
            "Illustrative of",
            "The word of God. -- Ps 19:10; 119:103.",
            "Wisdom. -- Pr 24:13,14.",
            "Holy speech of saints. -- Song 4:11.",
            "Pleasant words. -- Pr 16:24.",
            "Lips of a strange woman. -- Pr 5:3."
        ]
    },
    {
        "Word": "Hood",
        "Definitions": [
            "(Heb. tsaniph) a tiara round the head (Isa. 3:23; R.V., pl., \"turbans\"). Rendered \"diadem,\" Job 29:14; high priest's \"mitre,\" Zech. 3:5; \"royal diadem,\" Isa. 62:3."
        ]
    },
    {
        "Word": "Hoof",
        "Definitions": [
            "A cleft hoof as of neat cattle (Ex. 10:26; Ezek. 32:13); hence also of the horse, though not cloven (Isa. 5:28). The \"parting of the hoof\" is one of the distinctions between clean and unclean animals (Lev. 11:3; Deut. 14:7)."
        ]
    },
    {
        "Word": "Hook",
        "Definitions": [
            "(1.) Heb. hah, a \"ring\" inserted in the nostrils of animals to which a cord was fastened for the purpose of restraining them (2 Kings 19:28; Isa. 37:28, 29; Ezek. 29:4; 38:4). \"The Orientals make use of this contrivance for curbing their work-beasts...When a beast becomes unruly they have only to draw the cord on one side, which, by stopping his breath, punishes him so effectually that after a few repetitions he fails not to become quite tractable whenever he begins to feel it\" (Michaelis). So God's agents are never beyond his control.",
            "(2.) Hakkah, a fish \"hook\" (Job 41:2, Heb. Text, 40:25; Isa. 19:8; Hab. 1:15).",
            "(3.) Vav, a \"peg\" on which the curtains of the tabernacle were hung (Ex. 26:32).",
            "(4.) Tsinnah, a fish-hooks (Amos 4:2).",
            "(5.) Mazleg, flesh-hooks (1 Sam. 2:13, 14), a kind of fork with three teeth for turning the sacrifices on the fire, etc.",
            "(6.) Mazmeroth, pruning-hooks (Isa. 2:4; Joel 3:10).",
            "(7.) Agmon (Job 41:2, Heb. Text 40:26), incorrectly rendered in the Authorized Version. Properly a rush-rope for binding animals, as in Revised Version margin."
        ]
    },
    {
        "Word": "Hope",
        "Definitions": [
            "One of the three main elements of Christian character (1 Cor. 13:13). It is joined to faith and love, and is opposed to seeing or possessing (Rom. 8:24; 1 John 3:2). \"Hope is an essential and fundamental element of Christian life, so essential indeed, that, like faith and love, it can itself designate the essence of Christianity (1 Pet. 3:15; Heb. 10:23). In it the whole glory of the Christian vocation is centred (Eph. 1:18; 4:4).\" Unbelievers are without this hope (Eph. 2:12; 1 Thess. 4:13). Christ is the actual object of the believer's hope, because it is in his second coming that the hope of glory will be fulfilled (1 Tim. 1:1; Col. 1:27; Titus 2:13). It is spoken of as \"lively\", i.e., a living, hope, a hope not frail and perishable, but having a perennial life (1 Pet. 1:3). In Rom. 5:2 the \"hope\" spoken of is probably objective, i.e., \"the hope set before us,\" namely, eternal life (comp. 12:12). In 1 John 3:3 the expression \"hope in him\" ought rather to be, as in the Revised Version, \"hope on him,\" i.e., a hope based on God.",
            "In God -- Ps 39:7; 1Pe 1:21.",
            "In Christ -- 1Co 15:19; 1Ti 1:1.",
            "In God's promises -- Ac 26:6,7; Tit 1:2.",
            "In the mercy of God -- Ps 33:18.",
            "Is the work of the Holy Spirit -- Ro 15:13; Ga 5:5.",
            "Obtained through",
            "Grace. -- 2Th 2:16.",
            "The word. -- Ps 119:81.",
            "Patience and comfort of the Scriptures. -- Ro 15:4.",
            "The gospel. -- Col 1:5,23.",
            "Faith. -- Ro 5:1,2; Ga 5:5.",
            "The result of experience -- Ro 5:4.",
            "A better hope brought in by Christ -- Heb 7:19.",
            "Described as",
            "Good. -- 2Th 2:16.",
            "Lively. -- 1Pe 1:3.",
            "Sure and steadfast. -- Heb 6:19.",
            "Gladdening. -- Pr 10:28.",
            "Blessed. -- Tit 2:13.",
            "Makes not ashamed -- Ro 5:5.",
            "Triumphs over difficulties -- Ro 4:18.",
            "Is an encouragement to boldness in preaching -- 2Co 3:12.",
            "Saints",
            "Are called to. -- Eph 4:4.",
            "Rejoice in. -- Ro 5:2; 12:12.",
            "Have all, the same. -- Eph 4:4.",
            "Have, in death. -- Pr 14:32.",
            "Should abound in. -- Ro 15:13.",
            "Should look for the object of. -- Tit 2:13.",
            "Should not be ashamed of. -- Ps 119:16.",
            "Should hold fast. -- Heb 3:6.",
            "Should not be moved from. -- Col 1:23.",
            "Should continue in. -- Ps 71:14; 1Pe 1:13.",
            "Connected with faith and love -- 1Co 13:13.",
            "Objects of",
            "Salvation. -- 1Th 5:8.",
            "Righteousness. -- Ga 5:5.",
            "Christ's glorious appearing. -- Tit 2:13.",
            "A resurrection. -- Ac 23:6; 24:15.",
            "Eternal life. -- Tit 1:2; 3:7.",
            "Glory. -- Ro 5:2; Col 1:27.",
            "Leads to purity -- 1Jo 3:3.",
            "Leads to patience -- Ro 8:25; 1Th 1:3.",
            "Seek for full assurance of -- Heb 6:11.",
            "Be ready to give an answer concerning -- 1Pe 3:15.",
            "Encouragement to -- Ho 2:15; Zec 9:12.",
            "Encourage others to -- Ps 130:7.",
            "Happiness of -- Ps 146:5.",
            "Life is the season of -- Ec 9:4; Isa 38:18.",
            "The wicked have no ground for -- Eph 2:12.",
            "Of the wicked",
            "Is in their worldly possessions. -- Job 31:24.",
            "Shall make them ashamed. -- Isa 20:5,6; Zec 9:5.",
            "Shall perish. -- Job 8:13; 11:20; Pr 10:28.",
            "Shall be extinguished in death. -- Job 27:8.",
            "Illustrated by",
            "An Anchor. -- Heb 6:19.",
            "A helmet. -- 1Th 5:8.",
            "Exemplified",
            "David. -- Ps 39:7.",
            "Paul. -- Ac 24:15.",
            "Abraham. -- Ro 4:18.",
            "Thessalonians. -- 1Th 1:3."
        ]
    },
    {
        "Word": "Hophni",
        "Definitions": [
            "Pugilist or client, one of the two sons of Eli, the high priest (1 Sam. 1:3; 2:34), who, because he was \"very old,\" resigned to them the active duties of his office. By their scandalous conduct they brought down a curse on their father's house (2:22, 12-27, 27-36; 3:11-14). For their wickedness they were called \"sons of Belial,\" i.e., worthless men (2:12). They both perished in the disastrous battle with the Philistines at Aphek (4:11). (See [283]PHINEHAS.)",
            "(pugilist) and [629]Phinehas (brazen mouth), the two sons of Eli, who fulfilled their hereditary sacerdotal duties at Shiloh. Their brutal rapacity and lust, (1 Samuel 2:12-17,22) filled the people with disgust and indignation, and provoked the curse which was denounced against their father's house, first by an unknown prophet, (1 Samuel 2:27-36) and then by Samuel. ch. (1 Samuel 3:11-14) They were both cut off in one day in the flower of their age, and the ark which they had accompanied to battle against the Philistines was lost on the same occasion. (1 Samuel 4:10,11) (B.C. 1130.)"
        ]
    },
    {
        "Word": "Hophra",
        "Definitions": [
            "I.e., PHARAOH-HOPHRA (called Apries by the Greek historian Herodotus) king of Egypt (B.C. 591-572) in the time of Zedekiah, king of Judah (Jer. 37:5 44:30; Ezek. 29:6, 7)."
        ]
    },
    {
        "Word": "Hor",
        "Definitions": [
            "Mountain. (1.) One of the mountains of the chain of Seir or Edom, on the confines of Idumea (Num. 20:22-29; 33:37). It was one of the stations of the Israelites in the wilderness (33:37), which they reached in the circuitous route they were obliged to take because the Edomites refused them a passage through their territory. It was during the encampment here that Aaron died (Num. 33:37-41). (See [284]AARON.) The Israelites passed this mountain several times in their wanderings. It bears the modern name of Jebel Harun, and is the highest and most conspicious of the whole range. It stands about midway between the Dead Sea and the Elanitic gulf. It has two summits, in the hallow between which it is supposed that Aaron died. Others, however, suppose that this mountain is the modern Jebel Madurah, on the opposite, i.e., the western, side of the Arabah.",
            "(2.) One of the marks of the northern boundary of Palestine (Num. 34:7, 8). Nowhere else mentioned. Perhaps it is one of the peaks of Lebanon.",
            "who conceives, or shows; a hill",
            "(mountain), Mount.",
            "+ The mountain on which Aaron died. (Numbers 20:25,27) It was \"on the boundary line,\" (Numbers 20:23) or \"at the edge,\" ch. (Numbers 33:37) of the land of Edom. It was the halting-place of the people next after Kadesh, ch. (Numbers 20:22; 33:37) and they quitted it for Zalmonah, ch. (Numbers 33:41) in the road to the Red Sea. ch. (Numbers 21:4) It was during the encampment at Kadesh that Aaron was gathered to his fathers. Mount Hor is situated on the eastern side of the great valley of the Arabah, the highest and most conspicuous of the whole range of the sandstone mountains of Edom, having close beneath it on its: eastern side the mysterious; city of Petra. It is now the Jebel Nebi-Harim \"the mountain of the prophet Aaron.\" Its height is 4800 feet above the Mediterranean; that is to say, about 1700 feet above the town of Petra, 4800 above the level of the Arabah, and more than 6000 above the Dead Sea. The mountain is marked far and near by its double top, which rises like a huge castellated building from a lower base, and is surmounted by a circular dome of the tomb of Aaron, a distinct white spot on the dark red surface of the mountain. The chief interest of Mount Hor consists in the prospect from its summit, the last view of Aaron--that view which was to him what Pisgah was to his brother. + A mountain, entirely distinct from the preceding, named in (Numbers 34:7,8) only, as one of the marks of the northern boundary of the land which the children of Israel were about to conquer. This Mount Hor is the great chain of Lebanon itself."
        ]
    },
    {
        "Word": "Horeb",
        "Definitions": [
            "Desert or mountain of the dried-up ground, a general name for the whole mountain range of which Sinai was one of the summits (Ex. 3:1; 17:6; 33:6; Ps. 106:19, etc.). The modern name of the whole range is Jebel Musa. It is a huge mountain block, about 2 miles long by about 1 in breadth, with a very spacious plain at its north-east end, called the Er Rahah, in which the Israelites encamped for nearly a whole year. (See [285]SINAI.)",
            "desert; solitude; destruction",
            "(desert). [[630]Sinai, Or Sinai]"
        ]
    },
    {
        "Word": "Horem",
        "Definitions": [
            "Consecrated, one of the fenced cities of Naphtali (Josh. 19:38).",
            "an offering dedicated to God",
            "(sacred), one of the fortified places in the territory of Naphtali; named with Iron and Migdalel. (Joshua 19:38) Van Deuteronomy Velde suggests Hurah as the site of Horem."
        ]
    },
    {
        "Word": "Horites",
        "Definitions": [
            "Cave-men, a race of Troglodytes who dwelt in the limestone caves which abounded in Edom. Their ancestor was \"Seir,\" who probably gave his name to the district where he lived. They were a branch of the Hivites (Gen. 14:6; 36:20-30; 1 Chr. 1:38, 39). They were dispossessed by the descendants of Esau, and as a people gradually became extinct (Deut. 2:12-22)."
        ]
    },
    {
        "Word": "Hormah",
        "Definitions": [
            "Banning; i.e., placing under a \"ban,\" or devoting to utter destruction. After the manifestation of God's anger against the Israelites, on account of their rebellion and their murmurings when the spies returned to the camp at Kadesh, in the wilderness of Paran, with an evil report of the land, they quickly repented of their conduct, and presumed to go up \"to the head of the mountain,\" seeking to enter the Promised Land, but without the presence of the Lord, without the ark of the convenant, and without Moses. The Amalekites and the Canaanites came down and \"smote and discomfited them even unto Hormah\" (Num. 14:45). This place, or perhaps the watch-tower commanding it, was originally called Zephath (Judg. 1:17), the modern Sebaiteh. Afterwards (Num. 21:1-3) Arad, the king of the Canaanites, at the close of the wanderings, when the Israelites were a second time encamped at Kadesh, \"fought against them, and took some of them prisoners.\" But Israel vowed a vow unto the Lord utterly to destroy the cities of the Canaanites; they \"banned\" them, and hence the place was now called Hormah. But this \"ban\" was not fully executed till the time of Joshua, who finally conquered the king of this district, so that the ancient name Zephath became \"Hormah\" (Josh. 12:14; Judg. 1:17).",
            "devoted or consecrated to God; utter destruction",
            "(a place laid waste), or [631]Zephath, (Judges 1:17) was the chief town of a king of a Canaanitish tribe on the south of Palestine, which was reduced by Joshua, and became a city of the territory of Judah, (Joshua 15:30; 1 Samuel 30:30) but apparently belonged to Simeon. (1 Chronicles 4:30)"
        ]
    },
    {
        "Word": "Horn",
        "Definitions": [
            "Trumpets were at first horns perforated at the tip, used for various purposes (Josh. 6:4, 5).",
            "Flasks or vessels were made of horn (1 Sam. 16:1, 13; 1 Kings 1:39).",
            "But the word is used also metaphorically to denote the projecting corners of the altar of burnt offerings (Ex. 27:2) and of incense (30:2). The horns of the altar of burnt offerings were to be smeared with the blood of the slain bullock (29:12; Lev. 4:7-18). The criminal, when his crime was accidental, found an asylum by laying hold of the horns of the altar (1 Kings 1:50; 2:28).",
            "The word also denotes the peak or summit of a hill (Isa. 5:1, where the word \"hill\" is the rendering of the same Hebrew word).",
            "This word is used metaphorically also for strength (Deut. 33:17) and honour (Job 16:15; Lam. 2:3). Horns are emblems of power, dominion, glory, and fierceness, as they are the chief means of attack and defence with the animals endowed with them (Dan. 8:5, 9; 1 Sam. 2:1; 16:1, 13; 1 Kings 1:39; 22:11; Josh. 6:4, 5; Ps. 75:5, 10; 132:17; Luke 1:69, etc.). The expression \"horn of salvation,\" applied to Christ, means a salvation of strength, or a strong Saviour (Luke 1:69). To have the horn \"exalted\" denotes prosperity and triumph (Ps. 89:17, 24). To \"lift up\" the horn is to act proudly (Zech. 1:21).",
            "Horns are also the symbol of royal dignity and power (Jer. 48:25; Zech. 1:18; Dan. 8:24).",
            "The word \"horn\" is often used metaphorically to signify strength and honor, because horns are the chief weapons and ornaments of the animals which possess them; hence they are also used as a type of victory. Of strength the horn of the unicorn was the most frequent representative, (33:17) etc., but not always; comp. (1 Kings 22:11) where probably horns of iron, worn defiantly and symbolically on the head, are intended. Among the Druses upon Mount Lebanon the married women wear silver horns on their heads. In the sense of honor, the word horn stands for the abstract \"my horn,\" (Job 16:16) \"all the horn of Israel,\" (1 Samuel 2:3) and so for the supreme authority. It also stands for the concrete, whence it comes to mean king, kingdom. (Daniel 8:2) etc.; Zech 1:18 Out of either or both of these last two metaphors sprang the idea of representing gods with horns."
        ]
    },
    {
        "Word": "Hornet",
        "Definitions": [
            "Heb. tsir'ah, \"stinging\", (Ex. 23:28; Deut. 7:20; Josh. 24:12). The word is used in these passages as referring to some means by which the Canaanites were to be driven out from before the Israelites. Some have supposed that the word is used in a metaphorical sense as the symbol of some panic which would seize the people as a \"terror of God\" (Gen. 35:5), the consternation with which God would inspire the Canaanites. In Palestine there are four species of hornets, differing from our hornets, being larger in size, and they are very abundant. They \"attack human beings in a very furious manner.\" \"The furious attack of a swarm of hornets drives cattle and horses to madness, and has even caused the death of the animals.\"",
            "The hornet bears a general resemblance to the common wasp, only it is larger. It is exceedingly fierce and voracious, especially in hot climates and its sting is frequently dangerous. In Scripture the hornet is referred to only by the means which Jehovah employed for the extirpation of the Canaanites. (Exodus 23:28; 7:20; Joshua 24:12) Wisd. 12:8. (It is said that the Phaselitae, a Phoenician people, were driven from their locality by hornets; and other examples are given in Paxton's \"Illustrations of Scripture,\" 1:303.--ED.)"
        ]
    },
    {
        "Word": "Horonaim",
        "Definitions": [
            "Two caverns, a city of Moab to the south of the Arnon, built, apparently, upon an eminence, and a place of some importance (Isa. 15:5; Jer. 48:3, 5, 34).",
            "angers; ragings",
            "(two caverns), a town of Moab, possibly a sanctuary, named with Zoar and Luhith. (Isaiah 15:5; Jeremiah 48:3,5,34)"
        ]
    },
    {
        "Word": "Horonite",
        "Definitions": [
            "The designation of Sanballat (Neh. 2:10, 19), a native of Horonaim, or of one of the two Beth-horons, the \"upper\" or the \"nether,\" mentioned in Josh. 16:3, 5.",
            "(native of Horonaim), The, the designation of Sanballat. (Nehemiah 2:10,19; 13:28) It is derived by Gesenius from Horonaim."
        ]
    },
    {
        "Word": "Horse",
        "Definitions": [
            "Always referred to in the Bible in connection with warlike operations, except Isa. 28:28. The war-horse is described Job 39:19-25. For a long period after their settlement in Canaan the Israelites made no use of horses, according to the prohibition, Deut. 17:16. David was the first to form a force of cavalry (2 Sam. 8:4). But Solomon, from his connection with Egypt, greatly multiplied their number (1 Kings 4:26; 10:26, 29). After this, horses were freely used in Israel (1 Kings 22:4; 2 Kings 3:7; 9:21, 33; 11:16). The furniture of the horse consisted simply of a bridle (Isa. 30:28) and a curb (Ps. 32:9).",
            "The most striking feature in the biblical notices of the horse is the exclusive application of it to warlike operations; in no instance is that useful animal employed for the purposes of ordinary locomotion or agriculture, if we except (Isaiah 28:28) The animated description of the horse in (Job 39:19-25) applies solely to the war-horse. The Hebrews in the patriarchal age, as a pastoral race, did not stand in need of the services Of the horse, and for a long period after their settlement in Canaan they dispensed with it, partly in consequence of the hilly nature of the country, which only admitted of the use of chariots in certain localities, (Judges 1:19) and partly in consequence to the prohibition in (17:16) which would be held to apply at all periods. David first established a force of cavalry and chariots, (2 Samuel 8:4) but the great supply of horses was subsequently effected by Solomon through his connection with Egypt. (1 Kings 4:26) Solomon also established a very active trade in horses, which were brought by dealers out of Egypt and resold, at a profit, to the Hittites. With regard to the trappings and management of the horse we have little information. The bridle was placed over the horse's nose, (Isaiah 30:28) and a bit or curb is also mentioned. (2 Kings 19:28; Psalms 32:9; Proverbs 26:3; Isaiah 37:29) In the Authorized Version it is incorrectly given \"bridle,\" with the exception of (Psalms 32:1) ... Saddles were not used until a late period. The horses were not shod, and therefore hoofs are hard \"as flint,\" (Isaiah 5:28) were regarded as a great merit. The chariot-horses were covered with embroidered trappings (Ezekiel 27:20) Horses and chariots were used also in idolatrous processions, as noticed in regard to the sun. (2 Kings 23:11)"
        ]
    },
    {
        "Word": "Horse-gate",
        "Definitions": [
            "A gate in the wall of Jerusalem, at the west end of the bridge, leading from Zion to the temple (Neh. 3:28; Jer. 31:40)."
        ]
    },
    {
        "Word": "Horse-leech",
        "Definitions": [
            "Occurs only in Prov. 30:15 (Heb. alukah); the generic name for any blood-sucking annelid. There are various species in the marshes and pools of Palestine. That here referred to, the Hoemopis, is remarkable for the coarseness of its bite, and is therefore not used for medical purposes. They are spoken of in the East with feelings of aversion and horror, because of their propensity to fasten on the tongue and nostrils of horses when they come to drink out of the pools. The medicinal leech (Hirudo medicinalis), besides other species of leeches, are common in the waters of Syria."
        ]
    },
    {
        "Word": "Horseman",
        "Definitions": [
            "Heb. ba'al parash, \"master of a horse.\" The \"horsemen\" mentioned Ex. 14:9 were \"mounted men\", i.e., men who rode in chariots. The army of Pharaoh consisted of a chariot and infantry force. We find that at a later period, however, the Egyptians had cavalry (2 Chr. 12:3). (See [286]HORSE.)"
        ]
    },
    {
        "Word": "Hosah",
        "Definitions": [
            "Refuge. (1.) A place on the border of the tribe of Asher (Josh. 19:29), a little to the south of Zidon.",
            "(2.) A Levite of the family of Merari (1 Chr. 16:38).",
            "trusting",
            "a Merarite Levite, chosen by David to be one of the first doorkeepers to the ark after its arrival in Jerusalem. (1 Chronicles 16:38) (B.C. 1014.)",
            "(refuge), a city of Asher, (Joshua 19:29) The next landmark on the boundary to Tyre."
        ]
    },
    {
        "Word": "Hosanna",
        "Definitions": [
            "Save now! or Save, we beseech, (Matt. 21:9). This was a customary form of acclamation at the feast of Tabernacles. (Comp. Ps. 118:25.)",
            "save I pray thee; keep; preserve",
            "(save now). \"Save, we pray!\" the cry of the multitudes as they thronged in our Lord's triumphal procession into Jerusalem. (Matthew 21:9,15; Mark 11:9,10; John 12:13) The Psalm from which it was taken, the 118th, was one with which they were familiar from being accustomed to recite the 25th and 26th verses at the feast of tabernacles, forming a part of the great hallel. Ps. 113-118."
        ]
    },
    {
        "Word": "Hose",
        "Definitions": [
            "(Dan. 3:21), a tunic or undergarment."
        ]
    },
    {
        "Word": "Hosea",
        "Definitions": [
            "Salvation, the son of Beeri, and author of the book of prophecies bearing his name. He belonged to the kingdom of Israel. \"His Israelitish origin is attested by the peculiar, rough, Aramaizing diction, pointing to the northern part of Palestine; by the intimate acquaintance he evinces with the localities of Ephraim (5:1; 6:8, 9; 12:12; 14:6, etc.); by passages like 1:2, where the kingdom is styled the land', and 7:5, where the Israelitish king is designated as our' king.\" The period of his ministry (extending to some sixty years) is indicated in the superscription (Hos. 1:1, 2). He is the only prophet of Israel who has left any written prophecy.",
            "Hoshea, savior; safety",
            "(salvation), son of Beeri, and first of the minor prophets. Probably the life, or rather the prophetic career, of Hosea extended from B.C. 784 to 723, a period of fifty-nine years. The prophecies of Hosea were delivered in the kingdom of Israel. Jeroboam II was on the throne, and Israel was at the height of its earthly splendor. Nothing is known of the prophet's life excepting what may be gained from his book."
        ]
    },
    {
        "Word": "Hosea, Prophecies of",
        "Definitions": [
            "This book stands first in order among the \"Minor Prophets.\" \"The probable cause of the location of Hosea may be the thoroughly national character of his oracles, their length, their earnest tone, and vivid representations.\" This was the longest of the prophetic books written before the Captivity. Hosea prophesied in a dark and melancholy period of Israel's history, the period of Israel's decline and fall. Their sins had brought upon them great national disasters. \"Their homicides and fornication, their perjury and theft, their idolatry and impiety, are censured and satirized with a faithful severity.\" He was a contemporary of Isaiah. The book may be divided into two parts, the first containing chapters 1-3, and symbolically representing the idolatry of Israel under imagery borrowed from the matrimonial relation. The figures of marriage and adultery are common in the Old Testament writings to represent the spiritual relations between Jehovah and the people of Israel. Here we see the apostasy of Israel and their punishment, with their future repentance, forgiveness, and restoration.",
            "The second part, containing 4-14, is a summary of Hosea's discourses, filled with denunciations, threatenings, exhortations, promises, and revelations of mercy.",
            "Quotations from Hosea are found in Matt. 2:15; 9:15; 12:7; Rom. 9:25, 26. There are, in addition, various allusions to it in other places (Luke 23:30; Rev. 6:16, comp. Hos. 10:8; Rom. 9:25, 26; 1 Pet. 2:10, comp. Hos. 1:10, etc.).",
            "As regards the style of this writer, it has been said that \"each verse forms a whole for itself, like one heavy toll in a funeral knell.\" \"Inversions (7:8; 9:11, 13; 12: 8), anacolutha (9:6; 12:8, etc.), ellipses (9:4; 13:9, etc.), paranomasias, and plays upon words, are very characteristic of Hosea (8:7; 9:15; 10:5; 11:5; 12:11).\""
        ]
    },
    {
        "Word": "Hoshea",
        "Definitions": [
            "Salvation. (1.) The original name of the son of Nun, afterwards called Joshua (Num. 13:8, 16; Deut. 32:44).",
            "(2.) 1 Chr. 27:20. The ruler of Ephraim in David's time.",
            "(3.) The last king of Israel. He conspired against and slew his predecessor, Pekah (Isa. 7:16), but did not ascend the throne till after an interregnum of warfare of eight years (2 Kings 17:1, 2). Soon after this he submitted to Shalmaneser, the Assyrian king, who a second time invaded the land to punish Hoshea, because of his withholding tribute which he had promised to pay. A second revolt brought back the Assyrian king Sargon, who besieged Samaria, and carried the ten tribes away beyond the Euphrates, B.C. 720 (2 Kings 17:5, 6; 18:9-12). No more is heard of Hoshea. He disappeared like \"foam upon the water\" (Hos. 10:7; 13:11).",
            "(salvation).",
            "+ The nineteenth, last and best king of Israel. He succeeded Pekah, whom he slew in a successful conspiracy, thereby fulfilling a prophecy of Isaiah. (Isaiah 7:16) In the third year of his reign (B.C. 726) Shalmaneser cruelly stormed the strong caves of Beth-arbel, (Hosea 8:14) and made cruel tributary, (2 Kings 17:3) for three years. At the end of this period Hoshea entered into a secret alliance with So, king, of Egypt, to throw off the Assyrian yoke. The alliance did him no good; it was revealed, to the court of Nineveh by the Assyrian party in Ephraim, and Hoshea was immediately seized as a rebellious vasal, shut up in prison, and apparently treated with the utmost indignity. (Micah 5:1) Of the subsequent fortunes of Hoshea nothing is known. + The son of Nun, i.e. Joshua, (32:44) and also in Numb 13:8 Though to there the Authorized Version has [632]Oshea. + Shon of Azaziah, (1 Chronicles 27:20) like his great namesake, a man of Ephraim, ruler of his tribe in the time of King David. (B.C. 1019.) + One of the heads of the people who sealed the covenant with Nehemiah. (Nehemiah 10:23) (B.C. 410.)"
        ]
    },
    {
        "Word": "Host",
        "Definitions": [
            "An entertainer (Rom. 16:23); a tavern-keeper, the keeper of a caravansary (Luke 10:35).",
            "In warfare, a troop or military force. This consisted at first only of infantry. Solomon afterwards added cavalry (1 Kings 4:26; 10:26). Every male Israelite from twenty to fifty years of age was bound by the law to bear arms when necessary (Num. 1:3; 26:2; 2 Chr. 25:5).",
            "Saul was the first to form a standing army (1 Sam. 13:2; 24:2). This example was followed by David (1 Chr. 27:1), and Solomon (1 Kings 4:26), and by the kings of Israel and Judah (2 Chr. 17:14; 26:11; 2 Kings 11:4, etc.)."
        ]
    },
    {
        "Word": "Hostage",
        "Definitions": [
            "A person delivered into the hands of another as a security for the performance of some promise, etc. (2 Kings 14:14; 2 Chr. 25:24)."
        ]
    },
    {
        "Word": "Host of heaven",
        "Definitions": [
            "The sun, moon, and stars are so designated (Gen. 2:1). When the Jews fell into idolatry they worshipped these (Deut. 4:19; 2 Kings 17:16; 21:3, 5; 23:5; Jer. 19:13; Zeph. 1:5; Acts 7:42)."
        ]
    },
    {
        "Word": "Hough",
        "Definitions": [
            "To hamstring, i.e., sever the \"tendon of Achilles\" of the hinder legs of captured horses (Josh. 11:6; 2 Sam. 8:4; 1 Chr. 18:4), so as to render them useless."
        ]
    },
    {
        "Word": "Hour",
        "Definitions": [
            "First found in Dan. 3:6; 4:19, 33;5:5. It is the rendering of the Chaldee shaah, meaning a \"moment,\" a \"look.\" It is used in the New Testament frequently to denote some determinate season (Matt. 8:13; Luke 12:39).",
            "With the ancient Hebrews the divisions of the day were \"morning, evening, and noon-day\" (Ps. 55:17, etc.). The Greeks, following the Babylonians, divided the day into twelve hours. The Jews, during the Captivity, learned also from the Babylonians this method of dividing time. When Judea became subject to the Romans, the Jews adopted the Roman mode of reckoning time. The night was divided into four watches (Luke 12:38; Matt. 14:25; 13:25). Frequent allusion is also made to hours (Matt. 25:13; 26:40, etc.). (See [287]DAY.)",
            "An hour was the twelfth part of the day, reckoning from sunrise to sunset, and consequently it perpetually varied in length.",
            "The ancient Hebrews were probably unacquainted with the division of the natural day into twenty-four parts; but they afterwards parcelled out the period between sunrise and sunset into a series of divisions distinguished by the sun's course. The early Jews appear to have divided the day into four parts, (Nehemiah 9:3) and the night into three watches, (Judges 7:19) and even in the New Testament we find a trace of this division in (Matthew 20:1-5) At what period the Jews first became acquainted with the division of the day into twelve hours is unknown, but it is generally supposed they learned it from the Babylonians during the captivity. It was known to the Egyptians at a very early period. They had twelve hours of the day and of the night. There are two kinds of hours, viz. (1) the astronomical or equinoctial hour, i.e. the 24th part of a civil day, and (2) the natural hour, i.e. the 12th part of the natural day, or of the time between sunrise and sunset. These are the hours meant in the New Testament, (John 11:9) etc., and it must be remembered that they perpetually vary in length, so as to be very different at different times of he year. For the purpose of prayer the old division of the day into four portions was continued in the temple service. as we see from (Acts 2:15; 3:1; 10:9)"
        ]
    },
    {
        "Word": "House",
        "Definitions": [
            "Till their sojourn in Egypt the Hebrews dwelt in tents. They then for the first time inhabited cities (Gen. 47:3; Ex. 12:7; Heb. 11:9). From the earliest times the Assyrians and the Canaanites were builders of cities. The Hebrews after the Conquest took possession of the captured cities, and seem to have followed the methods of building that had been pursued by the Canaanites. Reference is made to the stone (1 Kings 7:9; Isa. 9:10) and marble (1 Chr. 29:2) used in building, and to the internal wood-work of the houses (1 Kings 6:15; 7:2; 10:11, 12; 2 Chr. 3:5; Jer. 22:14). \"Ceiled houses\" were such as had beams inlaid in the walls to which wainscotting was fastened (Ezra 6:4; Jer. 22:14; Hag. 1:4). \"Ivory houses\" had the upper parts of the walls adorned with figures in stucco with gold and ivory (1 Kings 22:39; 2 Chr. 3:6; Ps. 45:8).",
            "The roofs of the dwelling-houses were flat, and are often alluded to in Scripture (2 Sam. 11:2; Isa. 22:1; Matt. 24:17). Sometimes tents or booths were erected on them (2 Sam. 16:22). They were protected by parapets or low walls (Deut. 22:8). On the house-tops grass sometimes grew (Prov. 19:13; 27:15; Ps. 129:6, 7). They were used, not only as places of recreation in the evening, but also sometimes as sleeping-places at night (1 Sam. 9:25, 26; 2 Sam. 11:2; 16:22; Dan. 4:29; Job 27:18; Prov. 21:9), and as places of devotion (Jer. 32:29; 19:13).",
            "The houses of the rural poor in Egypt, as well as in most parts of Syria, Arabia and Persia, are generally mere huts of mud or sunburnt bricks. In some parts of Palestine and Arabia stone is used, and in certain districts caves in the rocks are used as dwellings. (Amos 5:11) The houses are usually of one story only, viz., the ground floor, and often contain only one apartment. Sometimes a small court for the cattle is attached; and in some cases the cattle are housed in the same building, or the live in a raised platform, and, the cattle round them on the ground. (1 Samuel 28:24) The windows are small apertures high up in the walls, sometimes grated with wood. The roofs are commonly but not always flat, and are usually formed of plaster of mud and straw laid upon boughs or rafters; and upon the flat roofs, tents or \"booths\" of boughs or rushes are often raised to be used as sleeping-places in summer. The difference between the poorest houses and those of the class next above them is greater than between these and the houses of the first rank. The prevailing plan of eastern houses of this class presents, as was the case in ancient Egypt, a front of wall, whose blank and mean appearance is usually relieved only by the door and a few latticed and projecting windows. Within this is a court or courts with apartments opening into them. Over the door is a projecting window with a lattice more or less elaborately wrought, which, except in times of public celebrations is usually closed. (2 Kings 9:30) An awning is sometimes drawn over the court, and the floor is strewed with carpets on festive occasions. The stairs to the upper apartments are in Syria usually in a corner of the court. Around part, if not the whole, of the court is a veranda, often nine or ten feet deep, over which, when there is more than one floor, runs a second gallery of like depth, with a balustrade. When there is no second floor, but more than one court, the women's apartments--hareems, harem or haram--are usually in the second court; otherwise they form a separate building within the general enclosure, or are above on the first floor. When there is an upper story, the ka'ah forms the most important apartment, and thus probably answers to the \"upper room,\" which was often the guest-chamber. (Luke 22:12; Acts 1:13; 9:37; 20:8) The windows of the upper rooms often project one or two feet, and form a kiosk or latticed chamber. Such may have been \"the chamber in the wall.\" (2 Kings 4:10,11) The \"lattice,\" through which Ahasiah fell, perhaps belonged to an upper chamber of this kind, (2 Kings 1:2) as also the \"third loft,\" from which Eutychus fell. (Acts 20:9) comp. Jere 22:13 Paul preached in such a room on account of its superior rise and retired position. The outer circle in an audience in such a room sat upon a dais, or upon cushions elevated so as to be as high as the window-sill. From such a position Eutychus could easily fall. There are usually no special bed-rooms in eastern houses. The outer doors are closed with a wooden lock, but in some cases the apartments are divided from each other by curtains only. There are no chimneys, but fire is made when required with charcoal in a chafing-dish; or a fire of wood might be made in the open court of the house (Luke 22:65) Some houses in Cairo have an apartment open in front to the court with two or more arches and a railing, and a pillar to support the wall above. It was in a chamber of this size to be found in a palace, that our Lord was being arraigned before the high priest at the time when the denial of him by St. Peter took place. He \"turned and looked\" on Peter as he stood by the fire in the court, (Luke 22:56,61; John 18:24) whilst he himself was in the \"hall of judgment.\" In no point do Oriental domestic habits differ more from European than in the use of the roof. Its flat surface is made useful for various household purposes, as drying corn, hanging up linen, and preparing figs and raisins. The roofs are used as places of recreation in the evening, and often as sleeping-places at night. (1 Samuel 9:25,26; 2 Samuel 11:2; 16:22; Job 27:18; Proverbs 21:9; Daniel 4:29) They were also used as places for devotion and even idolatrous worship. (2 Kings 23:12; Jeremiah 19:13; 32:29; Zephaniah 1:6; Acts 10:9) At the time of the feast of tabernacles booths were erected by the Jews on the top of their houses. Protection of the roof by parapets was enjoined by the law. (22:8) Special apartments were devoted in larger houses to winter and summer uses. (Jeremiah 36:22; Amos 3:15) The ivory house of Ahab was probably a palace largely ornamented with inlaid ivory. The circumstance of Samson's pulling down the house by means of the pillars may be explained by the fact of the company being assembled on tiers of balconies above each other, supported by central pillars on the basement; when these were pulled down the whole of the upper floors would fall also. (Judges 16:26)"
        ]
    },
    {
        "Word": "Hukkok",
        "Definitions": [
            "Decreed, a town near Zebulun, not far from Jordan, on the border of Naphtali (Josh. 19:34). (See [288]HELKATH.)",
            "engraver; scribe; lawyer",
            "(incised), a place on the boundary of Naphtali. (Joshua 19:34) It has been recovered in Yakuk, a village in the mountains of Naphtali west of the upper end of the Sea of Galilee."
        ]
    },
    {
        "Word": "Hul",
        "Definitions": [
            "Circle, the second son of Aram (Gen. 10:23), and grandson of Shem.",
            "pain; infirmity",
            "(circle), the second son of Aram, and grandson of Shem. (Genesis 10:23) The strongest evidence is in favor of the district about the roots of Lebanon."
        ]
    },
    {
        "Word": "Huldah",
        "Definitions": [
            "Weasel, a prophetess; the wife of Shallum. She was consulted regarding the \"book of the law\" discovered by the high priest Hilkiah (2 Kings 22:14-20; 2 Chr. 34:22-28). She resided in that part of Jerusalem called the Mishneh (A.V., \"the college;\" R.V., \"the second quarter\"), supposed by some to be the suburb between the inner and the outer wall, the second or lower city, Akra. Miriam (Ex. 15:20) and Deborah (Judg. 4:4) are the only others who bear the title of \"prophetess,\" for the word in Isa. 8:3 means only the prophet's wife.",
            "the world",
            "(weasel), a prophetess, whose husband, Shallum, was keeper of the wardrobe in the time of King Josiah. It was to her that Josiah had recourse, when Hilkiah found a book of the law, to procure an authoritative opinion on it. (2 Kings 22:14; 2 Chronicles 34:22) (B.C. 623.)"
        ]
    },
    {
        "Word": "Humiliation of Christ",
        "Definitions": [
            "(Phil. 2:8), seen in (1) his birth (Gal. 4:4; Luke 2:7; John 1:46; Heb. 2:9), (2) his circumstances, (3) his reputation (Isa. 53; Matt. 26:59, 67; Ps. 22:6; Matt. 26:68), (4) his soul (Ps. 22:1; Matt. 4:1-11; Luke 22:44; Heb. 2:17, 18; 4:15), (5) his death (Luke 23; John 19; Mark 15:24, 25), (6) and his burial (Isa. 53:9; Matt. 27:57, 58, 60).",
            "His humiliation was necessary (1) to execute the purpose of God (Acts 2:23, 24; Ps. 40:6-8), (2) fulfil the Old Testament types and prophecies, (3) satisfy the law in the room of the guilty (Isa. 53; Heb. 9:12, 15), procure for them eternal redemption,",
            "(4) and to show us an example."
        ]
    },
    {
        "Word": "Humility",
        "Definitions": [
            "A prominent Christian grace (Rom. 12:3; 15:17, 18; 1 Cor. 3:5-7; 2 Cor. 3:5; Phil. 4:11-13). It is a state of mind well pleasing to God (1 Pet. 3:4); it preserves the soul in tranquillity (Ps. 69:32, 33), and makes us patient under trials (Job 1:22).",
            "Christ has set us an example of humility (Phil. 2:6-8). We should be led thereto by a remembrance of our sins (Lam. 3:39), and by the thought that it is the way to honour (Prov. 16:18), and that the greatest promises are made to the humble (Ps. 147:6; Isa. 57:15; 66:2; 1 Pet. 5:5). It is a \"great paradox in Christianity that it makes humility the avenue to glory.\"",
            "Necessary to the service of God -- Mic 6:8.",
            "Christ an example of -- Mt 11:29; Joh 13:14,15; Php 2:5-8.",
            "A characteristic of saints -- Ps 34:2.",
            "The who have",
            "Regarded by God. -- Ps 138:6; Isa 66:2.",
            "Heard by God. -- Ps 9:12; Isa 10:17.",
            "Enjoy the presence of God. -- Isa 57:15.",
            "Delivered by God. -- Job 22:29.",
            "Lifted up by God. -- Jas 4:10.",
            "Exalted by God. -- Lu 14:11; 18:14.",
            "Are greatest in Christ's kingdom. -- Mt 18:4; 20:26-28.",
            "Receive more grace. -- Pr 3:34; Jas 4:6.",
            "Upheld by honour. -- Pr 18:12; 29:23.",
            "Is before honour -- Pr 15:33.",
            "Leads to riches, honour, and life -- Pr 22:4.",
            "Saints should",
            "Put on. -- Col 3:12.",
            "Be clothed with. -- 1Pe 5:5.",
            "Walk with. -- Eph 4:1,2.",
            "Beware of false. -- Col 2:18,23.",
            "Afflictions intended to produce -- Le 26:41; De 8:3; La 3:20.",
            "Want of, condemned -- 2Ch 33:23; 36:12; Jer 44:10; Da 5:22.",
            "Temporal judgments averted by -- 2Ch 7:14; 12:6,7.",
            "Excellency of -- Pr 16:19.",
            "Blessedness of -- Mt 5:3.",
            "Exemplified",
            "Abraham. -- Ge 18:27.",
            "Jacob. -- Ge 32:10.",
            "Moses. -- Ex 3:11; 4:10.",
            "Joshua. -- Jos 7:6.",
            "Gideon. -- Jdj 6:15.",
            "David. -- 1Ch 29:14.",
            "Hezekiah. -- 2Ch 32:26.",
            "Manasseh. -- 2Ch 33:12.",
            "Josiah. -- 2Ch 34:27.",
            "Job. -- Job 40:4; 42:6.",
            "Isaiah. -- Isa 6:5.",
            "Jeremiah. -- Jer 1:6.",
            "John the Baptist. -- Mt 3:14.",
            "Centurion. -- Mt 8:8.",
            "Woman of Canaan. -- Mt 15:27.",
            "Elizabeth. -- Lu 1:43.",
            "Peter. -- Lu 5:8.",
            "Paul. -- Ac 20:19."
        ]
    },
    {
        "Word": "Hunting",
        "Definitions": [
            "Mentioned first in Gen. 10:9 in connection with Nimrod. Esau was \"a cunning hunter\" (Gen. 25:27). Hunting was practised by the Hebrews after their settlement in the \"Land of Promise\" (Lev. 17:15; Prov. 12:27). The lion and other ravenous beasts were found in Palestine (1 Sam. 17:34; 2 Sam. 23:20; 1 Kings 13:24; Ezek. 19:3-8), and it must have been necessary to hunt and destroy them. Various snares and gins were used in hunting (Ps. 91:3; Amos 3:5; 2 Sam. 23:20).",
            "War is referred to under the idea of hunting (Jer. 16:16; Ezek. 32:30).",
            "Hunting, as a matter of necessity, whether for the extermination of dangerous beasts or for procuring sustenance betokens a rude and semi-civilized state; as an amusement, it betokens an advanced state. The Hebrews as a pastoral and agricultural people, were not given to the sports of the field; the density of the population, the earnestness of their character, and the tendency of their ritual regulations, particularly those affecting food, all combined to discourage the practice of hunting. The smaller of catching animals was, first, either by digging a pitfall; or, secondly, by a trap which was set under ground, (Job 18:10) in the run of the animal, (Proverbs 22:5) and caught it by the leg, (Job 18:9) or lastly by the use of the net, of which there were various kinds, as or the gazelle, (Isaiah 51:20) Authorized Version, \"wild bull,\" and other animals of that class."
        ]
    },
    {
        "Word": "Hur",
        "Definitions": [
            "A hole, as of a viper, etc. (1.) A son of Caleb (1 Chr. 2:19, 50; 4:1, 4; comp. 2 Chr. 1:5).",
            "(2.) The husband of Miriam, Moses' sister (Ex. 17:10-12). He was associated with Aaron in charge of the people when Moses was absent on Sinai (Ex. 24:14). He was probably of the tribe of Judah, and grandfather of Bezaleel (Ex. 31:2; 35:30; 1 Chr. 2:19).",
            "(3.) One of the five princes of Midian who were defeated and slain by the Israelites under the command of Phinehas (Num. 31:8).",
            "liberty; whiteness; hole"
        ]
    },
    {
        "Word": "Hurai",
        "Definitions": [
            "Linen-worker, one of David's heroes, a native of the valley of Mount Gaash (1 Chr. 11:32)."
        ]
    },
    {
        "Word": "Husband",
        "Definitions": [
            "I.e., the \"house-band,\" connecting and keeping together the whole family. A man when betrothed was esteemed from that time a husband (Matt. 1:16, 20; Luke 2:5). A recently married man was exempt from going to war for \"one year\" (Deut. 20:7; 24:5).",
            "[[637]Marriage]"
        ]
    },
    {
        "Word": "Husbandman",
        "Definitions": [
            "One whose business it is to cultivate the ground. It was one of the first occupations, and was esteemed most honourable (Gen. 9:20; 26:12, 14; 37:7, etc.). All the Hebrews, except those engaged in religious services, were husbandmen. (See [289]AGRICULTURE.)"
        ]
    },
    {
        "Word": "Hushai",
        "Definitions": [
            "Quick, \"the Archite,\" \"the king's friend\" (1 Chr. 27:33). When David fled from Jerusalem, on account of the rebellion of Absalom, and had reached the summit of Olivet, he there met Hushai, whom he sent back to Jerusalem for the purpose of counteracting the influence of Ahithophel, who had joined the ranks of Absalom (2 Sam. 15:32, 37; 16:16-18). It was by his advice that Absalom refrained from immediately pursuing after David. By this delay the cause of Absalom was ruined, for it gave David time to muster his forces.",
            "their haste; their sensuality; their silence"
        ]
    },
    {
        "Word": "Husk",
        "Definitions": [
            "In Num. 6:4 (Heb. zag) it means the \"skin\" of a grape. In 2 Kings 4:42 (Heb. tsiqlon) it means a \"sack\" for grain, as rendered in the Revised Version. In Luke 15:16, in the parable of the Prodigal Son, it designates the beans of the carob tree, or Ceratonia siliqua. From the supposition, mistaken, however, that it was on the husks of this tree that John the Baptist fed, it is called \"St. John's bread\" and \"locust tree.\" This tree is in \"February covered with innumerable purple-red pendent blossoms, which ripen in April and May into large crops of pods from 6 to 10 inches long, flat, brown, narrow, and bent like a horn (whence the Greek name keratia, meaning little horns'), with a sweetish taste when still unripe. Enormous quantities of these are gathered for sale in various towns and for exportation.\" \"They were eaten as food, though only by the poorest of the poor, in the time of our Lord.\" The bean is called a \"gerah,\" which is used as the name of the smallest Hebrew weight, twenty of these making a shekel."
        ]
    },
    {
        "Word": "Hymn",
        "Definitions": [
            "Occurs only Eph. 5:19 and Col. 3:16. The verb to \"sing an hymn\" occurs Matt. 26:30 and Mark 14:26. The same Greek word is rendered to \"sing praises\" Acts 16:25 (R.V., \"sing hymns\") and Heb. 2:12. The \"hymn\" which our Lord sang with his disciples at the last Supper is generally supposed to have been the latter part of the Hallel, comprehending Ps. 113-118. It was thus a name given to a number of psalms taken together and forming a devotional exercise.",
            "The noun hymn is used only with reference to the services of the Greeks, and was distinguished from the psalm. The Greek tunes required Greek hymns. Our information regarding the hymnology of the early Christians is very limited.",
            "a religious song or psalm. (Ephesians 5:19; Colossians 3:16) Our Lord and his apostles sung a hymn after the last supper. In the jail at Philippi, Paul and Silas \"sang hymns\" (Authorized Version \"praises\") unto God, and so loud was their song that their fellow prisoners heard them."
        ]
    },
    {
        "Word": "Hypocrite",
        "Definitions": [
            "One who puts on a mask and feigns himself to be what he is not; a dissembler in religion. Our Lord severely rebuked the scribes and Pharisees for their hypocrisy (Matt. 6:2, 5, 16). \"The hypocrite's hope shall perish\" (Job 8:13). The Hebrew word here rendered \"hypocrite\" rather means the \"godless\" or \"profane,\" as it is rendered in Jer. 23:11, i.e., polluted with crimes."
        ]
    },
    {
        "Word": "Hyssop",
        "Definitions": [
            "(Heb. ezob; LXX. hyssopos), first mentioned in Ex. 12:22 in connection with the institution of the Passover. We find it afterwards mentioned in Lev. 14:4, 6, 52; Num. 19:6, 18; Heb. 9:19. It is spoken of as a plant \"springing out of the wall\" (1 Kings 4:33). Many conjectures have been formed as to what this plant really was. Some contend that it was a species of marjoram (origanum), six species of which are found in Palestine. Others with more probability think that it was the caper plant, the Capparis spinosa of Linnaeus. This plant grew in Egypt, in the desert of Sinai, and in Palestine. It was capable of producing a stem three or four feet in length (Matt. 27:48; Mark 15:36. Comp. John 19:29).",
            "(Heb. ezob.) The ezob was used for sprinkling in some of the sacrifices and purifications of the Jews. In consequence of its detergent qualities, or from its being associated with the purificatory Services, the psalmist makes use of the expression, \"Purge me with ezob .\" (Psalms 51:7) It is described in (1 Kings 4:33) as growing on or near walls. (Besides being thus fit for sprinkling, having cleansing properties and growing on walls, the true hyssop should be a plant common to Egypt, Sinai and Palestine, and capable of producing a stick three or four feet long since on a stalk of hyssop the sponge of vinegar was held up to Christ on the cross. (John 19:29) it is impossible to precisely identify the plant because the name was given not to a particular plant but to a family of plants associated together by Hyssop, qualities easily noticed rather than by close botanical affinities. Different species of the family may have been used at different times. The hyssop of the Bible is probably one (or all) of three plants:--",
            "+ The common hyssop is \"a shrub with low, bushy stalks 1 1/2 feet high, small pear shaped, close-setting opposite leaves all the stalks and branches terminated by erect whorled spikes of flowers of different colors in the varieties. It is a hardy plant, with an aromatic smell and a warm, pungent taste; a native of the south of Europe and the East.\"--ED.) + Bochart decides in favor of marjoram, or some plant like it, and to this conclusion, it must be admitted, all ancient tradition points. (This is the Origanum maru, the z'atar of the Arabs. The French consul at Sidon exhibited to Dr. Thomson (\"The Land and the Book,\" i. 161) a specimen of this \"having the fragrance of thyme, with a hot, pungent taste, and long slender stems.\" Dr. Post of Beirut, in the American edition of Smith's large Dictionary, favors this view.--ED.) + But Dr.Royle, after a careful investigation of the subject, arrives at the conclusion that the hyssop is no other than the caperplant, or Capparis spinosa of Linnaeus. The Arabic name of this plant, asuf, by which it is sometimes though not commonly, described, bears considerable resemblance to the Hebrew. \"It is a bright-green creeper, which climbs from the fissures of the rocks, is supposed to possess cleansing properties, and is capable of yielding a stick to which a sponge might be attached.\"--Stanky, \"Sinai and Palestine,\" 23.--It produces a fruit the size of a walnut, called the mountain pepper."
        ]
    },
    {
        "Word": "Ibhar",
        "Definitions": [
            "Chosen, one of David's sons (1 Chr. 3:6; 2 Sam. 5:15).",
            "election; he that is chosen",
            "(whom God chooses), one of the sons of David, (2 Samuel 5:15; 1 Chronicles 3:6; 14:6) (born in Jerusalem. B.C. after 1044.)"
        ]
    },
    {
        "Word": "Ibleam",
        "Definitions": [
            "People-waster, a city assigned to Manasseh (Josh. 17:11), from which the Israelites, however, could not expel the Canaanites (Judg. 1:27). It is also called Bileam (1 Chr. 6:70). It was probably the modern Jelamah, a village 2 1/2 miles north of Jenin.",
            "ancient people; people decreasing",
            "(devouring the people), a city of Manasseh, with villages or towns dependent on it. (Judges 1:27) It appears to have been situated in the territory of either Issachar or Asher. (Joshua 17:11) The ascent of Gur was \"at Ibleam,\" (2 Kings 9:27) somewhere near the present Jenin, probably to the north of it."
        ]
    },
    {
        "Word": "Ibzan",
        "Definitions": [
            "Illustrious, the tenth judge of Israel (Judg. 12:8-10). He ruled seven years.",
            "father of a target; father of coldness",
            "(illustrious), a native of Bethlehem of Zebulun, who judged Israel for seven years after Jephthah. (Judges 12:8,10) (B.C. 1137.)"
        ]
    },
    {
        "Word": "Ice",
        "Definitions": [
            "Frequently mentioned (Job 6:16; 38:29; Ps. 147:17, etc.). (See [290]CRYSTAL.)"
        ]
    },
    {
        "Word": "Ichabod",
        "Definitions": [
            "When the tidings of the disastrous defeat of the Israelites in the battle against the Philistines near to Mizpeh were carried to Shiloh, the wife of Phinehas \"was near to be delivered. And when she heard the tidings that the ark of God was taken, and that her father-in-law and her husband were dead, she bowed herself and travailed\" (1 Sam. 4:19-22). In her great distress she regarded not \"the women that stood by her,\" but named the child that was born \"Ichabod\" i.e., no glory, saying, \"The glory is departed from Isreal;\" and with that word on her lips she expired.",
            "where is the glory? or, no glory",
            "(inglorious), the son of Phinehas and grandson of Eli. (1 Samuel 4:21) (B.C. about 1100.)"
        ]
    },
    {
        "Word": "Iconium",
        "Definitions": [
            "The capital of ancient Lycaonia. It was first visited by Paul and Barnabas from Antioch-in-Pisidia during the apostle's first missionary journey (Acts 13:50, 51). Here they were persecuted by the Jews, and being driven from the city, they fled to Lystra. They afterwards returned to Iconium, and encouraged the church which had been founded there (14:21, 22). It was probably again visited by Paul during his third missionary journey along with Silas (18:23). It is the modern Konieh, at the foot of Mount Taurus, about 120 miles inland from the Mediterranean.",
            "coming",
            "(little image), the modern Konieh, was the capital of Lycaonia, in Asia Minor. It was a large and rich city, 120 miles north from the Mediterranean Sea, at the foot of the Taurus mountains, and on the great line of communication between Ephesus and the western coast of the peninsula on one side, and Tarsus, Antioch and the Euphrates on the other. Iconium was a well-chosen place for missionary operations. (Acts 14:1,3,21,22; 16:1,2; 18:23) Paul's first visit here was on his first circuit, in company with Barnabas; and on this occasion he approached it from Antioch in Pisidia, which lay to the west. The modern Konieh is between two and three miles in circumference and contains over 30,000 inhabitants. It contains manufactories of carpets and leather."
        ]
    },
    {
        "Word": "Idalah",
        "Definitions": [
            "Snares(?), a city near the west border of Zebulun (Josh. 19:15). It has been identified with the modern Jeida, in the valley of Kishon.",
            "the hand of slander, or of cursing",
            "(memorial of God), one of the cities of the tribe of Zebulun, named between Shimron and Bethlehem. (Joshua 19:15)"
        ]
    },
    {
        "Word": "Iddo",
        "Definitions": [
            "(1.) Timely (1 Chr. 6:21). A Gershonite Levite.",
            "(2.) Lovely. The son of Zechariah (1 Chr. 27:21), the ruler of Manasseh in David's time.",
            "(3.) Timely. The father of Ahinadab, who was one of Solomon's purveyors (1 Kings 4:14).",
            "(4.) Lovely. A prophet of Judah who wrote the history of Rehoboam and Abijah (2 Chr. 12:15). He has been identified with Oded (2 Chr. 15:1).",
            "(5.) Lovely. The father of Berachiah, and grandfather of the prophet Zechariah (Zech. 1:1, 7). He returned from Babylon (Neh. 12:4).",
            "his band; power; praise",
            "(timely or lovely).",
            "+ The father of Abinadab. (1 Kings 4:14) + A descendant of Gershom, son of Levi. (1 Chronicles 6:21) + Son of Zechariah, ruler of the tribe of Manasseh east of Jordan in the time of David. (1 Chronicles 27:21) (B.C. 1014.) + A seer whose \"visions\" against Jeroboam incidentally contained some of the acts of Solomon. (2 Chronicles 9:29) He appears to have written a chronicle or story relating to the life and reign of Abijah. (2 Chronicles 13:22) (B.C. 961.) + The grandfather of the prophet Zechariah. (Zechariah 1:1,7) + The chief of those who assembled at Casiphia at the time of the second caravan from Babylon. He was one of the Nethinim. (Ezra 8:17) comp. Ezra 8:20 (B.C. 536.)"
        ]
    },
    {
        "Word": "Idol",
        "Definitions": [
            "(1.) Heb. aven, \"nothingness;\" \"vanity\" (Isa. 66:3; 41:29; Deut. 32:21; 1 Kings 16:13; Ps. 31:6; Jer. 8:19, etc.).",
            "(2.) Elil, \"a thing of naught\" (Ps. 97:7; Isa. 19:3); a word of contempt, used of the gods of Noph (Ezek. 30:13).",
            "(3.) Emah, \"terror,\" in allusion to the hideous form of idols (Jer. 50:38).",
            "(4.) Miphletzeth, \"a fright;\" \"horror\" (1 Kings 15:13; 2 Chr. 15:16).",
            "(5.) Bosheth, \"shame;\" \"shameful thing\" (Jer. 11:13; Hos. 9:10); as characterizing the obscenity of the worship of Baal.",
            "(6.) Gillulim, also a word of contempt, \"dung;\" \"refuse\" (Ezek. 16:36; 20:8; Deut. 29:17, marg.).",
            "(7.) Shikkuts, \"filth;\" \"impurity\" (Ezek. 37:23; Nah. 3:6).",
            "(8.) Semel, \"likeness;\" \"a carved image\" (Deut. 4:16).",
            "(9.) Tselem, \"a shadow\" (Dan. 3:1; 1 Sam. 6:5), as distinguished from the \"likeness,\" or the exact counterpart.",
            "(10.) Temunah, \"similitude\" (Deut. 4:12-19). Here Moses forbids the several forms of Gentile idolatry.",
            "(11.) Atsab, \"a figure;\" from the root \"to fashion,\" \"to labour;\" denoting that idols are the result of man's labour (Isa. 48:5; Ps. 139:24, \"wicked way;\" literally, as some translate, \"way of an idol\").",
            "(12.) Tsir, \"a form;\" \"shape\" (Isa. 45:16).",
            "(13.) Matztzebah, a \"statue\" set up (Jer. 43:13); a memorial stone like that erected by Jacob (Gen. 28:18; 31:45; 35:14, 20), by Joshua (4:9), and by Samuel (1 Sam. 7:12). It is the name given to the statues of Baal (2 Kings 3:2; 10:27).",
            "(14.) Hammanim, \"sun-images.\" Hamman is a synonym of Baal, the sun-god of the Phoenicians (2 Chr. 34:4, 7; 14:3, 5; Isa. 17:8).",
            "(15.) Maskith, \"device\" (Lev. 26:1; Num. 33:52). In Lev. 26:1, the words \"image of stone\" (A.V.) denote \"a stone or cippus with the image of an idol, as Baal, Astarte, etc.\" In Ezek. 8:12, \"chambers of imagery\" (maskith), are \"chambers of which the walls are painted with the figures of idols;\" comp. ver. 10, 11.",
            "(16.) Pesel, \"a graven\" or \"carved image\" (Isa. 44:10-20). It denotes also a figure cast in metal (Deut. 7:25; 27:15; Isa. 40:19; 44:10).",
            "(17.) Massekah, \"a molten image\" (Deut. 9:12; Judg. 17:3, 4).",
            "(18.) Teraphim, pl., \"images,\" family gods (penates) worshipped by Abram's kindred (Josh. 24:14). Put by Michal in David's bed (Judg. 17:5; 18:14, 17, 18, 20; 1 Sam. 19:13).",
            "\"Nothing can be more instructive and significant than this multiplicity and variety of words designating the instruments and inventions of idolatry.\"",
            "An image or anything used as an object of worship in place of the true God. Among the earliest objects of worship, regarded as symbols of deity, were the meteoric stones, which the ancients believed to have been images of the Gods sent down from heaven. From these they transferred their regard to rough unhewn blocks, to stone columns or pillars of wood, in which the divinity worshipped was supposed to dwell, and which were connected, like the sacred stone at Delphi, by being anointed with oil and crowned with wool on solemn days. Of the forms assumed by the idolatrous images we have not many traces in the Bible. Dagon, the fish-god of the Philistines, was a human figure terminating in a fish; and that the Syrian deities were represented in later times in a symbolical human shape we know for certainty. When the process of adorning the image was completed, it was placed in a temple or shrine appointed for it. Epist. (Jeremiah 12:1; Jeremiah 19:1) ... Wisd. 13:15; (1 Corinthians 8:10) From these temples the idols were sometimes carried in procession, Epist. (Jeremiah 4:26) on festival days. Their priests were maintained from the idol treasury, and feasted upon the meats which were appointed for the idols' use. Bel and the Dragon 3,13."
        ]
    },
    {
        "Word": "Idolatry",
        "Definitions": [
            "Image-worship or divine honour paid to any created object. Paul describes the origin of idolatry in Rom. 1:21-25: men forsook God, and sank into ignorance and moral corruption (1:28).",
            "The forms of idolatry are, (1.) Fetishism, or the worship of trees, rivers, hills, stones, etc.",
            "(2.) Nature worship, the worship of the sun, moon, and stars, as the supposed powers of nature.",
            "(3.) Hero worship, the worship of deceased ancestors, or of heroes.",
            "In Scripture, idolatry is regarded as of heathen origin, and as being imported among the Hebrews through contact with heathen nations. The first allusion to idolatry is in the account of Rachel stealing her father's teraphim (Gen. 31:19), which were the relics of the worship of other gods by Laban's progenitors \"on the other side of the river in old time\" (Josh. 24:2). During their long residence in Egypt the Hebrews fell into idolatry, and it was long before they were delivered from it (Josh. 24:14; Ezek. 20:7). Many a token of God's displeasure fell upon them because of this sin.",
            "The idolatry learned in Egypt was probably rooted out from among the people during the forty years' wanderings; but when the Jews entered Palestine, they came into contact with the monuments and associations of the idolatry of the old Canaanitish races, and showed a constant tendency to depart from the living God and follow the idolatrous practices of those heathen nations. It was their great national sin, which was only effectually rebuked by the Babylonian exile. That exile finally purified the Jews of all idolatrous tendencies.",
            "The first and second commandments are directed against idolatry of every form. Individuals and communities were equally amenable to the rigorous code. The individual offender was devoted to destruction (Ex. 22:20). His nearest relatives were not only bound to denounce him and deliver him up to punishment (Deut. 13:20-10), but their hands were to strike the first blow when, on the evidence of two witnesses at least, he was stoned (Deut. 17:2-7). To attempt to seduce others to false worship was a crime of equal enormity (13:6-10). An idolatrous nation shared the same fate. No facts are more strongly declared in the Old Testament than that the extermination of the Canaanites was the punishment of their idolatry (Ex. 34:15, 16; Deut. 7; 12:29-31; 20:17), and that the calamities of the Israelites were due to the same cause (Jer. 2:17). \"A city guilty of idolatry was looked upon as a cancer in the state; it was considered to be in rebellion, and treated according to the laws of war. Its inhabitants and all their cattle were put to death.\" Jehovah was the theocratic King of Israel, the civil Head of the commonwealth, and therefore to an Israelite idolatry was a state offence (1 Sam. 15:23), high treason. On taking possession of the land, the Jews were commanded to destroy all traces of every kind of the existing idolatry of the Canaanites (Ex. 23:24, 32; 34:13; Deut. 7:5, 25; 12:1-3).",
            "In the New Testament the term idolatry is used to designate covetousness (Matt. 6:24; Luke 16:13; Col. 3:5; Eph. 5:5).",
            "strictly speaking denotes the worship of deity in a visible form, whether the images to which homage is paid are symbolical representations of the true God or of the false divinities which have been made the objects of worship in his stead. I. History of idolatry among the Jews.--The first undoubted allusion to idolatry or idolatrous customs in the Bible is in the account of Rachel's stealing her father's teraphim. (Genesis 31:19) During their long residence in Egypt the Israelites defiled themselves with the idols of the land, and it was long before the taint was removed. (Joshua 24:14; Ezekiel 20:7) In the wilderness they clamored for some visible shape in which they might worship the God who had brought them out of Egypt. (Exodus 32:1) ... until Aaron made the calf, the embodiment of Apis and emblem of the productive power of nature. During the lives of Joshua and the elders who outlived him they kept true to their allegiance; but the generation following who knew not Jehovah nor the works he had done for Israel, swerved from the plain path of their fathers and were caught in the toils of the foreigner. (Judges 2:1) ... From this time forth their history becomes little more than a chronicle of the inevitable sequence of offence and punishment. (Judges 2:12,14) By turns each conquering nation strove to establish the worship of its national God. In later times the practice of secret idolatry was carried to greater lengths. Images were set up on the corn-floors, in the wine-vats, and behind the doors of private houses, (Isaiah 57:8; Hosea 9:1,2) and to check this tendency the statute in (27:15) was originally promulgated. Under Samuel's administration idolatry was publicly renounced, (1 Samuel 7:3-6) but in the reign of Solomon all this was forgotten, even Solomon's own heart being turned after other gods. (1 Kings 11:14) Rehoboam perpetuated the worst features of Solomon's idolatry. (1 Kings 14:22-24) erected golden calves at Beth-el and at Dan, and by this crafty state' policy severed forever the kingdoms of Judah and Israel. (1 Kings 12:26-33) The successors of Jeroboam followed in his steps, till Ahab. The conquest of the ten tribes by Shalmaneser was for them the last scene Of the drama of abominations which had been enacted uninterruptedly for upwards of 250 years. Under Hezekiah a great reform was inaugurated, that was not confined to Judah and Benjamin, but spread throughout Ephraim and Manasseh. (2 Chronicles 31:1) and to all external appearances idolatry was extirpated. But the reform extended little below the surface. (Isaiah 29:13) With the death of Josiah ended the last effort to revive among the people a purer ritual. If not a purer faith. The lamp of David, which had long shed but a struggling ray, flickered for a while and then went out in the darkness of Babylonian Captivity. Though the conquests of Alexander caused Greek influence to be felt, yet after the captivity better condition of things prevailed, and the Jews never again fell into idolatry. The erection of synagogues had been assigned as a reason for the comparative purity of the Jewish worship after the captivity, while another cause has been discovered in the hatred for images acquired by the Jews in their intercourse with the Persians. II. Objects of idolatry .--The sun and moon were early selected as outward symbols of all-pervading power, and the worship of the heavenly bodies was not only the most ancient but the most prevalent system of idolatry. Taking its rise in the plains of Chaldea, it spread through Egypt, Greece, Scythia, and even Mexico and Ceylon. Comp. (4:19; 17:3; Job 31:20-28) In the later times of the monarchy, the planets or the zodiacal signs received, next to the sun and moon, their share of popular adoration. (2 Kings 23:5) Beast-worship, as exemplified in the calves of Jeroboam, has already been alluded to of pure hero-worship among the Semitic races we find no trace. The singular reverence with which trees have been honored is not without example in the history of the Hebrew. The terebinth (oak) at Mamre, beneath which Abraham built an altar, (Genesis 12:7; 13:18) and the memorial grove planted by him at Beersheba, (Genesis 21:33) were intimately connected with patriarchal worship. Mountains and high places were chosen spots for offering sacrifice and incense to idols, (1 Kings 11:7; 14:23) and the retirement of gardens and the thick shade of woods offered great attractions to their worshippers. (2 Kings 16:4; Isaiah 1:29; Hosea 4:13) The host of heaven was worshipped on the house-top. (2 Kings 23:12; Jeremiah 19:3; 32:29; Zephaniah 1:5) (The modern objects of idolatry are less gross than the ancient, but are none the less idols. Whatever of wealth or honor or pleasure is loved and sought before God and righteousness becomes an object of idolatry.--ED.) III. Punishment of idolatry .--Idolatry to an Israelite was a state offence, (1 Samuel 15:23) a political crime of the greatest character, high treason against the majesty of his king. The first and second commandments are directed against idolatry of every form. Individuals and communities were equally amenable to the rigorous code. The individual offender was devoted to destruction, (Exodus 22:20) his nearest relatives were not only bound to denounce him and deliver him up to punishment, (13:2-10) but their hands were to strike the first blow, when, on the evidence of two witnesses at least, he was stoned. (17:2-5) To attempt to seduce others to false worship was a crime of equal enormity. (13:6-10) IV. Attractions of idolatry .--Many have wondered why the Israelites were so easily led away from the true God, into the worship of idols. (1) Visible, outward signs, with shows, pageants, parades, have an attraction to the natural heart, which often fail to perceive the unseen spiritual realities. (2) But the greatest attraction seems to have been in licentious revelries and obscene orgies with which the worship of the Oriental idols was observed. This worship, appealing to every sensual passion, joined with the attractions of wealth and fashion and luxury, naturally was a great temptation to a simple, restrained, agricultural people, whose worship and law demands the greatest purity of heart and of life.--ED.)",
            "Forbidden -- Ex 20:2,3; De 5:7.",
            "Consists in",
            "Bowing down to images. -- Ex 20:5; De 5:9.",
            "Worshipping images. -- Isa 44:17; Da 3:5,10,15.",
            "Sacrificing to images. -- Ps 106:38; Ac 7:41.",
            "Worshipping other gods. -- De 30:17; Ps 81:9.",
            "Swearing by other gods. -- Ex 23:13; Jos 23:7.",
            "Walking after other gods. -- De 8:19.",
            "Speaking in the name of other gods. -- De 18:20.",
            "Looking to other gods. -- Ho 3:1.",
            "Serving other gods. -- De 7:4; Jer 5:19.",
            "Fearing other gods. -- 2Ki 17:35.",
            "Sacrificing to other gods. -- Ex 22:20.",
            "Worshipping the true God by an image, & c. -- Ex 32:4-6; Ps 106:19,20.",
            "Worshipping angels. -- Col 2:18.",
            "Worshipping the host of heaven. -- De 4:19; 17:3.",
            "Worshipping demons. -- Mt 4:9-10; Re 9:20.",
            "Worshipping dead men. -- Ps 106:28.",
            "Setting up idols in the heart. -- Eze 14:3,4.",
            "Covetousness. -- Eph 5:5; Col 3:5.",
            "Sensuality. -- Php 3:19.",
            "Is changing the glory of God into an image -- Ro 1:23; Ac 17:29.",
            "Is changing the truth of God into a lie -- Ro 1:25; Isa 44:20.",
            "Is a work of the flesh -- Ga 5:19,20.",
            "Incompatible with the service of God -- Ge 35:2,3; Jos 24:23; 1Sa 7:3; 1Ki 18:21; 2Co 6:15,16.",
            "Described as",
            "An abomination to God. -- De 7:25.",
            "Hateful to God. -- De 16:22; Jer 44:4.",
            "Vain and foolish. -- Ps 115:4-8; Isa 44:19; Jer 10:3.",
            "Bloody. -- Eze 23:39.",
            "Abominable. -- 1Pe 4:3.",
            "Unprofitable. -- Jdj 10:14; Isa 46:7.",
            "Irrational. -- Ac 17:29; Ro 1:21-23.",
            "Defiling. -- Eze 20:7; 36:18.",
            "They who practise",
            "Forget God. -- De 8:19; Jer 18:15.",
            "Go astray from God. -- Eze 44:10.",
            "Pollute the name of God. -- Eze 20:39.",
            "Defile the sanctuary of God. -- Eze 5:11.",
            "Are estranged from God. -- Eze 14:5.",
            "Forsake God. -- 2Ki 22:17; Jer 16:11.",
            "Hate God. -- 2Ch 19:2,3.",
            "Provoke God. -- De 31:20; Isa 65:3; Jer 25:6.",
            "Are vain in their imaginations. -- Ro 1:21.",
            "Are ignorant and foolish. -- Ro 1:21,22.",
            "Inflame themselves. -- Isa 57:5.",
            "Hold fast their deceit. -- Jer 8:5.",
            "Carried away by it. -- 1Co 12:2.",
            "Go after it in heart. -- Eze 20:16.",
            "Are mad upon it. -- Jer 50:38.",
            "Boast of it. -- Ps 97:7.",
            "Have fellowship with devils. -- Ho 4:12.",
            "Ask counsel of their idols. -- Ho 4:12.",
            "Look to idols for deliverance. -- Isa 44:17; 45:20.",
            "Swear by their idols. -- Am 8:14.",
            "Objects of, numerous -- 1Co 8:5.",
            "Objects of described as",
            "Strange gods. -- Ge 35:2,4; Jos 24:20.",
            "Other gods. -- Jdj 2:12,17; 1Ki 14:9.",
            "New gods. -- De 32:17; Jdj 5:8.",
            "Gods that cannot save. -- Isa 45:20.",
            "Gods that have not made the heavens. -- Jer 10:11.",
            "No gods. -- Jer 5:7; Ga 4:8.",
            "Molten gods. -- Ex 34:17; Le 19:4.",
            "Molten images. -- De 27:15; Hab 2:18.",
            "Graven images. -- Isa 45:20; Ho 11:2.",
            "Senseless idols. -- De 4:28; Ps 115:5,7.",
            "Dumb idols. -- Hab 2:18.",
            "Dumb Stones. -- Hab 2:19.",
            "Stocks. -- Jer 3:9; Ho 4:12.",
            "Abominations. -- Isa 44:19; Jer 32:34.",
            "Images of abomination. -- Eze 7:20.",
            "Idols of abomination. -- Eze 16:36.",
            "Stumbling blocks. -- Eze 14:3.",
            "Teachers of lies. -- Hab 2:18.",
            "Wind and confusion. -- Isa 41:29.",
            "Nothing. -- Isa 41:24; 1Co 8:4.",
            "Helpless. -- Jer 10:5.",
            "Vanity. -- Jer 18:15.",
            "Vanities of the Gentiles. -- Jer 14:22.",
            "Making idols for the purpose of, described and ridiculed -- Isa 44:10-20.",
            "Obstinate sinners judicially given up to -- De 4:28; 28:64; Ho 4:17.",
            "Warnings against -- De 4:15-19.",
            "Exhortations to turn from -- Eze 14:6; 20:7; Ac 14:15.",
            "Renounced on conversion -- 1Th 1:9.",
            "Led to abominable sins -- Ro 1:26-32; Ac 15:20.",
            "Saints should",
            "Keep from. -- Jos 23:7; 1Jo 5:21.",
            "Flee from. -- 1Co 10:14.",
            "Not have anything connected with in their houses. -- De 7:26.",
            "Not partake of any thing connected with. -- 1Co 10:19,20.",
            "Not have religious intercourse with those who practise. -- Jos 23:7; 1Co 5:11.",
            "Not covenant with those who practise. -- Ex 34:12,15; De 7:2.",
            "Not intermarry with those who practise. -- Ex 34:16; De 7:3.",
            "Testify against. -- Ac 14:15; 19:26.",
            "Refuse to engage in, though threatened with death. -- Da 3:18.",
            "Saints preserved by God from -- 1Ki 19:18; Ro 11:4.",
            "Saints refuse to receive the worship of -- Ac 10:25,26; 14:11-15.",
            "Angels refuse to receive the worship of -- Re 22:8,9.",
            "Destruction of, promised -- Eze 36:25; Zec 13:2.",
            "Everything connected with, should be destroyed -- Ex 34:13; De 7:5; 2Sa 5:21; 2Ki 23:14.",
            "Woe denounced against -- Hab 2:19.",
            "Curse denounced against -- De 27:15.",
            "Punishment of",
            "Judicial death. -- De 17:2-5.",
            "Dreadful judgments which end in death. -- Jer 8:2; 16:1-11.",
            "Banishment. -- Jer 8:3; Ho 8:5-8; Am 5:26,27.",
            "Exclusion from heaven. -- 1Co 6:9,10; Eph 5:5; Re 22:15.",
            "Eternal torments. -- Re 14:9-11; 21:8.",
            "Exemplified",
            "Israel. -- Ex 32:1; 2Ki 17:12.",
            "Philistines. -- Jdj 16:23.",
            "Micah. -- Jdj 17:4,5.",
            "Jeroboam. -- 1Ki 12:28.",
            "Maachah. -- 1Ki 15:13.",
            "Ahab. -- 1Ki 16:31.",
            "Jezebel. -- 1Ki 18:19.",
            "Sennacherib. -- 2Ki 19:37.",
            "Manasseh. -- 2Ki 21:4-7.",
            "Amon. -- 2Ki 21:21.",
            "Ahaz. -- 2Ch 28:3.",
            "Judah. -- Jer 11:13.",
            "Nebuchadnezzar. -- Da 3:1.",
            "Belshazzar. -- Da 5:23.",
            "People of Lystra. -- Ac 14:11,12.",
            "Athenians. -- Ac 17:16.",
            "Ephesians. -- Ac 19:28.",
            "Zeal against -- Exemplified",
            "Asa. -- 1Ki 15:12.",
            "Josiah. -- 2Ki 23:5.",
            "Jehoshaphat. -- 2Ch 17:6.",
            "Israel. -- 2Ch 31:1.",
            "Manasseh. -- 2Ch 33:15.",
            "All forms of, forbidden by the law of Moses -- Ex 20:4,5.",
            "All heathen nations given up to -- Ps 96:5; Ro 1:23,25; 1Co 12:2.",
            "Led the heathen to think that their gods visited the earth in bodily shapes -- Ac 14:11.",
            "Led the heathen to consider their gods to have but a local influence -- 1Ki 20:23; 2Ki 17:26.",
            "Objects of",
            "The heavenly bodies. -- 2Ki 23:5; Ac 7:42.",
            "Angels. -- Col 2:18.",
            "Departed spirits. -- 1Sa 28:14,15.",
            "Earthly creatures. -- Ro 1:23.",
            "Images. -- De 29:17; Ps 115:4; Isa 44:17.",
            "Temples built for -- Ho 8:14.",
            "Altars raised for -- 1Ki 18:26; Ho 8:11.",
            "Accompanied by feasts -- 2Ki 10:20; 1Co 10:27,28.",
            "Objects of, worshipped",
            "With sacrifices. -- Nu 22:40; 2Ki 10:24.",
            "With libations. -- Isa 57:6; Jer 19:13.",
            "With incense. -- Jer 48:35.",
            "With prayer. -- 1Ki 18:26; Isa 44:17.",
            "With singing and dancing. -- Ex 32:18,19; 1Ki 18:26; 1Co 10:7.",
            "By bowing to them. -- 1Ki 19:18; 2Ki 5:18.",
            "By kissing them. -- 1Ki 19:18; Ho 13:2.",
            "By kissing the hand to them. -- Job 31:26,27.",
            "By cutting the flesh. -- 1Ki 18:28.",
            "By burning children. -- De 12:31; 2Ch 33:6; Jer 19:4,5; Eze 16:21.",
            "In temples. -- 2Ki 5:18.",
            "On high places. -- Nu 22:41; Jer 2:20.",
            "In groves. -- Ex 34:13.",
            "Under trees. -- Isa 57:5; Jer 2:20.",
            "In private houses. -- Jdj 17:4,5.",
            "On the tops of houses. -- 2Ki 23:12; Zep 1:5.",
            "In secret places. -- Isa 57:8.",
            "Rites of, obscene and impure -- Ex 32:25; Nu 25:1-3; 2Ki 17:9; Isa 57:6,8,9; 1Pe 4:3.",
            "Divination connected with -- 2Ch 33:6.",
            "Victims sacrificed in, often adorned with garlands -- Ac 14:13.",
            "Idols, mentioned in Scripture",
            "Adrammelech. -- 2Ki 17:31.",
            "Anammelech. -- 2Ki 17:31.",
            "Ashima. -- 2Ki 17:30.",
            "Ashtoreth. -- Jdj 2:13; 1Ki 11:33.",
            "Baal. -- Jdj 2:11-13; 6:25.",
            "Baal-berith. -- Jdj 8:33; 9:4,46.",
            "Baal-peor. -- Nu 25:1-3.",
            "Baalzebub. -- 2Ki 1:2,16.",
            "Baal-zephon. -- Ex 14:2.",
            "Bel. -- Jer 50:2; 51:44.",
            "Chemosh. -- Nu 21:29; 1Ki 11:33.",
            "Chiun. -- Am 5:26.",
            "Dagon. -- Jdj 16:23; 1Sa 5:1-3.",
            "Diana. -- Ac 19:24,27.",
            "Huzzab. -- Na 2:7.",
            "Jupiter. -- Ac 14:12.",
            "Mercury. -- Ac 14:12.",
            "Molech or Milcom. -- Le 18:21; 1Ki 11:5,33.",
            "Merodach. -- Jer 50:2.",
            "Nergal. -- 2Ki 17:30.",
            "Nebo. -- Isa 46:1.",
            "Nibhaz and Tartak. -- 2Ki 17:31.",
            "Nisroch. -- 2Ki 19:37.",
            "Queen of heaven. -- Jer 44:17,25.",
            "Remphan. -- Ac 7:43.",
            "Rimmon. -- 2Ki 5:18.",
            "Succothbenoth. -- 2Ki 17:30.",
            "Tammuz. -- Eze 8:14.",
            "Objects of, carried in procession -- Isa 46:7; Am 5:26; Ac 7:43.",
            "Early notice of, amongst God's professing people -- Ge 31:19,30; 35:1-4; Jos 24:2.",
            "The Jews",
            "Practised, in Egypt. -- Jos 24:14; Eze 23:3,19.",
            "Brought, out of Egypt with them. -- Eze 23:8; Ac 7:39-41.",
            "Forbidden to practise. -- Ex 20:1-5; 23:24.",
            "Often mixed up, with God's worship. -- Ex 32:1-5; 1Ki 12:27,28.",
            "Followed the Canaanites in. -- Jdj 2:11-13; 1Ch 5:25.",
            "Followed the Moabites in. -- Nu 25:1-3.",
            "Followed the Assyrians in. -- Eze 16:28-30; 23:5-7.",
            "Followed the Syrians in. -- Jdj 10:6.",
            "Adopted by Solomon -- 1Ki 11:5-8.",
            "Adopted by the wicked kings -- 1Ki 21:26; 2Ki 21:21; 2Ch 28:2-4; 33:3,7.",
            "Example of the kings encouraged Israel in -- 1Ki 12:30; 2Ki 21:11; 2Ch 33:9.",
            "Great prevalence of, in Israel -- Isa 2:8; Jer 2:28; Eze 8:10.",
            "A virtual forsaking of God -- Jer 2:9-13.",
            "The good kings of Judah endeavoured to destroy -- 2Ch 15:16; 34:7.",
            "Captivity of Israel on account of -- 2Ki 17:6-18.",
            "Captivity of Judah on account of -- 2Ki 17:19-23."
        ]
    },
    {
        "Word": "Idumaea",
        "Definitions": [
            "The Greek form of Edom (Isa. 34:5, 6; Ezek. 35:15; 36:5, but in R.V. \"Edom\"). (See [291]EDOM)."
        ]
    },
    {
        "Word": "Igal",
        "Definitions": [
            "Avengers. (1.) Num. 13:7, one of the spies of the tribe of Issachar. (2.) Son of Nathan of Zobah, and one of David's warriors (2 Sam. 23:36). (3.) 1 Chr. 3:22.",
            "redeemed; defiled",
            "(whom God will avenge).",
            "+ One of the spies, son of Joseph, of the tribe of Issachar. (Numbers 13:7) (B.C. 1490.) + One of the heroes of David's guard, son of Nathan of Zobah. (2 Samuel 23:36) (B.C. 1046.)"
        ]
    },
    {
        "Word": "Iim",
        "Definitions": [
            "Ruins. (1.) A city in the south of Judah (Josh. 15:29).",
            "(2.) One of the stations of the Israelites in the wilderness (Num. 33:45).",
            "heaps of Hebrews, or of angry men",
            "(ruins).",
            "+ The partial or contracted form of the name IJE-ABARIM. (Numbers 33:45) + A town in the extreme south of Judah. (Joshua 16:29)"
        ]
    },
    {
        "Word": "Ije-abarim",
        "Definitions": [
            "Ruins of Abarim, the forty-seventh station of the Israelites in the wilderness, \"in the border of Moab\" (Num. 33:44).",
            "heaps of Hebrews, or of passers over"
        ]
    },
    {
        "Word": "Ijon",
        "Definitions": [
            "A ruin, a city of Naphtali, captured by Ben-hadad of Syria at the instance of Asa (1 Kings 15:20), and afterwards by Tiglath-pileser of Assyria (2 Kings 15:29) in the reign of Pekah; now el-Khiam.",
            "look; eye; fountain",
            "(a ruin), a town in the north of Palestine, belonging to the tribe of Naphtali. It was taken and plundered by the captains of Ben-hadad, (1 Kings 15:20; 2 Chronicles 16:4) and a second time by Tiglath-pileser. (2 Kings 16:29) It was situated a few miles northwest of the site of Dan, in a fertile and beautiful little plain called Merj' Ayun ."
        ]
    },
    {
        "Word": "Ilai",
        "Definitions": [
            "An Ahohite, one of David's chief warriors (1 Chr. 11:29); called also Zalmon (2 Sam. 23:28).",
            "(exalted), an Ahohite, one of the heroes of David's guard (1 Chronicles 11:29) (B.C. 1046.)"
        ]
    },
    {
        "Word": "Illyricum",
        "Definitions": [
            "A country to the north-west of Macedonia, on the eastern shores of the Adriatic, now almost wholly comprehended in Dalmatia, a name formerly given to the southern part of Illyricum (2 Tim. 4:10). It was traversed by Paul in his third missionary journey (Rom. 15:19). It was the farthest district he had reached in preaching the gospel of Christ. This reference to Illyricum is in harmony with Acts 20:2, inasmuch as the apostle's journey over the parts of Macedonia would bring him to the borders of Illyricum.",
            "joy; rejoicing",
            "an extensive district lying along the eastern coast of the Adriatic, from the boundary of Italy on the north of Epirus on the south, and contiguous to Moessia and Macedonia on the east. (Romans 6:19)"
        ]
    },
    {
        "Word": "Imagery",
        "Definitions": [
            "Only in the phrase \"chambers of his imagery\" (Ezek. 8:12). (See [292]CHAMBER.)"
        ]
    },
    {
        "Word": "Imla",
        "Definitions": [
            "Replenisher, the father of Micaiah the prophet (2 Chr. 18:7, 8).",
            "(whom God will fill up), father or progenitor of Micaiah the prophet. (2 Chronicles 18:7,8) The form IMLAH is employed in the parallel narrative. (1 Kings 12:8,9) (B.C. before 896.)"
        ]
    },
    {
        "Word": "Immanuel",
        "Definitions": [
            "God with us. In the Old Testament it occurs only in Isa. 7:14 and 8:8. Most Christian interpreters have regarded these words as directly and exclusively a prophecy of our Saviour, an interpretation borne out by the words of the evangelist Matthew (1:23).",
            "God with us",
            "that is, God with us, the title applied by the apostle Matthew to the Messiah, born of the Virgin, (Matthew 1:23; Isaiah 7:14) because Jesus was God united with man, and showed that God was dwelling with men."
        ]
    },
    {
        "Word": "Immer",
        "Definitions": [
            "Talkative. (1.) The head of the sixteenth priestly order (1 Chr. 24:14). (2.) Jer. 20:1. (3.) Ezra 2:37; Neh. 7:40. (4.) Ezra 2:59; Neh. 7:61. (5.) The father of Zadok (Neh. 3:29).",
            "saying; speaking; a lamb",
            "(talkative).",
            "+ The founder of an important family of priests. (1 Chronicles 9:12; Nehemiah 11:13) This family had charge of, and gave its name to, the sixteenth course of the service. (1 Chronicles 24:14) (B.C. 1014.) + Apparently the name of a place in Babylonia. (Ezra 2:59; Nehemiah 7:61)"
        ]
    },
    {
        "Word": "Immortality",
        "Definitions": [
            "Perpetuity of existence. The doctrine of immortality is taught in the Old Testament. It is plainly implied in the writings of Moses (Gen. 5:22, 24; 25:8; 37:35; 47:9; 49:29, comp. Heb. 11:13-16; Ex. 3:6, comp. Matt. 22:23). It is more clearly and fully taught in the later books (Isa. 14:9; Ps. 17:15; 49:15; 73:24). It was thus a doctrine obviously well known to the Jews.",
            "With the full revelation of the gospel this doctrine was \"brought to light\" (2 Tim. 1:10; 1 Cor. 15; 2 Cor. 5:1-6; 1 Thess. 4:13-18)."
        ]
    },
    {
        "Word": "Imputation",
        "Definitions": [
            "Is used to designate any action or word or thing as reckoned to a person. Thus in doctrinal language (1) the sin of Adam is imputed to all his descendants, i.e., it is reckoned as theirs, and they are dealt with therefore as guilty; (2) the righteousness of Christ is imputed to them that believe in him, or so attributed to them as to be considered their own; and (3) our sins are imputed to Christ, i.e., he assumed our \"law-place,\" undertook to answer the demands of justice for our sins. In all these cases the nature of imputation is the same (Rom. 5:12-19; comp. Philemon 1:18, 19)."
        ]
    },
    {
        "Word": "Incarnation",
        "Definitions": [
            "That act of grace whereby Christ took our human nature into union with his Divine Person, became man. Christ is both God and man. Human attributes and actions are predicated of him, and he of whom they are predicated is God. A Divine Person was united to a human nature (Acts 20:28; Rom. 8:32; 1 Cor. 2:8; Heb. 2:11-14; 1 Tim. 3:16; Gal. 4:4, etc.). The union is hypostatical, i.e., is personal; the two natures are not mixed or confounded, and it is perpetual."
        ]
    },
    {
        "Word": "Incense",
        "Definitions": [
            "A fragrant composition prepared by the \"art of the apothecary.\" It consisted of four ingredients \"beaten small\" (Ex. 30:34-36). That which was not thus prepared was called \"strange incense\" (30:9). It was offered along with every meat-offering; and besides was daily offered on the golden altar in the holy place, and on the great day of atonement was burnt by the high priest in the holy of holies (30:7, 8). It was the symbol of prayer (Ps. 141:1, 2; Rev. 5:8; 8:3, 4).",
            "from the Latin \"to burn,\" \"a mixture of gums or spices and the like, used for the purpose of producing a perfume when burned;\" or the perfume itself of the spices, etc., burned in worship. The incense employed in the service of the tabernacle walls compounded of the perfumes stacte, onycha, galbanum and pure frankincense. All incense which was not made of these ingredients was forbidden to be offered. (Exodus 30:9) Aaron, as high priest, was originally appointed to offer incense each morning and evening. The times of offering incense were specified in the instructions first given to Moses. (Exodus 30:7,8) When the priest entered the holy place with the incense, all the people were removed from the temple, and from between the porch and the altar. Cf. (Luke 1:10) Profound silence was observed among the congregation who were praying without, cf. (Revelation 8:1) and at a signal from the perfect the priest cast the incense on the fire and, bowing reverently toward the holy of holies, retired slowly backward. The offering of incense has formed part of the religious ceremonies of most ancient nations. It was an element in the idolatrous worship of the Israelites. (2 Chronicles 34:25; Jeremiah 11:12,17; 48:35) It would seem to be symbolical, not of itself, but of that which makes acceptable, the intercession of Christ. In (Revelation 8:3,4) the incense is of as something distinct from offered with the prayers of, all the saints cf. (Luke 1:10) and in Reve 6:8 It is the golden vials, and not the odors or incense, which are said to be the prayers of saints.",
            "Brought from Sheba -- Jer 6:20.",
            "Called frankincense -- Song 4:6,14.",
            "An article of extensive commerce -- Re 18:13.",
            "Common, not to be offered to God -- Ex 30:9.",
            "For God's service mixed with sweet spices -- Ex 25:6; 37:29.",
            "Receipt for mixing -- Ex 30:34-36.",
            "None but priest to offer -- Nu 16:40; De 33:10.",
            "Offered",
            "In censers. -- Le 10:1; Nu 16:17,46.",
            "On the altar of gold. -- Ex 30:1,6; 40:5.",
            "Morning and evening. -- Ex 30:7,8.",
            "Perpetually. -- Ex 30:8.",
            "By the high priest in the most holy place on the day of atonement. -- Le 16:12,13.",
            "With fire from off the altar of burnt offering. -- Le 16:12; Nu 16:46.",
            "Offering of, allotted to the priests -- Lu 1:9.",
            "The Jews prayed at time of offering -- Lu 1:10.",
            "Designed for atonement -- Nu 16:46,47.",
            "Put on meat offerings -- Le 2:1,2,15,16; 6:15.",
            "Levites had charge of -- 1Ch 9:29.",
            "Used in idolatrous worship -- Jer 48:35.",
            "The Jews",
            "Not accepted in offering, on account of sin. -- Isa 1:13; 66:3.",
            "Offered, to idols on altars of brick. -- Isa 65:3.",
            "Punished for offering, to idols. -- 2Ch 34:25.",
            "Nadab and Abihu destroyed for offering, with strange fire -- Le 10:1,2.",
            "Korah and his company punished for offering -- Nu 16:16-35.",
            "Uzziah punished for offering -- 2Ch 26:16-21.",
            "Presented to Christ by the wise men -- Mt 2:11.",
            "Illustrative of",
            "The merits of Christ. -- Re 8:3,4.",
            "Prayer. -- Ps 141:2; Mal 1:11; Re 5:8."
        ]
    },
    {
        "Word": "India",
        "Definitions": [
            "Occurs only in Esther 1:1 and 8:9, where the extent of the dominion of the Persian king is described. The country so designated here is not the peninsula of Hindustan, but the country surrounding the Indus, the Punjab. The people and the products of India were well known to the Jews, who seem to have carried on an active trade with that country (Ezek. 27:15, 24).",
            "praise; law",
            "The name of India does not occur in the Bible before the book of Esther where it is noticed as the limit of the territories of Ahasuerus in the east, as Ethiopia was in the west. (Esther 1:1; 8:9) The India of the book of Esther is not the peninsula of Hindostan, but the country surrounding the Indus, the Punjab and perhaps Scinde . The people and productions of that country must have been tolerably well known to the Jews. An active trade was carried on between India and western Asia. The trade opened by Solomon with Ophir through the Red Sea consisted chiefly of Indian articles."
        ]
    },
    {
        "Word": "Inkhorn",
        "Definitions": [
            "The Hebrew word so rendered means simply a round vessel or cup for containing ink, which was generally worn by writers in the girdle (Ezek. 9:2, 3, 11). The word \"inkhorn\" was used by the translators, because in former times in this country horns were used for containing ink."
        ]
    },
    {
        "Word": "Inn",
        "Definitions": [
            "In the modern sense, unknown in the East. The khans or caravanserais, which correspond to the European inn, are not alluded to in the Old Testament. The \"inn\" mentioned in Ex. 4:24 was just the halting-place of the caravan. In later times khans were erected for the accommodation of travellers. In Luke 2:7 the word there so rendered denotes a place for loosing the beasts of their burdens. It is rendered \"guest-chamber\" in Mark 14:14 and Luke 22:11. In Luke 10:34 the word so rendered is different. That inn had an \"inn-keeper,\" who attended to the wants of travellers.",
            "The Hebrew word (malon) thus rendered literally signified \"a lodging-place for the night.\" Inns, in our sense of the term were, as they still are, unknown in the East, where hospitality is religiously practiced. The khans or caravanserais are the representatives of European inns, and these were established but gradually. The halting-place of a caravan was selected originally on account of its proximity to water or pasture, by which the travellers pitched their tents and passed the night. Such was undoubtedly the \"inn\" at which occurred the Incident in the life of Moses narrated in (Exodus 4:24) comp. Genesis42:27 On the more frequented routes, remote from towns, (Jeremiah 9:2) caravanserais were in course of time erected, often at the expense of the wealthy. \"A caravanserai is a large and substantial square building... Passing through strong gateway, the guest enters a large court, in the centre of which is a spacious raised platform, used for sleeping upon at night or for the devotions of the faithful during the day. Around this court are arranged the rooms of the building.\""
        ]
    },
    {
        "Word": "Inspiration",
        "Definitions": [
            "That extraordinary or supernatural divine influence vouchsafed to those who wrote the Holy Scriptures, rendering their writings infallible. \"All scripture is given by inspiration of God\" (R.V., \"Every scripture inspired of God\"), 2 Tim. 3:16. This is true of all the \"sacred writings,\" not in the sense of their being works of genius or of supernatural insight, but as \"theopneustic,\" i.e., \"breathed into by God\" in such a sense that the writers were supernaturally guided to express exactly what God intended them to express as a revelation of his mind and will. The testimony of the sacred writers themselves abundantly demonstrates this truth; and if they are infallible as teachers of doctrine, then the doctrine of plenary inspiration must be accepted. There are no errors in the Bible as it came from God, none have been proved to exist. Difficulties and phenomena we cannot explain are not errors. All these books of the Old and New Testaments are inspired. We do not say that they contain, but that they are, the Word of God. The gift of inspiration rendered the writers the organs of God, for the infallible communication of his mind and will, in the very manner and words in which it was originally given.",
            "As to the nature of inspiration we have no information. This only we know, it rendered the writers infallible. They were all equally inspired, and are all equally infallible. The inspiration of the sacred writers did not change their characters. They retained all their individual peculiarities as thinkers or writers. (See [293]BIBLE; WORD OF [294]GOD.)",
            "Dr. Knapp given as the definition of inspiration, \"an extra-ordinary divine agency upon teachers while giving instruction, whether oral or written, by which they were taught what and how they should write or speak.\" Without deciding on any of the various theories of inspiration, the general doctrine of Christians is that the Bible is so inspired by God that it is the infallible guide of men, and is perfectly trustworthy in all its parts, as given by God."
        ]
    },
    {
        "Word": "Intercession of Christ",
        "Definitions": [
            "Christ's priestly office consists of these two parts, (1) the offering up of himself as a sacrifice, and (2) making continual intercession for us.",
            "When on earth he made intercession for his people (Luke 23:34; John 17:20; Heb. 5:7); but now he exercises this function of his priesthood in heaven, where he is said to appear in the presence of God for us (Heb. 9:12, 24).",
            "His advocacy with the Father for his people rests on the basis of his own all-perfect sacrifice. Thus he pleads for and obtains the fulfilment of all the promises of the everlasting covenant (1 John 2:1; John 17:24; Heb. 7:25). He can be \"touched with the feeling of our infirmities,\" and is both a merciful and a faithful high priest (Heb. 2:17, 18; 4:15, 16). This intercession is an essential part of his mediatorial work. Through him we have \"access\" to the Father (John 14:6; Eph. 2:18; 3:12). \"The communion of his people with the Father will ever be sustained through him as mediatorial Priest\" (Ps. 110:4; Rev. 7:17)."
        ]
    },
    {
        "Word": "Intercession of the Spirit",
        "Definitions": [
            "(Rom. 8:26, 27; John 14:26). \"Christ is a royal Priest (Zech. 6:13). From the same throne, as King, he dispenses his Spirit to all the objects of his care, while as Priest he intercedes for them. The Spirit acts for him, taking only of his things. They both act with one consent, Christ as principal, the Spirit as his agent. Christ intercedes for us, without us, as our advocate in heaven, according to the provisions of the everlasting covenant. The Holy Spirit works upon our minds and hearts, enlightening and quickening, and thus determining our desires 'according to the will of God,' as our advocate within us. The work of the one is complementary to that of the other, and together they form a complete whole.\", Hodge's Outlines of Theology."
        ]
    },
    {
        "Word": "Iphedeiah",
        "Definitions": [
            "Set free by Jehovah, a chief of the tribe of Benjamin (1 Chr. 8:25).",
            "redemption of the Lord",
            "(whom Jehovah frees), a descendant of Benjamin, one of the Bene-Shashak. (1 Chronicles 8:25)"
        ]
    },
    {
        "Word": "Ira",
        "Definitions": [
            "Citizen; wakeful. (1.) A Tekoite, one of David's thirty warriors (2 Sam. 23:26).",
            "(2.) An Ithrite, also one of David's heroes (2 Sam. 23:38).",
            "(3.) A Jairite and priest, a royal chaplain (2 Sam. 20:26) or confidential adviser (comp. 2 Sam. 8:18; 1 Chr. 18:17).",
            "watchman; making bare; pouring out",
            "(watchful of a city).",
            "+ \"The Jairite,\" named in the catalogue of David's great officers. (2 Samuel 20:26) + One of the heroes of David's guard. (2 Samuel 23:38; 1 Chronicles 11:40) + Another of David's guard, a Tekoite, son of Ikkesh- (2 Samuel 23:26; 1 Chronicles 11:28) (B.C. 1046-1014.)"
        ]
    },
    {
        "Word": "Irad",
        "Definitions": [
            "Runner; wild ass, one of the antediluvian patriarchs, the father of Mehujael (Gen. 4:18), and grandson of Cain.",
            "wild ass; heap of empire; dragon",
            "(fleet), son of Enoch; grandson of Cain, and father of Mehujael. (Genesis 4:18)"
        ]
    },
    {
        "Word": "Iram",
        "Definitions": [
            "Citizen, chief of an Edomite tribe in Mount Seir (Gen. 36:43).",
            "the effusion of them; a high heap",
            "(belonging to a city), a leader of the Edomites, (Genesis 36:43; 1 Chronicles 1:54) i.e. the chief of a family or tribe. No identification of him has been found."
        ]
    },
    {
        "Word": "Irha-heres",
        "Definitions": [
            "According to some MSS., meaning \"city of destruction.\" Other MSS. read 'Irhahares; rendered \"city of the sun\", Isa. 19:18, where alone the word occurs. This name may probably refer to Heliopolis. The prophecy here points to a time when the Jews would so increase in number there as that the city would fall under their influence. This might be in the time of the Ptolemies. (See [295]ON.)"
        ]
    },
    {
        "Word": "Iron",
        "Definitions": [
            "Tubal-Cain is the first-mentioned worker in iron (Gen. 4:22). The Egyptians wrought it at Sinai before the Exodus. David prepared it in great abundance for the temple (1 Chr. 22:3: 29:7). The merchants of Dan and Javan brought it to the market of Tyre (Ezek. 27:19). Various instruments are mentioned as made of iron (Deut. 27:5; 19:5; Josh. 17:16, 18; 1 Sam. 17:7; 2 Sam. 12:31; 2 Kings 6:5, 6; 1 Chr. 22:3; Isa. 10:34).",
            "Figuratively, a yoke of iron (Deut. 28:48) denotes hard service; a rod of iron (Ps. 2:9), a stern government; a pillar of iron (Jer. 1:18), a strong support; a furnace of iron (Deut. 4:20), severe labour; a bar of iron (Job 40:18), strength; fetters of iron (Ps. 107:10), affliction; giving silver for iron (Isa. 60:17), prosperity.",
            "is mentioned with brass as the earliest of known metals. (Genesis 4:22) The natural wealth in iron of the soil of Canaan is indicated by describing it as a land whose stones are iron.\" (8:9) (Recent explorations have shown that iron ore is abundant in the northern part of Palestine.--ED.) The book of Job contains passages which indicate that iron was a metal well known. Sheet-iron was used for cooking utensils. (Ezekiel 4:3) cf. Levi 7:9 That it was plentiful in the time of David appears from (1 Chronicles 22:3) The market of Tyre was supplied with bright or polished iron by the merchants of by Dan and Javan. (Ezekiel 27:19) The Chalybes of the Pontus were celebrated as workers in iron in very ancient times. The product of their labor is supposed to be alluded to in (Jeremiah 16:12) as being of superior quality. Specimens of Assyrian iron-work overlaid with bronze were discovered by Mr. Layard, and are now in the British Museum. Iron weapons of various kinds were found at Nimroud, but fell to pieces on exposure to the air.",
            "(pious), one of the cities of Naphtali, (Joshua 19:38) hitherto totally unknown.",
            "Dug out of the earth -- Job 28:2.",
            "Described as",
            "Strong and durable. -- Job 40:18; Da 2:40.",
            "Fusible. -- Eze 22:20.",
            "Malleable. -- Isa 2:4.",
            "Of greater gravity than water -- 2Ki 6:5.",
            "Admits of a high polish -- Eze 27:19.",
            "Hardened into steel -- 2Sa 22:35; Job 20:24.",
            "Of small comparative value -- Isa 60:17.",
            "The land of Canaan abounded with -- De 8:9; 33:25.",
            "From the north hardest and best -- Jer 15:12.",
            "Used from the earliest age -- Ge 4:22.",
            "Made into",
            "Armour. -- 2Sa 23:7; Re 9:9.",
            "Weapons of war. -- 1Sa 13:19; 17:7.",
            "Chariots. -- Jdj 4:3.",
            "Implements for husbandry. -- 1Sa 13:20,21; 2Sa 12:31.",
            "Tools for artificers. -- Jos 8:31; 1Ki 6:7.",
            "Graving tools. -- Job 19:24; Jer 17:1.",
            "Gates. -- Ac 12:10.",
            "Nails and hinges. -- 1Ch 22:3.",
            "Bars. -- Ps 107:16; Isa 45:2.",
            "Fetters. -- Ps 105:18; 149:8.",
            "Yokes. -- De 28:48; Jer 28:13,14.",
            "Idols. -- Da 5:4,23.",
            "Bedsteads. -- De 3:11.",
            "Pillars. -- Jer 1:18.",
            "Rods. -- Ps 2:9; Re 2:27.",
            "Sharpens things made of -- Pr 27:17.",
            "Working in, a trade -- 1Sa 13:19; 2Ch 2:7,14.",
            "An article of commerce -- Eze 27:12,19; Re 18:12.",
            "Great quantity of, provided for the temple -- 1Ch 22:3,14,16; 29:2.",
            "Taken in war, often dedicated to God -- Jos 6:19,24.",
            "Mode of purifying, taken in war -- Nu 31:21-23.",
            "Miraculously made to swim -- 2Ki 6:6.",
            "Illustrative",
            "Of strength. -- Da 2:33,40.",
            "Of stubbornness. -- Isa 48:4.",
            "Of severe affliction. -- De 4:20; Ps 107:10.",
            "Of a hard barren soil. -- De 28:23.",
            "Of severe exercise of power. -- Ps 2:9; Re 2:27.",
            "(Seared with,) of insensibility of conscience. -- 1Ti 4:2."
        ]
    },
    {
        "Word": "Irrigation",
        "Definitions": [
            "As streams were few in Palestine, water was generally stored up in winter in reservoirs, and distributed through gardens in numerous rills, which could easily be turned or diverted by the foot (Deut. 11:10).",
            "For purposes of irrigation, water was raised from streams or pools by water-wheels, or by a shaduf, commonly used on the banks of the Nile to the present day."
        ]
    },
    {
        "Word": "Isaac",
        "Definitions": [
            "Laughter. (1) Israel, or the kingdom of the ten tribes (Amos 7:9, 16).",
            "(2.) The only son of Abraham by Sarah. He was the longest lived of the three patriarchs (Gen. 21:1-3). He was circumcised when eight days old (4-7); and when he was probably two years old a great feast was held in connection with his being weaned.",
            "The next memorable event in his life is that connected with the command of God given to Abraham to offer him up as a sacrifice on a mountain in the land of Moriah (Gen. 22). (See [296]ABRAHAM.) When he was forty years of age Rebekah was chosen for his wife (Gen. 24). After the death and burial of his father he took up his residence at Beer-lahai-roi (25:7-11), where his two sons, Esau and Jacob, were born (21-26), the former of whom seems to have been his favourite son (27, 28).",
            "In consequence of a famine (Gen. 26:1) Isaac went to Gerar, where he practised deception as to his relation to Rebekah, imitating the conduct of his father in Egypt (12:12-20) and in Gerar (20:2). The Philistine king rebuked him for his prevarication.",
            "After sojourning for some time in the land of the Philistines, he returned to Beersheba, where God gave him fresh assurance of covenant blessing, and where Abimelech entered into a covenant of peace with him.",
            "The next chief event in his life was the blessing of his sons (Gen. 27:1). He died at Mamre, \"being old and full of days\" (35:27-29), one hundred and eighty years old, and was buried in the cave of Machpelah.",
            "In the New Testament reference is made to his having been \"offered up\" by his father (Heb. 11:17; James 2:21), and to his blessing his sons (Heb. 11:20). As the child of promise, he is contrasted with Ishmael (Rom. 9:7, 10; Gal. 4:28; Heb. 11:18).",
            "Isaac is \"at once a counterpart of his father in simple devoutness and purity of life, and a contrast in his passive weakness of character, which in part, at least, may have sprung from his relations to his mother and wife. After the expulsion of Ishmael and Hagar, Isaac had no competitor, and grew up in the shade of Sarah's tent, moulded into feminine softness by habitual submission to her strong, loving will.\" His life was so quiet and uneventful that it was spent \"within the circle of a few miles; so guileless that he let Jacob overreach him rather than disbelieve his assurance; so tender that his mother's death was the poignant sorrow of years; so patient and gentle that peace with his neighbours was dearer than even such a coveted possession as a well of living water dug by his own men; so grandly obedient that he put his life at his father's disposal; so firm in his reliance on God that his greatest concern through life was to honour the divine promise given to his race.\", Geikie's Hours, etc.",
            "laughter",
            "(laughter), the son whom Sara bore to Abraham, in the hundredth year of his age, at Gerar. (B.C. 1897.) In his infancy he became the object of Ishmael's jealousy; and in his youth the victim, in intention, of Abraham's great sacrificial act of faith. When forty years old he married Rebekah his cousin, by whom, when he was sixty, he had two sons, Esau and Jacob. Driven by famine to Gerar, he acquired great wealth by his flocks but was repeatedly dispossessed by the Philistines of the wells which he sunk at convenient stations. After the deceit by which Jacob acquired his father's blessing Isaac sent his son to seek a wife in Padan-aram; and all that we know of him during the last forty-three years of his life in that he saw that [646]God, with a large and prosperous family, return to him at Hebron. (Genesis 36:27) before he died there, at the age of 180 years. He was buried by his two sons in the cave of Machpelah. In the New Testament reference is made to the offering of Isaac (Hebrews 11:17; James 2:21) and to his blessing his sons. (Hebrews 11:20) In (Galatians 4:28-31) he is contrasted with Ishmael. In reference to the offering up of Isaac by Abraham, the primary doctrine taught are those of sacrifice and substitution, as the means appointed by God for taking away sin; and, as co-ordinate with these, the need of the obedience of faith, on the part of man, to receive the benefit. (Hebrews 11:17) The animal which God provided and Abraham offered was in the whole history of sacrifice the recognized type of \"the Lamb of God, that taketh away the sins of the world.\" Isaac is the type of humanity itself, devoted to death for sin."
        ]
    },
    {
        "Word": "Isaiah",
        "Definitions": [
            "(Heb. Yesh'yahu, i.e., \"the salvation of Jehovah\"). (1.) The son of Amoz (Isa. 1:1; 2:1), who was apparently a man of humble rank. His wife was called \"the prophetess\" (8:3), either because she was endowed with the prophetic gift, like Deborah (Judg. 4:4) and Huldah (2 Kings 22:14-20), or simply because she was the wife of \"the prophet\" (Isa. 38:1). He had two sons, who bore symbolical names.",
            "He exercised the functions of his office during the reigns of Uzziah (or Azariah), Jotham, Ahaz, and Hezekiah (1:1). Uzziah reigned fifty-two years (B.C. 810-759), and Isaiah must have begun his career a few years before Uzziah's death, probably B.C. 762. He lived till the fourteenth year of Hezekiah, and in all likelihood outlived that monarch (who died B.C. 698), and may have been contemporary for some years with Manasseh. Thus Isaiah may have prophesied for the long period of at least sixty-four years.",
            "His first call to the prophetical office is not recorded. A second call came to him \"in the year that King Uzziah died\" (Isa. 6:1). He exercised his ministry in a spirit of uncompromising firmness and boldness in regard to all that bore on the interests of religion. He conceals nothing and keeps nothing back from fear of man. He was also noted for his spirituality and for his deep-toned reverence toward \"the holy One of Israel.\"",
            "In early youth Isaiah must have been moved by the invasion of Israel by the Assyrian monarch Pul (q.v.), 2 Kings 15:19; and again, twenty years later, when he had already entered on his office, by the invasion of Tiglath-pileser and his career of conquest. Ahaz, king of Judah, at this crisis refused to co-operate with the kings of Israel and Syria in opposition to the Assyrians, and was on that account attacked and defeated by Rezin of Damascus and Pekah of Samaria (2 Kings 16:5; 2 Chr. 28:5, 6). Ahaz, thus humbled, sided with Assyria, and sought the aid of Tiglath-pileser against Israel and Syria. The consequence was that Rezin and Pekah were conquered and many of the people carried captive to Assyria (2 Kings 15:29; 16:9; 1 Chr. 5:26). Soon after this Shalmaneser determined wholly to subdue the kingdom of Israel. Samaria was taken and destroyed (B.C. 722). So long as Ahaz reigned, the kingdom of Judah was unmolested by the Assyrian power; but on his accession to the throne, Hezekiah (B.C. 726), who \"rebelled against the king of Assyria\" (2 Kings 18:7), in which he was encouraged by Isaiah, who exhorted the people to place all their dependence on Jehovah (Isa. 10:24; 37:6), entered into an alliance with the king of Egypt (Isa. 30:2-4). This led the king of Assyria to threaten the king of Judah, and at length to invade the land. Sennacherib (B.C. 701) led a powerful army into Palestine. Hezekiah was reduced to despair, and submitted to the Assyrians (2 Kings 18:14-16). But after a brief interval war broke out again, and again Sennacherib (q.v.) led an army into Palestine, one detachment of which threatened Jerusalem (Isa. 36:2-22; 37:8). Isaiah on that occasion encouraged Hezekiah to resist the Assyrians (37:1-7), whereupon Sennacherib sent a threatening letter to Hezekiah, which he \"spread before the Lord\" (37:14). The judgement of God now fell on the Assyrian host. \"Like Xerxes in Greece, Sennacherib never recovered from the shock of the disaster in Judah. He made no more expeditions against either Southern Palestine or Egypt.\" The remaining years of Hezekiah's reign were peaceful (2 Chr. 32:23, 27-29). Isaiah probably lived to its close, and possibly into the reign of Manasseh, but the time and manner of his death are unknown. There is a tradition that he suffered martyrdom in the heathen reaction in the time of Manasseh (q.v.).",
            "(2.) One of the heads of the singers in the time of David (1 Chr. 25:3, 15, \"Jeshaiah\").",
            "(3.) A Levite (1 Chr. 26:25). (4.) Ezra 8:7. (5.) Neh. 11:7.",
            "the salvation of the Lord",
            "the prophet, son of Amoz. The Hebrew name signifies Salvation of Jahu (a shortened form of Jehovah), He prophesied concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz and Hezekiah, kings of Judah, (Isaiah 1:1) covering probably 758 to 698 B.C. He was married and had two sons. Rabbinical tradition says that Isaiah, when 90 years old, was sawn asunder in the trunk of a carob tree by order of Manasseh, to which it is supposed that reference is made in (Hebrews 11:37)"
        ]
    },
    {
        "Word": "Isaiah, The Book of",
        "Definitions": [
            "Consists of prophecies delivered (Isa. 1) in the reign of Uzziah (1-5), (2) of Jotham (6), (3) Ahaz (7-14:28), (4) the first half of Hezekiah's reign (14:28-35), (5) the second half of Hezekiah's reign (36-66). Thus, counting from the fourth year before Uzziah's death (B.C. 762) to the last year of Hezekiah (B.C. 698), Isaiah's ministry extended over a period of sixty-four years. He may, however, have survived Hezekiah, and may have perished in the way indicated above.",
            "The book, as a whole, has been divided into three main parts: (1.) The first thirty-five chapters, almost wholly prophetic, Israel's enemy Assyria, present the Messiah as a mighty Ruler and King. (2.) Four chapters are historical (36-39), relating to the times of Hezekiah. (3.) Prophetical (40-66), Israel's enemy Babylon, describing the Messiah as a suffering victim, meek and lowly.",
            "The genuineness of the section Isa. 40-66 has been keenly opposed by able critics. They assert that it must be the production of a deutero-Isaiah, who lived toward the close of the Babylonian captivity. This theory was originated by Koppe, a German writer at the close of the last century. There are other portions of the book also (e.g., ch. 13; 24-27; and certain verses in ch. 14 and 21) which they attribute to some other prophet than Isaiah. Thus they say that some five or seven, or even more, unknown prophets had a hand in the production of this book. The considerations which have led to such a result are various: (1.) They cannot, as some say, conceive it possible that Isaiah, living in B.C. 700, could foretell the appearance and the exploits of a prince called Cyrus, who would set the Jews free from captivity one hundred and seventy years after. (2.) It is alleged that the prophet takes the time of the Captivity as his standpoint, and speaks of it as then present; and (3) that there is such a difference between the style and language of the closing section (40-66) and those of the preceding chapters as to necessitate a different authorship, and lead to the conclusion that there were at least two Isaiahs. But even granting the fact of a great diversity of style and language, this will not necessitate the conclusion attempted to be drawn from it. The diversity of subjects treated of and the peculiarities of the prophet's position at the time the prophecies were uttered will sufficiently account for this.",
            "The arguments in favour of the unity of the book are quite conclusive. When the LXX. version was made (about B.C. 250) the entire contents of the book were ascribed to Isaiah, the son of Amoz. It is not called in question, moreover, that in the time of our Lord the book existed in the form in which we now have it. Many prophecies in the disputed portions are quoted in the New Testament as the words of Isaiah (Matt. 3:3; Luke 3:4-6; 4:16-41; John 12:38; Acts 8:28; Rom. 10:16-21). Universal and persistent tradition has ascribed the whole book to one author.",
            "Besides this, the internal evidence, the similarity in the language and style, in the thoughts and images and rhetorical ornaments, all points to the same conclusion; and its local colouring and allusions show that it is obviously of Palestinian origin. The theory therefore of a double authorship of the book, much less of a manifold authorship, cannot be maintained. The book, with all the diversity of its contents, is one, and is, we believe, the production of the great prophet whose name it bears."
        ]
    },
    {
        "Word": "Iscah",
        "Definitions": [
            "Spy, the daughter of Haran and sister of Milcah and Lot (Gen. 11:29, 31).",
            "he that anoints",
            "(one who looks forth), daughter of Haran the brother of Abram, and sister of Milcah and of Lot. (Genesis 11:29) In the Jewish traditions she is identified with Sarai. (B.C. about 1920.)"
        ]
    },
    {
        "Word": "Iscariot",
        "Definitions": [
            "(See [297]JUDAS.)",
            "a man of murder; a hireling",
            "(man of Kerioth). [[647]Judas Iscariot ISCARIOT]"
        ]
    },
    {
        "Word": "Ishbak",
        "Definitions": [
            "Leaving, one of Abraham's sons by Keturah (Gen. 25:2).",
            "who is empty or exhausted",
            "(left behind), a son of Abraham and Keturah, (Genesis 25:2; 1 Chronicles 1:32) and the progenitor of a tribe of northern Arabia. (B.C. after 1856.)"
        ]
    },
    {
        "Word": "Ishbi-benob",
        "Definitions": [
            "My seat at Nob, one of the Rephaim, whose spear was three hundred shekels in weight. He was slain by Abishai (2 Sam. 21:16, 17).",
            "respiration; conversion; taking captive"
        ]
    },
    {
        "Word": "Ish-bosheth",
        "Definitions": [
            "Man of shame or humiliation, the youngest of Saul's four sons, and the only one who survived him (2 Sam. 2-4). His name was originally Eshbaal (1 Chr. 8:33; 9:39). He was about forty years of age when his father and three brothers fell at the battle of Gilboa. Through the influence of Abner, Saul's cousin, he was acknowledged as successor to the throne of Saul, and ruled over all Israel, except the tribe of Judah (over whom David was king), for two years, having Mahanaim, on the east of Jordan, as his capital (2 Sam. 2:9). After a troubled and uncertain reign he was murdered by his guard, who stabbed him while he was asleep on his couch at mid-day (2 Sam. 4:5-7); and having cut off his head, presented it to David, who sternly rebuked them for this cold-blooded murder, and ordered them to be immediately executed (9-12)."
        ]
    },
    {
        "Word": "Ishi",
        "Definitions": [
            "My husband, a symbolical name used in Hos. 2:16 (See [298]BAALI.)",
            "salvation",
            "(my husband). This word occurs in (Hosea 2:16) It is the Israelite term, in opposition to Baali, the Canaanite term, with the same meaning, though with a significance of its own.",
            "(salutary).",
            "+ A man of the descendants of Judah, son of Appaim, (1 Chronicles 2:31) one of the great house of Hezron. + In a subsequent genealogy of Judah we find another Ishi, with a son Zoheth. (1 Chronicles 4:20) + Head of a family of the tribe of Simeon. (1 Chronicles 4:42) + One of the heads of the tribe of Manasseh on the east of Jordan. (1 Chronicles 5:24)"
        ]
    },
    {
        "Word": "Ishmael",
        "Definitions": [
            "God hears. (1.) Abraham's eldest son, by Hagar the concubine (Gen. 16:15; 17:23). He was born at Mamre, when Abraham was eighty-six years of age, eleven years after his arrival in Canaan (16:3; 21:5). At the age of thirteen he was circumcised (17:25). He grew up a true child of the desert, wild and wayward. On the occasion of the weaning of Isaac his rude and wayward spirit broke out in expressions of insult and mockery (21:9, 10); and Sarah, discovering this, said to Abraham, \"Expel this slave and her son.\" Influenced by a divine admonition, Abraham dismissed Hagar and her son with no more than a skin of water and some bread. The narrative describing this act is one of the most beautiful and touching incidents of patriarchal life (Gen. 21:14-16). (See [299]HAGAR.)",
            "Ishmael settled in the land of Paran, a region lying between Canaan and the mountains of Sinai; and \"God was with him, and he became a great archer\" (Gen. 21:9-21). He became a great desert chief, but of his history little is recorded. He was about ninety years of age when his father Abraham died, in connection with whose burial he once more for a moment reappears. On this occasion the two brothers met after being long separated. \"Isaac with his hundreds of household slaves, Ishmael with his troops of wild retainers and half-savage allies, in all the state of a Bedouin prince, gathered before the cave of Machpelah, in the midst of the men of Heth, to pay the last duties to the father of the faithful,' would make a notable subject for an artist\" (Gen. 25:9). Of the after events of his life but little is known. He died at the age of one hundred and thirty-seven years, but where and when are unknown (25:17). He had twelve sons, who became the founders of so many Arab tribes or colonies, the Ishmaelites, who spread over the wide desert spaces of Northern Arabia from the Red Sea to the Euphrates (Gen. 37:25, 27, 28; 39:1), \"their hand against every man, and every man's hand against them.\"",
            "(2.) The son of Nethaniah, \"of the seed royal\" (Jer. 40:8, 15). He plotted against Gedaliah, and treacherously put him and others to death. He carried off many captives, \"and departed to go over to the Ammonites.\"",
            "God that hears",
            "(whom God hears).",
            "+ The son of Abraham by Hagar the Egyptian his concubine; born when Abraham was fourscore and six years old. (Genesis 16:15,16) (B.C. 1910.) Ishmael was the first-born of his father. He was born in Abraham's house when he dwelt in the plain of Mamre; and on the institution of the covenant of circumcision, was circumcised, he being then thirteen years old (Genesis 17:26) With the institution of the covenant, God renewed his promise respecting Ishmael. He does not again appear in the narrative until the weaning of Isaac. At the great feast made in celebration of the weaning, \"Sarah saw the son of Hagar the Egyptian, which she had borne unto Abraham, mocking,\" and urged Abraham to cast him and his mother out. Comforted by the renewal of God's promise to make of Ishmael a great nation, Abraham sent them away, and they departed and wandered in the wilderness of Beersheba. His mother took Ishmael a wife out of the land of Egypt.\" (Genesis 21:9-21) This wife of Ishmael was the mother of the twelve sons and one daughter. Of the later life of Ishmael we know little. He was present with Isaac at the burial of Abraham. He died at the age of 137 years. (Genesis 25:17,18) The sons of Ishmael peopled the north and west of the Arabian peninsula, and eventually formed the chief element of the Arab nation, the wandering Bedouin tribes. They are now mostly Mohammedans who look to him as their spiritual father, as the Jews look to Abraham. Their language, which is generally acknowledged to have been the Arabic community so called, has been adopted with insignificant exceptions throughout Arabia. The term \"Ishmaelite\" occur on three occasions: (Genesis 37:25,27,28; 39:1; Judges 8:24; Psalms 83:6) + One of the sons of Azel, a descendant of Saul through Meribbaal or Mephibosheth. (1 Chronicles 8:38; 9:44) + A man of Judah, father of Zebadiah. (2 Chronicles 19:11) + Another man of Judah, son of Jehohanan; one of the captains of hundreds who assisted Jehoiada in restoring Joash to the throne. (2 Chronicles 23:1) + A priest of the Bene-Pashur, who was forced by Ezra to relinquish his foreign wife. (Ezra 10:22) + The son of Nethaniah; a perfect marvel of craft and villainy, whose treachery forms one of the chief episodes of the history of the period immediately succeeding the first fall of Jerusalem. His exploits are related in (Jeremiah 40:7; Jeremiah 41:16) with a short summary. During the siege of the city he had fled across the Jordan where he found a refuge at the court of Baalis. After the departure of the Chaldeans, Ishmael made no secret of his intention to kill the superintendent left by the king of Babylon and usurp his position. Of this Zedaliah was warned in express terms by Johanan and his companions, but notwithstanding entertained Ishmael and his followers at a feast, (Jeremiah 41:1) during which Ishmael murdered Gedaliah and all his attendants. The same night he killed all Zedaliah's establishment, including some Chaldean soldiers who were there. For two days the massacre remained entirely unknown to the people of the town. On the second day eighty devotees were bringing incense and offerings to the ruins of the temple. At his invitation they turned aside to the residence of the superintendent, and there Ishmael and his band butchered nearly the whole number: ten only escaped by offering a heavy ransom for their lives. This done he descended to the town, surprised and carried off the daughters of King Zedekiah, who had been sent there by Nebuchadnezzar for safety, with their eunuchs and their Chaldean guard, (Jeremiah 41:10,16) and all the people of the town, and made off with his prisoners to the country of the Ammonites. The news of the massacre had by this time got abroad, and Ishmael was quickly pursued by Johanan and his companions. He was attacked, two of his bravos slain, the whole of the prey recovered; and Ishmael himself with the remaining eight of his people, escaped to the Ammonites."
        ]
    },
    {
        "Word": "Ishmaiah",
        "Definitions": [
            "Heard by Jehovah. (1.) A Gibeonite who joined David at Ziklag, \"a hero among the thirty and over the thirty\" (1 Chr. 12:4).",
            "(2.) Son of Obadiah, and viceroy of Zebulun under David and Solomon (1 Chr. 27:19).",
            "hearing or obeying the Lord",
            "(Jehovah hears), son of Obadiah; the ruler of the tribe of Zebulun in the time of King David. (1 Chronicles 27:19) (B.C. 1046.)"
        ]
    },
    {
        "Word": "Ishmeelites",
        "Definitions": [
            "(Gen. 37:28; 39:1, A.V.) should be \"Ishmaelites,\" as in the Revised Version."
        ]
    },
    {
        "Word": "Ishtob",
        "Definitions": [
            "Man of Tob, one of the small Syrian kingdoms which together constituted Aram (2 Sam. 10:6, 8).",
            "(men of Tob), apparently one of the small kingdoms or states which formed part of the general country of Aram, named with Zobah, Rehob and Maacah. (2 Samuel 10:6,8)"
        ]
    },
    {
        "Word": "Island",
        "Definitions": [
            "(Heb. i, \"dry land,\" as opposed to water) occurs in its usual signification (Isa. 42:4, 10, 12, 15, comp. Jer. 47:4), but more frequently simply denotes a maritime region or sea-coast (Isa. 20:6, R.V.,\" coastland;\" 23:2, 6; Jer. 2:10; Ezek. 27:6, 7). (See [300]CHITTIM.) The shores of the Mediterranean are called the \"islands of the sea\" (Isa. 11:11), or the \"isles of the Gentiles\" (Gen. 10:5), and sometimes simply \"isles\" (Ps. 72:10); Ezek. 26:15, 18; 27:3, 35; Dan. 11:18)."
        ]
    },
    {
        "Word": "Israel",
        "Definitions": [
            "The name conferred on Jacob after the great prayer-struggle at Peniel (Gen. 32:28), because \"as a prince he had power with God and prevailed.\" (See [301]JACOB.) This is the common name given to Jacob's descendants. The whole people of the twelve tribes are called \"Israelites,\" the \"children of Israel\" (Josh. 3:17; 7:25; Judg. 8:27; Jer. 3:21), and the \"house of Israel\" (Ex. 16:31; 40:38).",
            "This name Israel is sometimes used emphatically for the true Israel (Ps. 73:1: Isa. 45:17; 49:3; John 1:47; Rom. 9:6; 11:26).",
            "After the death of Saul the ten tribes arrogated to themselves this name, as if they were the whole nation (2 Sam. 2:9, 10, 17, 28; 3:10, 17; 19:40-43), and the kings of the ten tribes were called \"kings of Israel,\" while the kings of the two tribes were called \"kings of Judah.\"",
            "After the Exile the name Israel was assumed as designating the entire nation.",
            "who prevails with God",
            "(the prince that prevails with God).",
            "+ The name given, (Genesis 32:28) to Jacob after his wrestling with the angel, (Hosea 12:4) at Peniel. Gesenius interprets Israel \"soldier of God.\" + It became the national name of the twelve tribes collectively. They are so called in (Exodus 3:16) and afterward. + It is used in a narrower sense, excluding Judah, in (1 Samuel 11:8; 2 Samuel 20:1; 1 Kings 12:16) Thenceforth it was assumed and accepted as the name of the northern kingdom. + After the Babylonian captivity, the returned exiles resumed the name Israel as the designation of their nation. The name Israel is also used to denote lay-men, as distinguished from priests, Levites and other ministers. (Ezra 6:16; 9:1; 10:25; Nehemiah 11:3) etc."
        ]
    },
    {
        "Word": "Israel, Kingdom of",
        "Definitions": [
            "(B.C. 975-B.C. 722). Soon after the death of Solomon, Ahijah's prophecy (1 Kings 11:31-35) was fulfilled, and the kingdom was rent in twain. Rehoboam, the son and successor of Solomon, was scarcely seated on his throne when the old jealousies between Judah and the other tribes broke out anew, and Jeroboam was sent for from Egypt by the malcontents (12:2, 3). Rehoboam insolently refused to lighten the burdensome taxation and services which his father had imposed on his subjects (12:4), and the rebellion became complete. Ephraim and all Israel raised the old cry, \"Every man to his tents, O Israel\" (2 Sam. 20:1). Rehoboam fled to Jerusalem (1 Kings 12:1-18; 2 Chr. 10), and Jeroboam was proclaimed king over all Israel at Shechem, Judah and Benjamin remaining faithful to Solomon's son. War, with varying success, was carried on between the two kingdoms for about sixty years, till Jehoshaphat entered into an alliance with the house of Ahab.",
            "Extent of the kingdom. In the time of Solomon the area of Palestine, excluding the Phoenician territories on the shore of the Mediterranean, did not much exceed 13,000 square miles. The kingdom of Israel comprehended about 9,375 square miles. Shechem was the first capital of this kingdom (1 Kings 12:25), afterwards Tirza (14:17). Samaria was subsequently chosen as the capital (16:24), and continued to be so till the destruction of the kingdom by the Assyrians (2 Kings 17:5). During the siege of Samaria (which lasted for three years) by the Assyrians, Shalmaneser died and was succeeded by Sargon, who himself thus records the capture of that city: \"Samaria I looked at, I captured; 27,280 men who dwelt in it I carried away\" (2 Kings 17:6) into Assyria. Thus after a duration of two hundred and fifty-three years the kingdom of the ten tribes came to an end. They were scattered throughout the East. (See [302]CAPTIVITY.)",
            "\"Judah held its ground against Assyria for yet one hundred and twenty-three years, and became the rallying-point of the dispersed of every tribe, and eventually gave its name to the whole race. Those of the people who in the last struggle escaped into the territories of Judah or other neighbouring countries naturally looked to Judah as the head and home of their race. And when Judah itself was carried off to Babylon, many of the exiled Israelites joined them from Assyria, and swelled that immense population which made Babylonia a second Palestine.\"",
            "After the deportation of the ten tribes, the deserted land was colonized by various eastern tribes, whom the king of Assyria sent thither (Ezra 4:2, 10; 2 Kings 17:24-29). (See [303]KINGS.)",
            "In contrast with the kingdom of Judah is that of Israel. (1.) \"There was no fixed capital and no religious centre. (2.) The army was often insubordinate. (3.) The succession was constantly interrupted, so that out of nineteen kings there were no less than nine dynasties, each ushered in by a revolution. (4.) The authorized priests left the kingdom in a body, and the priesthood established by Jeroboam had no divine sanction and no promise; it was corrupt at its very source.\" (Maclean's O. T. Hist.)"
        ]
    },
    {
        "Word": "Issachar",
        "Definitions": [
            "Hired (Gen. 30:18). \"God hath given me,\" said Leah, \"my hire (Heb. sekhari)...and she called his name Issachar.\" He was Jacob's ninth son, and was born in Padan-aram (comp. 28:2). He had four sons at the going down into Egypt (46:13; Num. 26:23, 25).",
            "Issachar, Tribe of, during the journey through the wilderness, along with Judah and Zebulun (Num. 2:5), marched on the east of the tabernacle. This tribe contained 54,400 fighting men when the census was taken at Sinai. After the entrance into the Promised Land, this tribe was one of the six which stood on Gerizim during the ceremony of the blessing and cursing (Deut. 27:12). The allotment of Issachar is described in Josh. 19:17-23. It included the plain of Esdraelon (=Jezreel), which was and still is the richest portion of Palestine (Deut. 33:18, 19; 1 Chr. 12:40).",
            "The prophetic blessing pronounced by Jacob on Issachar corresponds with that of Moses (Gen. 49:14, 15; comp. Deut. 33:18, 19).",
            "reward; recompense",
            "(reward). I. The ninth son of Jacob and the fifth of Leah. (Genesis 30:17,18) (B.C. 1753-45) At the descent into Egypt four sons are ascribed to him, who founded the four chief families of the tribes. (Genesis 46:13; Numbers 26:23,25; 1 Chronicles 7:1) The number of the fighting men of Issachar, when taken in the census at Sinai, was 54,400. During the journey they seem to have steadily increased. The allotment of Issachar lay above that of Manasseh. (Joshua 19:17-23) In the words of Josephus, \"it extended in length from Carmel to the Jordan, in breadth to Mount Tabor.\" This territory was, as it still is, among the richest land in Palestine. It is this aspect of the territory of Issachar which appears to be alluded to in the blessing of Jacob.",
            "+ A Korhite Levite, one of the door-keepers of the house of Jehovah, seventh son of Obed-edom. (1 Chronicles 26:5)"
        ]
    },
    {
        "Word": "Italian band",
        "Definitions": [
            "The name of the Roman cohort to which Cornelius belonged (Acts 10:1), so called probably because it consisted of men recruited in Italy."
        ]
    },
    {
        "Word": "Italy",
        "Definitions": [
            "Acts 18:2; 27:1, 6; Heb. 13:24), like most geographical names, was differently used at different periods of history. As the power of Rome advanced, nations were successively conquered and added to it till it came to designate the whole country to the south of the Alps. There was constant intercourse between Palestine and Italy in the time of the Romans.",
            "abounding with calves or heifers",
            "This word is used in the New Testament, (Acts 18:2; 27:1; Hebrews 13:24) in the usual sense of the period, i.e. in its true geographical sense, as denoting the whole natural peninsula between the Alps and the Straits of Messina."
        ]
    },
    {
        "Word": "Ithamar",
        "Definitions": [
            "Palm isle, the fourth and youngest son of Aaron (1 Chr. 6:3). He was consecrated to the priesthood along with his brothers (Ex. 6:23); and after the death of Nadab and Abihu, he and Eleazar alone discharged the functions of that office (Lev. 10:6, 12; Num. 3:4). He and his family occupied the position of common priest till the high priesthood passed into his family in the person of Eli (1 Kings 2:27), the reasons for which are not recorded. (See [304]ZADOK.)",
            "island of the palm-tree",
            "(land of palms), the youngest son of Aaron. (Exodus 6:23) (B.C. 1491.) After the death of Nadab and Abihu, (Leviticus 10:1) Eleazar and Ithamar were appointed to succeed to their places in the priestly office. (Exodus 28:1,40,43; Numbers 3:3,4; 1 Chronicles 24:2) In the distribution of services belonging to the tabernacle, and its transport on the march of the Israelites, the Gershonites and the Merarites were placed under the superintendence of Ithamar. (Exodus 38:21; Numbers 4:21-33) The high priesthood passed into the family of Ithamar in the person of Eli, but for what reason we are not informed."
        ]
    },
    {
        "Word": "Ithrite",
        "Definitions": [
            "Two of David's warriors so designated (2 Sam. 23:38; 1 Chr. 11:40).",
            "(belonging to Jether), The, the designation of two of the members of David's guard, Ira and Gareb. (2 Samuel 23:38; 1 Chronicles 11:40) They may have come from Jattir, in the mountains of Judah. (B.C 1046.)"
        ]
    },
    {
        "Word": "Ittai",
        "Definitions": [
            "Near; timely; or, with the Lord. (1.) A Benjamite, one of David's thirty heroes (2 Sam. 23:29).",
            "(2.) A native of Gath, a Philistine, who had apparently the command of the six hundred heroes who formed David's band during his wanderings (2 Sam. 15:19-22; comp. 1 Sam. 23:13; 27:2; 30:9, 10). He is afterwards with David at Mahanaim, holding in the army equal rank with Joab and Abishai (2 Sam. 18:2, 5, 12). He then passes from view.",
            "(with the Lord).",
            "+ \"Ittai the Gittite,\" i.e. the native of Gath, a Philistine in the army of King David. He appears only during the revolution of Absalom. (B.C. 1023.) We first discern him on the morning of David's flight. The king urges him to return. (2 Samuel 15:18,19) Comp. 1Sam 23:13; 27:2; 30:9,10,19,20 But ittai is firm; he is the king's slave, and wherever his master goes he will go. Accordingly he is allowed by David to proceed. When the army was numbered and organized by David at Mahanaim, Ittai again appears, now in command of a third part of the force. (2 Samuel 18:2,5,12) + Son of Ribai, from Gibeah of Benjamin; one of the thirty heroes of David's guard. (2 Samuel 23:29)"
        ]
    },
    {
        "Word": "Ituraea",
        "Definitions": [
            "A district in the north-east of Palestine, forming, along with the adjacent territory of Trachonitis, the tetrarchy of Philip (Luke 3:1). The present Jedur comprehends the chief part of Ituraea. It is bounded on the east by Trachonitis, on the south by Gaulanitis, on the west by Hermon, and on the north by the plain of Damascus.",
            "(land of Jether), a small province on the northwestern border of Palestine, lying along the base of Mount Hermon, only mentioned in (Luke 3:1) Jetur the son of Ishmael gave his name like the rest of his brethren, to the little province he colonized. (Genesis 25:15,16) It adjoined Trachonitis, and lay along the base of Libanus between Tiberias and Damascus. At the place indicated is situated the modern province of Jedur, which is the Arabic form of the Hebrew Jetur"
        ]
    },
    {
        "Word": "Ivah",
        "Definitions": [
            "Overturning, a city of the Assyrians, whence colonists were brought to Samaria (2 Kings 18:34; 19:13). It lay on the Euphrates, between Sepharvaim and Henah, and is supposed by some to have been the Ahava of Ezra (8:15).",
            "iniquity",
            "(ruined), or A'va, which is mentioned in Scripture twice, (2 Kings 18:34; 19:13) comp. Isai 37:13 In connection with Hena and Sepharvaim, and once, (2 Kings 17:24) in connection with Babylon and Cuthah, must be sought in Babylonia, and is probably identical with the modern Hit, on the Euphrates."
        ]
    },
    {
        "Word": "Ivory",
        "Definitions": [
            "(Heb. pl. shenhabbim, the \"tusks of elephants\") was early used in decorations by the Egyptians, and a great trade in it was carried on by the Assyrians (Ezek. 27:6; Rev. 18:12). It was used by the Phoenicians to ornament the box-wood rowing-benches of their galleys, and Hiram's skilled workmen made Solomon's throne of ivory (1 Kings 10:18). It was brought by the caravans of Dedan (Isa. 21:13), and from the East Indies by the navy of Tarshish (1 Kings 10:22). Many specimens of ancient Egyptian and Assyrian ivory-work have been preserved. The word habbim is derived from the Sanscrit ibhas, meaning \"elephant,\" preceded by the Hebrew article (ha); and hence it is argued that Ophir, from which it and the other articles mentioned in 1 Kings 10:22 were brought, was in India.",
            "The word translated \"ivory\" literally signifies the \"tooth\" of any animal, and hence more especially denotes the substance of the projecting tusks of elephants. The skilled work-men of Hiram, king of Tyre, fashioned the great ivory throne of Solomon, and overlaid it with pure gold. (1 Kings 10:18; 2 Chronicles 9:17) The ivory thus employed was supplied by the caravans of Dedan, (Isaiah 21:13; Ezekiel 27:15) or was brought, with apes and peacocks, by the navy of Tarshish. (1 Kings 10:22) The \"ivory house\" of Ahab, (1 Kings 22:39) was probably a palace, the walls of which were panelled with ivory, like the palace of Menelaus described by Homer. Odys. iv. 73. Beds inlaid or veneered with ivory were in use among the Hebrews. (Amos 6:4)"
        ]
    },
    {
        "Word": "Izhar",
        "Definitions": [
            "Oil, one of the sons of Kohath, and grandson of Levi (Ex. 6:18, 21; Num. 16:1).",
            "(oil), son of Kohath grandson of Levi, uncle of Aaron and Moses and father of Korah. (Exodus 6:18,21; Numbers 3:19; 16:1; 1 Chronicles 6:2,18) (B.C. after 1490.) Izhar was the head of the family of the Izharites, (1 Chronicles 24:22; 26:23) or Izeharites. (Numbers 3:27; 1 Chronicles 26:23,29)"
        ]
    },
    {
        "Word": "Izrahite",
        "Definitions": [
            "The designation of one of David's officers (1 Chr. 27:8).",
            "(descendant of Zerah), The, the designation of Shamhuth (1 Chronicles 27:8) Its real force probably Zerahite, that is, from the great Judaic family of Zerah."
        ]
    },
    {
        "Word": "Jaakan",
        "Definitions": [
            "He twists, one of the sons of Ezer, the son of Seir the Horite (1 Chr. 1:42).",
            "tribulation; labor",
            "(he shall surround), the same as Jakan, the forefather of Bene-Jaakan. (10:6)"
        ]
    },
    {
        "Word": "Jaakobah",
        "Definitions": [
            "Heel-catcher, a form of the name Jacob, one of the descendants of Simeon (1 Chr. 4:36).",
            "supplanter; deceiver; the heel",
            "(supplanter), one of the princes of the families of Simeon. (1 Chronicles 4:36) (B.C. about 710.)"
        ]
    },
    {
        "Word": "Jaala",
        "Definitions": [
            "A wild she-goat, one of the Nethinim, whose descendants returned from the Captivity (Neh. 7:58).",
            "ascending; a little doe or goat",
            "(wild she-goat). Bene-Jaala were among the descendants of \"Solomon's slaves\" who returned from Babylon with Zerubbabel. (Nehemiah 7:58) (B.C. before 536.) The name also occurs as Ja-alah."
        ]
    },
    {
        "Word": "Jaalam",
        "Definitions": [
            "Concealer, the second of Esau's three sons by Aholibamah (Gen. 36:5, 14).",
            "hidden; young man; heir",
            "(whom God hides), a son of Esau, (Genesis 36:5,14,18) comp. 1Chr 1:35 And a head of a tribe of Edom. (B.C. 1790.)."
        ]
    },
    {
        "Word": "Jaanai",
        "Definitions": [
            "Mourner, one of the chief Gadites (1 Chr. 5:12).",
            "answering; afflicting; making poor",
            "(whom Jehovah answers), a chief man in the tribe of Gad. (1 Chronicles 5:12)"
        ]
    },
    {
        "Word": "Jaare-oregim",
        "Definitions": [
            "Forests of the weavers, a Bethlehemite (2 Sam. 21:19), and the father of Elhanan, who slew Goliath. In 1 Chr. 20:5 called JAIR."
        ]
    },
    {
        "Word": "Jaasau",
        "Definitions": [
            "Fabricator, an Israelite who renounced his Gentile wife after the Return (Ezra 10:37).",
            "doing; my doing",
            "(whom Jehovah made), one of the Bene-Bani who had married a foreign wife. (Ezra 10:37) (B.C. 459.)"
        ]
    },
    {
        "Word": "Jaasiel",
        "Definitions": [
            "Made by God, one of David's body-guard, the son of Abner (1 Chr. 27:21), called Jasiel in 1 Chr. 11:47.",
            "God's work",
            "(whom God comforts), son of the great Abner. (1 Chronicles 27:21) (B.C. 1046-1014.)"
        ]
    },
    {
        "Word": "Jaaz-aniah",
        "Definitions": [
            "Heard by Jehovah. (1.) The son of Jeremiah, and one of the chief Rechabites (Jer. 35:3).",
            "(2.) The son of Shaphan (Ezek. 8:11).",
            "(3.) The son of Azur, one of the twenty-five men seen by Ezekiel (11:1) at the east gate of the temple.",
            "(4.) A Maachathite (2 Kings 25:23; Jer. 40:8; 42:1). He is also called Azariah (Jer. 43:2)."
        ]
    },
    {
        "Word": "Jaazer",
        "Definitions": [
            "He (God) helps, a city of the Amorites on the east of Jordan, and assigned, with neighbouring places in Gilead, to Gad (Num. 32:1, 35; Josh. 13:25). It was allotted to the Merarite Levites (21:39). In David's time it was occupied by the Hebronites, i.e., the descendants of Kohath (1 Chr. 26:31). It is mentioned in the \"burdens\" proclaimed over Moab (Isa. 16:8, 9; Jer. 48:32). Its site is marked by the modern ruin called Sar or Seir, about 10 miles west of Amman, and 12 from Heshbon. \"The vineyards that once covered the hill-sides are gone; and the wild Bedawin from the eastern desert make cultivation of any kind impossible.\""
        ]
    },
    {
        "Word": "Jaaziah",
        "Definitions": [
            "Comforted by Jehovah, a descendant of Merari the Levite (1 Chr. 24:26, 27).",
            "Jaaziel, the strength of the Lord",
            "(whom Jehovah comforts), apparently a third son, or a descendant, or Merari the Levite. (1 Chronicles 24:26,27) (B.C. before 1014)."
        ]
    },
    {
        "Word": "Jaaziel",
        "Definitions": [
            "Comforted by God, a Levitical musician (1 Chr. 15:18).",
            "(whom Jehovah comforts), one of the Levites appointed by David to perform the musical service before the ark. (1 Chronicles 15:18) (B.C. 1014)."
        ]
    },
    {
        "Word": "Jabal",
        "Definitions": [
            "A stream, a descendant of Cain, and brother of Jubal; \"the father of such as dwell in tents and have cattle\" (Gen. 4:20). This description indicates that he led a wandering life.",
            "which glides away",
            "(stream), the son of Lamech and Adah, (Genesis 4:20) and brother of Jubal. He is described as the father of such as dwell in tents and have cattle."
        ]
    },
    {
        "Word": "Jabbok",
        "Definitions": [
            "A pouring out, or a wrestling, one of the streams on the east of Jordan, into which it falls about midway between the Sea of Galilee and the Dead Sea, or about 45 miles below the Sea of Galilee. It rises on the eastern side of the mountains of Gilead, and runs a course of about 65 miles in a wild and deep ravine. It was the boundary between the territory of the Ammonites and that of Og, king of Bashan (Josh. 12:1-5; Num. 21:24); also between the tribe of Reuben and the half tribe of Manasseh (21:24; Deut. 3:16). In its course westward across the plains it passes more than once underground. \"The scenery along its banks is probably the most picturesque in Palestine; and the ruins of town and village and fortress which stud the surrounding mountain-side render the country as interesting as it is beautiful.\" This river is now called the Zerka, or blue river.",
            "evacuation; dissipation; wrestling",
            "(emptying), a stream which intersects the mountain range of Gilead, comp. (Joshua 12:2,5) and falls into the Jordan on the east about midway between the Sea of Galilee and the Dead Sea. It was anciently the border of the children of Ammon. (Numbers 21:24; 2:37; 3:16) It was on the south bank of the Jabbok that the interview took place between Jacob and Esau, (Genesis 32:22) and this river afterward became, toward its western part, the boundary between the kingdoms of Sihon and Og. (Joshua 12:2,5) Its modern name is Wady Zurka ."
        ]
    },
    {
        "Word": "Jabesh",
        "Definitions": [
            "Dry. (1.) For Jabesh-Gilead (1 Sam. 11:3, 9, 10).",
            "(2.) The father of Shallum (2 Kings 15:10, 13, 14), who usurped the throne of Israel on the death of Zachariah.",
            "dryness; confusion; shame",
            "(dry).",
            "+ Father of Shallum, the fifteenth king of Israel. (2 Kings 15:10,13,14) + Jabesh-gilead, or Jabesh in the territory of Gilead. In its widest sense Gilead included the half tribe of Manasseh, (1 Chronicles 27:21) as well as the tribes of Gad and Reuben, (Numbers 32:1-42) east of the Jordan; and of the cities of Gilead, Jabesh was the chief. It is first mentioned in (Judges 21:8-14) Being attacked subsequently by Nahash the Ammonite, it gave Saul an opportunity of displaying his prowess in its defence. (1 Samuel 11:1-15) Eusebius places it beyond the Jordan, six miles from Pella on the mountain road to Gerasa; where its name is probably preserved in the Wady Yabes."
        ]
    },
    {
        "Word": "Jabesh-Gilead",
        "Definitions": [
            "A town on the east of Jordan, on the top of one of the green hills of Gilead, within the limits of the half tribe of Manasseh, and in full view of Beth-shan. It is first mentioned in connection with the vengeance taken on its inhabitants because they had refused to come up to Mizpeh to take part with Israel against the tribe of Benjamin (Judg. 21:8-14). After the battles at Gibeah, that tribe was almost extinguished, only six hundred men remaining. An expedition went against Jabesh-Gilead, the whole of whose inhabitants were put to the sword, except four hundred maidens, whom they brought as prisoners and sent to \"proclaim peace\" to the Benjamites who had fled to the crag Rimmon. These captives were given to them as wives, that the tribe might be saved from extinction (Judg. 21).",
            "This city was afterwards taken by Nahash, king of the Ammonites, but was delivered by Saul, the newly-elected king of Israel. In gratitude for this deliverance, forty years after this, the men of Jabesh-Gilead took down the bodies of Saul and of his three sons from the walls of Beth-shan, and after burning them, buried the bones under a tree near the city (1 Sam. 31:11-13). David thanked them for this act of piety (2 Sam. 2:4-6), and afterwards transferred the remains to the royal sepulchre (21:14). It is identified with the ruins of ed-Deir, about 6 miles south of Pella, on the north of the Wady Yabis."
        ]
    },
    {
        "Word": "Jabez",
        "Definitions": [
            "Affiction. (1.) A descendant of Judah, of whom it is recorded that \"God granted him that which he requested\" (1 Chr. 4:9, 10).",
            "(2.) A place inhabited by several families of the scribes (1 Chr. 2:55).",
            "sorrow; trouble",
            "(sorrow).",
            "+ Apparently a place at which the families of the scribes resided who belonged to the families of the Kenites. (1 Chronicles 2:55) + The name occurs again in the genealogies of Judah, (1 Chronicles 4:9,10) in a passage of remarkable detail inserted in a genealogy again connected with Bethlehem. ver. 4."
        ]
    },
    {
        "Word": "Jabin",
        "Definitions": [
            "Discerner; the wise. (1.) A king of Hazor, at the time of the entrance of Israel into Canaan (Josh. 11:1-14), whose overthrow and that of the northern chief with whom he had entered into a confederacy against Joshua was the crowning act in the conquest of the land (11:21-23; comp. 14:6-15). This great battle, fought at Lake Merom, was the last of Joshua's battles of which we have any record. Here for the first time the Israelites encountered the iron chariots and horses of the Canaanites.",
            "(2.) Another king of Hazor, called \"the king of Canaan,\" who overpowered the Israelites of the north one hundred and sixty years after Joshua's death, and for twenty years held them in painful subjection. The whole population were paralyzed with fear, and gave way to hopeless despondency (Judg. 5:6-11), till Deborah and Barak aroused the national spirit, and gathering together ten thousand men, gained a great and decisive victory over Jabin in the plain of Esdraelon (Judg. 4:10-16; comp. Ps. 83:9). This was the first great victory Israel had gained since the days of Joshua. They never needed to fight another battle with the Canaanites (Judg. 5:31).",
            "Jabneh, he that understands; building",
            "(whom God observes).",
            "+ King of Hazor, who organized a confederacy of the northern princes against the Israelites. (Joshua 11:1-3) Joshua surprised the allied forces by the waters of Merom, ver. 7, and utterly routed them. (B.C. 1448.) During the ensuing wars Joshua again attacked Jabin, and burnt his city. (Joshua 11:1-14) + A king of Hazor, whose general, Sisera, was defeated by Barak. (Judges 4:2,13) (B.C. 1316.)"
        ]
    },
    {
        "Word": "Jabneel",
        "Definitions": [
            "Built by God. (1.) A town in the north boundary of Judah (Josh. 15:11), called afterwards by the Greeks Jamnia, the modern Yebna, 11 miles south of Jaffa. After the fall of Jerusalem (A.D. 70), it became one of the most populous cities of Judea, and the seat of a celebrated school.",
            "(2.) A town on the border of Naphtali (Josh. 19:33). Its later name was Kefr Yemmah, \"the village by the sea,\" on the south shore of Lake Merom.",
            "building of God",
            "(building of God).",
            "+ One of the points on the northern boundary of Judah, not quite at the sea, though near it. (Joshua 15:11) There is no sign, however, of its ever having been occupied by Judah. Josephus attributes it to the Danites. There was a constant struggle going on between that tribe and the Philistines for the possession of all the places in the lowland plains, and it is not surprising that the next time we meet with Jabneel it should be in the hands of the latter. (2 Chronicles 26:6) Uzziah dispossessed them of it and demolished its fortifications. Called also [652]Jabneh. At the time of the fall of Jerusalem, Jabneh was one of the most populous places of Judea. The modern village of Yebna, more accurately Ibna, stands about two miles from the sea, on a slight eminence just south of the Nahr Rubin . + One of the landmarks on the boundary of Naphtali, (Joshua 19:33) in upper Galilee."
        ]
    },
    {
        "Word": "Jabneh",
        "Definitions": [
            "Building, (2 Chr. 26:6), identical with Jabneel (Josh. 15:11).",
            "(building of God), (2 Chronicles 26:6) [[653]Jabneel]"
        ]
    },
    {
        "Word": "Jachan",
        "Definitions": [
            "Mourner, one of the chief Gadite \"brothers\" in Bashan (1 Chr. 5:13).",
            "wearing out; oppressing",
            "(affliction), one of seven chief men of the tribe of Gad. (1 Chronicles 5:13)"
        ]
    },
    {
        "Word": "Jachin",
        "Definitions": [
            "Firm. (1.) The fourth son of Simeon (Gen. 46:10), called also Jarib (1 Chr. 4:24).",
            "(2.) The head of one of the courses (the twenty-first) of priests (1 Chr. 24:17).",
            "(3.) One of the priests who returned from the Exile (1 Chr. 9:10).",
            "he that strengthens and makes steadfast",
            "(he shall establish).",
            "+ One of the two pillars which were set up \"in the porch,\" (1 Kings 7:21) or before the temple. (2 Chronicles 3:17) of Solomon. [[654]Boaz] + Fourth son of Simeon, (Genesis 46:10; Exodus 6:15) founder of the family of the Jachinites. (Numbers 26:12) + Head of the twenty-first course of priests in the time of David. (1 Chronicles 9:10; 24:17; Nehemiah 11:10)"
        ]
    },
    {
        "Word": "Jachin and Boaz",
        "Definitions": [
            "The names of two brazen columns set up in Solomon's temple (1 Kings 7:15-22). Each was eighteen cubits high and twelve in circumference (Jer. 52:21, 23; 1 Kings 7:17-21). They had doubtless a symbolical import."
        ]
    },
    {
        "Word": "Jacinth",
        "Definitions": [
            "Properly a flower of a reddish blue or deep purple (hyacinth), and hence a precious stone of that colour (Rev. 21:20). It has been supposed to designate the same stone as the ligure (Heb. leshem) mentioned in Ex. 28:19 as the first stone of the third row in the high priest's breast-plate. In Rev. 9:17 the word is simply descriptive of colour.",
            "a precious stone, forming one of the foundations of the walls of the new Jerusalem. (Revelation 21:20) Called hyacinth in the Revised Version. This is simply a different English rendering of the same Greek original. It is probably identical with the lighure of (Exodus 28:19) The Jacinth or hyacinth is a red variety of zircon, which is found in square prisms of a white, gray, red, reddish-brown, yellow or pale-green color. The expression in (Revelation 9:17) \"of jacinth,\" is descriptive simply of a dark-purple color."
        ]
    },
    {
        "Word": "Jacob",
        "Definitions": [
            "One who follows on another's heels; supplanter, (Gen. 25:26; 27:36; Hos. 12:2-4), the second born of the twin sons of Isaac by Rebekah. He was born probably at Lahai-roi, when his father was fifty-nine and Abraham one hundred and fifty-nine years old. Like his father, he was of a quiet and gentle disposition, and when he grew up followed the life of a shepherd, while his brother Esau became an enterprising hunter. His dealing with Esau, however, showed much mean selfishness and cunning (Gen. 25:29-34).",
            "When Isaac was about 160 years of age, Jacob and his mother conspired to deceive the aged patriarch (Gen. 27), with the view of procuring the transfer of the birthright to himself. The birthright secured to him who possessed it (1) superior rank in his family (Gen. 49:3); (2) a double portion of the paternal inheritance (Deut. 21:17); (3) the priestly office in the family (Num. 8:17-19); and (4) the promise of the Seed in which all nations of the earth were to be blessed (Gen. 22:18).",
            "Soon after his acquisition of his father's blessing (Gen. 27), Jacob became conscious of his guilt; and afraid of the anger of Esau, at the suggestion of Rebekah Isaac sent him away to Haran, 400 miles or more, to find a wife among his cousins, the family of Laban, the Syrian (28). There he met with Rachel (29). Laban would not consent to give him his daughter in marriage till he had served seven years; but to Jacob these years \"seemed but a few days, for the love he had to her.\" But when the seven years were expired, Laban craftily deceived Jacob, and gave him his daughter Leah. Other seven years of service had to be completed probably before he obtained the beloved Rachel. But \"life-long sorrow, disgrace, and trials, in the retributive providence of God, followed as a consequence of this double union.\"",
            "At the close of the fourteen years of service, Jacob desired to return to his parents, but at the entreaty of Laban he tarried yet six years with him, tending his flocks (31:41). He then set out with his family and property \"to go to Isaac his father in the land of Canaan\" (Gen. 31). Laban was angry when he heard that Jacob had set out on his journey, and pursued after him, overtaking him in seven days. The meeting was of a painful kind. After much recrimination and reproach directed against Jacob, Laban is at length pacified, and taking an affectionate farewell of his daughters, returns to his home in Padanaram. And now all connection of the Israelites with Mesopotamia is at an end.",
            "Soon after parting with Laban he is met by a company of angels, as if to greet him on his return and welcome him back to the Land of Promise (32:1, 2). He called the name of the place Mahanaim, i.e., \"the double camp,\" probably his own camp and that of the angels. The vision of angels was the counterpart of that he had formerly seen at Bethel, when, twenty years before, the weary, solitary traveller, on his way to Padan-aram, saw the angels of God ascending and descending on the ladder whose top reached to heaven (28:12).",
            "He now hears with dismay of the approach of his brother Esau with a band of 400 men to meet him. In great agony of mind he prepares for the worst. He feels that he must now depend only on God, and he betakes himself to him in earnest prayer, and sends on before him a munificent present to Esau, \"a present to my lord Esau from thy servant Jacob.\" Jacob's family were then transported across the Jabbok; but he himself remained behind, spending the night in communion with God. While thus engaged, there appeared one in the form of a man who wrestled with him. In this mysterious contest Jacob prevailed, and as a memorial of it his name was changed to Israel (wrestler with God); and the place where this occured he called Peniel, \"for\", said he, \"I have seen God face to face, and my life is preserved\" (32:25-31).",
            "After this anxious night, Jacob went on his way, halting, mysteriously weakened by the conflict, but strong in the assurance of the divine favour. Esau came forth and met him; but his spirit of revenge was appeased, and the brothers met as friends, and during the remainder of their lives they maintained friendly relations. After a brief sojourn at Succoth, Jacob moved forward and pitched his tent near Shechem (q.v.), 33:18; but at length, under divine directions, he moved to Bethel, where he made an altar unto God (35:6, 7), and where God appeared to him and renewed the Abrahamic covenant. While journeying from Bethel to Ephrath (the Canaanitish name of Bethlehem), Rachel died in giving birth to her second son Benjamin (35:16-20), fifteen or sixteen years after the birth of Joseph. He then reached the old family residence at Mamre, to wait on the dying bed of his father Isaac. The complete reconciliation between Esau and Jacob was shown by their uniting in the burial of the patriarch (35:27-29).",
            "Jacob was soon after this deeply grieved by the loss of his beloved son Joseph through the jealousy of his brothers (37:33). Then follows the story of the famine, and the successive goings down into Egypt to buy corn (42), which led to the discovery of the long-lost Joseph, and the patriarch's going down with all his household, numbering about seventy souls (Ex. 1:5; Deut. 10:22; Acts 7:14), to sojourn in the land of Goshen. Here Jacob, \"after being strangely tossed about on a very rough ocean, found at last a tranquil harbour, where all the best affections of his nature were gently exercised and largely unfolded\" (Gen. 48). At length the end of his checkered course draws nigh, and he summons his sons to his bedside that he may bless them. Among his last words he repeats the story of Rachel's death, although forty years had passed away since that event took place, as tenderly as if it had happened only yesterday; and when \"he had made an end of charging his sons, he gathered up his feet into the bed, and yielded up the ghost\" (49:33). His body was embalmed and carried with great pomp into the land of Canaan, and buried beside his wife Leah in the cave of Machpelah, according to his dying charge. There, probably, his embalmed body remains to this day (50:1-13). (See [305]HEBRON.)",
            "The history of Jacob is referred to by the prophets Hosea (12:3, 4, 12) and Malachi (1:2). In Micah 1:5 the name is a poetic synonym for Israel, the kingdom of the ten tribes. There are, besides the mention of his name along with those of the other patriarchs, distinct references to events of his life in Paul's epistles (Rom. 9:11-13; Heb. 12:16; 11:21). See references to his vision at Bethel and his possession of land at Shechem in John 1:51; 4:5, 12; also to the famine which was the occasion of his going down into Egypt in Acts 7:12 (See [306]LUZ; [307]BETHEL.)",
            "that supplants, undermines; the heel",
            "(supplanter), the second son of Isaac and Rebekah. He was born with Esau, probably at the well of Lahai-roi, about B.C. 1837. His history is related in the latter half of the book of Genesis. He bought the birthright from his brother Esau, and afterward acquired the blessing intended for Esau, by practicing a well-known deceit on Isaac. (Jacob did not obtain the blessing because of his deceit, but in spite of it. That which was promised he would have received in some good way; but Jacob and his mother, distrusting God's promise, sought the promised blessing in a wrong way, and received with it trouble and sorrow.--ED.) Jacob, in his 78th year, was sent from the family home to avoid his brother, and to seek a wife among his kindred in Padan-aram. As he passed through Bethel, God appeared to him. After the lapse of twenty-one years he returned from Padan-aram with two wives, two concubines, eleven sons and a daughter, and large property. He escaped from the angry pursuit of Laban, from a meeting with Esau, and from the vengeance of the Canaanites provoked by the murder of Shechem; and in each of these three emergencies he was aided and strengthened by the interposition of God, and in sign of the grace won by a night of wrestling with God his name was changed at Jabbok into Israel. Deborah and Rachel died before he reached Hebron; Joseph, the favorite son of Jacob, was sold into Egypt eleven years before the death of Isaac; and Jacob had probably exceeded his 130th year when he went tither. He was presented to Pharaoh, and dwelt for seventeen years in Rameses and Goshen, and died in his 147th year. His body was embalmed, carried with great care and pomp into the land of Canaan, and deposited with his fathers, and his wife Leah, in the cave of Machpelah. The example of Jacob is quoted by the first and the last of the minor prophets. Besides the frequent mention of his name in conjunction with the names of the other two patriarchs, there are distinct references to the events in the life of Jacob in four books of the New Testament - (John 1:51; 4:5,12; Acts 7:12,16; Romans 9:11-13; Hebrews 11:21; 12:16)"
        ]
    },
    {
        "Word": "Jacob's Well",
        "Definitions": [
            "(John 4:5, 6). This is one of the few sites in Palestine about which there is no dispute. It was dug by Jacob, and hence its name, in the \"parcel of ground\" which he purchased from the sons of Hamor (Gen. 33:19). It still exists, but although after copious rains it contains a little water, it is now usually quite dry. It is at the entrance to the valley between Ebal and Gerizim, about 2 miles south-east of Shechem. It is about 9 feet in diameter and about 75 feet in depth, though in ancient times it was no doubt much deeper, probably twice as deep. The digging of such a well must have been a very laborious and costly undertaking.",
            "\"Unfortunately, the well of Jacob has not escaped that misplaced religious veneration which cannot be satisfied with leaving the object of it as it is, but must build over it a shrine to protect and make it sacred. A series of buildings of various styles, and of different ages, have cumbered the ground, choked up the well, and disfigured the natural beauty and simplicity of the spot. At present the rubbish in the well has been cleared out; but there is still a domed structure over it, and you gaze down the shaft cut in the living rock and see at a depth of 70 feet the surface of the water glimmering with a pale blue light in the darkness, while you notice how the limestone blocks that form its curb have been worn smooth, or else furrowed by the ropes of centuries\" (Hugh Macmillan).",
            "At the entrance of the enclosure round the well is planted in the ground one of the wooden poles that hold the telegraph wires between Jerusalem and Haifa."
        ]
    },
    {
        "Word": "Jaddua",
        "Definitions": [
            "Known. (1.) One of the chiefs who subscribed the covenant (Neh. 10:21).",
            "(2.) The last high priest mentioned in the Old Testament (Neh. 12:11, 22), sons of Jonathan.",
            "known",
            "(known).",
            "+ Son and successor in the high priesthood of Jonathan or Johanan. He is the last of the high priests mentioned in the Old Testament, and probably altogether the latest name in the canon. (Nehemiah 12:11,22) (B.C. 406-332.) + One of the chief of the people who sealed the covenant with Nehemiah. (Nehemiah 10:21) (B.C. 410.)"
        ]
    },
    {
        "Word": "Jadon",
        "Definitions": [
            "Judge, a Meronothite who assisted in rebuilding the walls of Jerusalem (Neh. 3:7).",
            "(judge), the Meronothite, who assisted to repair the wall of Jerusalem. (Nehemiah 3:7) (B.C. 446.)"
        ]
    },
    {
        "Word": "Jael",
        "Definitions": [
            "Mountain-goat, the wife of Heber the Kenite (Judg. 4:17-22). When the Canaanites were defeated by Barak, Sisera, the captain of Jabin's army, fled and sought refuge with the friendly tribe of Heber, beneath the oaks of Zaanaim. As he drew near, Jael invited him to enter her tent. He did so, and as he lay wearied on the floor he fell into a deep sleep. She then took in her left hand one of the great wooden pins (\"nail\") which fastened down the cords of the tent, and in her right hand the mallet, or \"hammer,\" used for driving it into the ground, and stealthily approaching her sleeping guest, with one well-directed blow drove the nail through his temples into the earth (Judg. 5:27). She then led Barak, who was in pursuit, into her tent, and boastfully showed him what she had done. (See [308]SISERA; [309]DEBORAH.)",
            "he that ascends; a kid",
            "(mountain goat), the wife of Heber the Kenite. (B.C. 1316.) In the headlong rout which followed the defeat of the Canaanites by Barak, at Megiddo on the plain of Esdraelon, Sisera, their general, fled to the tent of the Kenite chieftainess, at Kedesh in Naphtali, four miles northwest of Lake Merom. He accepted Jael's invitation to enter, and she flung a mantle over him as he lay wearily on the floor. When thirst prevented sleep, and he asked for water, she brought him buttermilk in her choicest vessel. At last, with a feeling of perfect security, he feel into a deep sleep. Then it was that Jael took one of the great wooden pins which fastened down the cords of the tent, and with one terrible blow with a mallet dashed it through Sisera's temples deep into the earth. (Judges 5:27) She then waited to meet the pursuing Barak, and led him into her tent that she might in his presence claim the glory of the deed! Many have supposed that by this act she fulfilled the saying of Deborah, (Judges 4:9) and hence they have supposed that Jael was actuated by some divine and hidden influence. But the Bible gives no hint of such an inspiration."
        ]
    },
    {
        "Word": "Jagur",
        "Definitions": [
            "Place of sojourn, a city on the southern border of Judah (Josh. 15:21).",
            "husbandman; stranger",
            "(lodging), a town of Judah, one of those farthest to the south, on the frontier of Edom. (Joshua 15:21)"
        ]
    },
    {
        "Word": "Jah",
        "Definitions": [
            "A contraction for Jehovah (Ps. 68:4).",
            "the everlasting",
            "(Jehovah), the abbreviated form of Jehovah, used only in poetry. It occurs frequently in the Hebrew, but with a single exception, (Psalms 68:4) is rendered \"Lord\" in the Authorized Version. The identity of Jah and Jehovah is strongly marked in two passages of Isaiah-- (Isaiah 12:2; 26:4) [[655]Jehovah]."
        ]
    },
    {
        "Word": "Jahath",
        "Definitions": [
            "Union. (1.) A son of Shimei, and grandson of Gershom (1 Chr. 23:10).",
            "(2.) One of the sons of Shelomoth, of the family of Kohath (1 Chr. 24:22).",
            "(3.) A Levite of the family of Merari, one of the overseers of the repairs of the temple under Josiah (2 Chr. 34:12).",
            "broken in pieces; descending",
            "(union).",
            "+ Son of Libni, the son of Gershom, the son of Levi. (1 Chronicles 6:20) (B.C. after 1706.) + Head of a later house in the family of Gershom, being the eldest son of Shimei, the son of Laadan. (1 Chronicles 23:10,11) + A man in the genealogy of Judah, (1 Chronicles 4:2) son of Reaiah ben-Shobal. + A Levite, son of Shelomoth. (1 Chronicles 24:22) + A Merarite Levite in the reign of Josiah. (2 Chronicles 34:12) (B.C. 623.)"
        ]
    },
    {
        "Word": "Jahaz",
        "Definitions": [
            "Trodden down (called also Jahaza, Josh. 13:18; Jahazah, 21:36; Jahzah, 1 Chr. 6:78), a town where Sihon was defeated, in the borders of Moab and in the land of the Ammonites beyond Jordan, and north of the river Arnon (Num. 21:23; Deut. 2:32). It was situated in the tribe of Reuben, and was assigned to the Merarite Levites (Josh. 13:18; 21:36). Here was fought the decisive battle in which Sihon (q.v.) was completely routed, and his territory (the modern Belka) came into the possession of Israel. This town is mentioned in the denunciations of the prophets against Moab (Isa. 15:4; Jer. 48:34).",
            "Jahazah, quarrel; dispute"
        ]
    },
    {
        "Word": "Jahaziel",
        "Definitions": [
            "Beheld by God. (1.) The third son of Hebron (1 Chr. 23:19).",
            "(2.) A Benjamite chief who joined David at Ziklag (1 Chr. 12:4).",
            "(3.) A priest who accompanied the removal of the ark to Jerusalem (1 Chr. 16:6).",
            "(4.) The son of Zechariah, a Levite of the family of Asaph (2 Chr. 20:14-17). He encouraged Jehoshaphat against the Moabites and Ammonites.",
            "seeing God",
            "(whom God watches over)",
            "+ One of the heroes of Benjamin who joined David at Ziklag. (1 Chronicles 12:4) (B.C. 1055.) + A priest in the reign of David. (1 Chronicles 16:6) + A Kohathite Levite, third son of Hebron. (1 Chronicles 23:19; 24:23) + Son of Zechariah, a Levite of the Bene-Asaph in the reign of Jehoshaphat. (2 Chronicles 20:14) (B.C. 896.) + The \"son of Jahaziel\" was the chief of the Bene-Shecaniah who returned from Babylon with Ezra. (Ezra 8:5) (B.C. before 459.)"
        ]
    },
    {
        "Word": "Jahdai",
        "Definitions": [
            "Grasper, a descendant of Caleb, of the family of Hezron (1 Chr. 2:47).",
            "(whom Jehovah directs), a man who appears to be thrust abruptly into the genealogy of Caleb, as the father of six sons. (1 Chronicles 2:47)"
        ]
    },
    {
        "Word": "Jahzeel",
        "Definitions": [
            "Allotted by God, the first of the sons of Naphtali (Gen. 46:24).",
            "God hasteth, or divideth",
            "(whom God allots), the first of the four sons of Naphtali, (Genesis 46:24) founder of the family of the Jahzeelites. (Numbers 26:48) (B.C. 1306.)"
        ]
    },
    {
        "Word": "Jahzerah",
        "Definitions": [
            "Returner, the son of Meshullam, and father of Adiel (1 Chr. 9:12).",
            "(whom God leads back), a priest of the house of Immer. (1 Chronicles 9:12)"
        ]
    },
    {
        "Word": "Jailer",
        "Definitions": [
            "(of Philippi), Acts 16:23. The conversion of the Roman jailer, a man belonging to a class \"insensible as a rule and hardened by habit, and also disposed to despise the Jews, who were the bearers of the message of the gospel,\" is one of those cases which illustrate its universality and power."
        ]
    },
    {
        "Word": "Jair",
        "Definitions": [
            "Enlightener. (1.) The son of Segub. He was brought up with his mother in Gilead, where he had possessions (1 Chr. 2:22). He distinguished himself in an expedition against Bashan, and settled in the part of Argob on the borders of Gilead. The small towns taken by him there are called Havoth-jair, i.e., \"Jair's villages\" (Num. 32:41; Deut. 3:14; Josh. 13:30).",
            "(2.) The eighth judge of Israel, which he ruled for twenty-two years. His opulence is described in Judg. 10:3-5. He had thirty sons, each riding on \"ass colts.\" They had possession of thirty of the sixty cities (1 Kings 4:13; 1 Chr. 2:23) which formed the ancient Havoth-jair.",
            "(3.) A Benjamite, the father of Mordecai, Esther's uncle (Esther 2:5).",
            "(4.) The father of Elhanan, who slew Lahmi, the brother of Goliath (1 Chr. 20:5).",
            "Jairus, my light; who diffuses light",
            "(enlightener).",
            "+ A man who on his father's side was descended from Judah, and on his mother's from Manasseh. (B.C. 1451.) During, the conquest he took the whole of the tract of Argob (3:14) and in addition possessed himself of some nomad villages in Gilead, which he called after his own name Havoth-Jair. (Numbers 32:41; 1 Chronicles 2:23) + JAIR THE GILEADITE, who judged Israel for two-and-twenty years. (Judges 10:3-5) (B.C. 1160.) He had thirty sons, and possessed thirty cities in the land of Gilead, which like those of their namesakes were called Havoth-jair. + A Benjamite, son of Kish and father of Mordecai. (Esther 2:5) (B.C. before 598.) + The father of Elhanan, one of the heroes of David's army. (1 Chronicles 20:6)"
        ]
    },
    {
        "Word": "Jairus",
        "Definitions": [
            "A ruler of the synagogue at Capernaum, whose only daughter Jesus restored to life (Mark 5:22; Luke 8:41). Entering into the chamber of death, accompanied by Peter and James and John and the father and mother of the maiden, he went forward to the bed whereon the corpse lay, and said, Talitha cumi, i.e., \"Maid, arise,\" and immediately the spirit of the maiden came to her again, and she arose straightway; and \"at once to strengthen that life which had come back to her, and to prove that she was indeed no ghost, but had returned to the realities of a mortal existence, he commanded to give her something to eat\" (Mark 5:43).",
            "(whom God enlightens).",
            "+ A ruler of a synagogue, probably in some town near the western shore of the Sea of Galilee. (Matthew 9:18; Mark 5:22; Luke 8:41) (A.D. 28.) + (Esther 11:2) [[661]Jair, 3]"
        ]
    },
    {
        "Word": "Jakeh",
        "Definitions": [
            "Pious, the father of Agur (Prov. 30:1). Nothing is known of him.",
            "(pious). [[665]Proverbs, Book Of, [666]Book OF]"
        ]
    },
    {
        "Word": "Jakim",
        "Definitions": [
            "Establisher. (1.) Chief of the twelfth priestly order (1 Chr. 24:12).",
            "(2.) A Benjamite (1 Chr. 8:19).",
            "(3.) Margin in Matt. 1:11 means Jehoiakim.",
            "rising; confirming; establishing",
            "(whom God sets up).",
            "+ Head of the twelfth course of priests in the reign of David. (1 Chronicles 24:12) (B.C. 1014.) + A Benjamite, one of the Bene-Shimhi. (1 Chronicles 8:19) (B.C. 588.)"
        ]
    },
    {
        "Word": "Jalon",
        "Definitions": [
            "Lodger, the last of the four sons of Ezra, of the tribe of Judah (1 Chr. 4:17).",
            "tarrying; murmuring",
            "(abiding), one of the sons of Ezra. (1 Chronicles 4:17)"
        ]
    },
    {
        "Word": "Jambres",
        "Definitions": [
            "One of those who opposed Moses in Egypt (2 Tim. 3:8). (See [310]JANNES.)",
            "poverty; bitter; a rebel",
            "[[667]Jannes AND JAMBRES]"
        ]
    },
    {
        "Word": "James",
        "Definitions": [
            "(1.) The son of Zebedee and Salome; an elder brother of John the apostle. He was one of the twelve. He was by trade a fisherman, in partnership with Peter (Matt. 20:20; 27:56). With John and Peter he was present at the transfiguration (Matt. 17:1; Mark 9:2), at the raising of Jairus's daughter (Mark 5:37-43), and in the garden with our Lord (14:33). Because, probably, of their boldness and energy, he and John were called Boanerges, i.e., \"sons of thunder.\" He was the first martyr among the apostles, having been beheaded by King Herod Agrippa (Acts 12:1, 2), A.D. 44. (Comp. Matt. 4:21; 20:20-23).",
            "(2.) The son of Alphaeus, or Cleopas, \"the brother\" or near kinsman or cousin of our Lord (Gal. 1:18, 19), called James \"the Less,\" or \"the Little,\" probably because he was of low stature. He is mentioned along with the other apostles (Matt. 10:3; Mark 3:18; Luke 6:15). He had a separate interview with our Lord after his resurrection (1 Cor. 15:7), and is mentioned as one of the apostles of the circumcision (Acts 1:13). He appears to have occupied the position of head of the Church at Jerusalem, where he presided at the council held to consider the case of the Gentiles (Acts 12:17; 15:13-29: 21:18-24). This James was the author of the epistle which bears his name.",
            "same as Jacob",
            "(the Greek form of Jacob, supplanter).",
            "+ James the son of Zebedee, one of the twelve apostles. He was elder brother of the evangelist John. His mother's name was Salome. We first hear of him in A.D. 27, (Mark 1:20) when at the call of the Master he left all, and became, one and forever, his disciple, in the spring of 28. (Matthew 10:2; Mark 3:14; Luke 6:13; Acts 1:13) It would seem to have been at the time of the appointment of the twelve apostles that the name of Boanerges was given to the sons of Zebedee. The \"sons of thunder\" had a burning and impetuous spirit, which twice exhibits itself. (Mark 10:37; Luke 9:54) On the night before the crucifixion James was present at the agony in the garden. On the day of the ascension he is mentioned as persevering with the rest of the apostles and disciples, in prayer. (Acts 1:13) Shortly before the day of the Passover, in the year 44, he was put to death by Herod Agrippa I. (Acts 12:1,2) + James the son of Alpheus, one of the twelve apostles. (Matthew 10:3) Whether or not this James is to be identified with James the Less, the son of Alphaeus, the brother of our Lord, is one of the most difficult questions in the gospel history. By comparing (Matthew 27:56) and Mark 15:40 with John 19:25 We find that the Virgin Mary had a sister named, like herself, Mary, who was the wife of Clopas or Alpheus (varieties of the same name), and who had two sons, James the Less and Joses. By referring to (Matthew 13:55) and Mark 6:3 We find that a James the Less and Joses, with two other brethren called Jude and Simon, and at least three sisters, were sisters with the Virgin Mary at Nazareth by referring to (Luke 6:16) and Acts 1:13 We find that there were two brethren named James and Jude among the apostles. It would certainly be natural to think that we had here but one family of four brothers and three or more sisters, the children of Clopas and Mary, nephews and nieces of the Virgin Mary. There are difficulties however, in the way of this conclusion into which we cannot here enter; but in reply to the objection that the four brethren in (Matthew 13:55) are described as the brothers of Jesus, not as his cousins, it must be recollected that adelphoi, which is here translated \"brethren,\" may also signify cousins."
        ]
    },
    {
        "Word": "James, Epistle of",
        "Definitions": [
            "(1.) Author of, was James the Less, the Lord's brother, one of the twelve apostles. He was one of the three pillars of the Church (Gal. 2:9).",
            "(2.) It was addressed to the Jews of the dispersion, \"the twelve tribes scattered abroad.\"",
            "(3.) The place and time of the writing of the epistle were Jerusalem, where James was residing, and, from internal evidence, the period between Paul's two imprisonments at Rome, probably about A.D. 62.",
            "(4.) The object of the writer was to enforce the practical duties of the Christian life. \"The Jewish vices against which he warns them are, formalism, which made the service of God consist in washings and outward ceremonies, whereas he reminds them (1:27) that it consists rather in active love and purity; fanaticism, which, under the cloak of religious zeal, was tearing Jerusalem in pieces (1:20); fatalism, which threw its sins on God (1:13); meanness, which crouched before the rich (2:2); falsehood, which had made words and oaths play-things (3:2-12); partisanship (3:14); evil speaking (4:11); boasting (4:16); oppression (5:4). The great lesson which he teaches them as Christians is patience, patience in trial (1:2), patience in good works (1:22-25), patience under provocation (3:17), patience under oppression (5:7), patience under persecution (5:10); and the ground of their patience is that the coming of the Lord draweth nigh, which is to right all wrong (5:8).\"",
            "\"Justification by works,\" which James contends for, is justification before man, the justification of our profession of faith by a consistent life. Paul contends for the doctrine of \"justification by faith;\" but that is justification before God, a being regarded and accepted as just by virtue of the righteousness of Christ, which is received by faith."
        ]
    },
    {
        "Word": "Jannes",
        "Definitions": [
            "One of the Egyptians who \"withstood Moses\" (2 Tim. 3:8).",
            "and Jam'bres, the names of two Egyptian magicians who opposed Moses. Exod 7:9-13; 2Tim 3:8,9. (B.C. 1492.)"
        ]
    },
    {
        "Word": "Janoah",
        "Definitions": [
            "Or Jano'hah, rest. (1.) A town on the north-eastern border of Ephraim, in the Jordan valley (Josh. 16:6, 7). Identified with the modern Yanun, 8 miles south-east of Nablus.",
            "(2.) A town of Northern Palestine, within the boundaries of Naphtali. It was taken by the king of Assyria (2 Kings 15:29).",
            "Janohah, resting; tarrying; deriving",
            "(rest), a place apparently in the north of Galilee, or the \"land of Naphtali,\"--one of those taken by Tiglath-pileser in his first incursion into Palestine. (2 Kings 15:29) No trace of it appears elsewhere."
        ]
    },
    {
        "Word": "Janum",
        "Definitions": [
            "Slumber, a town in the mountains of Judah (Josh. 15:53).",
            "sleeping",
            "(slumber), a town of Judah in the mountain district, apparently not far from Hebron. (Joshua 15:53)"
        ]
    },
    {
        "Word": "Japheth",
        "Definitions": [
            "Wide spreading: \"God shall enlarge Japheth\" (Heb. Yaphat Elohim le-Yephet, Gen. 9:27. Some, however, derive the name from yaphah, \"to be beautiful;\" hence white), one of the sons of Noah, mentioned last in order (Gen. 5:32; 6:10; 7:13), perhaps first by birth (10:21; comp. 9:24). He and his wife were two of the eight saved in the ark (1 Pet. 3:20). He was the progenitor of many tribes inhabiting the east of Europe and the north of Asia (Gen. 10:2-5). An act of filial piety (9:20-27) was the occasion of Noah's prophecy of the extension of his posterity.",
            "After the Flood the earth was re-peopled by the descendants of Noah, \"the sons of Japheth\" (Gen. 10:2), \"the sons of Ham\" (6), and \"the sons of Shem\" (22). It is important to notice that modern ethnological science, reasoning from a careful analysis of facts, has arrived at the conclusion that there is a three-fold division of the human family, corresponding in a remarkable way with the great ethnological chapter of the book of Genesis (10). The three great races thus distinguished are called the Semitic, Aryan, and Turanian (Allophylian). \"Setting aside the cases where the ethnic names employed are of doubtful application, it cannot reasonably be questioned that the author [of Gen. 10] has in his account of the sons of Japheth classed together the Cymry or Celts (Gomer), the Medes (Madai), and the Ionians or Greeks (Javan), thereby anticipating what has become known in modern times as the Indo-European Theory,' or the essential unity of the Aryan (Asiatic) race with the principal races of Europe, indicated by the Celts and the Ionians. Nor can it be doubted that he has thrown together under the one head of 'children of Shem' the Assyrians (Asshur), the Syrians (Aram), the Hebrews (Eber), and the Joktanian Arabs (Joktan), four of the principal races which modern ethnology recognizes under the heading of Semitic.' Again, under the heading of sons of Ham,' the author has arranged Cush', i.e., the Ethiopians; Mizraim,' the people of Egypt; Sheba and Dedan,' or certain of the Southern Arabs; and Nimrod,' or the ancient people of Babylon, four races between which the latest linguistic researches have established a close affinity\" (Rawlinson's Hist. Illustrations).",
            "(enlargement), one of the three sons of Noah. The descendants of Japheth occupied the \"isles of the Gentiles,\" (Genesis 10:5)--i.e. the coast lands of the Mediterranean Sea in Europe and Asia Minor-- whence they spread northward over the whole continent of Europe and a considerable portion of Asia."
        ]
    },
    {
        "Word": "Japhia",
        "Definitions": [
            "Splendid. (1.) The king of Lachish, who joined in the confederacy against Joshua (Josh. 10:3), and was defeated and slain. In one of the Amarna tablets he speaks of himself as king of Gezer. Called also Horam (Josh. 10:33).",
            "(2.) One of the sons of David (2 Sam. 5:15), born in Jerusalem.",
            "(3.) A town in the southern boundary of Zebulum (Josh. 19:12); now Yafa, 2 miles south-west of Nazareth.",
            "enlightening; appearing",
            "(splendid).",
            "+ King of Lachish at the time of the conquest of Canaan by the Israelites. (Joshua 10:3) (B.C. 1450.) + One of the sons of David born to him in Jerusalem. (2 Samuel 5:15; 1 Chronicles 3:7; 14:6) (B.C. 1046.)",
            "(splended) The boundary of Zebulun ascended from Daberath to Japhia, and thence passed to Gath-hepher. (Joshua 19:12) Yafa, two miles south of Nazareth, is not unlikely to be identical with Japhin."
        ]
    },
    {
        "Word": "Japho",
        "Definitions": [
            "Beauty, a sea-port in Dan (Josh. 19:46); called Joppa (q.v.) in 2 Chr. 2:16; Ezra 3:7; Jonah 1:3; and in New Testament.",
            "fairness; comeliness",
            "(beauty). (John 19:46) The Hebrew form for the better-known [669]Joppa, Or Japho. (2 Chronicles 2:16; Ezra 3:7; Jonah 1:3) In its modern garb it is Yafa ."
        ]
    },
    {
        "Word": "Jared",
        "Definitions": [
            "Descent. (1.) The fourth antediluvian patriarch in descent from Seth (Gen. 5:15-20; Luke 3:37), the father of Enoch; called Jered in 1 Chr. 1:2.",
            "(2.) A son of Ezra probably (1 Chr. 4:18).",
            "a ruling; commanding; coming down",
            "(descent), one of the antediluvian patriarchs, and further of Enoch (Genesis 5:15,16,18-20; Luke 3:37) In the lists of Chronicles the name is given in the Authorized Version [670]Jered."
        ]
    },
    {
        "Word": "Jarib",
        "Definitions": [
            "An adversary. (1.) A son of Simeon (1 Chr. 4:24).",
            "(2.) One of the chiefs sent by Ezra to bring up the priests to Jerusalem (Ezra 8:16).",
            "(3.) Ezra 10:18.",
            "fighting; chiding; multiplying; avenging",
            "(adversary).",
            "+ Named in the list of (1 Chronicles 4:24) only, as a son of Simeon. Perhaps the same as [671]Jachin. Genesis46; Exod 6; Numb 26. + One of the \"chief men\" who accompanied Ezra on his journey from Babylon to Jerusalem. (Ezra 8:16) (B.C. 469.) + A priest of the house of Jeshua the son of Jozadak, who had married a foreign wife, and was compelled by Ezra to put her away. (Ezra 10:18) (B.C. 459.) + 1 Macc. 14:29. A contraction or corruption of the name JOARIB. ch. 2:1."
        ]
    },
    {
        "Word": "Jarmuth",
        "Definitions": [
            "Height. (1.) A town in the plain of Judah (Josh. 15:35), originally the residence of one of the Canaanitish kings (10:3, 5, 23). It has been identified with the modern Yarmuk, a village about 7 miles north-east of Beit-Jibrin.",
            "(2.) A Levitical city of the tribe of Issachar (Josh. 21:29), supposed by some to be the Ramah of Samuel (1 Sam. 19:22).",
            "fearing, or seeing, or throwing down, death",
            "(high).",
            "+ A town in the low country of Judah. (Joshua 16:35) Its king, Piram, was one of the five who conspired. to punish Gibeon for having made alliance with Israel, (Joshua 10:3,5) and who were routed at Beth-horon and put to death by Joshua at Makkedah. ver. 33. Its site is probably the modern Yarmuk . + A city of Issachar allotted with its suburbs to the Gershonite Levites. (Joshua 21:29)"
        ]
    },
    {
        "Word": "Jashen",
        "Definitions": [
            "Sleeping, called also Hashem (1 Chr. 11:34); a person, several of whose sons were in David's body-guard (2 Sam. 23:32).",
            "(sleeping). Bene-Jashen--\"sons of Jashen\"-- are named in the catalogue of the heroes of David's guard in (2 Samuel 23:32) (B.C. 1046.)"
        ]
    },
    {
        "Word": "Jasher",
        "Definitions": [
            "Upright. \"The Book of Jasher,\" rendered in the LXX. \"the Book of the Upright One,\" by the Vulgate \"the Book of Just Ones,\" was probably a kind of national sacred song-book, a collection of songs in praise of the heroes of Israel, a \"book of golden deeds,\" a national anthology. We have only two specimens from the book, (1) the words of Joshua which he spake to the Lord at the crisis of the battle of Beth-horon (Josh. 10:12, 13); and",
            "(2) \"the Song of the Bow,\" that beautiful and touching mournful elegy which David composed on the occasion of the death of Saul and Jonathan (2 Sam. 1:18-27).",
            "righteous; upright",
            "(upright),Book of (\"the book of the upright\"), alluded to in two passages only of the Old Testament. (Joshua 10:13) and 2Sam 1:18 It was probably written in verse; and it has been conjectured that it was a collection of ancient records of honored men or noble deeds. It is wholly lost."
        ]
    },
    {
        "Word": "Jashobeam",
        "Definitions": [
            "Dweller among the people; or to whom the people turn, the Hachmonite (1 Chr. 11:11), one of David's chief heroes who joined him at Ziklag (12:6). He was the first of the three who broke through the host of the Philistines to fetch water to David from the well of Bethlehem (2 Sam. 23:13-17). He is also called Adino the Eznite (8).",
            "the people sitting; or captivity of the people",
            "(to whom the people turn), named first among the chief of the mighty men of David. (1 Chronicles 11:11) (B.C. 1046.) He came to David at Ziklag. His distinguishing exploit was that he slew 300 (or 800,) (2 Samuel 23:8) men at one time."
        ]
    },
    {
        "Word": "Jashub",
        "Definitions": [
            "Returner. (1.) The third of Issachar's four sons (1 Chr. 7:1); called also Job (Gen. 46:13).",
            "(2.) Ezra 10:29.",
            "a returning; a controversy; a dwelling place",
            "(he turns).",
            "+ The third son of Issachar, and founder of the family of the Jashubites. (Numbers 26:24; 1 Chronicles 7:1) (B.C. 1706.) + One of the sons of Bani, who had to put away his foreign wife. (Ezra 10:29) (B.C. 459.)"
        ]
    },
    {
        "Word": "Jason",
        "Definitions": [
            "He that will cure, the host of Paul and Silas in Thessalonica. The Jews assaulted his house in order to seize Paul, but failing to find him, they dragged Jason before the ruler of the city (Acts 17:5-9). He was apparently one of the kinsmen of Paul (Rom. 16:21), and accompanied him from Thessalonica to Corinth.",
            "he that cures",
            "(one who will heal), called the Thessalonian, entertained Paul and Silas, and was in consequence attacked by the Jewish mob. (Acts 17:5,6,7,9) (A.D. 48.) He is probably the same as the Jason mentioned in (Romans 16:21) It is conjectured that Jason and Secundus, (Acts 20:4) were the same."
        ]
    },
    {
        "Word": "Jasper",
        "Definitions": [
            "(Heb. yashpheh, \"glittering\"), a gem of various colours, one of the twelve inserted in the high priest's breast-plate (Ex. 28:20). It is named in the building of the New Jerusalem (Rev. 21:18, 19). It was \"most precious,\" \"clear as crystal\" (21:11). It was emblematic of the glory of God (4:3).",
            "a precious stone frequently noticed in Scripture. It was the last of the twelve inserted in the high priest's breastplate, (Exodus 28:20; 39:13) and the first of the twelve used in the foundations of the new Jerusalem. (Revelation 21:19) The characteristics of the stone as far as they are specified in Scripture, (Revelation 21:11) are that it \"was most precious,\" and \"like crystal;\" we may also infer from (Revelation 4:3) that it was a stone of brilliant and transparent light. The stone which we name \"jasper\" does not accord with this description. There can be no doubt that the diamond would more adequately answer to the description in the book of Revelation."
        ]
    },
    {
        "Word": "Jattir",
        "Definitions": [
            "Pre-eminent, a city in the mountains of Judah (Josh. 15:48; 21:14).",
            "a remnant; excellent",
            "(pre-eminent), a town of Judah in the mountain districts, (Joshua 15:48) one of the group containing Socho, Eshtemoa, etc. See also (Joshua 21:14; 1 Samuel 30:27; 1 Chronicles 6:57) By Robinson it is identified with 'Attir, six miles north of Molada and ten miles south of Hebron."
        ]
    },
    {
        "Word": "Javan",
        "Definitions": [
            "(1.) The fourth \"son\" of Japheth (Gen. 10:2), whose descendants settled in Greece, i.e., Ionia, which bears the name of Javan in Hebrew. Alexander the Great is called the \"king of Javan\" (rendered \"Grecia,\" Dan. 8:21; 10:20; comp. 11:2; Zech. 9:13). This word was universally used by the nations of the East as the generic name of the Greek race.",
            "(2.) A town or district of Arabia Felix, from which the Syrians obtained iron, cassia, and calamus (Ezek. 27:19).",
            "deceiver; one who makes sad",
            "(clay).",
            "+ A son of Japheth. (Genesis 10:2,4) Javan was regarded as the representative of the Greek race. The name was probably introduced into Asia by the Phoenicians, to whom the Ionians were naturally better known than any other of the Hellenic races, on account of their commercial activity and the high prosperity of their towns on the western coast of Asia Minor. + A town in the souther part of Arabia (Yemen), whither the Phoenicians traded. (Ezekiel 27:19)"
        ]
    },
    {
        "Word": "Javelin",
        "Definitions": [
            "(1.) Heb. hanith, a lance, from its flexibility (1 Sam. 18:10, 11; 19:9, 10; 20:33).",
            "(2.) Heb. romah, a lance for heavy-armed troops, so called from its piercing (Num. 25:7). (See [311]ARMS.)",
            "[[673]Arms, Armor]"
        ]
    },
    {
        "Word": "Jaw-bone",
        "Definitions": [
            "Of an ass afforded Samson a weapon for the great slaughter of the Philistines (Judg. 15:15), in which he slew a thousand men. In verse 19 the Authorized Version reads, \"God clave a hollow place that was in the jaw, and there came water thereout.\" This is a mis-translation of the words. The rendering should be as in the Revised Version, \"God clave the hollow place that is in Lehi,\" etc., Lehi (q.v.) being the name of the hill where this conflict was waged, possibly so called because it was in shape like a jaw-bone."
        ]
    },
    {
        "Word": "Jealousy",
        "Definitions": [
            "Suspicion of a wife's purity, one of the strongest passions (Num. 5:14; Prov. 6:34; Cant. 8:6); also an intense interest for another's honour or prosperity (Ps. 79:5; 1 Cor. 10:22; Zech. 1:14)."
        ]
    },
    {
        "Word": "Jealousy, Image of",
        "Definitions": [
            "An idolatrous object, seen in vision by Ezekiel (Ezek. 8:3, 5), which stood in the priests' or inner court of the temple. Probably identical with the statue of Astarte (2 Kings 21:7)."
        ]
    },
    {
        "Word": "Jealousy offering",
        "Definitions": [
            "The name of the offering the husband was to bring when he charged his wife with adultery (Num. 5:11-15)."
        ]
    },
    {
        "Word": "Jealousy, Waters of",
        "Definitions": [
            "Water which the suspected wife was required to drink, so that the result might prove her guilt or innocence (Num. 5:12-17, 27). We have no record of this form of trial having been actually resorted to."
        ]
    },
    {
        "Word": "Jearim",
        "Definitions": [
            "Forests, a mountain on the border of Judah (Josh. 15:10).",
            "a leap; woods",
            "(forests), Mount, a place named in specifying the northern boundary of Judah. (Joshua 15:10) The boundary ran from Mount Seir to \"the shoulder of Mount Jearim, which is Cesalon\"--that is, Cesalon was the landmark on the mountain. Kesla, seven miles due west of Jerusalem, stands on a high point on the north slope of a lofty ridge, which is probably Mount Jearim."
        ]
    },
    {
        "Word": "Jebus",
        "Definitions": [
            "Trodden hard, or fastness, or \"the waterless hill\", the name of the Canaanitish city which stood on Mount Zion (Josh. 15:8; 18:16, 28). It is identified with Jerusalem (q.v.) in Judg. 19:10, and with the castle or city of David (1 Chr. 11:4, 5). It was a place of great natural strength, and its capture was one of David's most brilliant achievements (2 Sam. 5:8).",
            "treading under foot; manger",
            "(threshing-floor), one of the names of Jerusalem, the city of the Jebusites, are called [675]Jebusi. (Joshua 15:8; 18:16,28; Judges 19:10,11; 1 Chronicles 11:4,5) [[676]Jerusalem]"
        ]
    },
    {
        "Word": "Jebusites",
        "Definitions": [
            "The name of the original inhabitants of Jebus, mentioned frequently among the seven nations doomed to destruction (Gen. 10:16; 15:21; Ex. 3:8, 17; 13:5, etc.). At the time of the arrival of the Israelites in Palestine they were ruled by Adonizedek (Josh. 10:1, 23). They were defeated by Joshua, and their king was slain; but they were not entirely driven out of Jebus till the time of David, who made it the capital of his kingdom instead of Hebron. The site on which the temple was afterwards built belonged to Araunah, a Jebusite, from whom it was purchased by David, who refused to accept it as a free gift (2 Sam. 24:16-25; 1 Chr. 21:24, 25).",
            "(descendants of Jebus), The, were descended from the third son of Canaan. (Genesis 10:16; 1 Chronicles 1:14) The actual people first appear in the invaluable report of the spies. (Numbers 13:29) When Jabin organized his rising against Joshua, the Jebusites joined him. (Joshua 11:3) \"Jebus, which is Jerusalem,\" lost its king in the slaughter of Beth-horon, (Joshua 10:1,5,26) comp. Josh 12:10 Was sacked and burned by the men of Judah, (Judges 1:21) and its citadel finally scaled and occupied by David. (2 Samuel 5:6) After this they emerge from the darkness but once, in the person of Araunah the Jebusite, \"Araunah the king,\" who appears before us in true kingly dignity in his well-known transaction with David. (2 Samuel 24:23; 1 Chronicles 21:24,25)"
        ]
    },
    {
        "Word": "Jecoliah",
        "Definitions": [
            "Able through Jehovah, the wife of King Amaziah, and mother of King Uzziah (2 Chr. 26:3).",
            "perfection, or power, of the Lord",
            "The same as [678]Jecholiah. (2 Chronicles 26:3)"
        ]
    },
    {
        "Word": "Jedaiah",
        "Definitions": [
            "(1.) Invoker of Jehovah. The son of Shimri, a chief Simeonite (1 Chr. 4:37).",
            "(2.) One of those who repaired the walls of Jerusalem after the return from Babylon (Neh. 3:10).",
            "(3.) Knowing Jehovah. The chief of one of the courses of the priests (1 Chr. 24:7).",
            "(4.) A priest in Jerusalem after the Exile (1 Chr. 9:10).",
            "the hand of the Lord; confessing the Lord",
            "+ A Simeonite, forefather of Ziza. (1 Chronicles 4:37) + Son of Harumaph; a man who did his part in the rebuilding of the wall of Jerusalem. (Nehemiah 3:10) (B.C. 446.)",
            "(praise Jehovah).",
            "+ Head of the second course of priests, as they were divided in the time of David. (1 Chronicles 24:7) (B.C. 1014.) some of them survived to return to Jerusalem after the Babylonish captivity, as appears from (Ezra 2:36; Nehemiah 7:39) + A priest in the time of Jeshua the high priest. (Zechariah 6:10,14) (B.C. 536.)"
        ]
    },
    {
        "Word": "Jediael",
        "Definitions": [
            "Known by God. (1.) One of the sons of Benjamin, whose descendants numbered 17,200 warriors (1 Chr. 7:6, 10, 11).",
            "(2.) A Shimrite, one of David's bodyguard (1 Chr. 11:45). Probably same as in 12:20.",
            "(3.) A Korhite of the family of Ebiasaph, and one of the gate-keepers to the temple (1 Chr. 26:2).",
            "the science, or knowledge, of God",
            "(known of God).",
            "+ A chief patriarch of the tribe of Benjamin. (1 Chronicles 7:6,11) It is usually assumed that Jediael is the same as Ashbel, (Genesis 46:21; Numbers 26:38; 1 Chronicles 8:1) but this is not certain. + Second son of Meshelemiah, a Levite. (1 Chronicles 26:1,2) + Son of Shimri; one of the heroes of David's guard. (1 Chronicles 11:45) (B.C. 1046.) + One of the chiefs of the thousands of Manasseh who joined David on his march to Ziklag. (1 Chronicles 12:20) comp. 1Sam 30:9,10 (B.C. 1053.)"
        ]
    },
    {
        "Word": "Jedidiah",
        "Definitions": [
            "Beloved by Jehovah, the name which, by the mouth of Nathan, the Lord gave to Solomon at his birth as a token of the divine favour (2 Sam. 12:25).",
            "beloved of the Lord",
            "(beloved of Jehovah), Jedid-jah (darling of Jehovah), the name bestowed, through Nathan the prophet, on David's son Solomon. (2 Samuel 12:25)"
        ]
    },
    {
        "Word": "Jeduthun",
        "Definitions": [
            "Lauder; praising, a Levite of the family of Merari, and one of the three masters of music appointed by David (1 Chr. 16:41, 42; 25:1-6). He is called in 2 Chr. 35:15 \"the king's seer.\" His descendants are mentioned as singers and players on instruments (Neh. 11:17). He was probably the same as Ethan (1 Chr. 15:17, 19). In the superscriptions to Ps. 39, 62, and 77, the words \"upon Jeduthun\" probably denote a musical instrument; or they may denote the style or tune invented or introduced by Jeduthun, or that the psalm was to be sung by his choir.",
            "his law; giving praise",
            "(praising), a Levite of the family of Merari, is probably the same as Ethan. Comp. (1 Chronicles 15:17,19) with 1Chr 16:41,42; 25:1,3,6; 2Chr 35:15 His office was generally to preside over the music of the temple service, Jeduthun's name stands at the head of the 39th, 62d and 77th Psalms, indicating probably that they were to be sung by his choir. (B.C. 1014.)"
        ]
    },
    {
        "Word": "Jegar-sahadutha",
        "Definitions": [
            "Pile of testimony, the Aramaic or Syriac name which Laban gave to the pile of stones erected as a memorial of the covenant between him and Jacob (Gen. 31:47), who, however, called it in Hebrew by an equivalent name, Galeed (q.v.).",
            "heap of witness"
        ]
    },
    {
        "Word": "Jehaleleel",
        "Definitions": [
            "Praiser of God. (1.) A descendant of Judah (1 Chr. 4:16).",
            "(2.) A Levite of the family of Merari (2 Chr. 29:12).",
            "Jehalelel, praising God; clearness of God",
            "(who praises God). Four men of the Bene-Jehaleleel are introduced abruptly into the genealogies of Judah. (1 Chronicles 4:16)"
        ]
    },
    {
        "Word": "Jehdeiah",
        "Definitions": [
            "Rejoicer in Jehovah. (1.) One of the Levitical attendants at the temple, a descendant of Shubael (1 Chr. 24:20).",
            "(2.) A Meronothite, herdsman of the asses under David and Solomon (1 Chr. 27:30).",
            "joy together, one Lord",
            "(whom Jehovah makes glad).",
            "+ The representative of the Bene-Shubael, in the time of David. (1 Chronicles 24:20) + A Meronothite who had charge of the she-asses of David. (1 Chronicles 27:30) (B.C. 1046.)"
        ]
    },
    {
        "Word": "Jehiel",
        "Definitions": [
            "God's living one. (1.) The father of Gibeon (1 Chr. 9:35).",
            "(2.) One of David's guard (1 Chr. 11:44).",
            "(3.) One of the Levites \"of the second degree,\" appointed to conduct the music on the occasion of the ark's being removed to Jerusalem (1 Chr. 15:18, 20).",
            "(4.) A Hachmonite, a tutor in the family of David toward the close of his reign (1 Chr. 27:32).",
            "(5.) The second of Jehoshaphat's six sons (2 Chr. 21:2).",
            "(6.) One of the Levites of the family of Heman who assisted Hezekiah in his work of reformation (2 Chr. 29:14).",
            "(7.) A \"prince\" and \"ruler of the house of God\" who contributed liberally to the renewal of the temple sacrifices under Josiah (2 Chr. 35:8).",
            "(8.) The father of Obadiah (Ezra 8:9).",
            "(9.) One of the \"sons\" of Elam (Ezra 10:26).",
            "(10.) Ezra 10:21.",
            "(treasured of God), a perfectly distinct name from the last.",
            "+ A man described as father of Gibeon; a fore-father of King Saul. (1 Chronicles 9:35) + One of the sons of Hotham the Aroerite; a member of David's guard. (1 Chronicles 11:44) (B.C. 1046.)",
            "(God lives).",
            "+ One of the Levites appointed by David to assist in the service of the house of God. (1 Chronicles 15:18,20; 16:5) + One of the sons of Jehoshaphat king of Judah, put to death by his brother Jehoram. (2 Chronicles 21:2,4) (B.C. 887.) + One of the rulers of the house of God at the time of the reforms of Josiah. (2 Chronicles 35:8) (B.C. 623.) + A Gershonite Levite, (1 Chronicles 23:8) who had charge of the treasures. ch. (1 Chronicles 28:8) + A son of Hachmoni named in the list of David's officers, (1 Chronicles 27:32) as \"with the king's sons,\" whatever that may mean. + A Levite who took part in the restorations of King Hezekiah. (2 Chronicles 29:14) (B.C. 726.) + Another Levite at the same period. (2 Chronicles 31:13) + Father of Obadiah, of the Bene-Joab. (Ezra 8:9) (B.C. before 459.) + One of the Bene-Elam, father of Shechaniah. (Ezra 10:2) + A member of the same family, who himself had to part with his wife. (Ezra 10:26) + A priest, one of the Bene-Harim, who also had to put away his foreign wife. (Ezra 10:21) (B.C. 459.)"
        ]
    },
    {
        "Word": "Jehizkiah",
        "Definitions": [
            "Jehovah strengthens, one of the chiefs of Ephraim (2 Chr. 28:12).",
            "(Jehovah strengthens), son of Shallum, one of the heads of the tribe of Ephraim in the time of Ahaz. (2 Chronicles 28:12) comp. 2Chr 28:8,13,15 (B.C. 738.)"
        ]
    },
    {
        "Word": "Jehoaddan",
        "Definitions": [
            "Jehovah his ornament, the wife of King Jehoash, and mother of King Amaziah (2 Kings 14:2).",
            "pleasure, or time, of the Lord",
            "(Whom Jehovah adorns), queen to King Josiah, and mother of Amaziah of Judah. (2 Kings 14:2; 2 Chronicles 25:1) (B.C. 862-837.)"
        ]
    },
    {
        "Word": "Jehoahaz",
        "Definitions": [
            "Jehovah his sustainer, or he whom Jehovah holdeth. (1.) The youngest son of Jehoram, king of Judah (2 Chr. 21:17; 22:1, 6, 8, 9); usually Ahaziah (q.v.).",
            "(2.) The son and successor of Jehu, king of Israel (2 Kings 10:35). He reigned seventeen years, and followed the evil ways of the house of Jeroboam. The Syrians, under Hazael and Benhadad, prevailed over him, but were at length driven out of the land by his son Jehoash (13:1-9, 25).",
            "(3.) Josiah's third son, usually called Shallum (1 Chr. 3:15). He succeeded his father on the throne, and reigned over Judah for three months (2 Kings 23:31, 34). He fell into the idolatrous ways of his predecessors (23:32), was deposed by Pharaoh-Necho from the throne, and carried away prisoner into Egypt, where he died in captivity (23:33, 34; Jer. 22:10-12; 2 Chr. 36:1-4).",
            "possession of the Lord",
            "(whom the Lord sustains).",
            "+ The son and successor of jehu, reigned 17 years, B.C. 856-840, over Israel in Samaria. His inglorious history is given in (2 Kings 13:1-9) Throughout his reign, ver. (2 Kings 13:22) he was kept in subjection by Hazael king of Damascus. Jehoahaz maintained the idolatry of Jeroboam; but in the extremity of his humiliation he besought Jehovah, and Jehovah gave Israel a deliverer--probably either Jehoash, vs. (2 Kings 13:23) and 2Kin 13:25 Or Jeroboam II., (2 Kings 14:24,25) + Jehoahaz, otherwise called Shallum, son of Josiah, whom he succeeded as king of Judah. He was chosen by the people in preference to his elder (comp. (2 Kings 23:31) and 2Kin 23:36) brother, B.C. 610, and he reigned three months in Jerusalem. Pharaoh-necho sent to Jerusalem to depose him and to fetch him to Riblah. There he was cast into chains, and from thence he was taken into Egypt, where he died. + The name given, (2 Chronicles 21:17) to Ahaziah, the youngest son of Jehoram king of Judah."
        ]
    },
    {
        "Word": "Jehoash",
        "Definitions": [
            "Jehovah-given. (1.) The son of King Ahaziah. While yet an infant, he was saved from the general massacre of the family by his aunt Jehosheba, and was apparently the only surviving descendant of Solomon (2 Chr. 21:4, 17). His uncle, the high priest Jehoiada, brought him forth to public notice when he was eight years of age, and crowned and anointed him king of Judah with the usual ceremonies. Athaliah was taken by surprise when she heard the shout of the people, \"Long live the king;\" and when she appeared in the temple, Jehoiada commanded her to be led forth to death (2 Kings 11:13-20). While the high priest lived, Jehoash favoured the worship of God and observed the law; but on his death he fell away into evil courses, and the land was defiled with idolatry. Zechariah, the son and successor of the high priest, was put to death. These evil deeds brought down on the land the judgement of God, and it was oppressed by the Syrian invaders. He is one of the three kings omitted by Matthew (1:8) in the genealogy of Christ, the other two being Ahaziah and Amaziah. He was buried in the city of David (2 Kings 12:21). (See [312]JOASH [4].)",
            "(2.) The son and successor of Jehoahaz, king of Israel (2 Kings 14:1; comp. 12:1; 13:10). When he ascended the throne the kingdom was suffering from the invasion of the Syrians. Hazael \"was cutting Israel short.\" He tolerated the worship of the golden calves, yet seems to have manifested a character of sincere devotion to the God of his fathers. He held the prophet Elisha in honour, and wept by his bedside when he was dying, addressing him in the words Elisha himself had used when Elijah was carried up into heaven: \"O my father, my father, the chariot of Israel and the horsemen thereof.\" He was afterwards involved in war with Amaziah, the king of Judah (2 Chr. 25:23-24), whom he utterly defeated at Beth-shemesh, on the borders of Dan and Philistia, and advancing on Jerusalem, broke down a portion of the wall, and carried away the treasures of the temple and the palace. He soon after died (B.C. 825), and was buried in Samaria (2 Kings 14:1-17, 19, 20). He was succeeded by his son. (See [313]JOASH [5.].)",
            "fire of the Lord",
            "(given by the Lord), the uncontracted form of Joash.",
            "+ The eighth king of Judah; son of Ahaziah. (2 Kings 11:21; 12:1,2,4,6,7,18; 14:13) [[681]Joash, 1] + The twelfth king of Israel; son of Jehoahaz. (2 Kings 13:10,25; 14:8,9,11,13,15,16,17) [[682]Joash, 2]"
        ]
    },
    {
        "Word": "Jehohanan",
        "Definitions": [
            "Jehovah-granted, Jeroboam II. (1.) A Korhite, the head of one of the divisions of the temple porters (1 Chr. 26:3).",
            "(2.) One of Jehoshaphat's \"captains\" (2 Chr. 17:15).",
            "(3.) The father of Azariah (2 Chr. 28:12).",
            "(4.) The son of Tobiah, an enemy of the Jews (Neh. 6:18).",
            "(5.) Neh. 12:42.",
            "(6.) Neh. 12:13.",
            "grace, or mercy, or gift, of the Lord",
            "(whom Jehovah gave), a name of which John is the contraction.",
            "+ A Korhite Levite, one of the doorkeepers to the tabernacle. (1 Chronicles 26:3) comp. 1Chr 25:1 (B.C. 1014.) + One of the principal men of Judah under King Jehoshaphat. (2 Chronicles 17:15) comp. 2Chr 17:13 and 2Chr 17:19 (B.C. 910.) + Father of Ishmael, one of the \"captains of hundreds\" whom Jehoiada the priest took into his confidence about the restoration of the line of Judah. (2 Chronicles 23:1) (B.C. 910.) + One of the Bene-Bebai who was forced to put away his foreign wife. (Ezra 10:28) (B.C. 459.) + A priest, (Nehemiah 12:13) during the high priesthood of Joiakim. ver. (Nehemiah 12:12) (B.C. 406.) + A priest who took part in the dedication of the wall of Jerusalem. (Nehemiah 12:42) (B.C. 446.)"
        ]
    },
    {
        "Word": "Jehoiachin",
        "Definitions": [
            "Succeeded his father Jehoiakin (B.C. 599) when only eight years of age, and reigned for one hundred days (2 Chr. 36:9). He is also called Jeconiah (Jer. 24:1; 27:20, etc.), and Coniah (22:24; 37:1). He was succeeded by his uncle, Mattaniah = Zedekiah (q.v.). He was the last direct heir to the Jewish crown. He was carried captive to Babylon by Nebuchadnezzar, along with the flower of the nobility, all the leading men in Jerusalem, and a great body of the general population, some thirteen thousand in all (2 Kings 24:12-16; Jer. 52:28). After an imprisonment of thirty-seven years (Jer. 52:31, 33), he was liberated by Evil-merodach, and permitted to occupy a place in the king's household and sit at his table, receiving \"every day a portion until the day of his death, all the days of his life\" (52:32-34).",
            "preparation, or strength, of the Lord",
            "(whom Jehovah has appointed), son of Jehoiakim, and for three months and ten days king of Judah. (B.C. 597.) At his accession Jerusalem was quite defenseless, and unable to offer any resistance to the army which Nebuchadnezzar sent to besiege it. (2 Kings 24:10,11) In a very short time Jehoiachin surrendered at discretion; and he, and the queen-mother, and all his servants, captains and officers, came out and gave themselves up to Nebuchadnezzar, who carried them, with the harem and the eunuchs, to Babylon. (Jeremiah 29:2; Ezekiel 17:12; 19:9) There he remained a prisoner, actually in prison and wearing prison garments, for thirty-six years, viz., till the death of Nebuchadnezzar, when Evilmerodach, succeeding to the throne of Babylon, brought him out of prison, and made him sit at this own table. The time of his death is uncertain."
        ]
    },
    {
        "Word": "Jehoiada",
        "Definitions": [
            "Jehovah-known. (1.) The father of Benaiah, who was one of David's chief warriors (2 Sam. 8:18; 20:23).",
            "(2.) The high priest at the time of Athaliah's usurpation of the throne of Judah. He married Jehosheba, or Jehoshabeath, the daughter of king Jehoram (2 Chr. 22:11), and took an active part along with his wife in the preservation and training of Jehoash when Athaliah slew all the royal family of Judah.",
            "The plans he adopted in replacing Jehoash on the throne of his ancestors are described in 2 Kings 11:2; 12:2; 2 Chr. 22:11; 23:24. He was among the foremost of the benefactors of the kingdom, and at his death was buried in the city of David among the kings of Judah (2 Chr. 24:15, 16). He is said to have been one hundred and thirty years old.",
            "knowledge of the Lord",
            "(Jehovah knows).",
            "+ Father of Benaiah, David's well-known warrior. (2 Samuel 8:18) 1Kin 1 and 2 passim ; (1 Chronicles 18:17) etc. (B.C. before 1046.) + Leader of the Aaronites, i.e. the priests; who joined David at Hebron. (1 Chronicles 12:27) (B.C. 1053-46.) + According to (1 Chronicles 27:34) son of Benaiah; but in all probability Benaiah the sons of Jehoiada is meant. Probably an error in copying. (1 Chronicles 18:17; 2 Samuel 8:18) + High priest at the time of Athaliah's usurpation of the throne of Judah, B.C. 884-878, and during the greater portion of the forty-years reign of Joash. He married Jehosheba; and when Athaliah slew all the seed royal to Judah after Ahaziah had been put to death by Jehu, he and his wife stole Joash from among the king's sons and hid him for six years in the temple, and eventually replaced him on the throne of his ancestors. [[683]Athaliah] The destruction of Baal-worship and the restoration of the temple were among the great works effected by Jehoiada. He died B.C. 834. + Second priest, or sagan, to Seraiah the high priest. (Jeremiah 29:25-29; 2 Kings 25:18) + Son of Paseach, who assisted to repair the old gate of Jerusalem. (Nehemiah 3:6)"
        ]
    },
    {
        "Word": "Jehoiakim",
        "Definitions": [
            "He whom Jehovah has set up, the second son of Josiah, and eighteenth king of Judah, which he ruled over for eleven years (B.C. 610-599). His original name was Eliakim (q.v.).",
            "On the death of his father his younger brother Jehoahaz (=Shallum, Jer. 22:11), who favoured the Chaldeans against the Egyptians, was made king by the people; but the king of Egypt, Pharaoh-necho, invaded the land and deposed Jehoahaz (2 Kings 23:33, 34; Jer. 22:10-12), setting Eliakim on the throne in his stead, and changing his name to Jehoiakim.",
            "After this the king of Egypt took no part in Jewish politics, having been defeated by the Chaldeans at Carchemish (2 Kings 24:7; Jer. 46:2). Palestine was now invaded and conquered by Nebuchadnezzar. Jehoiakim was taken prisoner and carried captive to Babylon (2 Chr. 36:6, 7). It was at this time that Daniel also and his three companions were taken captive to Babylon (Dan. 1:1, 2).",
            "Nebuchadnezzar reinstated Jehoiakim on his throne, but treated him as a vassal king. In the year after this, Jeremiah caused his prophecies to be read by Baruch in the court of the temple. Jehoiakim, hearing of this, had them also read in the royal palace before himself. The words displeased him, and taking the roll from the hands of Baruch he cut it in pieces and threw it into the fire (Jer. 36:23). During his disastrous reign there was a return to the old idolatry and corruption of the days of Manasseh.",
            "After three years of subjection to Babylon, Jehoiakim withheld his tribute and threw off the yoke (2 Kings 24:1), hoping to make himself independent. Nebuchadnezzar sent bands of Chaldeans, Syrians, and Ammonites (2 Kings 24:2) to chastise his rebellious vassal. They cruelly harassed the whole country (comp. Jer. 49:1-6). The king came to a violent death, and his body having been thrown over the wall of Jerusalem, to convince the beseieging army that he was dead, after having been dragged away, was buried beyond the gates of Jerusalem \"with the burial of an ass,\" B.C. 599 (Jer. 22:18, 19; 36:30). Nebuchadnezzar placed his son Jehoiachin on the throne, wishing still to retain the kingdom of Judah as tributary to him.",
            "avenging, or establishing, or resurrection, of the Lord",
            "(whom Jehovah sets up), called Eliakim, son of Josiah and king of Judah. After deposing Jehoahaz, Pharaoh-necho set Eliakim, his elder brother, upon the throne, and changed his name to Jehoiakim, B.C. 608-597. For four years Jehoiakim was subject toi Egypt, when Nebuchadnezzar, after a short siege, entered Jerusalem, took the king prisoner, bound him in fetters to carry him to Babylon, and took also some of the precious vessels of the temple and carried them to the land of Shinar. Jehoiakim became tributary to Nebuchadnezzar after his invasion of Judah, and continued so for three years, but at the end of that time broke his oath of allegiance and rebelled against him. (2 Kings 24:1) Nebuchadnezzar sent against him numerous bands of Chaldeans, with Syrians, Moabites and Ammonites, (2 Kings 24:7) and who cruelly harassed the whole country. Either in an engagement with some of these forces or else by the hand of his own oppressed subjects Jehoiakim came to a violent end in the eleventh year of his reign. His body was cast out ignominiously on the ground, and then was dragged away and buried \"with the burial of an ass,\" without pomp or lamentation, \"beyond the gates of Jerusalem.\" (Jeremiah 22:18,19; 36:30) All the accounts we have of Jehoiakim concur in ascribing to him a vicious and irreligious character. (2 Kings 23:37; 24:9; 2 Chronicles 36:5) The reign of Jehoiakim extends from B.C. 609 to B.C. 598, or, as some reckon, 599."
        ]
    },
    {
        "Word": "Jehoiarib",
        "Definitions": [
            "Jehovah defends, a priest at Jerusalem, head of one of the sacerdotal courses (1 Chr. 9:10; 24:7). His \"course\" went up from Babylon after the Exile (Ezra 2:36-39; Neh. 7:39-42).",
            "fighting, or multiplying, of the Lord",
            "(whom Jehovah defends), head of the first of the twenty-four courses of priests. (1 Chronicles 24:7)"
        ]
    },
    {
        "Word": "Jehonadab",
        "Definitions": [
            "Jehovah is liberal; or, whom Jehovah impels. (1.) A son of Shimeah, and nephew of David. It was he who gave the fatal wicked advice to Amnon, the heir to the throne (2 Sam. 13:3-6). He was very \"subtil,\" but unprincipled.",
            "(2.) A son of Rechab, the founder of a tribe who bound themselves by a vow to abstain from wine (Jer. 35:6-19). There were different settlements of Rechabites (Judg. 1:16; 4:11; 1 Chr. 2:55). (See [314]RECHABITE.) His interview and alliance with Jehu are mentioned in 2 Kings 10:15-23. He went with Jehu in his chariot to Samaria.",
            "Jonadab, free giver; liberality",
            "(whom Jehovah impels) and Jon'adab, the son of Rechab, founder of the Rechabites, an Arab chief. When Jehu was advancing, after the slaughter of Betheked, on the city of Samaria, he was suddenly met by Jehonadab, who joined with him in \"slaying all that remained unto Ahab.\" (2 Kings 10:15-17)"
        ]
    },
    {
        "Word": "Jehonathan",
        "Definitions": [
            "Whom Jehovah gave. (1.) One of the stewards of David's store-houses (1 Chr. 27:25).",
            "(2.) A Levite who taught the law to the people of Judah (2 Chr. 17:8).",
            "(3.) Neh. 12:18.",
            "gift of the Lord; gift of a dove",
            "(whom Jehovah gave).",
            "+ Son of Uzziah; superintendent of certain of King David's storehouses. (1 Chronicles 27:25) (B.C. 1014). + One of the Levites who were sent by Jehoshaphat through the cities of Judah, with a book of the law, to teach the people. (2 Chronicles 17:8) (B.C. 910.) + A priest, (Nehemiah 12:18) the representative of the family of Shemaiah, ver. 6, when Joiakim was high priest. (B.C. after 536.)"
        ]
    },
    {
        "Word": "Jehoram",
        "Definitions": [
            "Jehovah-exalted. (1.) Son of Toi, king of Hamath, sent by his father to congratulate David on the occasion of his victory over Hadadezer (2 Sam. 8:10).",
            "(2.) A Levite of the family of Gershom (1 Chr. 26:25).",
            "(3.) A priest sent by Jehoshaphat to instructruct the people in Judah (2 Chr. 17:8).",
            "(4.) The son of Ahab and Jezebel, and successor to his brother Ahaziah on the throne of Israel. He reigned twelve years, B.C. 896-884 (2 Kings 1:17; 3:1). His first work was to reduce to subjection the Moabites, who had asserted their independence in the reign of his brother. Jehoshaphat, king of Judah, assisted Jehoram in this effort. He was further helped by his ally the king of Edom. Elisha went forth with the confederated army (2 Kings 3:1-19), and at the solicitation of Jehoshaphat encouraged the army with the assurance from the Lord of a speedy victory. The Moabites under Mesha their king were utterly routed and their cities destroyed. At Kir-haraseth Mesha made a final stand. The Israelites refrained from pressing their victory further, and returned to their own land.",
            "Elisha afterwards again befriended Jehoram when a war broke out between the Syrians and Israel, and in a remarkable way brought that war to a bloodless close (2 Kings 6:23). But Jehoram, becoming confident in his own power, sank into idolatry, and brought upon himself and his land another Syrian invasion, which led to great suffering and distress in Samaria (2 Kings 6:24-33). By a remarkable providential interposition the city was saved from utter destruction, and the Syrians were put to flight (2 Kings 7:6-15).",
            "Jehoram was wounded in a battle with the Syrians at Ramah, and obliged to return to Jezreel (2 Kings 8:29; 9:14, 15), and soon after the army proclaimed their leader Jehu king of Israel, and revolted from their allegiance to Jehoram (2 Kings 9). Jehoram was pierced by an arrow from Jehu's bow on the piece of ground at Jezreel which Ahab had taken from Naboth, and there he died (2 Kings 9:21-29).",
            "(5.) The eldest son and successor of Jehoshaphat, king of Judah. He reigned eight years (B.C. 892-885) alone as king of Judah, having been previously for some years associated with his father (2 Chr. 21:5, 20; 2 Kings 8:16). His wife was Athaliah, the daughter of Ahab and Jezebel. His daughter Jehosheba was married to the high priest Jehoiada. He sank into gross idolatry, and brought upon himself and his kingdom the anger of Jehovah. The Edomites revolted from under his yoke, and the Philistines and the Arabians and Cushites invaded the land, and carried away great spoil, along with Jehoram's wives and all his children, except Ahaziah. He died a painful death from a fearful malady, and was refused a place in the sepulchre of the kings (2 Kings 8:16-24; 2 Chr. 21).",
            "exaltation of the Lord",
            "(whom Jehovah has exalted).",
            "+ Son of Ahab king of Israel, who succeeded his brother Ahaziah B.C. 896, and died B.C. 884. The alliance between the kingdoms of Israel and Judah, commenced by his father and Jehoshaphat, was very close throughout his reign. We first find him associated with Jehoshaphat and the king of Edom in a war against the Moabites. The three armies were in the utmost danger of perishing for want of water. The piety of Jehoshaphat suggested an inquiry of Jehovah, thorough Elisha. After reproving Jehoram, Elisha, for Jehoshaphat's sake, inquired of Jehovah, and received the promise of an abundant supply of water, and of a great victory over the Moabites; a promise which was immediately fulfilled. The allies pursued them with great slaughter into their own land, which they utterly ravaged and destroyed most of its cities. Kirharaseth alone remained, the there the king of Moab made his last stand. An attempt to break through the besieging army having failed, he resorted to the desperate expedient of offering up his eldest son, as a burnt offering, upon the wall of the city, in the sight of the enemy. Upon this the Israelites retired and returned to their own land. (2 Kings 3:1) ... A little later, when war broke out between Syria and Israel, we find Elisha befriending Jehoram; but when the terrible famine in Samaria arose, the king immediately attributed the evil to Elisha, and determined to take away his life. The providential interposition by which both Elisha's life was saved the city delivered is narrated (2 Kings 7:1) ... and Jehoram appears to have returned to friendly feeling toward Elisha. (2 Kings 8:4) It was soon after these vents that the revolution in Syria predicted by Elisha took place, giving Jehoram a good opportunity of recovering Ramoth-gilead from the Syrians. he accordingly made an alliance with his nephew Ahaziah, who had just succeeded Joram on the throne of Judah, and the two kings proceeded to occupy Ramoth-gilead by force. The expedition was an unfortunate one. Jehoram was wounded in battle, and obliged to return to Jezreel to be healed of his wounds. (2 Kings 8:29; 9:14,15) jehu and the army under his command revolted from their allegiance to Jehoram, (2 Kings 9:1) ... and hastily marching to Jezreel, surprised Jehoram, wounded and defenseless as he was. Jehoram, going out to meet him, fell pierced by an arrow from Jehu's bow on the very plot of ground which Ahab had wrested from Naboth the Jezreelite; thus fulfilling to the letter the prophecy of Elijah. (1 Kings 21:29) With the life of Jehoram ended the dynasty of Omri. + Eldest son of Jehoshaphat, succeeded his father on the throne of Judah at the age of 32, and reigned eight years, from B.C. 893-2 to 885-4. As soon as he was fixed on the throne, he put his six brothers to death, with many of the chief nobles of the land. He then, probably at the instance of his wife Athaliah the daughter of Ahab, proceeded to establish the worship of Baal. A prophetic writing from the aged prophet Elijah, (2 Chronicles 21:12) failed to produce any good effect upon him. The remainder of his reign was a series of calamities. First the Edomites, who had been tributary to Jehoshaphat, revolted from his dominion and established their permanent independence. Next Libnah, (2 Kings 19:8) rebelled against him. Then followed invasion by armed bands of Philistines and of Arabians, who stormed the king's palace, put his wives and all his children, except his youngest son Ahaziah, to death, (2 Chronicles 22:1) or carried them into captivity, and plundered all his treasures. he died of a terrible disease. (2 Chronicles 21:19,20)"
        ]
    },
    {
        "Word": "Jehoshaphat",
        "Definitions": [
            "Jehovah-judged. (1.) One of David's body-guard (1 Chr. 11:43).",
            "(2.) One of the priests who accompanied the removal of the ark to Jerusalem (1 Chr. 15:24).",
            "(3.) Son of Ahilud, \"recorder\" or annalist under David and Solomon (2 Sam. 8:16), a state officer of high rank, chancellor or vizier of the kingdom.",
            "(4.) Solomon's purveyor in Issachar (1 Kings 4:17).",
            "(5.) The son and successor of Asa, king of Judah. After fortifying his kingdom against Israel (2 Chr. 17:1, 2), he set himself to cleanse the land of idolatry (1 Kings 22:43). In the third year of his reign he sent out priests and Levites over the land to instruct the people in the law (2 Chr. 17:7-9). He enjoyed a great measure of peace and prosperity, the blessing of God resting on the people \"in their basket and their store.\"",
            "The great mistake of his reign was his entering into an alliance with Ahab, the king of Israel, which involved him in much disgrace, and brought disaster on his kingdom (1 Kings 22:1-33). Escaping from the bloody battle of Ramoth-gilead, the prophet Jehu (2 Chr. 19:1-3) reproached him for the course he had been pursuing, whereupon he entered with rigour on his former course of opposition to all idolatry, and of deepening interest in the worship of God and in the righteous government of the people (2 Chr. 19:4-11).",
            "Again he entered into an alliance with Ahaziah, the king of Israel, for the purpose of carrying on maritime commerce with Ophir. But the fleet that was then equipped at Ezion-gaber was speedily wrecked. A new fleet was fitted out without the co-operation of the king of Israel, and although it was successful, the trade was not prosecuted (2 Chr. 20:35-37; 1 Kings 22:48-49).",
            "He subsequently joined Jehoram, king of Israel, in a war against the Moabites, who were under tribute to Israel. This war was successful. The Moabites were subdued; but the dreadful act of Mesha in offering his own son a sacrifice on the walls of Kir-haresheth in the sight of the armies of Israel filled him with horror, and he withdrew and returned to his own land (2 Kings 3:4-27).",
            "The last most notable event of his reign was that recorded in 2 Chr. 20. The Moabites formed a great and powerful confederacy with the surrounding nations, and came against Jehoshaphat. The allied forces were encamped at Engedi. The king and his people were filled with alarm, and betook themselves to God in prayer. The king prayed in the court of the temple, \"O our God, wilt thou not judge them? for we have no might against this great company that cometh against us.\" Amid the silence that followed, the voice of Jahaziel the Levite was heard announcing that on the morrow all this great host would be overthrown. So it was, for they quarrelled among themselves, and slew one another, leaving to the people of Judah only to gather the rich spoils of the slain. This was recognized as a great deliverance wrought for them by God (B.C. 890). Soon after this Jehoshaphat died, after a reign of twenty-five years, being sixty years of age, and was succeeded by his son Jehoram (1 Kings 22:50). He had this testimony, that \"he sought the Lord with all his heart\" (2 Chr. 22:9). The kingdom of Judah was never more prosperous than under his reign.",
            "(6.) The son of Nimshi, and father of Jehu, king of Israel (2 Kings 9:2, 14).",
            "the Lord is judge",
            "(whom Jehovah judges.)",
            "+ King of Judah, son of Asa, succeeded to the throne B.C. 914, when he was 35 years old, and reigned 25 years. His history is to be found among the events recorded in (1 Kings 15:24; 2 Kings 8:16) or in a continuous narrative in (2 Chronicles 17:1; 2 Chronicles 21:3) He was contemporary with Ahab, Ahaziah and Jehoram. He was one of the best, most pious and prosperous kings of Judah, the greatest since Solomon. At first he strengthened himself against Israel; but soon afterward the two Hebrew kings formed an alliance. In his own kingdom Jehoshaphat ever showed himself a zealous follower of the commandments of God: he tried to put down the high places and groves in which the people of Judah burnt incense, and sent the wisest Levites through the cities and towns to instruct the people in true morality and religion. Riches and honors increased around him. He received tribute from the Philistines and Arabians, and kept up a large standing army in Jerusalem. It was probably about the 16th year of his reign, B.C. 898, when he became Ahab's ally in the great battle of Ramoth-gilead, for which he was severely reproved by Jehu. (2 Chronicles 19:2) He built at Ezion-geber, with the help of Ahaziah, a navy designed to go to Tarshish; but it was wrecked at Ezion-geber. Before the close of his reign he was engaged in two additional wars. He was miraculously delivered from a threatened attack of the people of Ammon, Moab and Seir. After this, perhaps, must be dated the war which Jehoshaphat, in conjunction with Jehoram king of Israel and the king of Edom, carried on against the rebellious king of Moab. (2 Kings 3:1) ... In his declining years the administration of affairs was placed, probably B.C. 891, in the hands of his son Jehoram. + Son of Ahilud, who filled the office of recorder of annalist in the courts of David, (2 Samuel 8:16) etc., and Solomon. (1 Kings 4:3) + One of the priests in David's time. (1 Chronicles 15:24) + Son of Paruah; one of the twelve purveyors of King Solomon. (1 Kings 4:17) + Son of Nimshi and father of King Jehu. (2 Kings 9:2,14)"
        ]
    },
    {
        "Word": "Jehoshaphat, Valley of",
        "Definitions": [
            "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 Israel.",
            "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."
        ]
    },
    {
        "Word": "Jehosheba",
        "Definitions": [
            "Jehovah-swearing, the daughter of Jehoram, the king of Israel. She is called Jehoshabeath in 2 Chr. 22:11. She was the only princess of the royal house who was married to a high priest, Jehoiada (2 Chr. 22:11).",
            "fullness, or oath, of the Lord",
            "(Jehovah's oath), daughter of Joram king of Israel, and wife of jehoiada the high priest. (2 Kings 11:2) Her name in the Chronicles is given [685]Jehoshabeath. (B.C. 882.) As she is called, (2 Kings 11:2) \"the daughter of Joram, sister of Ahaziah,\" it has been conjectured that she was the daughter, not of Athaliah, but of Joram by another wife. She is the only recorded instance of the marriage of a princess of the royal house with a high priest."
        ]
    },
    {
        "Word": "Jehovah",
        "Definitions": [
            "The special and significant name (not merely an appellative title such as Lord [adonai]) by which God revealed himself to the ancient Hebrews (Ex. 6:2, 3). This name, the Tetragrammaton of the Greeks, was held by the later Jews to be so sacred that it was never pronounced except by the high priest on the great Day of Atonement, when he entered into the most holy place. Whenever this name occurred in the sacred books they pronounced it, as they still do, \"Adonai\" (i.e., Lord), thus using another word in its stead. The Massorets gave to it the vowel-points appropriate to this word. This Jewish practice was founded on a false interpretation of Lev. 24:16. The meaning of the word appears from Ex. 3:14 to be \"the unchanging, eternal, self-existent God,\" the \"I am that I am,\" a convenant-keeping God. (Comp. Mal. 3:6; Hos. 12:5; Rev. 1:4, 8.)",
            "The Hebrew name \"Jehovah\" is generally translated in the Authorized Version (and the Revised Version has not departed from this rule) by the word LORD printed in small capitals, to distinguish it from the rendering of the Hebrew Adonai and the Greek Kurios, which are also rendered Lord, but printed in the usual type. The Hebrew word is translated \"Jehovah\" only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, and in the compound names mentioned below.",
            "It is worthy of notice that this name is never used in the LXX., the Samaritan Pentateuch, the Apocrypha, or in the New Testament. It is found, however, on the \"Moabite stone\" (q.v.), and consequently it must have been in the days of Mesba so commonly pronounced by the Hebrews as to be familiar to their heathen neighbours.",
            "self-subsisting",
            "(I am; the eternal living one). The Scripture appellation of the supreme Being, usually interpreted as signifying self-derived and permanent existence. The Jews scrupulously avoided every mention of this name of God, substituting in its stead one or other of the words with whose proper vowel-points it may happen to be written. This custom, which had its origin in reverence, was founded upon an erroneous rendering of (Leviticus 24:16) from which it was inferred that the mere utterance of the name constituted a capital offence. According to Jewish tradition, it was pronounced but once a year, by the high priest on the day of atonement when he entered the holy of holies; but on this point there is some doubt. When Moses received his commission to be the deliverer of Israel, the Almighty, who appeared in the burning bush, communicated to him the name which he should give as the credentials of his mission: \"And God said unto Moses, \"I AM THAT I AM (ehyea asher ehyeh); and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.\" That this passage is intended to indicate the etymology of Jehovah, as understood by the Hebrews, no one has ventured to doubt. While Elohim exhibits God displayed in his power as the creator and governor of the physical universe, the name Jehovah designates his nature as he stands in relation to man, as the only almighty, true, personal, holy Being, a spirit and \"the father of spirits,\" (Numbers 16:22) comp. John 4:24 Who revealed himself to his people, made a covenant with them, and became their lawgiver, and to whom all honor and worship are due."
        ]
    },
    {
        "Word": "Jehovah-jireh",
        "Definitions": [
            "Jehovah will see; i.e., will provide, the name given by Abraham to the scene of his offering up the ram which was caught in the thicket on Mount Moriah. The expression used in Gen. 22:14, \"in the mount of the Lord it shall be seen,\" has been regarded as equivalent to the saying, \"Man's extremity is God's opportunity.\"",
            "the Lord will provide"
        ]
    },
    {
        "Word": "Jehovah-nissi",
        "Definitions": [
            "Jehovah my banner, the title given by Moses to the altar which he erected on the hill on the top of which he stood with uplifted hands while Israel prevailed over their enemies the Amalekites (Ex. 17:15).",
            "the Lord my banner"
        ]
    },
    {
        "Word": "Jehovah-shalom",
        "Definitions": [
            "Jehovah send peace, the name which Gideon gave to the altar he erected on the spot at Ophrah where the angel appeared to him (Judg. 6:24).",
            "the Lord send peace"
        ]
    },
    {
        "Word": "Jehovah-shammah",
        "Definitions": [
            "Jehovah is there, the symbolical title given by Ezekiel to Jerusalem, which was seen by him in vision (Ezek. 48:35). It was a type of the gospel Church.",
            "the Lord is there"
        ]
    },
    {
        "Word": "Jehovah-tsidkenu",
        "Definitions": [
            "Jehovah our rightousness, rendered in the Authorized Version, \"The LORD our righteousness,\" a title given to the Messiah (Jer. 23:6, marg.), and also to Jerusalem (33:16, marg.).",
            "the Lord our righteousness"
        ]
    },
    {
        "Word": "Jehozabad",
        "Definitions": [
            "Jehovah-given. (1.) The son of Obed-edom (1 Chr. 26:4), one of the Levite porters.",
            "(2.) The son of Shomer, one of the two conspirators who put king Jehoash to death in Millo in Jerusalem (2 Kings 12:21).",
            "(3.) 2 Chr. 17:18.",
            "the Lord's dowry; having a dowry",
            "(whom Jehovah gave).",
            "+ A Korhite Levite, second son of Obed-edom, and one of the porters of the south gate of the temple and of the storehouse there in the time of David. (1 Chronicles 26:4,15) compared with Nehe 12:25 (B.C. 1014.) + A Benjamite, captain of 180,000 armed men, in the days of King Jehoshaphat. (2 Chronicles 17:18) (B.C. 910.) + Son of Shomer or Shimrith, a Moabitish woman, who with another conspired against King Joash and slew him in his bed. (2 Kings 2:21; 2 Chronicles 24:26) (B.C. 837.)"
        ]
    },
    {
        "Word": "Jehozadak",
        "Definitions": [
            "Jehovah-justified, the son of the high priest Seraiah at the time of the Babylonian exile (1 Chr. 6:14, 15). He was carried into captivity by Nebuchadnezzar, and probably died in Babylon. He was the father of Jeshua, or Joshua, who returned with Zerubbabel.",
            "justice of the Lord",
            "(Jehovah justifies), usually called Jozadak or Josedech. He was the son of the high priest Seraiah. (1 Chronicles 6:14,15) When his father was slain at Riblah by order of Nebuchadnezzar, (2 Kings 25:18,21) Jehozadak was led away captive to Babylon. (1 Chronicles 6:15) (B.C. 588.) He himself never attained the high priesthood, but he was the father of Jeshua the high priest, and of all his successors till the pontificate of Alcimus. (Ezra 3:2; Nehemiah 12:26), etc."
        ]
    },
    {
        "Word": "Jehu",
        "Definitions": [
            "Jehovah is he. (1.) The son of Obed, and father of Azariah (1 Chr. 2:38).",
            "(2.) One of the Benjamite slingers that joined David at Ziklag (1 Chr. 12:3).",
            "(3.) The son of Hanani, a prophet of Judah (1 Kings 16:1, 7; 2 Chr. 19:2; 20:34), who pronounced the sentence of God against Baasha, the king of Israel.",
            "(4.) King of Israel, the son of Jehoshaphat (2 Kings 9:2), and grandson of Nimshi. The story of his exaltation to the throne is deeply interesting. During the progress of a war against the Syrians, who were becoming more and more troublesome to Israel, in a battle at Ramoth-gilead Jehoram, the king of Israel, had been wounded; and leaving his army there, had returned to Jezreel, whither his ally, Ahaziah, king of Judah, had also gone on a visit of sympathy with him (2 Kings 8:28, 29). The commanders, being left in charge of the conduct of the war, met in council; and while engaged in their deliberations, a messenger from Elisha appeared in the camp, and taking Jehu from the council, led him into a secret chamber, and there anointed him king over Israel, and immediately retired and disappeared (2 Kings 9:5, 6). On being interrogated by his companions as to the object of this mysterious visitor, he informed them of what had been done, when immediately, with the utmost enthusiasm, they blew their trumpets and proclaimed him king (2 Kings 9:11-14). He then with a chosen band set forth with all speed to Jezreel, where, with his own hand, he slew Jehoram, shooting him through the heart with an arrow (9:24). The king of Judah, when trying to escape, was fatally wounded by one of Jehu's soldiers at Beth-gan. On entering the city, Jehu commanded the eunchs of the royal palace to cast down Jezebel into the street, where her mangled body was trodden under foot by the horses. Jehu was now master of Jezreel, whence he communicated with the persons in authority in Samaria the capital, commanding them to appear before him on the morrow with the heads of all the royal princes of Samaria. Accordingly on the morrow seventy heads were piled up in two heaps at his gate. At \"the shearing-house\" (2 Kings 10:12-14) other forty-two connected with the house of Ahab were put to death (2 Kings 10:14). As Jehu rode on toward Samaria, he met Jehonadab (q.v.), whom he took into his chariot, and they entered the capital together. By a cunning stratagem he cut off all the worshippers of Baal found in Samaria (2 Kings 10:19-25), and destroyed the temple of the idol (2 Kings 10:27).",
            "Notwithstanding all this apparent zeal for the worship of Jehovah, Jehu yet tolerated the worship of the golden calves at Dan and Bethel. For this the divine displeasure rested upon him, and his kingdom suffered disaster in war with the Syrians (2 Kings 10:29-33). He died after a reign of twenty-eight years (B.C. 884-856), and was buried in Samaria (10:34-36). \"He was one of those decisive, terrible, and ambitious, yet prudent, calculating, and passionless men whom God from time to time raises up to change the fate of empires and execute his judgments on the earth.\" He was the first Jewish king who came in contact with the Assyrian power in the time of Shalmaneser II.",
            "himself who exists",
            "(the living).",
            "+ The founder of the fifth dynasty of the kingdom of Israel, son of Jehoshaphat. (2 Kings 9:2) He reigned over Israel 28 years, B.C. 884-856. His first appearance in history is when he heard the warning of Elijah against the murderer of Naboth. (2 Kings 9:25) In the reigns of Ahaziah and Jehoram, Jehu rose to importance. He was, under the last-named king, captain of the host in the siege of Ramoth-gilead. During this siege he was anointed by Elisha's servant, and told that he was appointed to be king of Israel and destroyer of the house of Ahab. (2 Kings 9:12) The army at once ordained him king, and he set off full speed for Jezreel. Jehoram, who was lying ill in Jezreel, came out to meet him, as it happened on the fatal field of Naboth. (2 Kings 9:21-24) Jehu seized his opportunity, and shot him through the heart. (2 Kings 9:24) Jehu himself advanced to the gates of Jezreel and fulfilled the divine warning on Jezebel as already on Jehoram. He then entered on a work of extermination hitherto unparalleled in the history of the Jewish monarchy. All the descendants of Ahab that remained in Jezreel, together with the officers of the court and the hierarchy of Eastward, were swept away. His next step was to secure Samaria. For the pretended purpose of inaugurating anew the worship of Baal, he called all the Bailouts together at Samaria. The vast temple raised by Ahab, (1 Kings 16:32) was crowded from end to end. The chief sacrifice was offered, as if in the excess of his zeal, by Jehu himself. As soon as it was ascertained that all, and none but, the idolaters were there, the signal was given to eighty trusted guards, and sweeping massacre removed at one blow the whole heathen population of the kingdom of Israel. This is the last public act recorded of Jehu. The remaining twenty-seven years of his long reign are passed over in a few words, in which two points only are material:--He did not destroy the calf-worship of Jeroboam:-- The transjordanic tribes suffered much from the ravages of Hazael. (2 Kings 10:29-33) He was buried in state in Samaria, and was succeeded by his son Jehoahaz. (2 Kings 10:35) His name is the first of the Israelite kings which appears in the Assyrian monuments. + Jehu son of Hanani; a prophet of Judah, but whose ministrations were chiefly directed to Israel. His father was probably the seer who attacked Asa. (2 Chronicles 16:7) He must have begun his career as a prophet when very young. He first denounced Baasha, (1 Kings 16:1,7) and then, after an interval of thirty years, reappeared to denounce Jehoshaphat for his alliance with Ahab. (2 Chronicles 19:2,3) He survived Jehoshaphat and wrote his life. ch. (2 Chronicles 20:34) + A man of Judah of the house of Hezron. (1 Chronicles 2:38) + A Simeonite, son of Josibiah. (1 Chronicles 4:35) + Jehu the Antothite was one of the chief of the heroes of Benjamin who joined David at Ziklag. (1 Chronicles 12:3)"
        ]
    },
    {
        "Word": "Jehucal",
        "Definitions": [
            "Able, the son of Shelemiah. He is also called Jucal (Jer. 38:1). He was one of the two persons whom Zedekiah sent to request the prophet Jeremiah to pray for the kingdom (Jer. 37:3) during the time of its final siege by Nebuchadnezzar. He was accompanied by Zephaniah (q.v.).",
            "mighty; perfect; wasted",
            "(able), son of Shelemiah; one of two persons sent by King Zedekiah to Jeremiah to entreat his prayers and advice. (Jeremiah 37:3) (B.C. 589.)"
        ]
    },
    {
        "Word": "Jehudi",
        "Definitions": [
            "A Jew, son of Nethaniah. He was sent by the princes to invite Baruch to read Jeremiah's roll to them (Jer. 36:14, 21).",
            "(a Jew), son of Nethaniah, a man employed by the princes of Jehoiakim's court to fetch Baruch to read Jeremiah's denunciation, (Jeremiah 36:14) and then by the king to fetch the volume itself and read it to him. vs. (Jeremiah 36:21,23) (B.C. 605.)"
        ]
    },
    {
        "Word": "Jeiel",
        "Definitions": [
            "Snatched away by God. (1.) A descendant of Benjamin (1 Chr. 9:35; 8:29).",
            "(2.) One of the Levites who took part in praising God on the removal of the ark to Jerusalem (1 Chr. 16:5).",
            "(3.) 2 Chr. 29:13. A Levite of the sons of Asaph.",
            "(4.) 2 Chr. 26:11. A scribe.",
            "(5.) 1 Chr. 5:7. A Reubenite chief.",
            "(6.) One of the chief Levites, who made an offering for the restoration of the Passover by Josiah (2 Chr. 35:9).",
            "(7.) Ezra 8:13.",
            "(8.) Ezra 10:43.",
            "(treasured of God).",
            "+ A Reubenite of the house of Joel. (1 Chronicles 5:7) + A Merarite Levite, one of the gate-keepers to the sacred tent. (1 Chronicles 15:18) His duty was also to play the harp, ver. (1 Chronicles 15:21) or the psaltery and harp, (1 Chronicles 16:5) in the service before the ark. (B.C. 1043.) + A Gershonite Levite, one of the Bene-Asaph, forefather of Jahaziel in the time of King Jehoshaphat. (2 Chronicles 20:14) (B.C. 910.) + The scribe who kept the account of the numbers of King Uzziah's irregular predatory warriors. (2 Chronicles 26:11) (B.C. 803.) + A Gershonite Levite, one of the Bene-Elizaphan. (2 Chronicles 29:13) + One of the chiefs of the Levites in the time of Josiah. (2 Chronicles 35:9) (B.C. 623.) + One of the Bene-Adonikam who formed part of the caravan of Ezra from Babylon to Jerusalem. (Ezra 8:13) (B.C. 459.) + A layman of the Bene-Nebo, who had taken a foreign wife and had to relinquish her. (Ezra 10:43) (B.C. 459.)"
        ]
    },
    {
        "Word": "Jemima",
        "Definitions": [
            "Dove, the eldest of Job's three daughters born after his time of trial (Job 42:14).",
            "handsome as the day",
            "(dove), the eldest of the three daughters born to Job after the restoration of his prosperity. (Job 42:14)"
        ]
    },
    {
        "Word": "Jephthah",
        "Definitions": [
            "Whom God sets free, or the breaker through, a \"mighty man of valour\" who delivered Israel from the oppression of the Ammonites (Judg. 11:1-33), and judged Israel six years (12:7). He has been described as \"a wild, daring, Gilead mountaineer, a sort of warrior Elijah.\" After forty-five years of comparative quiet Israel again apostatized, and in \"process of time the children of Ammon made war against Israel\" (11:5). In their distress the elders of Gilead went to fetch Jephthah out of the land of Tob, to which he had fled when driven out wrongfully by his brothers from his father's inheritance (2), and the people made him their head and captain. The \"elders of Gilead\" in their extremity summoned him to their aid, and he at once undertook the conduct of the war against Ammon. Twice he sent an embassy to the king of Ammon, but in vain. War was inevitable. The people obeyed his summons, and \"the spirit of the Lord came upon him.\" Before engaging in war he vowed that if successful he would offer as a \"burnt-offering\" whatever would come out of the door of his house first to meet him on his return. The defeat of the Ammonites was complete. \"He smote them from Aroer, even till thou come to Minnith, even twenty cities, and unto the plain of the vineyards [Heb. Abel Keramim], with a very great slaughter\" (Judg. 11:33). The men of Ephraim regarded themselves as insulted in not having been called by Jephthah to go with him to war against Ammon. This led to a war between the men of Gilead and Ephraim (12:4), in which many of the Ephraimites perished. (See [315]SHIBBOLETH.) \"Then died Jephthah the Gileadite, and was buried in one of the cities of Gilead\" (7).",
            "(whom God sets free), A judge about B.C. 1143-1137. His history is contained in (Judges 11:1; Judges 12:8) He was a Gileadite, the son of Gilead and a concubine. Driven by the legitimate sons from his father's inheritance, he went to Tob and became the head of a company of freebooters in a debatable land probably belonging to Ammon. (2 Samuel 10:6) (This land was east of Jordan and southeast of Gilead, and bordered on the desert of Arabia.--ED.) His fame as a bold and successful captain was carried back to his native Gilead; and when the time was ripe for throwing off the yoke of Ammon, Jephthah consented to become the captain of the Gileadite bands, on the condition, solemnly ratified before the Lord in Mizpeh, that int he event of his success against Ammon he should still remain as their acknowledged head. Vowing his vow unto God, (Judges 11:31) that he would offer up as a burn offering whatsoever should come out to meet him if successful, he went forth to battle. The Ammonites were routed with great slaughter; but as the conqueror returned to Mizpeh there came out to meet him his daughter, his only child, with timbrels and dancing. The father is heart-stricken; but the maiden asks only for a respite of two months in which to prepare for death. When that time was ended she returned to her father, who \"did with her according to his vow.\" The tribe of Ephraim challenged Jephthah's right to go to war as he had done, without their concurrence, against Ammon. He first defeated them, then intercepted the fugitives at the fords of Jordan, and there put forty-two thousand men to the sword. He judged Israel six years, and died. It is generally conjectured that his jurisdiction was limited to the transjordanic region. That the daughter of Jephthah was really offered up to God in sacrifice is a conclusion which it seems impossible to avoid. (But there is no word of approval, as if such a sacrifice was acceptable to God. Josephus well says that \"the sacrifice was neither sanctioned by the Mosaic ritual nor acceptable to God.\" The vow and the fulfillment were the mistaken conceptions of a rude chieftain, not acts pleasing to God.--ED.)"
        ]
    },
    {
        "Word": "Jephthah's vow",
        "Definitions": [
            "(Judg. 11:30, 31). After a crushing defeat of the Ammonites, Jephthah returned to his own house, and the first to welcome him was his own daughter. This was a terrible blow to the victor, and in his despair he cried out, \"Alas, my daughter! thou hast brought me very low...I have opened my mouth unto the Lord, and cannot go back.\" With singular nobleness of spirit she answered, \"Do to me according to that which hath proceeded out of thy mouth.\" She only asked two months to bewail her maidenhood with her companions upon the mountains. She utters no reproach against her father's rashness, and is content to yield her life since her father has returned a conqueror. But was it so? Did Jephthah offer up his daughter as a \"burnt-offering\"? This question has been much debated, and there are many able commentators who argue that such a sacrifice was actually offered. We are constrained, however, by a consideration of Jephthah's known piety as a true worshipper of Jehovah, his evident acquaintance with the law of Moses, to which such sacrifices were abhorrent (Lev. 18:21; 20:2-5; Deut. 12:31), and the place he holds in the roll of the heroes of the faith in the Epistle to the Hebrews (11:32), to conclude that she was only doomed to a life of perpetual celibacy."
        ]
    },
    {
        "Word": "Jephunneh",
        "Definitions": [
            "Nimble, or a beholder. (1.) The father of Caleb, who was Joshua's companion in exploring Canaan (Num. 13:6), a Kenezite (Josh. 14:14). (2.) One of the descendants of Asher (1 Chr. 7:38).",
            "he that beholds",
            "(for whom a way is prepared).",
            "+ Father of Caleb the spy, appears to have belonged to an Edomitish tribe called Kenezites, from Kenaz their founder. See (Numbers 13:6) etc.; Numb 32:12 etc.; Josh 14:14 etc.; 1Chr 4:15 (B.C. 1530.) + A descendant of Asher, eldest of the three sons of Jether. (1 Chronicles 7:38) (B.C. 1017.)"
        ]
    },
    {
        "Word": "Jerahmeel",
        "Definitions": [
            "Loving God. (1.) The son of Hezron, the brother of Caleb (1 Chr. 2:9, 25, 26, etc.).",
            "(2.) The son of Kish, a Levite (1 Chr. 24:29).",
            "(3.) Son of Hammelech (Jer. 36:26).",
            "the mercy, or the beloved, of God",
            "(mercy of God).",
            "+ First-born son of hezron, the son of Pharez, the son of Judah, (1 Chronicles 2:9,25-27,33,42) and founder of the family of Jerahmeelites. (1 Samuel 27:10) (B.C. before 1491.) + A Merarite Levite, the representative of the family of Kish, the son of Mahli. (1 Chronicles 24:29) comp. 1Chr 23:21 (B.C. 1014.) + Son of Hammelech, who was employed by Jehoiakim to make Jeremiah and baruch prisoners, after the had burnt the roll of Jeremiah's prophecy. (Jeremiah 36:26) (B.C. 505.)"
        ]
    },
    {
        "Word": "Jeremiah",
        "Definitions": [
            "Raised up or appointed by Jehovah. (1.) A Gadite who joined David in the wilderness (1 Chr. 12:10).",
            "(2.) A Gadite warrior (1 Chr. 12:13).",
            "(3.) A Benjamite slinger who joined David at Ziklag (1 Chr. 12:4).",
            "(4.) One of the chiefs of the tribe of Manasseh on the east of Jordan (1 Chr. 5:24).",
            "(5.) The father of Hamutal (2 Kings 23:31), the wife of Josiah.",
            "(6.) One of the \"greater prophets\" of the Old Testament, son of Hilkiah (q.v.), a priest of Anathoth (Jer. 1:1; 32:6). He was called to the prophetical office when still young (1:6), in the thirteenth year of Josiah (B.C. 628). He left his native place, and went to reside in Jerusalem, where he greatly assisted Josiah in his work of reformation (2 Kings 23:1-25). The death of this pious king was bewailed by the prophet as a national calamity (2 Chr. 35:25).",
            "During the three years of the reign of Jehoahaz we find no reference to Jeremiah, but in the beginning of the reign of Jehoiakim the enmity of the people against him broke out in bitter persecution, and he was placed apparently under restraint (Jer. 36:5). In the fourth year of Jehoiakim he was commanded to write the predictions given to him, and to read them to the people on the fast-day. This was done by Baruch his servant in his stead, and produced much public excitement. The roll was read to the king. In his recklessness he seized the roll, and cut it to pieces, and cast it into the fire, and ordered both Baruch and Jeremiah to be apprehended. Jeremiah procured another roll, and wrote in it the words of the roll the king had destroyed, and \"many like words\" besides (Jer. 36:32).",
            "He remained in Jerusalem, uttering from time to time his words of warning, but without effect. He was there when Nebuchadnezzar besieged the city (Jer. 37:4, 5), B.C. 589. The rumour of the approach of the Egyptians to aid the Jews in this crisis induced the Chaldeans to withdraw and return to their own land. This, however, was only for a time. The prophet, in answer to his prayer, received a message from God announcing that the Chaldeans would come again and take the city, and burn it with fire (37:7, 8). The princes, in their anger at such a message by Jeremiah, cast him into prison (37:15-38:13). He was still in confinement when the city was taken (B.C. 588). The Chaldeans released him, and showed him great kindness, allowing him to choose the place of his residence. He accordingly went to Mizpah with Gedaliah, who had been made governor of Judea. Johanan succeeded Gedaliah, and refusing to listen to Jeremiah's counsels, went down into Egypt, taking Jeremiah and Baruch with him (Jer. 43:6). There probably the prophet spent the remainder of his life, in vain seeking still to turn the people to the Lord, from whom they had so long revolted (44). He lived till the reign of Evil-Merodach, son of Nebuchadnezzar, and must have been about ninety years of age at his death. We have no authentic record of his death. He may have died at Tahpanhes, or, according to a tradition, may have gone to Babylon with the army of Nebuchadnezzar; but of this there is nothing certain.",
            "exaltation of the Lord",
            "Seven other persons bearing the same name as the prophet are mentioned in the Old Testament:--",
            "+ Jeremiah of Libnah, father of Hamutal wife of Josiah. (2 Kings 23:31) (B.C. before 632.) 2,3,4. Three warriors--two of the tribe of Gad-- in David's army. (1 Chronicles 12:4,10,13) (B.C. 1061-53.) + One of the \"mighty men of valor\" of the transjordanic half-tribe of Manasseh. (1 Chronicles 5:24) (B.C. 782.) + A priest of high rank, head of the second or third of the twenty-one courses which are apparently enumerated in (Nehemiah 10:2-8; 12:1,12) (B.C. 446-410). + The father of Jazaniah the Rechabite. (Jeremiah 35:3) (B.C. before 606.)",
            "(whom Jehovah has appointed) was \"the son of Hilkiah of the priests that were in Anathoth.\" (Jeremiah 1:1)",
            "+ History.--He was called very young (B.C. 626) to the prophetic office, and prophesied forty-two years; but we have hardly any mention of him during the eighteen years between his call and Josiah's death, or during the short reign of Jehoahaz. During the reigns of Jehoiakim and Jehoiachin, B.C. 607-598, he opposed the Egyptian party, then dominant in Jerusalem, and maintained that they only way of safety lay in accepting the supremacy of the Chaldeans. He was accordingly accused of treachery, and men claiming to be prophets had the \"word of Jehovah\" to set against his. (Jeremiah 14:13; 23:7) As the danger from the Chaldeans became more threatening, the persecution against Jeremiah grew hotter. ch. 18. The people sought his life; then follows the scene in (Jeremiah 19:10-13) he was set, however, \"as a fenced brazen wall,\" ch. (Jeremiah 15:20) and went on with his work, reproving king and nobles and people. The danger which Jeremiah had so long foretold at last came near. First Jehoiakim, and afterwards his successor Jehoiachin, were carried into exile, 2Kin 24; but Zedekiah, B.C. 597-586, who was appointed by Nebuchadnezzar, was more friendly to the prophet, though powerless to help him. The approach of an Egyptian army, and the consequent departure of the Chaldeans, made the position of Jeremiah full of danger, and he sought to effect his escape from the city; but he was seized and finally thrown into a prison-pit to die, but was rescued. On the return of the Chaldean army he showed his faith in God's promises, and sought to encourage the people by purchasing the field at Anathoth which his kinsman Hanameel wished to get rid of. (Jeremiah 32:6-9) At last the blow came. The city was taken, the temple burnt. The king and his princes shared the fate of Jehoiachin. The prophet gave utterance to his sorrow in the Lamentations. After the capture of Jerusalem, B.C. 586, by the Chaldeans, we find Jeremiah receiving better treatment; but after the death of Gedaliah, the people, disregarding his warnings, took refuge in Egypt, carrying the prophet with them. In captivity his words were sharper and stronger than ever. He did not shrink, even there, from speaking of the Chaldean king once more as \"the servant of Jehovah.\" (Jeremiah 43:10) After this all is uncertain, but he probably died in Egypt. + Character.--Canon Cook says of Jeremiah, \"His character is most interesting. We find him sensitive to a most painful degree, timid, shy, hopeless, desponding, constantly complaining and dissatisfied with the course of events, but never flinching from duty...Timid in resolve, he was unflinching in execution; as fearless when he had to face the whole world as he was dispirited and prone to murmuring when alone with God. Judged by his own estimate of himself, he was feeble, and his mission a failure; really, in the hour of action and when duty called him, he was in very truth 'a defenced city, and an iron pillar, and brazen walls against the whole land.' ch. (Jeremiah 1:18) he was a noble example of the triumph of the moral over the physical nature.\" (It is not strange that he was desponding when we consider his circumstances. He saw the nation going straight to irremediable ruin, and turning a deaf ear to all warnings. \"A reign of terror had commenced (in the preceding reign), during which not only the prophets but all who were distinguished for religion and virtue were cruelly murdered.\" \"The nation tried to extirpate the religion of Jehovah;\" \"Idolatry was openly established,\" \"and such was the universal dishonesty that no man trusted another, and society was utterly disorganized.\" How could one who saw the nation about to reap the awful harvest they had been sowing, and yet had a vision of what they might have been and might yet be, help indulging in \"Lamentations\"?--ED.)"
        ]
    },
    {
        "Word": "Jeremiah, Book of",
        "Definitions": [
            "Consists of twenty-three separate and independent sections, arranged in five books. I. The introduction, ch. 1. II. Reproofs of the sins of the Jews, consisting of seven sections, (1.) ch. 2; (2.) ch. 3-6; (3.) ch. 7-10; (4.) ch. 11-13; (5.) ch. 14-17:18; (6.) ch. 17:19-ch. 20; (7.) ch. 21-24. III. A general review of all nations, in two sections, (1.) ch. 46-49; (2.) ch. 25; with an historical appendix of three sections, (1.) ch. 26; (2.) ch. 27; (3.) ch. 28, 29. IV. Two sections picturing the hopes of better times, (1.) ch. 30, 31; (2.) ch. 32, 33; to which is added an historical appendix in three sections, (1.) ch. 34:1-7; (2.) ch. 34:8-22; (3.) ch. 35. V. The conclusion, in two sections, (1.) ch. 36; (2.) ch. 45.",
            "In Egypt, after an interval, Jeremiah is supposed to have added three sections, viz., ch. 37-39; 40-43; and 44.",
            "The principal Messianic prophecies are found in 23:1-8; 31:31-40; and 33:14-26.",
            "Jeremiah's prophecies are noted for the frequent repetitions found in them of the same words and phrases and imagery. They cover the period of about 30 years. They are not recorded in the order of time. When and under what circumstances this book assumed its present form we know not.",
            "The LXX. Version of this book is, in its arrangement and in other particulars, singularly at variance with the original. The LXX. omits 10:6-8; 27:19-22; 29:16-20; 33:14-26; 39:4-13; 52:2, 3, 15, 28-30, etc. About 2,700 words in all of the original are omitted. These omissions, etc., are capricious and arbitrary, and render the version unreliable."
        ]
    },
    {
        "Word": "Jericho",
        "Definitions": [
            "Place of fragrance, a fenced city in the midst of a vast grove of palm trees, in the plain of Jordan, over against the place where that river was crossed by the Israelites (Josh. 3:16). Its site was near the Ain es-Sultan, Elisha's Fountain (2 Kings 2:19-22), about 5 miles west of Jordan. It was the most important city in the Jordan valley (Num. 22:1; 34:15), and the strongest fortress in all the land of Canaan. It was the key to Western Palestine.",
            "This city was taken in a very remarkable manner by the Israelites (Josh. 6). God gave it into their hands. The city was \"accursed\" (Heb. herem, \"devoted\" to Jehovah), and accordingly (Josh. 6:17; comp. Lev. 27:28, 29; Deut. 13:16) all the inhabitants and all the spoil of the city were to be destroyed, \"only the silver, and the gold, and the vessels of brass and of iron\" were reserved and \"put into the treasury of the house of Jehovah\" (Josh. 6:24; comp. Num. 31:22, 23, 50-54). Only Rahab \"and her father's household, and all that she had,\" were preserved from destruction, according to the promise of the spies (Josh. 2:14). In one of the Amarna tablets Adoni-zedec (q.v.) writes to the king of Egypt informing him that the Abiri (Hebrews) had prevailed, and had taken the fortress of Jericho, and were plundering \"all the king's lands.\" It would seem that the Egyptian troops had before this been withdrawn from Palestine.",
            "This city was given to the tribe of Benjamin (Josh. 18:21), and it was inhabited in the time of the Judges (Judg. 3:13; 2 Sam. 10:5). It is not again mentioned till the time of David (2 Sam. 10:5). \"Children of Jericho\" were among the captives who returned under Zerubbabel Ezra 2:34; Neh. 7:36). Hiel (q.v.) the Bethelite attempted to make it once more a fortified city (1 Kings 16:34). Between the beginning and the end of his undertaking all his children were cut off.",
            "In New Testament times Jericho stood some distance to the south-east of the ancient one, and near the opening of the valley of Achor. It was a rich and flourishing town, having a considerable trade, and celebrated for the palm trees which adorned the plain around. It was visited by our Lord on his last journey to Jerusalem. Here he gave sight to two blind men (Matt. 20:29-34; Mark 10:46-52), and brought salvation to the house of Zacchaeus the publican (Luke 19:2-10).",
            "The poor hamlet of er-Riha, the representative of modern Jericho, is situated some two miles farther to the east. It is in a ruinous condition, having been destroyed by the Turks in 1840. \"The soil of the plain,\" about the middle of which the ancient city stood, \"is unsurpassed in fertility; there is abundance of water for irrigation, and many of the old aqueducts are almost perfect; yet nearly the whole plain is waste and desolate...The climate of Jericho is exceedingly hot and unhealthy. This is accounted for by the depression of the plain, which is about 1,200 feet below the level of the sea.\"",
            "There were three different Jerichos, on three different sites, the Jericho of Joshua, the Jericho of Herod, and the Jericho of the Crusades. Er-Riha, the modern Jericho, dates from the time of the Crusades. Dr. Bliss has found in a hollow scooped out for some purpose or other near the foot of the biggest mound above the Sultan's Spring specimens of Amorite or pre-Israelitish pottery precisely identical with what he had discovered on the site of ancient Lachish. He also traced in this place for a short distance a mud brick wall in situ, which he supposes to be the very wall that fell before the trumpets of Joshua. The wall is not far from the foot of the great precipice of Quarantania and its numerous caverns, and the spies of Joshua could easily have fled from the city and been speedily hidden in these fastnesses.",
            "his moon; his month; his sweet smell",
            "(place of fragrance), a city of high antiquity, situated in a plain traversed by the Jordan, and exactly over against where that river was crossed by the Israelites under Joshua. (Joshua 3:16) It was five miles west of the Jordan and seven miles northwest of the Dead Sea. It had a king. Its walls were so considerable that houses were built upon them. ch. (Joshua 2:15) The spoil that was found in it betokened its affluence. Jericho is first mentioned as the city to which the two spies were sent by Joshua from Shittim. (Joshua 2:1-21) It was bestowed by him upon the tribe of Benjamin, ch. (Joshua 18:21) and from this time a long interval elapses before Jericho appears again upon the scene. Its second foundation under Hiel the Bethelite is recorded in (1 Kings 16:34) Once rebuilt, Jericho rose again slowly into consequence. In its immediate vicinity the sons of the prophets sought retirement from the world; Elisha \"healed the spring of the waters;\" and over against it, beyond Jordan, Elijah \"went up by a whirlwind into heaven.\" (2 Kings 2:1-22) In its plains Zedekiah fell into the hands of the Chaldeans. (2 Kings 25:5; Jeremiah 39:5) In the return under Zerubbabel the \"children of Jericho,\" 345 in number, are comprised. (Ezra 2:34; Nehemiah 7:36) Under Herod the Great it again became an important place. He fortified it and built a number of new palaces, which he named after his friends. If he did not make Jericho his habitual residence, he at last retired thither to die, and it was in the amphitheater of Jericho that the news of his death was announced to the assembled soldiers and people by Salome. Soon afterward the palace was burnt and the town plundered by one Simon, slave to Herod; but Archelaus rebuilt the former sumptuously, and founded a new town on the plain, that bore his own name; and, most important of all, diverted water from a village called Neaera to irrigate the plain which he had planted with palms. Thus Jericho was once more \"a city of palms\" when our Lord visited it. Here he restored sight to the blind. (Matthew 20:30; Mark 10:46; Luke 18:35) Here the descendant of Rahab did not disdain the hospitality of Zaccaeus the publican. Finally, between Jerusalem and Jericho was laid the scene of his story of the good Samaritan. The city was destroyed by Vespasian. The site of ancient (the first) Jericho is placed by Dr. Robinson in the immediate neighborhood of the fountain of Elisha; and that of the second (the city of the New Testament and of Josephus) at the opening of the Wady Kelt (Cherith), half an hour from the fountain. (The village identified with jericho lies a mile and a half from the ancient site, and is called Riha . It contains probably 200 inhabitants, indolent and licentious and about 40 houses. Dr. Olin says it is the \"meanest and foulest village of Palestine;\" yet the soil of the plain is of unsurpassed fertility.--ED.)"
        ]
    },
    {
        "Word": "Jerimoth",
        "Definitions": [
            "Heights. (1.) One of the sons of Bela (1 Chr. 7:7).",
            "(2.) 1 Chr. 24:30, a Merarite Levite.",
            "(3.) A Benjamite slinger who joined David at Ziklag (1 Chr. 12:5).",
            "(4.) A Levitical musician under Heman his father (1 Chr. 25:4).",
            "(5.) 1 Chr. 27:19, ruler of Naphtali.",
            "(6.) One of David's sons (2 Chr. 11:18).",
            "(7.) A Levite, one of the overseers of the temple offerings (2 Chr. 31:13) in the reign of Hezekiah.",
            "he that fears or rejects death",
            "(heights).",
            "+ Son or descendant of Bela. (1 Chronicles 7:7) He is perhaps the same as + who joined David at Ziklag. (1 Chronicles 12:5) (B.C. 1055.) + A son of Beecher, (1 Chronicles 7:8) and head of a Benjamite house. + Son of Mushi, the son of Merari. (1 Chronicles 24:30) + Son of Heman, head of fifteenth ward of musicians. (1 Chronicles 25:4,22) (B.C. 1014.) + Son of Zariel, ruler of the tribe of Naphtali in the reign of David. (1 Chronicles 27:19) + Son of King David, whose daughter Mahalath was one of the wives of Rehoboam, her cousin Abihail being the other. (2 Chronicles 11:18) (B.C. before 1014.) + A Levite in the reign of Hezekiah. (2 Chronicles 31:13) (B.C. 726.)"
        ]
    },
    {
        "Word": "Jeroboam",
        "Definitions": [
            "Increase of the people. (1.) The son of Nebat (1 Kings 11:26-39), \"an Ephrathite,\" the first king of the ten tribes, over whom he reigned twenty-two years (B.C. 976-945). He was the son of a widow of Zereda, and while still young was promoted by Solomon to be chief superintendent of the \"burnden\", i.e., of the bands of forced labourers. Influenced by the words of the prophet Ahijah, he began to form conspiracies with the view of becoming king of the ten tribes; but these having been discovered, he fled to Egypt (1 Kings 11:29-40), where he remained for a length of time under the protection of Shishak I. On the death of Solomon, the ten tribes, having revolted, sent to invite him to become their king. The conduct of Rehoboam favoured the designs of Jeroboam, and he was accordingly proclaimed \"king of Israel\" (1 Kings 12: 1-20). He rebuilt and fortified Shechem as the capital of his kingdom. He at once adopted means to perpetuate the division thus made between the two parts of the kingdom, and erected at Dan and Bethel, the two extremities of his kingdom, \"golden calves,\" which he set up as symbols of Jehovah, enjoining the people not any more to go up to worship at Jerusalem, but to bring their offerings to the shrines he had erected. Thus he became distinguished as the man \"who made Israel to sin.\" This policy was followed by all the succeeding kings of Israel.",
            "While he was engaged in offering incense at Bethel, a prophet from Judah appeared before him with a warning message from the Lord. Attempting to arrest the prophet for his bold words of defiance, his hand was \"dried up,\" and the altar before which he stood was rent asunder. At his urgent entreaty his \"hand was restored him again\" (1 Kings 13:1-6, 9; comp. 2 Kings 23:15); but the miracle made no abiding impression on him. His reign was one of constant war with the house of Judah. He died soon after his son Abijah (1 Kings 14:1-18).",
            "(2.) Jeroboam II., the son and successor of Jehoash, and the fourteenth king of Israel, over which he ruled for forty-one years, B.C. 825-784 (2 Kings 14:23). He followed the example of the first Jeroboam in keeping up the worship of the golden calves (2 Kings 14:24). His reign was contemporary with those of Amaziah (2 Kings 14:23) and Uzziah (15:1), kings of Judah. He was victorious over the Syrians (13:4; 14:26, 27), and extended Israel to its former limits, from \"the entering of Hamath to the sea of the plain\" (14:25; Amos 6:14). His reign of forty-one years was the most prosperous that Israel had ever known as yet. With all this outward prosperity, however, iniquity widely prevailed in the land (Amos 2:6-8; 4:1; 6:6; Hos. 4:12-14). The prophets Hosea (1:1), Joel (3:16; Amos 1:1, 2), Amos (1:1), and Jonah (2 Kings 14:25) lived during his reign. He died, and was buried with his ancestors (14:29). He was succeeded by his son Zachariah (q.v.).",
            "His name occurs in Scripture only in 2 Kings 13:13; 14:16, 23, 27, 28, 29; 15:1, 8; 1 Chr. 5:17; Hos. 1:1; Amos 1:1; 7:9, 10, 11. In all other passages it is Jeroboam the son of Nebat that is meant.",
            "he that opposes the people",
            "(whose people are many).",
            "+ The first king of the divided kingdom of Israel, B.C. 975-954, was the son of an Ephraimite of the name of Nebat. He was raised by Solomon to the rank of superintendent over the taxes and labors exacted from the tribe of Ephraim. (1 Kings 11:28) he made the most of his position, and at last was perceived by Solomon to be aiming at the monarchy. He was leaving Jerusalem, when he was met by Ahijah the prophet, who gave him the assurance that, on condition of obedience to his laws, God would establish for him a kingdom and dynasty equal to that of David. (1 Kings 11:29-40) The attempts of Solomon to cut short Jeroboam's designs occasioned his flight into Egypt. There he remained until Solomon's death. After a year's longer stay in Egypt, during which Jeroboam married Ano, the elder sister of the Egyptian queen Tahpenes, he returned to Shechem, where took place the conference with Rehoboam [[690]Rehoboam], and the final revolt which ended in the elevation of Jeroboam to the throne of the northern kingdom. Now occurred the fatal error of his policy. Fearing that the yearly pilgrimages to Jerusalem would undo all the work which he effected, he took the bold step of rending the religious unity of the nation, which was as yet unimpaired, asunder. He caused two golden figures of Mnevis, the sacred calf, to be made and set up at the two extremities of his kingdom, one at Dan and the other at Bethel. It was while dedicating the altar at Bethel that a prophet from Judah suddenly appeared, who denounced the altar, and foretold its desecration by Josiah, and violent overthrow. The king, stretching out his hand to arrest the prophet, felt it withered and paralyzed, and only at the prophet's prayer saw it restored, and acknowledged his divine mission. Jeroboam was at constant war with the house of Judah, but the only act distinctly recorded is a battle with Abijah, son of Rehoboam, in which he was defeated. The calamity was severely felt; he never recovered the blow, and soon after died, in the 22d year of his reign, (2 Chronicles 13:20) and was buried in his ancestral sepulchre. (1 Kings 14:20) + Jeroboam II., the son of Joash, the fourth of the dynasty of Jehu. (B.C. 825-784.) The most prosperous of the kings of Israel. He repelled the Syrian invaders, took their capital city Damascus, (2 Kings 14:28) and recovered the whole of the ancient dominion from Hamah to the Dead Sea. ch (2 Kings 14:25) Ammon and Moab were reconquered, and the transjordanic tribes were restored to their territory, (2 Kings 13:5; 1 Chronicles 5:17-22) but it was merely an outward restoration."
        ]
    },
    {
        "Word": "Jeroham",
        "Definitions": [
            "Cherished; who finds mercy. (1.) Father of Elkanah, and grandfather of the prophet Samuel (1 Sam. 1:1).",
            "(2.) The father of Azareel, the \"captain\" of the tribe of Dan (1 Chr. 27:22).",
            "(3.) 1 Chr. 12:7; a Benjamite.",
            "(4.) 2 Chr. 23:1; one whose son assisted in placing Joash on the throne.",
            "(5.) 1 Chr. 9:8; a Benjamite.",
            "(6.) 1 Chr. 9:12; a priest, perhaps the same as in Neh. 11:12.",
            "high; merciful; beloved",
            "(cherished).",
            "+ Father of Elkanah, the father of Samuel, of the house of Kohath. (1 Samuel 1:1; 1 Chronicles 6:27,34) (B.C. before 1142.) + A Benjamite, the founder of a family of Bene-Jeroham. (1 Chronicles 8:27) Probably the same as + Father (or progenitor) of Ibneiah. (1 Chronicles 9:8) comp. 1Chr 9:3 and 1Chr 9:9. (B.C. before 588.) + A descendant of Aaron, of the house of Immer, the leader of the sixteenth course of priests; son of Pashur, and father of Adaiah. (1 Chronicles 9:12) He appears to be mentioned again in (Nehemiah 11:12) (B.C. before 586.) + Jeroham of Gedor, some of whose sons joined David at Ziglag. (1 Chronicles 12:7) (B.C. before 1055.) + A Danite, whose son or descendant Azareel was head of his tribe in the time of David. (1 Chronicles 27:22) + Father of Azariah, one of the \"captains of hundreds\" in the time of Athaliah. (2 Chronicles 23:1) (B.C. before 876.)"
        ]
    },
    {
        "Word": "Jerubbaal",
        "Definitions": [
            "Contender with Baal; or, let Baal plead, a surname of Gideon; a name given to him because he destroyed the altar of Baal (Judg. 6:32; 7:1; 8:29; 1 Sam. 12:11).",
            "he that defends Baal, let Baal defend his cause"
        ]
    },
    {
        "Word": "Jerubbesheth",
        "Definitions": [
            "Contender with the shame; i.e., idol, a surname also of Gideon (2 Sam. 11:21).",
            "let the idol of confusion defend itself",
            "(contender with the shame), a name of Gideon. (2 Samuel 11:21)"
        ]
    },
    {
        "Word": "Jeruel",
        "Definitions": [
            "Founded by God, a \"desert\" on the ascent from the valley of the Dead Sea towards Jerusalem. It lay beyond the wilderness of Tekoa, in the direction of Engedi (2 Chr. 20:16, 20). It corresponds with the tract of country now called el-Hasasah.",
            "fear, or vision of God",
            "(founded by God), The wilderness of, the place in which Jehoshaphat was informed by Jahaziel the Levite that he should encounter the hordes of Ammon, Moab and the Mehunims. (2 Chronicles 20:16) The name has not been met with."
        ]
    },
    {
        "Word": "Jerusalem",
        "Definitions": [
            "Called also Salem, Ariel, Jebus, the \"city of God,\" the \"holy city;\" by the modern Arabs el-Khuds, meaning \"the holy;\" once \"the city of Judah\" (2 Chr. 25:28). This name is in the original in the dual form, and means \"possession of peace,\" or \"foundation of peace.\" The dual form probably refers to the two mountains on which it was built, viz., Zion and Moriah; or, as some suppose, to the two parts of the city, the \"upper\" and the \"lower city.\" Jerusalem is a \"mountain city enthroned on a mountain fastness\" (comp. Ps. 68:15, 16; 87:1; 125:2; 76:1, 2; 122:3). It stands on the edge of one of the highest table-lands in Palestine, and is surrounded on the south-eastern, the southern, and the western sides by deep and precipitous ravines.",
            "It is first mentioned in Scripture under the name Salem (Gen. 14:18; comp. Ps. 76:2). When first mentioned under the name Jerusalem, Adonizedek was its king (Josh. 10:1). It is afterwards named among the cities of Benjamin (Judg. 19:10; 1 Chr. 11:4); but in the time of David it was divided between Benjamin and Judah. After the death of Joshua the city was taken and set on fire by the men of Judah (Judg. 1:1-8); but the Jebusites were not wholly driven out of it. The city is not again mentioned till we are told that David brought the head of Goliath thither (1 Sam. 17:54). David afterwards led his forces against the Jebusites still residing within its walls, and drove them out, fixing his own dwelling on Zion, which he called \"the city of David\" (2 Sam. 5:5-9; 1 Chr. 11:4-8). Here he built an altar to the Lord on the threshing-floor of Araunah the Jebusite (2 Sam. 24:15-25), and thither he brought up the ark of the covenant and placed it in the new tabernacle which he had prepared for it. Jerusalem now became the capital of the kingdom.",
            "After the death of David, Solomon built the temple, a house for the name of the Lord, on Mount Moriah (B.C. 1010). He also greatly strengthened and adorned the city, and it became the great centre of all the civil and religious affairs of the nation (Deut. 12:5; comp. 12:14; 14:23; 16:11-16; Ps. 122).",
            "After the disruption of the kingdom on the accession to the throne of Rehoboam, the son of Solomon, Jerusalem became the capital of the kingdom of the two tribes. It was subsequently often taken and retaken by the Egyptians, the Assyrians, and by the kings of Israel (2 Kings 14:13, 14; 18:15, 16; 23:33-35; 24:14; 2 Chr. 12:9; 26:9; 27:3, 4; 29:3; 32:30; 33:11), till finally, for the abounding iniquities of the nation, after a siege of three years, it was taken and utterly destroyed, its walls razed to the ground, and its temple and palaces consumed by fire, by Nebuchadnezzar, the king of Babylon (2 Kings 25; 2 Chr. 36; Jer. 39), B.C. 588. The desolation of the city and the land was completed by the retreat of the principal Jews into Egypt (Jer. 40-44), and by the final carrying captive into Babylon of all that still remained in the land (52:3), so that it was left without an inhabitant (B.C. 582). Compare the predictions, Deut. 28; Lev. 26:14-39.",
            "But the streets and walls of Jerusalem were again to be built, in troublous times (Dan. 9:16, 19, 25), after a captivity of seventy years. This restoration was begun B.C. 536, \"in the first year of Cyrus\" (Ezra 1:2, 3, 5-11). The Books of Ezra and Nehemiah contain the history of the re-building of the city and temple, and the restoration of the kingdom of the Jews, consisting of a portion of all the tribes. The kingdom thus constituted was for two centuries under the dominion of Persia, till B.C. 331; and thereafter, for about a century and a half, under the rulers of the Greek empire in Asia, till B.C. 167. For a century the Jews maintained their independence under native rulers, the Asmonean princes. At the close of this period they fell under the rule of Herod and of members of his family, but practically under Rome, till the time of the destruction of Jerusalem, A.D. 70. The city was then laid in ruins.",
            "The modern Jerusalem by-and-by began to be built over the immense beds of rubbish resulting from the overthrow of the ancient city; and whilst it occupies certainly the same site, there are no evidences that even the lines of its streets are now what they were in the ancient city. Till A.D. 131 the Jews who still lingered about Jerusalem quietly submitted to the Roman sway. But in that year the emperor (Hadrian), in order to hold them in subjection, rebuilt and fortified the city. The Jews, however, took possession of it, having risen under the leadership of one Bar-Chohaba (i.e., \"the son of the star\") in revolt against the Romans. Some four years afterwards (A.D. 135), however, they were driven out of it with great slaughter, and the city was again destroyed; and over its ruins was built a Roman city called Aelia Capitolina, a name which it retained till it fell under the dominion of the Mohammedans, when it was called el-Khuds, i.e., \"the holy.\"",
            "In A.D. 326 Helena, mother of the emperor Constantine, made a pilgrimage to Jerusalem with the view of discovering the places mentioned in the life of our Lord. She caused a church to be built on what was then supposed to be the place of the nativity at Bethlehem. Constantine, animated by her example, searched for the holy sepulchre, and built over the supposed site a magnificent church, which was completed and dedicated A.D. 335. He relaxed the laws against the Jews till this time in force, and permitted them once a year to visit the city and wail over the desolation of \"the holy and beautiful house.\"",
            "In A.D. 614 the Persians, after defeating the Roman forces of the emperor Heraclius, took Jerusalem by storm, and retained it till A.D. 637, when it was taken by the Arabians under the Khalif Omar. It remained in their possession till it passed, in A.D. 960, under the dominion of the Fatimite khalifs of Egypt, and in A.D. 1073 under the Turcomans. In A.D. 1099 the crusader Godfrey of Bouillon took the city from the Moslems with great slaughter, and was elected king of Jerusalem. He converted the Mosque of Omar into a Christian cathedral. During the eighty-eight years which followed, many churches and convents were erected in the holy city. The Church of the Holy Sepulchre was rebuilt during this period, and it alone remains to this day. In A.D. 1187 the sultan Saladin wrested the city from the Christians. From that time to the present day, with few intervals, Jerusalem has remained in the hands of the Moslems. It has, however, during that period been again and again taken and retaken, demolished in great part and rebuilt, no city in the world having passed through so many vicissitudes.",
            "In the year 1850 the Greek and Latin monks residing in Jerusalem had a fierce dispute about the guardianship of what are called the \"holy places.\" In this dispute the emperor Nicholas of Russia sided with the Greeks, and Louis Napoleon, the emperor of the French, with the Latins. This led the Turkish authorities to settle the question in a way unsatisfactory to Russia. Out of this there sprang the Crimean War, which was protracted and sanguinary, but which had important consequences in the way of breaking down the barriers of Turkish exclusiveness.",
            "Modern Jerusalem \"lies near the summit of a broad mountain-ridge, which extends without interruption from the plain of Esdraelon to a line drawn between the southern end of the Dead Sea and the southeastern corner of the Mediterranean.\" This high, uneven table-land is everywhere from 20 to 25 geographical miles in breadth. It was anciently known as the mountains of Ephraim and Judah.",
            "\"Jerusalem is a city of contrasts, and differs widely from Damascus, not merely because it is a stone town in mountains, whilst the latter is a mud city in a plain, but because while in Damascus Moslem religion and Oriental custom are unmixed with any foreign element, in Jerusalem every form of religion, every nationality of East and West, is represented at one time.\"",
            "Jerusalem is first mentioned under that name in the Book of Joshua, and the Tell-el-Amarna collection of tablets includes six letters from its Amorite king to Egypt, recording the attack of the Abiri about B.C. 1480. The name is there spelt Uru-Salim (\"city of peace\"). Another monumental record in which the Holy City is named is that of Sennacherib's attack in B.C. 702. The \"camp of the Assyrians\" was still shown about A.D. 70, on the flat ground to the north-west, included in the new quarter of the city.",
            "The city of David included both the upper city and Millo, and was surrounded by a wall built by David and Solomon, who appear to have restored the original Jebusite fortifications. The name Zion (or Sion) appears to have been, like Ariel (\"the hearth of God\"), a poetical term for Jerusalem, but in the Greek age was more specially used of the Temple hill. The priests' quarter grew up on Ophel, south of the Temple, where also was Solomon's Palace outside the original city of David. The walls of the city were extended by Jotham and Manasseh to include this suburb and the Temple (2 Chr. 27:3; 33:14).",
            "Jerusalem is now a town of some 50,000 inhabitants, with ancient mediaeval walls, partly on the old lines, but extending less far to the south. The traditional sites, as a rule, were first shown in the 4th and later centuries A.D., and have no authority. The results of excavation have, however, settled most of the disputed questions, the limits of the Temple area, and the course of the old walls having been traced.",
            "vision of peace",
            "(the habitation of peace), Jerusalem stands in latitude 31 degrees 46' 35\" north and longitude 35 degrees 18' 30\" east of Greenwich. It is 32 miles distant from the sea and 18 from the Jordan, 20 from Hebron and 36 from Samaria. \"In several respects,\" says Dean Stanley, \"its situation is singular among the cities of Palestine. Its elevation is remarkable; occasioned not from its being on the summit of one of the numerous hills of Judea, like most of the towns and villages, but because it is on the edge of one of the highest table-lands of the country. Hebron indeed is higher still by some hundred feet, and from the south, accordingly (even from Bethlehem), the approach to Jerusalem is by a slight descent. But from any other side the ascent is perpetual; and to the traveller approaching the city from the east or west it must always have presented the appearance beyond any other capital of the then known world--we may say beyond any important city that has ever existed on the earth--of a mountain city; breathing, as compared with the sultry plains of Jordan, a mountain air; enthroned, as compared with jericho or Damascus, Gaza or Tyre, on a mountain fastness.\"--S. & P. 170,",
            "+ Jerusalem, if not actually in the centre of Palestine, was yet virtually so. \"It was on the ridge, the broadest and most strongly-marked ridge of the backbone of the complicated hills which extend through the whole country from the plain of Esdraelon to the desert.\" Roads.--There appear to have been but two main approaches to the city:-- + From the Jordan valley by Jericho and the Mount of Olives. This was the route commonly taken from the north and east of the country. + From the great maritime plain of Philistia and Sharon. This road led by the two Beth-horons up to the high ground at Gibeon, whence it turned south, and came to Jerusalem by Ramah and Gibeah, and over the ridge north of the city. Topography.--To convey an idea of the position of Jerusalem, we may say, roughly, that the city occupies the southern termination of the table-land which is cut off from the country round it on its west, south and east sides by ravines more than usually deep and precipitous. These ravines leave the level of the table-land, the one on the west and the other on the northeast of the city, and fall rapidly until they form a junction below its southeast corner. The eastern one--the valley of the Kedron, commonly called the valley of Jehoshaphat--runs nearly straight from north by south. But the western one--the valley of Hinnom-- runs south for a time, and then takes a sudden bend to the east until it meets the valley of Jehoshaphat, after which the two rush off as one to the Dead Sea. How sudden is their descent may be gathered from the fact that the level at the point of junction -about a mile and a quarter from the starting-point of each-- is more than 600 feet below that of the upper plateau from which they began their descent. So steep is the fall of the ravines, so trench-like their character, and so close do they keep to the promontory at whose feet they run, as to leave on the beholder almost the impression of the ditch at the foot of a fortress rather than of valleys formed by nature. The promontory thus encircled is itself divided by a longitudinal ravine running up it from south to north, called the valley of the Tyropoeon, rising gradually from the south, like the external ones, till at last it arrives at the level of the upper plateau, dividing the central mass into two unequal portions. Of these two, that on the west is the higher and more massive, on which the city of Jerusalem now stands, and in fact always stood. The hill on the east is considerably lower and smaller, so that to a spectator from the south the city appears to slope sharply toward the east. Here was the temple, and here stands now the great Mohammedan sanctuary with its mosques and domes. The name of [691]Mount, [692]Mount, Mountain [693]Zion has been applied to the western hill from the time of Constantine to the present day. The eastern hill, called [694]Mount, [695]Mount, Mountain [696]Moriah in (2 Chronicles 3:1) was as already remarked, the site of the temple. It was situated in the southwest angle of the area, now known as the Haram area, and was, as we learn from Josephus, an exact square of a stadium, or 600 Greek feet, on each side. (Conder (\"Bible Handbook,\" 1879) states that by the latest surveys the Haram area is a quadrangle with unequal sides. The west wall measures 1601 feet, the south 922, the east 1530, the north 1042. It is thus nearly a mile in circumference, and contains 35 acres.--ED.) Attached to the northwest angle of the temple was the Antonia, a tower or fortress. North of the side of the temple is the building now known to Christians as the Mosque of Omar, but by Moslems called the Dome of the Rock. The southern continuation of the eastern hill was named [697]Ophel, which gradually came to a point at the junction of the valleys Tyropoeon and Jehoshaphat; and the norther BEZETHA, \"the new city,\" first noticed by Josephus, which was separated from Moriah by an artificial ditch, and overlooked the valley of Kedron on the east; this hill was enclosed within the walls of Herod Agrippa. Lastly, ACRA lay westward of Moriah and northward of Zion, and formed the \"lower city\" in the time of Josephus. Walls.--These are described by Josephus. The first or old wall was built by David and Solomon, and enclosed Zion and part of Mount Moriah. (The second wall enclosed a portion of the city called Acra or Millo, on the north of the city, from the tower of Mariamne to the tower of Antonia. It was built as the city enlarged in size; begun by Uzziah 140 years after the first wall was finished, continued by Jotham 50 years later, and by Manasseh 100 years later still. It was restored by Nehemiah. Even the latest explorations have failed to decide exactly what was its course. (See Conder's Handbook of the Bible, art. Jerusalem.) The third wall was built by King Herod Agrippa, and was intended to enclose the suburbs which had grown out on the northern sides of the city, which before this had been left exposed. After describing these walls, Josephus adds that the whole circumference of the city was 33 stadia, or nearly four English miles, which is as near as may be the extent indicated by the localities. He then adds that the number of towers in the old wall was 60, the middle wall 40, and the new wall 99. Water Supply--(Jerusalem had no natural water supply, unless we so consider the \"Fountain of the Virgin,\" which wells up with an intermittent action from under Ophel. The private citizens had cisterns, which were supplied by the rain from the roofs; and the city had a water supply \"perhaps the most complete and extensive ever undertaken by a city,\" and which would enable it to endure a long siege. There were three aqueducts, a number of pools and fountains, and the temple area was honeycombed with great reservoirs, whose total capacity is estimated at 10,000,000 gallons. Thirty of these reservoirs are described, varying from 25 to 50 feet in depth; and one, call the great Sea, would hold 2,000,000 gallons. These reservoirs and the pools were supplied with water by the rainfall and by the aqueducts. One of these, constructed by Pilate, has been traced for 40 miles, though in a straight line the distance is but 13 miles. It brought water from the spring Elam, on the south, beyond Bethlehem, into the reservoirs under the temple enclosure.--ED.) Pools and fountains.--A part of the system of water supply. Outside the walls on the west side were the Upper and Lower Pools of [698]Gihon, the latter close under Zion, the former more to the northwest on the Jaffa road. At the junction of the valleys of Hinnom and Jehoshaphat was [699]Enrogel, the \"Well of Job,\" in the midst of the king's gardens. Within the walls, immediately north of Zion, was the \"Pool of Hezekiah.\" A large pool existing beneath the temple (referred to in Ecclus. 1:3) was probably supplied by some subterranean aqueduct. The \"King's Pool\" was probably identical with the \"Fountain of the Virgin,\" at the southern angle of Moriah. It possesses the peculiarity that it rises and falls at irregular periods; it is supposed to be fed form the cistern below the temple. From this a subterranean channel cut through solid rock leads the water to the pool of [700]Siloah, The Pool Of or [701]Siloam, which has also acquired the character of being an intermittent fountain. The pool of which tradition has assigned the name of [702]Bethesda is situated on the north side of Moriah; it is now named Birket Israil . Burial-grounds.--The main cemetery of the city seems from an early date to have been where it is still--on the steep slopes of the valley of the Kedron. The tombs of the kings were in the city of David, that is, Mount Zion. The royal sepulchres were probably chambers containing separate recesses for the successive kings. Gardens.--The king's gardens of David and Solomon seem to have been in the bottom formed by the confluence of the Kedron and Himmon. (Nehemiah 3:15) The Mount of Olives, as its name, and the names of various places upon it seem to imply, was a fruitful spot. At its foot was situated the garden of Gethsemane. At the time of the final siege the space north of the wall of Agrippa was covered with gardens, groves and plantations of fruit trees, enclosed by hedges and walls; and to level these was one of Titus' first operations. We know that the Gennath (i.e. \"of gardens\") opened on this side of the city. Gates.--The following is a complete list of the gates named in the Bible and by Josephus, with the reference to their occurrence:-- + Gate of Ephraim. (2 Chronicles 25:23; Nehemiah 8:16; 12:39) This is probably the same as the-- + Gate of Benjamin. (Jeremiah 20:2; 37:13; Zechariah 14:10) If so, it was 400 cubits distant from the-- + Corner gate. (2 Chronicles 25:23; 26:9; Jeremiah 31:38; Zechariah 14:10) + Gate of Joshua, governor of the city. (2 Kings 23:8) + Gate between the two walls. (2 Kings 25:4; Jeremiah 39:4) + Horse gate. (Nehemiah 3:28; 2 Chronicles 23:15; Jeremiah 31:40) + Ravine gate (i.e. opening on ravine of Hinnom). (2 Chronicles 26:9; Nehemiah 2:13,15; 3:13) + Fish gate. (2 Chronicles 33:14; Nehemiah 3:13; Zephaniah 1:10) + Dung gate. (Nehemiah 2:13; 3:13) + Sheep gate. (Nehemiah 3:1,32; 12:39) + East gate. (Nehemiah 3:29) + Miphkad. (Nehemiah 3:31) + Fountain gate (Siloam?). (Nehemiah 12:37) + Water gate. (Nehemiah 12:37) + Old Gate. (Nehemiah 12:39) + Prison gate. (Nehemiah 12:39) + Gate Harsith (perhaps the Sun; Authorized Version East gate). (Jeremiah 19:2) + First gate. (Zechariah 14:10) + Gate Gennath (gardens). Jos B.J. v. 4, - 4. + Essenes' gate. Jos. B.J. 4, - 2. To these should be added the following gates to the temple:--Gate Sur, (2 Kings 11:6) called also gate of foundation. (2 Chronicles 23:5) Gate of the guard, or behind the guard, (2 Kings 11:6,19); called the high gate. (2 Kings 15:35; 2 Chronicles 23:20; 27:3) Gate Shallecheth. (1 Chronicles 26:16) At present the chief gates are-- + The Zion's gate and the dung gate, in the south wall; + St. Stephen's gate and the golden gate (now walled up), in the east wall; + The Damascus gate and + Herod's gate, in the north wall; and + The Jaffa gate, in the west wall. Population.--Taking the area of the city enclosed by the two old walls at 750,000 yards, and that enclosed by the wall of Agrippa at 1,500,000 yards, we have 2,250,000 yards for the whole. Taking the population of the old city at the probable number of the one person to 50 yards, we have 15,000 and at the extreme limit of 30 yards we should have 25,000 inhabitants for the old city, and at 100 yards to each individual in the new city about 15,000 more; so that the population of Jerusalem, in its days of greatest prosperity, may have amounted to from 30,000 to 45,000 souls, but could hardly ever have reached 50,000; and assuming that in times of festival one-half was added to this amount, which is an extreme estimate, there may have been 60,000 or 70,000 in the city when Titus came up against it. (Josephus says that at the siege of Jerusalem the population was 3,000,000; but Tacitus' statement that it was 600,000 is nearer the truth. This last is certainly within the limits of possibility. Streets, houses, etc.--Of the nature of these in the ancient city we have only the most scattered notices. The \"east street,\" (2 Chronicles 29:4) the \"street of the city,\" i.e. the city of David, (2 Chronicles 32:6) the \"street facing the water gate,\" (Nehemiah 8:1,3) or, according to the parallel account in 1 Esdr. 9:38, the \"broad place of the temple towards the east;\" the \"street of the house of God,\" (Ezra 10:9) the \"street of the gate of Ephraim,\" (Nehemiah 8:16) and the \"open place of the first gate toward the east,\" must have been not \"streets,\" in our sense of the word, so much as the open spaces found in easter towns round the inside of the gates. Streets, properly so called, there were, (Jeremiah 5:1; 11:13) etc.; but the name of only one, \"the bakers' street,\" (Jeremiah 37:21) is preserved to us. The Via Dolorosa, or street of sorrows, is a part of the street thorough which Christ is supposed to have been led on his way to his crucifixion. To the houses we have even less clue; but there is no reason to suppose that in either houses or streets the ancient Jerusalem differed very materially from the modern. No doubt the ancient city did not exhibit that air of mouldering dilapidation which is now so prominent there. The whole of the slopes south of the Haram area (the ancient Ophel), and the modern Zion, and the west side of the valley of Jehoshaphat, presents the appearance of gigantic mounds of rubbish. In this point at least the ancient city stood in favorable contrast with the modern, but in many others the resemblance must have been strong. Annals of the city.--If, as is possible, Salem is the same with Jerusalem, the first mention of Jerusalem is in (Genesis 14:18) about B.C. 2080. It is next mentioned in (Joshua 10:1) B.C. 1451. The first siege appears to have taken place almost immediately after the death of Joshua--cir. 1400 B.C. Judah and Simeon \"fought against it and took it, and smote it with the edge of the sword, and set the city on fire.\" (Judges 1:8) In the fifteen centuries which elapsed between this siege and the siege and destruction of the city by Titus, A.D. 70, the city was besieged no fewer than seventeen times; twice it was razed to the ground, on two other occasions its walls were levelled. In this respect it stands without a parallel in any city, ancient or modern. David captured the city B.C. 1046, and made it his capital, fortified and enlarged it. Solomon adorned the city with beautiful buildings, including the temple, but made no additions to its walls. The city was taken by the Philistines and Arabians in the reign of Jehoram, B.C. 886, and by the Israelites in the reign of Amaziah, B.C. 826. It was thrice taken by Nebuchadnezzar, in the years B.C. 607, 597 and 586, in the last of which it was utterly destroyed. Its restoration commenced under Cyrus, B.C. 538, and was completed under Artaxerxes I., who issued commissions for this purpose to Ezra, B.C. 457, and Nehemiah, B.C. 445. In B.C. 332 it was captured by Alexander the Great. Under the Ptolemies and the Seleucidae the town was prosperous, until Antiochus Epiphanes sacked it, B.C. 170. In consequence of his tyranny, the Jews rose under the Maccabees, and Jerusalem became again independent, and retained its position until its capture by the Romans under Pompey, B.C. 63. The temple was subsequently plundered by Crassus, B.C. 545, and the city by the Parthians, B.C. 40. Herod took up his residence there as soon as he was appointed sovereign, and restored the temple with great magnificence. On the death of Herod it became the residence of the Roman procurators, who occupied the fortress of Antonia. The greatest siege that it sustained, however, was at the hands of the Romans under Titus, when it held out nearly five months, and when the town was completely destroyed, A.D. 70. Hadrian restored it as a Roman colony, A.D. 135, and among other buildings erected a temple of Jupiter Capitolinus on the site of the temple. He gave to it the name of AElia Capitolina, thus combining his own family name with that of the Capitoline Jupiter. The emperor Constantine established the Christian character by the erection of a church on the supposed site of the holy sepulchre, A.D. 336. Justinian added several churches and hospitals about A.D. 532. It was taken by the Persians under Chosroes II in A.D. 614. The dominion of the Christians in the holy city was now rapidly drawing to a close. In A.D. 637 the patriarch Sophronius surrendered to the khalif Omar in person. With the fall of the Abassides the holy city passed into the hands of the Fatimite dynasty, under whom the sufferings of the Christians in Jerusalem reached their height. About the year 1084 it was bestowed upon Ortok, chief of a Turkman horde. It was taken by the Crusaders in 1099, and for eighty-eight years Jerusalem remained in the hand of the Christians. in 1187 it was retaken by Saladin after a siege of several weeks. In 1277 Jerusalem was nominally annexed to the kingdom of Sicily. In 1517 it passed under the sway of the Ottoman sultan Selim I., whose successor Suliman built the present walls of the city in 1542. Mohammed Aly, the pasha of Egypt, took possession of it in 1832; and in 1840, after the bombardment of Acre, it was again restored to the sultan. (Modern Jerusalem, called by the Arabs el-Khuds, is built upon the ruins of ancient Jerusalem. The accumulated rubbish of centuries is very great, being 100 feet deep on the hill of Zion. The modern wall, built in 1542, forms an irregular quadrangle about 2 1/2 miles in circuit, with seven gates and 34 towers. It varies in height from 20 to 60 feet. The streets within are narrow, ungraded, crooked, and often filthy. The houses are of hewn stone, with flat roofs and frequent domes. There are few windows toward the street. The most beautiful part of modern Jerusalem is the former temple area (Mount Moriah), \"with its lawns and cypress tress, and its noble dome rising high above the wall.\" This enclosure, now called Haram esh-Sherif, is 35 acres in extent, and is nearly a mile in circuit. On the site of the ancient temple stands the Mosque of Omar, \"perhaps the very noblest specimen of building-art in Asia.\" \"It is the most prominent as well as the most beautiful building in the whole city.\" The mosque is an octagonal building, each side measuring 66 feet. It is surmounted by a dome, whose top is 170 feet from the ground. The church of the Holy Sepulchre, which is claimed, but without sufficient reason, to be upon the site of Calvary, is \"a collection of chapels and altars of different ages and a unique museum of religious curiosities from Adam to Christ.\" The present number of inhabitants in Jerusalem is variously estimated. Probably Pierotti's estimate is very near the truth,--20,330; of whom 5068 are Christians, 7556 Mohammedans (Arabs and Turks), and 7706 Jews.--ED.)",
            "The ancient Salem -- Ge 14:18; Ps 76:2.",
            "The ancient Jebusi or Jebus -- Jos 15:8; 18:28; Jdj 19:10.",
            "The king of, defeated and slain by Joshua -- Jos 10:5-23.",
            "Allotted to the tribe of Benjamin -- Jos 18:28.",
            "Partly taken and burned by Judah -- Jdj 1:8.",
            "The Jebusites",
            "Formerly dwelt in. -- Jdj 19:10,11.",
            "Held possession of, with Judah and Benjamin. -- Jos 15:63; Jdj 1:21.",
            "Finally dispossessed of, by David. -- 2Sa 5:6-8.",
            "Enlarged by David -- 2Sa 5:9.",
            "Made the royal city -- 2Sa 5:9; 20:3.",
            "Specially chosen by God -- 2Ch 6:6; Ps 135:21.",
            "The seat of government under the Romans for a time -- Mt 27:2,19.",
            "Roman government transferred from, to Caesarea -- Ac 23:23,24; 25:1-13.",
            "Called",
            "City of God. -- Ps 46:4; 48:1.",
            "City of the Lord. -- Isa 60:14.",
            "City of Judah. -- 2Ch 25:28.",
            "City of the great king. -- Ps 48:2; Mt 5:5.",
            "City of solemnities. -- Isa 33:20.",
            "City of righteousness. -- Isa 1:26.",
            "City of truth. -- Zec 8:3.",
            "A city not forsaken. -- Isa 62:12.",
            "Faithful city. -- Isa 1:21,26.",
            "Holy city. -- Ne 11:1; Isa 48:2; Mt 4:5.",
            "Throne of the Lord. -- Jer 3:17.",
            "Zion. -- Ps 48:12; Isa 33:20.",
            "Zion of the holy one of Israel. -- Isa 60:14.",
            "Surrounded by mountains -- Ps 125:2.",
            "Surrounded by a wall -- 1Ki 3:1.",
            "Protected by forts and bulwarks -- Ps 48:12,13.",
            "Entered by gates -- Ps 122:2; Jer 17:19-21.",
            "Hezekiah made an aqueduct for -- 2Ki 20:20.",
            "Spoils of war placed in -- 1Sa 17:54; 2Sa 8:7.",
            "Described as",
            "Beautiful for situation. -- Ps 48:2.",
            "Compact. -- Ps 122:3.",
            "Comely. -- Song 6:4.",
            "The perfection of beauty. -- La 2:15.",
            "Joy of the whole earth. -- Ps 48:2; La 2:15.",
            "Princess among the provinces. -- La 1:1.",
            "Great. -- Jer 22:8.",
            "Populous. -- La 1:1.",
            "Full of business and tumult. -- Isa 22:3.",
            "Wealth, & c in the time of Solomon. -- 1Ki 10:26,27.",
            "Protected by God -- Isa 31:5.",
            "Instances of God's care and protection of -- 2Sa 24:16; 2Ki 19:32-34; 2Ch 12:7.",
            "The temple built in -- 2Ch 3:1; Ps 68:29.",
            "The Jews",
            "Went up to, at the feasts. -- Lu 2:42; Ps 122:4.",
            "Loved. -- Ps 137:5,6.",
            "Lamented the affliction of. -- Ne 1:2-4.",
            "Prayed for the prosperity of. -- Ps 51:18; 122:6.",
            "Prayed towards. -- Da 6:10; 1Ki 8:41.",
            "Wickedness of -- Isa 1:1-4; Jer 5:1-5; Mic 3:10.",
            "Idolatry of -- 2Ch 28:4; Eze 8:7-10.",
            "Wickedness of, the cause of its calamities -- 2Ki 21:12-15; 2Ch 24:18; La 1:8; Eze 5:5-8.",
            "Was the tomb of the prophets -- Lu 13:33,34.",
            "Christ",
            "Preached in. -- Lu 21:37,38; Joh 18:20.",
            "Did many miracles in. -- Joh 4:45.",
            "Publicly entered, as king. -- Mt 21:9,10.",
            "Lamented over. -- Mt 23:37; Lu 19:41.",
            "Put to death at. -- Lu 9:31; Ac 13:27,29.",
            "Gospel first preached at -- Lu 24:47; Ac 2:14.",
            "Miraculous gift of the Holy Spirit first given at -- Ac 1:4; 2:1-5.",
            "Persecution of the Christian church commenced at -- Ac 4:1; 8:1.",
            "First Christian council held at -- Ac 15:4,6.",
            "Calamities of, mentioned",
            "Taken and plundered by Shishak. -- 1Ki 14:25,26; 2Ch 12:1-4.",
            "Taken and plundered by Jehoash king of Israel. -- 2Ki 14:13,14.",
            "Besieged but not taken by Rezin and Pekah. -- Isa 7:1; 2Ki 16:5.",
            "Besieged but not taken by Sennacherib. -- 2Ki 18:17; 19:1-37.",
            "Taken and made tributary by Pharaoh-Necho. -- 2Ki 23:33-35.",
            "Besieged by Nebuchadnezzar. -- 2Ki 24:10,11.",
            "Taken and burned by Nebuchadnezzar. -- 2Ki 25:1-30; Jer 39:1-8.",
            "Threatened by Sanballat. -- Ne 4:7,8.",
            "Rebuilt after the captivity by order of Cyrus -- Ezr 1:1-4.",
            "Prophecies respecting",
            "To be taken by king of Babylon. -- Jer 20:5.",
            "To be made a heap of ruins. -- Jer 9:11; 26:18.",
            "To be a wilderness. -- Isa 64:10.",
            "To be rebuilt by Cyrus. -- Isa 44:26-28.",
            "To be a quiet habitation. -- Isa 33:20.",
            "To be a terror to her enemies. -- Zec 12:2,3.",
            "Christ to enter, as king. -- Zec 9:9.",
            "The gospel to go forth from. -- Isa 2:3; 40:9.",
            "To be destroyed by the Romans. -- Lu 19:42-44.",
            "Its capture accompanied by severe calamities. -- Mt 24:21,29; Lu 21:23,24.",
            "Signs preceding its destruction. -- Mt 24:6-15; Lu 21:7-11,25,28.",
            "Illustrative",
            "Of the church. -- Ga 4:25,26; Heb 12:22.",
            "Of the church glorified. -- Re 3:12; 21:2,10.",
            "(Its strong position,) of saints under God's protection. -- Ps 125:2."
        ]
    },
    {
        "Word": "Jerusha",
        "Definitions": [
            "Possession, or possessed; i.e., \"by a husband\", the wife of Uzziah, and mother of king Jotham (2 Kings 15:33).",
            "banished; possession; inheritance",
            "(possessed), daughter of Zadok and queen of Uzziah. (2 Kings 15:33) (B.C. 806.)"
        ]
    },
    {
        "Word": "Jeshaiah",
        "Definitions": [
            "Deliverance of Jehovah. (1.) A Kohathite Levite, the father of Joram, of the family of Eliezer (1 Chr. 26:25); called also Isshiah (24:21).",
            "(2.) One of the sons of Jeduthum (1 Chr. 25:3, 15).",
            "(3.) One of the three sons of Hananiah (1 Chr. 3:21).",
            "(4.) Son of Athaliah (Ezra 8:7).",
            "(5.) A Levite of the family of Merari (8:19).",
            "(salvation of Jehovah).",
            "+ One of the six sons of Jeduthun. (1 Chronicles 25:3,15) (B.C. 1014.) + A Levite in the reign of David, eldest son of Rehabiah, a descendant of Amram through Moses. (1 Chronicles 26:25) [ISSHIAH] (B.C. before 1014.) + The son of Athaliah, and chief of the house of Bene-Elam who returned with Ezra. (Ezra 8:7) [[703]Josias] (B.C. 459.) + A Merarite who returned with Ezra. (Ezra 8:19)"
        ]
    },
    {
        "Word": "Jeshanah",
        "Definitions": [
            "A city of the kingdom of Israel (2 Chr. 13:19).",
            "(old), a town which, with its dependent villages, was one of the three taken from Jeroboam by Abijah. (2 Chronicles 13:19)"
        ]
    },
    {
        "Word": "Jesharelah",
        "Definitions": [
            "Upright towards God, the head of the seventh division of Levitical musicians (1 Chr. 25:14).",
            "(right before God), son of Asaph, and head of the seventh of the twenty-four wards into which the musicians of the Levites were divided. (1 Chronicles 25:14) [[704]Asarelah] (B.C. 1014)."
        ]
    },
    {
        "Word": "Jeshebeab",
        "Definitions": [
            "Seat of his father, the head of the fourteenth division of priests (1 Chr. 24:13).",
            "sitting, or captivity, of the father",
            "(father's seat), head of the fourteenth course of priests. (1 Chronicles 24:13) [[705]Jehoiarib]"
        ]
    },
    {
        "Word": "Jesher",
        "Definitions": [
            "Uprightness, the first of the three sons of Caleb by Azubah (1 Chr. 2:18).",
            "right; singing",
            "(uprightness), one of the sons of Caleb the son of Hezron by his wife Azubah. (1 Chronicles 2:18) (B.C. before 1491)."
        ]
    },
    {
        "Word": "Jeshimon",
        "Definitions": [
            "The waste, probably some high waste land to the south of the Dead Sea (Num. 21:20; 23:28; 1 Sam. 23:19, 24); or rather not a proper name at all, but simply \"the waste\" or \"wilderness,\" the district on which the plateau of Ziph (q.v.) looks down.",
            "solitude; desolation",
            "(a wilderness), a name which occurs in (Numbers 21:20) and Numb 23:28 In designating the position of Pisgah and Peor; both described as \"facing the Jeshimon.\" Perhaps the dreary, barren waste of hills lying immediately on the west of the Dead Sea."
        ]
    },
    {
        "Word": "Jeshua",
        "Definitions": [
            "(1.) Head of the ninth priestly order (Ezra 2:36); called also Jeshuah (1 Chr. 24:11).",
            "(2.) A Levite appointed by Hezekiah to distribute offerings in the priestly cities (2 Chr. 31:15).",
            "(3.) Ezra 2:6; Neh. 7:11.",
            "(4.) Ezra 2:40; Neh. 7:43.",
            "(5.) The son of Jozadak, and high priest of the Jews under Zerubbabel (Neh. 7:7; 12:1, 7, 10, 26); called Joshua (Hag. 1:1, 12; 2:2, 4; Zech. 3:1, 3, 6, 8, 9).",
            "(6.) A Levite (Ezra 8:33).",
            "(7.) Neh. 3:19.",
            "(8.) A Levite who assisted in the reformation under Nehemiah (8:7; 9:4, 5).",
            "(9.) Son of Kadmiel (Neh. 12:24).",
            "(10.) A city of Judah (Neh. 11:26).",
            "(11.) Neh. 8:17; Joshua, the son of Nun.",
            "same as Joshua",
            "(whom Jehovah helps), one of the towns reinhabited by the people of Judah after the return from captivity. (Nehemiah 11:26) It is not mentioned elsewhere.",
            "(a saviour), another form of the name of Joshua of Jesus.",
            "+ Joshua the son of Nun. (Nehemiah 8:17) [[706]Joshua] + A priest in the reign of David, to whom the nine course fell by David, to whom the ninth course fell by lot. (1 Chronicles 24:11) (B.C. 1014.) + One of the Levites in the reign of Hezekiah. (2 Chronicles 31:15) (B.C. 726.) + Son of Jehozadak, first high priest after the Babylonish captivity, B.C. 536. Jeshua was probably born in Babylon, whither his father Jehozadak had been taken captive while young. (1 Chronicles 6:15) Authorized Version. He came up from Babylon in the first year of Cyrus, with Zerubbabel, and took a leading part with him in the rebuilding of the temple and the restoration of the Jewish commonwealth. The two prophecies concerning him in (Zechariah 3:1) ... and Zech 6:9-15 Point him out as an eminent type of Christ. + Head of a Levitical house, one of those which returned from the Babylonish captivity. (Ezra 2:40; 3:9; Nehemiah 3:19; 8:7; 9:4,5; 12:8) etc. + A branch of the family of Pahath-moab, one of the chief families, probably, of the tribe of Judah. (Nehemiah 10:14; 7:11) etc.; Ezra 10:30"
        ]
    },
    {
        "Word": "Jeshurun",
        "Definitions": [
            "A poetical name for the people of Israel, used in token of affection, meaning, \"the dear upright people\" (Deut. 32:15; 33:5, 26; Isa. 44:2).",
            "(supremely happy), and once by mistake in Authorized Version [708]Jesurun, (Isaiah 44:2) a symbolical name for Israel in (32:15; 33:5,26; Isaiah 44:2) It is most probably derived from a root signifying \"to be blessed.\" With the intensive termination Jeshurun would then denote Israel as supremely happy or prosperous, and to this signification the context in (32:15) points."
        ]
    },
    {
        "Word": "Jesse",
        "Definitions": [
            "Firm, or a gift, a son of Obed, the son of Boaz and Ruth (Ruth 4:17, 22; Matt. 1:5, 6; Luke 3:32). He was the father of eight sons, the youngest of whom was David (1 Sam. 17:12). The phrase \"stem of Jesse\" is used for the family of David (Isa. 11:1), and \"root of Jesse\" for the Messiah (Isa. 11:10; Rev. 5:5). Jesse was a man apparently of wealth and position at Bethlehem (1 Sam. 17:17, 18, 20; Ps. 78:71). The last reference to him is of David's procuring for him an asylum with the king of Moab (1 Sam. 22:3).",
            "gift; oblation; one who is",
            "(wealthy), the father of David, was the son of Obed, who again was the fruit of the union of Boaz and the Moabitess Ruth. His great-grandmother was Rahab the Canaanite, of Jericho. (Matthew 1:5) Jesse's genealogy is twice given in full in the Old Testament, viz., (Ruth 4:18-22) and 1Chr 2:5-12 He is commonly designated as \"Jesse the Bethlehemite,\" (1 Samuel 16:1,18; 17:58) but his full title is \"the Ephrathite of Bethlehem Judah.\" ch. (1 Samuel 17:12) He is an \"old man\" when we first meet with him, (1 Samuel 17:12) with eight sons, ch. (1 Samuel 16:10; 17:12) residing at Bethlehem. ch (1 Samuel 16:4,5) Jesse's wealth seems to have consisted of a flock of sheep and goats, which were under the care of David. ch. (1 Samuel 16:11; 17:34,35) After David's rupture with Saul he took his father and his mother into the country of Moab and deposited them with the king, and there they disappear from our view in the records of Scripture. (B.C. 1068-61.) Who the wife of Jesse was we are not told."
        ]
    },
    {
        "Word": "Jesus",
        "Definitions": [
            "(1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., \"Joshua\").",
            "(2.) A Jewish Christian surnamed Justus (Col. 4:11).",
            "Je'sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as \"Jesus of Nazareth\" (John 18:7), and \"Jesus the son of Joseph\" (John 6:42).",
            "This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16; 1 Chr. 7:27), or Joshua. After the Exile it assumed the form Jeshua, whence the Greek form Jesus. It was given to our Lord to denote the object of his mission, to save (Matt. 1:21).",
            "The life of Jesus on earth may be divided into two great periods, (1) that of his private life, till he was about thirty years of age; and (2) that of his public life, which lasted about three years.",
            "In the \"fulness of time\" he was born at Bethlehem, in the reign of the emperor Augustus, of Mary, who was betrothed to Joseph, a carpenter (Matt. 1:1; Luke 3:23; comp. John 7:42). His birth was announced to the shepherds (Luke 2:8-20). Wise men from the east came to Bethlehem to see him who was born \"King of the Jews,\" bringing gifts with them (Matt. 2:1-12). Herod's cruel jealousy led to Joseph's flight into Egypt with Mary and the infant Jesus, where they tarried till the death of this king (Matt. 2:13-23), when they returned and settled in Nazareth, in Lower Galilee (2:23; comp. Luke 4:16; John 1:46, etc.). At the age of twelve years he went up to Jerusalem to the Passover with his parents. There, in the temple, \"in the midst of the doctors,\" all that heard him were \"astonished at his understanding and answers\" (Luke 2:41, etc.).",
            "Eighteen years pass, of which we have no record beyond this, that he returned to Nazareth and \"increased in wisdom and stature, and in favour with God and man\" (Luke 2:52).",
            "He entered on his public ministry when he was about thirty years of age. It is generally reckoned to have extended to about three years. \"Each of these years had peculiar features of its own. (1.) The first year may be called the year of obscurity, both because the records of it which we possess are very scanty, and because he seems during it to have been only slowly emerging into public notice. It was spent for the most part in Judea. (2.) The second year was the year of public favour, during which the country had become thoroughly aware of him; his activity was incessant, and his frame rang through the length and breadth of the land. It was almost wholly passed in Galilee. (3.) The third was the year of opposition, when the public favour ebbed away. His enemies multiplied and assailed him with more and more pertinacity, and at last he fell a victim to their hatred. The first six months of this final year were passed in Galilee, and the last six in other parts of the land.\", Stalker's Life of Jesus Christ, p. 45.",
            "The only reliable sources of information regarding the life of Christ on earth are the Gospels, which present in historical detail the words and the work of Christ in so many different aspects. (See [316]CHIRST.)",
            "savior; deliverer",
            "called Jestus, a Christian who was with St. Paul at Rome. (Colossians 4:11) (A.D. 57.)",
            "(saviour).",
            "+ The Greek form of the name Joshua or Jeshua, a contraction of Jehoshua, that is, \"help of Jehovah\" or \"saviour.\" (Numbers 13:16) + Joshua the son of Nun. (Numbers 27:18; Hebrews 4:8) [[712]Jehoshua]"
        ]
    },
    {
        "Word": "Jether",
        "Definitions": [
            "Surplus; excellence. (1.) Father-in-law of Moses (Ex. 4:18 marg.), called elsewhere Jethro (q.v.).",
            "(2.) The oldest of Gideon's seventy sons (Judg. 8:20).",
            "(3.) The father of Amasa, David's general (1 Kings 2:5, 32); called Ithra (2 Sam. 17:25).",
            "(4.) 1 Chr. 7:38.",
            "(5.) 1 Chr. 2:32; one of Judah's posterity.",
            "(6.) 1 Chr. 4:17.",
            "he that excels",
            "(his excellence).",
            "+ Jethro, the father-in-law of Moses. (Exodus 4:18) (B.C. 1530.) + The first-born of Gideon's seventy sons. (Judges 8:20) (B.C. 1256.) + The father of Amasa, captain-general of Absalom's army. (B.C. 1023.) Jether is another form of [715]Ithra. (2 Samuel 17:25) He is described in (1 Chronicles 2:17) as an Ishmaelite, which again is more likely to be correct than the \"Israelite\" of the Hebrew in (2 Samuel 17:1) ... + The son of Jada, a descendant of Hezron, of the tribe of Judah. (1 Chronicles 2:32) + The son of Ezra. (1 Chronicles 2:32) + The chief of a family of warriors of the line of Asher, and father of Jephunneh. (1 Chronicles 7:38) He is probably the same as [716]Ithran in the preceding verse."
        ]
    },
    {
        "Word": "Jetheth",
        "Definitions": [
            "A peg, or a prince, one of the Edomitish kings of Mount Seir (Gen. 36:40).",
            "giving",
            "(a nail), one of the \"dukes\" who came of Esau. (Genesis 36:40; 1 Chronicles 1:51)"
        ]
    },
    {
        "Word": "Jethlah",
        "Definitions": [
            "Suspended; high, a city on the borders of Dan (Josh. 19:42).",
            "hanging up; heaping up",
            "(height), one of the cities of the tribe of Dan. (Joshua 19:42)"
        ]
    },
    {
        "Word": "Jethro",
        "Definitions": [
            "His excellence, or gain, a prince or priest of Midian, who succeeded his father Reuel. Moses spent forty years after his exile from the Egyptian court as keeper of Jethro's flocks. While the Israelites were encamped at Sinai, and soon after their victory over Amalek, Jethro came to meet Moses, bringing with him Zipporah and her two sons. They met at the \"mount of God,\" and \"Moses told him all that the Lord had done unto Pharaoh\" (Ex. 18:8). On the following day Jethro, observing the multiplicity of the duties devolving on Moses, advised him to appoint subordinate judges, rulers of thousands, of hundreds, of fifties, and of tens, to decide smaller matters, leaving only the weightier matters to be referred to Moses, to be laid before the Lord. This advice Moses adopted (Ex. 18). He was also called Hobab (q.v.), which was probably his personal name, while Jethro was an official name. (See [317]MOSES.)",
            "his excellence; his posterity",
            "(his excellence) was priest or prince of Midian. Moses married his daughter Zipporah. (B.C. 1530.) On account if his local knowledge he was entreated to remain with the Israelites throughout their journey to Canaan. (Numbers 10:31,33) (He is called [717]Raguel, Or Reuel, [718]Reuel in (Exodus 2:18) And [719]Raguel, Or Reuel in (Numbers 10:29), The same word int he original for both). Reuel is probably his proper name, and Jethro his official title.--ED.)"
        ]
    },
    {
        "Word": "Jetur",
        "Definitions": [
            "An enclosure, one of the twelve sons of Ishmael (Gen. 25:15).",
            "order; succession; mountainous",
            "(an enclosure). (Genesis 25:15; 1 Chronicles 1:31; 5:19) [[720]Ituraea]"
        ]
    },
    {
        "Word": "Jeuel",
        "Definitions": [
            "Snatched away by God, a descendant of Zerah (1 Chr. 9:6).",
            "God hath taken away; God heaping up",
            "a chief man of Judah, one of the Bene-Zerah. (1 Chronicles 9:6) comp. 1Chr 9:2 [[721]Jeiel]"
        ]
    },
    {
        "Word": "Jeush",
        "Definitions": [
            "Assembler. (1.) The oldest of Esau's three sons by Aholibamah (Gen. 36:5, 14, 18).",
            "(2.) A son of Bilhan, grandson of Benjamin (1 Chr. 7:10).",
            "(3.) A Levite, one of the sons of Shimei (1 Chr. 23:10, 11).",
            "(4.) One of the three sons of Rehoboam (2 Chr. 11:19).",
            "(5.) 1 Chr. 8:39.",
            "Jeuz, he that is devoured",
            "(assembler).",
            "+ Son of Esau by Aholiabamah the daughter of Anah, the son of Zebeon the Hivite. (Genesis 36:6,14,18; 1 Chronicles 1:35) (B.C. after 1797.) + A Benjamite, son of Bilhah. (1 Chronicles 7:10,11) + A Gershonite Levite, of the house of Shimei. (1 Chronicles 23:10,11) (B.C. 1014.) + Son of Rehoboam king of Judah. (2 Chronicles 11:18,19) (B.C. after 97.)"
        ]
    },
    {
        "Word": "Jew",
        "Definitions": [
            "The name derived from the patriarch Judah, at first given to one belonging to the tribe of Judah or to the separate kingdom of Judah (2 Kings 16:6; 25:25; Jer. 32:12; 38:19; 40:11; 41:3), in contradistinction from those belonging to the kingdom of the ten tribes, who were called Israelites.",
            "During the Captivity, and after the Restoration, the name, however, was extended to all the Hebrew nation without distinction (Esther 3:6, 10; Dan. 3:8, 12; Ezra 4:12; 5:1, 5).",
            "Originally this people were called Hebrews (Gen. 39:14; 40:15; Ex. 2:7; 3:18; 5:3; 1 Sam. 4:6, 9, etc.), but after the Exile this name fell into disuse. But Paul was styled a Hebrew (2 Cor. 11:22; Phil. 3:5).",
            "The history of the Jewish nation is interwoven with the history of Palestine and with the narratives of the lives of their rulers and chief men. They are now [1897] dispersed over all lands, and to this day remain a separate people, \"without a king, and without a prince, and without a sacrifice, and without an image [R.V. pillar,' marg. obelisk'], and without an ephod, and without teraphim\" (Hos. 3:4). Till about the beginning of the present century [1800] they were everywhere greatly oppressed, and often cruelly persecuted; but now their condition is greatly improved, and they are admitted in most European countries to all the rights of free citizens. In 1860 the \"Jewish disabilities\" were removed, and they were admitted to a seat in the British Parliament. Their number in all is estimated at about six millions, about four millions being in Europe.",
            "There are three names used in the New Testament to designate this people, (1.) Jews, as regards their nationality, to distinguish them from Gentiles. (2.) Hebrews, with regard to their language and education, to distinguish them from Hellenists, i.e., Jews who spoke the Greek language. (3.) Israelites, as respects their sacred privileges as the chosen people of God. \"To other races we owe the splendid inheritance of modern civilization and secular culture; but the religious education of mankind has been the gift of the Jew alone.\"",
            "same as Judah",
            "(a man of Judea). This name was properly applied to a member of the kingdom of Judah after the separation of the ten tribes. The term first makes its appearance just before the captivity of the ten tribes. The term first makes it appearance just before the captivity of the ten tribes. (2 Kings 16:6) After the return the word received a larger application. Partly from the predominance of the members of the old kingdom of Judah among those who returned to Palestine, partly from the identification of Judah with the religious ideas and hopes of the people, all the members of the new state were called Jews (Judeans) and the name was extended to the remnants of the race scattered throughout the nations. Under the name of \"Judeans\" the people of Israel were known to classical writers. (Tac. H. v.2, etc.) The force of the title \"Jew\" is seen particularly in the Gospel of St. John, who very rarely uses any other term to describe the opponents of our Lord. At an earlier stage of the progress of the faith it was contrasted with Greek as implying an outward covenant with God, (Romans 1:16; 2:9,10; Colossians 3:11) etc., which was the correlative of Hellenist [[722]Hellenist], and marked a division of language subsisting within the entire body, and at the same time less expressive than Israelite, which brought out with especial clearness the privileges and hopes of the children of Jacob. (2 Corinthians 11:22; John 1:47)"
        ]
    },
    {
        "Word": "Jewess",
        "Definitions": [
            "A woman of Hebrew birth, as Eunice, the mother of Timothy (Acts 16:1; 2 Tim. 1:5), and Drusilla (Acts 24:24), wife of Felix, and daughter of Herod Agrippa I.",
            "a woman of Hebrew birth, without distinction of tribe. (Acts 16:1; 24:24)"
        ]
    },
    {
        "Word": "Jezebel",
        "Definitions": [
            "Chaste, the daughter of Ethbaal, the king of the Zidonians, and the wife of Ahab, the king of Israel (1 Kings 16:31). This was the \"first time that a king of Israel had allied himself by marriage with a heathen princess; and the alliance was in this case of a peculiarly disastrous kind. Jezebel has stamped her name on history as the representative of all that is designing, crafty, malicious, revengeful, and cruel. She is the first great instigator of persecution against the saints of God. Guided by no principle, restrained by no fear of either God or man, passionate in her attachment to her heathen worship, she spared no pains to maintain idolatry around her in all its splendour. Four hundred and fifty prophets ministered under her care to Baal, besides four hundred prophets of the groves [R.V., 'prophets of the Asherah'], which ate at her table (1 Kings 18:19). The idolatry, too, was of the most debased and sensual kind.\" Her conduct was in many respects very disastrous to the kingdom both of Israel and Judah (21:1-29). At length she came to an untimely end. As Jehu rode into the gates of Jezreel, she looked out at the window of the palace, and said, \"Had Zimri peace, who slew his master?\" He looked up and called to her chamberlains, who instantly threw her from the window, so that she was dashed in pieces on the street, and his horses trod her under their feet. She was immediately consumed by the dogs of the street (2 Kings 9:7-37), according to the word of Elijah the Tishbite (1 Kings 21:19).",
            "Her name afterwards came to be used as the synonym for a wicked woman (Rev. 2: 20).",
            "It may be noted that she is said to have been the grand-aunt of Dido, the founder of Carthage.",
            "chaste",
            "(chaste), wife of Ahab king of Israel. (B.C. 883.) She was a Phoenician princess, daughter of Ethbaal king of the Zidonians. In her hands her husband became a mere puppet. (1 Kings 21:25) The first effect of her influence was the immediate establishment of the Phoenician worship on a grand scale in the court of Ahab. At her table were supported no less than 450 prophets of Baal and 400 of Eastward. (1 Kings 16:31,21; 18:19) The prophets of Jehovah were attacked by her orders and put to the sword. (1 Kings 18:13; 2 Kings 9:7) At last the people, at the instigation of Elijah, rose against her ministers and slaughtered them at the foot of Carmel. When she found her husband east down by his disappointment at being thwarted by Naboth, (1 Kings 21:7) she wrote a warrant in Ahab's name, and sealed it with his seal. To her, and not to Ahab, was sent the announcement that the royal wishes were accomplished, (1 Kings 21:14) and on her accordingly fell the prophet's curse, as well as on her husband, (1 Kings 21:23) a curse fulfilled so literally by Jehu, whose chariot-horses trampled out her life. The body was left in that open space called in modern eastern language \"the mounds,\" where offal is thrown from the city walls. (2 Kings 9:30-37)"
        ]
    },
    {
        "Word": "Jeziel",
        "Definitions": [
            "Assembled by God, a son of Azmaveth. He was one of the Benjamite archers who joined David at Ziklag (1 Chr. 12:3).",
            "(the assembly of God), a Benjamite who joined David at Ziklag. (1 Chronicles 12:3) (B.C. 1055.)"
        ]
    },
    {
        "Word": "Jezreel",
        "Definitions": [
            "God scatters. (1.) A town of Issachar (Josh. 19:18), where the kings of Israel often resided (1 Kings 18:45; 21:1; 2 Kings 9:30). Here Elijah met Ahab, Jehu, and Bidkar; and here Jehu executed his dreadful commission against the house of Ahab (2 Kings 9:14-37; 10:1-11). It has been identified with the modern Zerin, on the most western point of the range of Gilboa, reaching down into the great and fertile valley of Jezreel, to which it gave its name.",
            "(2.) A town in Judah (Josh. 15:56), to the south-east of Hebron. Ahinoam, one of David's wives, probably belonged to this place (1 Sam. 27:3).",
            "(3.) A symbolical name given by Hosea to his oldest son (Hos. 1:4), in token of a great slaughter predicted by him, like that which had formerly taken place in the plain of Esdraelon (comp. Hos. 1:4, 5).",
            "+ A city situated in the plain of the same name between Gilboa and Little Hermon, now generally called Esdraelon. [[724]Esdraelon] It appears in (Joshua 19:18) but its historical importance dates from the reign of Ahab, B.C. 918-897, who chose it for his chief residence. The situation of the modern village of Zerin still remains to show the fitness of his choice. Int he neighborhood, or within the town probably, were a temple and grove of Eastward, with an establishment of 400 priests supported by Jezebel. (1 Kings 16:33; 2 Kings 10:11) The palace of Ahab, (1 Kings 21:1; 18:46) probably containing his \"ivory house,\" (1 Kings 22:39) was on the eastern side of the city, forming part of the city wall. Comp. (1 Kings 21:1; 2 Kings 9:25,30,33) Whether the vineyard of Naboth was here or at Samaria is a doubtful question. Still in the same eastern direction are two springs, one 12 minutes from the town, the other 20 minutes. The latter, probably from both its size and its situation, was known as \"the spring of Jezreel.\" With the fall of the house of Ahab the glory of Jezreel departed. + A town in Judah, in the neighborhood of the southern Carmel. (Joshua 15:56) Here David in his wanderings took Ahinoam the Israelites for his first wife. (1 Samuel 27:3; 30:5) + The eldest son of the prophet Hosea. (Hosea 1:4)",
            "(seed of God), a descendant of the father or founder of Etam, of the line of Judah. (1 Chronicles 4:3) (B.C. about 1445)."
        ]
    },
    {
        "Word": "Jezreel, Blood of",
        "Definitions": [
            "The murder perpetrated here by Ahab and Jehu (Hos. 1:4; comp. 1 Kings 18:4; 2 Kings 9:6-10)."
        ]
    },
    {
        "Word": "Jezreel, Day of",
        "Definitions": [
            "The time predicted for the execution of vengeance for the deeds of blood committed there (Hos. 1:5)."
        ]
    },
    {
        "Word": "Jezreel, Ditch of",
        "Definitions": [
            "(1 Kings 21:23; comp. 13), the fortification surrounding the city, outside of which Naboth was executed."
        ]
    },
    {
        "Word": "Jezreel, Fountain of",
        "Definitions": [
            "Where Saul encamped before the battle of Gilboa (1 Sam. 29:1). In the valley under Zerin there are two considerable springs, one of which, perhaps that here referred to, \"flows from under a sort of cavern in the wall of conglomerate rock which here forms the base of Gilboa. The water is excellent; and issuing from crevices in the rocks, it spreads out at once into a fine limpid pool forty or fifty feet in diameter, full of fish\" (Robinson). This may be identical with the \"well of Harod\" (Judg. 7:1; comp. 2 Sam. 23:25), probably the Ain Jalud, i.e., the \"spring of Goliath.\""
        ]
    },
    {
        "Word": "Jezreel, Portion of",
        "Definitions": [
            "The field adjoining the city (2 Kings 9:10, 21, 36, 37). Here Naboth was stoned to death (1 Kings 21:13)."
        ]
    },
    {
        "Word": "Jezreel, Tower of",
        "Definitions": [
            "One of the turrets which guarded the entrance to the city (2 Kings 9:17)."
        ]
    },
    {
        "Word": "Jezreel, Valley of",
        "Definitions": [
            "Lying on the northern side of the city, between the ridges of Gilboa and Moreh, an offshoot of Esdraelon, running east to the Jordan (Josh. 17:16; Judg. 6:33; Hos. 1:5). It was the scene of the signal victory gained by the Israelites under Gideon over the Midianites, the Amalekites, and the \"children of the east\" (Judg. 6:3). Two centuries after this the Israelites were here defeated by the Philistines, and Saul and Jonathan, with the flower of the army of Israel, fell (1 Sam. 31:1-6).",
            "This name was in after ages extended to the whole of the plain of Esdraelon (q.v.). It was only this plain of Jezreel and that north of Lake Huleh that were then accessible to the chariots of the Canaanites (comp. 2 Kings 9:21; 10:15)."
        ]
    },
    {
        "Word": "Joab",
        "Definitions": [
            "Jehovah is his father. (1.) One of the three sons of Zeruiah, David's sister, and \"captain of the host\" during the whole of David's reign (2 Sam. 2:13; 10:7; 11:1; 1 Kings 11:15). His father's name is nowhere mentioned, although his sepulchre at Bethlehem is mentioned (2 Sam. 2:32). His two brothers were Abishai and Asahel, the swift of foot, who was killed by Abner (2 Sam. 2:13-32), whom Joab afterwards treacherously murdered (3:22-27). He afterwards led the assault at the storming of the fortress on Mount Zion, and for this service was raised to the rank of \"prince of the king's army\" (2 Sam. 5:6-10; 1 Chr. 27:34). His chief military achievements were, (1) against the allied forces of Syria and Ammon; (2) against Edom (1 Kings 11:15, 16); and (3) against the Ammonites (2 Sam. 10:7-19; 11:1, 11). His character is deeply stained by the part he willingly took in the murder of Uriah (11:14-25). He acted apparently from a sense of duty in putting Absalom to death (18:1-14). David was unmindful of the many services Joab had rendered to him, and afterwards gave the command of the army to Amasa, Joab's cousin (2 Sam. 20:1-13; 19:13). When David was dying Joab espoused the cause of Adonijah in preference to that of Solomon. He was afterwards slain by Benaiah, by the command of Solomon, in accordance with his father's injunction (2 Sam. 3:29; 20:5-13), at the altar to which he had fled for refuge. Thus this hoary conspirator died without one to lift up a voice in his favour. He was buried in his own property in the \"wilderness,\" probably in the north-east of Jerusalem (1 Kings 2:5, 28-34). Benaiah succeeded him as commander-in-chief of the army.",
            "(2.) 1 Chr. 4:14.",
            "(3.) Ezra 2:6.",
            "paternity; voluntary",
            "(whose father is Jehovah), the most remarkable of the three nephews of David, the children of Zeruiah, David's sister. (B.C. 1053-1012.) Joab first appears after David's accession to the throne at Hebron. Abner slew in battle Asahel, the youngest brother of Joab; and when David afterward received Abner into favor, Joab treacherously murdered him. [[731]Abner] There was now no rival left in the way of Joab's advancement, and at the siege of Jebus he was appointed for his prowess commander-in-chief--\"captain of the host.\" In the wide range of wars which David undertook, Joab was the acting general. He was called by the almost regal title of \"lord,\" (2 Samuel 11:11) \"the prince of the king's army.\" (1 Chronicles 27:34) In the entangled relations which grew up in David's domestic life he bore an important part, successfully reinstating Absalom in David's favor after the murder of Amnon. (2 Samuel 14:1-20) When the relations between father and son were reversed by the revolt of Absalom, Joab remained true to the king, taking the rebel prince's dangerous life in spite of David's injunction to spare him, and when no one else had courage to act so decisive a part. (2 Samuel 18:2,11-15) (B.C. 1023). The king transferred the command to Amasa, which so enraged Joab that he adroitly assassinated Amasa when pretending to welcome him as a friend. (2 Samuel 20:10) Friendly relations between himself and David seem to have existed afterward, (2 Samuel 24:2) but at the close of his long life, his loyalty, so long unshaken, at last wavered. \"Though he had not turned after Absalom, he turned after Adonijah.\" (1 Kings 2:28) This probably filled up the measure of the king's long-cherished resentment. The revival of the pretensions of Adonijah after David's death was sufficient to awaken the suspicions of Solomon. Joab fled to the shelter of the altar at Gibeon, and was here slain by Benaiah. (B.C. about 1012.)",
            "+ One of Kenaz's descendants. (1 Chronicles 4:14) + (Ezra 2:6; 8:9; Nehemiah 7:11)"
        ]
    },
    {
        "Word": "Joah",
        "Definitions": [
            "Jehovah his brother; i.e., helper. (1.) One of the sons of Obed-edom (1 Chr. 26:4), a Korhite porter.",
            "(2.) A Levite of the family of Gershom (1 Chr. 6:21), probably the same as Ethan (42).",
            "(3.) The son of Asaph, and \"recorder\" (q.v.) or chronicler to King Hezekiah (2 Kings 18:18, 26, 37).",
            "(4.) Son of Joahaz, and \"recorder\" (q.v.) or keeper of the state archives under King Josiah (2 Chr. 34:8).",
            "fraternity; brother of the Lord",
            "(whose brother (i.e. helper) is Jehovah).",
            "+ The son of Asaph, and chronicler or keeper of the records to Hezekiah. (Isaiah 36:3,11,22) (B.C. 776.) + The son or grandson of Zimmah, a Gershonite. (1 Chronicles 6:21) + The third son of Obed-edom, (1 Chronicles 26:4) a Korhite, and one of the doorkeepers appointed by David. (B.C. 1014.) + A Gershonite, the son of Zeimmah and father of Eden. (2 Chronicles 29:12) + The son of Joahaz, and annalist or keeper of the records to Josiah. (2 Chronicles 34:8) (B.C. 623.)"
        ]
    },
    {
        "Word": "Joahaz",
        "Definitions": [
            "(2 Chr. 34:8), a contracted form of Jehoahaz (q.v.).",
            "apprehending; possessing; seeing",
            "(whom Jehovah holds), the father of Joah, the chronicler or keeper of the records to King Josiah. (2 Chronicles 34:8) (B.C. before 623.)"
        ]
    },
    {
        "Word": "Joanna",
        "Definitions": [
            "Whom Jehovah has graciously given. (1.) The grandson of Zerubbabel, in the lineage of Christ (Luke 3:27); the same as Hananiah (1 Chr. 3:19).",
            "(2.) The wife of Chuza, the steward of Herod Antipas, tetrarch of Galilee (Luke 8:3). She was one of the women who ministered to our Lord, and to whom he appeared after his resurrection (Luke 8:3; 24:10).",
            "grace or gift of the Lord",
            "(grace or gift of God) (in Revised Version spelled [733]Joanan).",
            "+ Son of Rhesa, according to the text of (Luke 3:27) and one of the ancestors of Christ; but according to the view explained in a previous article, son of Zerubbabel, and the same as [734]Hananiah in (1 Chronicles 3:19) + The name of a woman, occurring twice in (Luke 8:3; 24:10) but evidently denoting the same person, (A.D. 28-30.) In the first passage she is expressly stated to have been \"wife of Chuza, steward of Herod,\" that is, Antipas, tetrarch of Galilee."
        ]
    },
    {
        "Word": "Joash",
        "Definitions": [
            "Whom Jehovah bestowed. (1.) A contracted form of Jehoash, the father of Gideon (Judg. 6:11, 29; 8:13, 29, 32).",
            "(2.) One of the Benjamite archers who joined David at Ziklag (1 Chr. 12:3).",
            "(3.) One of King Ahab's sons (1 Kings 22:26).",
            "(4.) King of Judah (2 Kings 11:2; 12:19, 20). (See [318]JEHOASH [1].)",
            "(5.) King of Israel (2 Kings 13:9, 12, 13, 25). (See [319]JEHOASH [2].)",
            "(6.) 1 Chr. 7:8.",
            "(7.) One who had charge of the royal stores of oil under David and Solomon (1 Chr. 27:28).",
            "who despairs or burns",
            "(to whom Jehovah hastens, i.e. to help), contracted from [735]Jehoash.",
            "+ Son of Ahaziah king of Judah (B.C. 884), and the only one of his children who escaped the murderous hand of Athaliah. After his father's sister Jehoshabeath, the wife of Jehoiada the high priest, had stolen him from among the king's sons, he was hidden for six years in the chambers of the temple. In the seventh year of his age and of his concealment, a successful revolution, conducted by Jehoiada, placed him on the throne of his ancestors, and freed the country from the tyranny and idolatries of Athaliah. For at least twenty-three years, while Jehoiada lived, his reign was very prosperous; but after the death of Jehoiada, Joash fell into the hands of bad advisers, at whose suggestion he revived the worship of Baal and Ashtaroth. When he was rebuked for this by Zechariah, the son of Jehoiada, Joash caused him to be stoned to death in the very court of the Lord's house. (Matthew 23:35) That very year Hazael king of Syria came up against Jerusalem, and carried off a vast booty as the price of his departure. Joash had scarcely escaped this danger when he fell into another and fatal one. Two of his servants conspired against him and slew him in his bed and in the fortress of Millo. Joash's reign lasted forty years, from 878 to 838 B.C. + Son and successor of Jehoahaz on the throne of Israel from B.C. 840 to 825, and for two full years a contemporary sovereign with the preceding. (2 Kings 14:1) comp. with 2Kin 12:1; 13:10 When he succeeded to the crown the kingdom was in a deplorable state from the devastations of Hazael and Ben-hadad, kings of Syria. On occasion of a friendly visit paid by Joash to Elisha on his death-bed, the prophet promised him deliverance from the Syrian yoke in Aphek, (1 Kings 20:26-30) He then bade him smite upon the ground, and the king smote thrice and then stayed. The prophet rebuked him for staying, and limited to three his victories over Syria. Accordingly Joash did defeat Ben-hadad three times on the field of battle, and recovered from him the cities which Hazael had taken from Jehoahaz. The other great military event of Joash's reign was the successful war with Amaziah king of Judah. He died in the fifteenth year of Amaziah king of Judah. + The father of Gideon, and a wealthy man among the Abiezrites. (Judges 6:11) (B.C. before 1256.) + Apparently a younger son of Ahab, who held a subordinate jurisdiction in the lifetime of his father. (1 Kings 22:26; 2 Chronicles 18:25) (B.C. 896.) + A descendant of Shelah the son of Judah, but whether his son or the son of Jokim is not clear. (1 Chronicles 4:22) + A Benjamite, son of Shemaah of Gibeah, (1 Chronicles 12:3) who resorted to David at Ziklag. + One of the officers of David's household. (1 Chronicles 27:28) + Son of Becher and head of a Benjamite house. (1 Chronicles 7:8)"
        ]
    },
    {
        "Word": "Job",
        "Definitions": [
            "Persecuted, an Arabian patriarch who resided in the land of Uz (q.v.). While living in the midst of great prosperity, he was suddenly overwhelmed by a series of sore trials that fell upon him. Amid all his sufferings he maintained his integrity. Once more God visited him with the rich tokens of his goodness and even greater prosperity than he had enjoyed before. He survived the period of trial for one hundred and forty years, and died in a good old age, an example to succeeding generations of integrity (Ezek. 14:14, 20) and of submissive patience under the sorest calamities (James 5:11). His history, so far as it is known, is recorded in his book.",
            "he that weeps or cries",
            "the patriarch, from whom one of the books of the Old Testament is named. His residence in the land of Uz marks him as belonging to a branch of the Aramean race, which had settled in the lower part of Mesopatamia (Probably to the south or southeast of Palestine, in Idumean Arabia), adjacent to the Sabeans and Chaldeans. The opinions of Job and his friends are thus peculiarly interesting as exhibiting an aspect of the patriarchal religion outside of the family of Abraham, and as yet uninfluenced by the legislation of Moses. The form of worship belongs essentially to the early patriarchal type; with little of ceremonial ritual, without a separate priesthood, it is thoroughly domestic in form and spirit. Job is represented as a chieftain of immense wealth and high rank, blameless in all the relations of life. What we know of his history is given in the book that bears his name.",
            "(persecuted), the third son of Issachar, (Genesis 46:13) called in another genealogy [737]Jashub. (1 Chronicles 7:1)"
        ]
    },
    {
        "Word": "Jobab",
        "Definitions": [
            "Dweller in the desert. (1.) One of the sons of Joktan, and founder of an Arabian tribe (Gen. 10:29). (2.) King of Edom, succeeded Bela (Gen. 36:33, 34). (3.) A Canaanitish king (Josh. 11:1) who joined the confederacy against Joshua.",
            "sorrowful, hated",
            "(a desert).",
            "+ The last in order of the sons of Joktan. (Genesis 10:29; 1 Chronicles 1:23) + One of the \"kings\" of Edom. (Genesis 3:34; 1 Chronicles 1:44; 45) + King of Madon; one of the northern chieftains who attempted to oppose Joshua's conquest and were routed by him at Meron. (Joshua 11:1) only. + Head of a Benjamite house. (1 Chronicles 8:9)"
        ]
    },
    {
        "Word": "Job, Book of",
        "Definitions": [
            "A great diversity of opinion exists as to the authorship of this book. From internal evidence, such as the similarity of sentiment and language to those in the Psalms and Proverbs (see Ps. 88 and 89), the prevalence of the idea of \"wisdom,\" and the style and character of the composition, it is supposed by some to have been written in the time of David and Solomon. Others argue that it was written by Job himself, or by Elihu, or Isaiah, or perhaps more probably by Moses, who was \"learned in all the wisdom of the Egyptians, and mighty in words and deeds\" (Acts 7:22). He had opportunities in Midian for obtaining the knowledge of the facts related. But the authorship is altogether uncertain.",
            "As to the character of the book, it is a historical poem, one of the greatest and sublimest poems in all literature. Job was a historical person, and the localities and names were real and not fictious. It is \"one of the grandest portions of the inspired Scriptures, a heavenly-repleished storehouse of comfort and instruction, the patriarchal Bible, and a precious monument of primitive theology. It is to the Old Testament what the Epistle to the Romans is to the New.\" It is a didactic narrative in a dramatic form.",
            "This book was apparently well known in the days of Ezekiel, B.C. 600 (Ezek. 14:14). It formed a part of the sacred Scriptures used by our Lord and his apostles, and is referred to as a part of the inspired Word (Heb. 12:5; 1 Cor. 3:19).",
            "The subject of the book is the trial of Job, its occasion, nature, endurance, and issue. It exhibits the harmony of the truths of revelation and the dealings of Providence, which are seen to be at once inscrutable, just, and merciful. It shows the blessedness of the truly pious, even amid sore afflictions, and thus ministers comfort and hope to tried believers of every age. It is a book of manifold instruction, and is profitable for doctrine, for reproof, for correction, and for instruction in righteousness (2 Tim. 3:16).",
            "It consists of,",
            "(1.) An historical introduction in prose (ch. 1, 2).",
            "(2.) The controversy and its solution, in poetry (ch. 3-42:6).",
            "Job's desponding lamentation (ch. 3) is the occasion of the controversy which is carried on in three courses of dialogues between Job and his three friends. The first course gives the commencement of the controversy (ch. 4-14); the second the growth of the controversy (15-21); and the third the height of the controversy (22-27). This is followed by the solution of the controversy in the speeches of Elihu and the address of Jehovah, followed by Job's humble confession (42:1-6) of his own fault and folly.",
            "(3.) The third division is the historical conclusion, in prose (42:7-15).",
            "Sir J. W. Dawson in \"The Expositor\" says: \"It would now seem that the language and theology of the book of Job can be better explained by supposing it to be a portion of Minean [Southern Arabia] literature obtained by Moses in Midian than in any other way. This view also agrees better than any other with its references to natural objects, the art of mining, and other matters.\""
        ]
    },
    {
        "Word": "Jochebed",
        "Definitions": [
            "Jehovah is her glory, the wife of Amram, and the mother of Miriam, Aaron, and Moses (Num. 26:59). She is spoken of as the sister of Kohath, Amram's father (Ex. 6:20; comp. 16, 18; 2:1-10).",
            "glorious; honorable",
            "(whose glory is Jehovah), the wife and at the same time the aunt of Amram and the mother of Moses and Aaron. (Exodus 2:1; 6:20; Numbers 26:59)"
        ]
    },
    {
        "Word": "Joel",
        "Definitions": [
            "Jehovah is his God. (1.) The oldest of Samuel's two sons appointed by him as judges in Beersheba (1 Sam. 8:2). (See VASHNI.) (2.) A descendant of Reuben (1 Chr. 5:4, 8). (3.) One of David's famous warriors (1 Chr. 11:38). (4.) A Levite of the family of Gershom (1 Chr. 15:7, 11). (5.) 1 Chr. 7:3. (6.) 1 Chr. 27:20. (7.) The second of the twelve minor prophets. He was the son of Pethuel. His personal history is only known from his book.",
            "he that wills or commands",
            "(to whom Jehovah is God).",
            "+ Eldest son of Samuel the prophet, (1 Samuel 8:2; 1 Chronicles 6:33; 15:17) and father of Heman the singer. (B.C. 1094.) + In (1 Chronicles 6:36) Authorized Version, Joel seems to be merely a corruption of Shaul in ver. 24. + A Simeonite chief. (1 Chronicles 4:35) + A descendant of Reuben. Junius and Tremellius make him the son of Hanoeh, while others trace his descent through Carmi. (1 Chronicles 5:4) (B.C. before 1092.) + Chief of the Gadites, who dwelt in the land of Bashan. (1 Chronicles 5:12) (B.C. 782.) + The son of Izrahiah, of the tribe of Issachar. (1 Chronicles 7:3) + The brother of Nathan of Zobah, (1 Chronicles 11:38) and one of David's guard. + The chief of the Gershomites in the reign of David. (1 Chronicles 15:7,11) + A Gershonite Levite in the reign of David, son of Jehiel, a descendant of Laadan, and probably the same as the preceding. (1 Chronicles 23:8; 26:22) (B.C. 1014.) + The son of Pedaiah, and a chief of the half-tribe of Manasseh west of Jordan, in the reign of David. (1 Chronicles 27:20) (B.C. 1014.) + A Kohathite Levite in the reign of Hezekiah. (2 Chronicles 29:12) (B.C. 726.) + One of the sons of Nebo, who returned with Ezra, and had married a foreign wife. (Ezra 10:43) (B.C. 459.) + The son of Zichri, a Benjamite. (Nehemiah 11:9) + The second of the twelve minor prophets, the son of Pethuel, probably prophesied in Judah in the reign of Uzziah, about B.C. 800. The book of Joel contains a grand outline of the whole terrible scene, which was to be depicted more and more in detail by subsequent prophets. The proximate event to which the prophecy related was a public calamity, then impending on Judah, of a two-plague of locusts--and continuing for several years. The prophet exhorts the people to turn to God with penitence, fasting and prayer; and then, he says, the plague shall cease, and the rain descendent in its season, and the land yield her accustomed fruit. Nay, the time will be a most joyful one; for God, by the outpouring of his Spirit, will extend the blessings of true religion to heathen lands. The prophecy is referred to in Acts 2."
        ]
    },
    {
        "Word": "Joelah",
        "Definitions": [
            "A Benjamite who joined David at Ziklag (1 Chr. 12:7).",
            "lifting up; profiting; taking away slander",
            "(Jehovah helps), son of Jerohoam of Gedor. (1 Chronicles 12:7)"
        ]
    },
    {
        "Word": "Joel, Book of",
        "Definitions": [
            "Joel was probably a resident in Judah, as his commission was to that people. He makes frequent mention of Judah and Jerusalem (1:14; 2:1, 15, 32; 3:1, 12, 17, 20, 21).",
            "He probably flourished in the reign of Uzziah (about B.C. 800), and was contemporary with Amos and Isaiah.",
            "The contents of this book are, (1.) A prophecy of a great public calamity then impending over the land, consisting of a want of water and an extraordinary plague of locusts (1:1-2:11). (2.) The prophet then calls on his countrymen to repent and to turn to God, assuring them of his readiness to forgive (2:12-17), and foretelling the restoration of the land to its accustomed fruitfulness (18-26). (3.) Then follows a Messianic prophecy, quoted by Peter (Acts 2:39). (4.) Finally, the prophet foretells portents and judgments as destined to fall on the enemies of God (ch. 3, but in the Hebrew text 4)."
        ]
    },
    {
        "Word": "Joezer",
        "Definitions": [
            "Jehovah is his help, one of the Korhites who became part of David's body-guard (1 Chr. 12:6).",
            "he that aids",
            "(whose help is Jehovah), a Korhite, one of David's captains. (1 Chronicles 12:6) (B.C. 1155.)"
        ]
    },
    {
        "Word": "Johanan",
        "Definitions": [
            "Whom Jehovah graciously bestows. (1.) One of the Gadite heroes who joined David in the desert of Judah (1 Chr. 12:12).",
            "(2.) The oldest of King Josiah's sons (1 Chr. 3:15).",
            "(3.) Son of Careah, one of the Jewish chiefs who rallied round Gedaliah, whom Nebuchadnezzar had made governor in Jerusalem (2 Kings 25:23; Jer. 40:8). He warned Gedaliah of the plans of Ishmael against him, a warning which was unheeded (Jer. 40:13, 16). He afterwards pursued the murderer of the governor, and rescued the captives (41:8, 13, 15, 16). He and his associates subsequently fled to Tahpanhes in Egypt (43:2, 4, 5), taking Jeremiah with them. \"The flight of Gedaliah's community to Egypt extinguished the last remaining spark of life in the Jewish state. The work of the ten centuries since Joshua crossed the Jordan had been undone.\"",
            "who is liberal or merciful",
            "(gift or grace of God).",
            "+ Son of Azariah and grandson of Ahimaaz the son of Zadok, and father of Azariah, 3. (1 Chronicles 6:9,10) Authorized Version. + Son of Elioenai, the son of Neariah, the son of Shemaiah, in the line of Zerubbabel's heirs. (1 Chronicles 3:24) (B.C. after 406.) + The son of Kaereah, and one of the captains of the scattered remnants of the army of Judah, who escaped in the final attack upon Jerusalem by the Chaldeans. (B.C. 588.) After the murder of Gedaliah, Johanan was one of the foremost in the pursuit of his assassin, and rescued the captives he had carried off from Mizpah. (Jeremiah 41:11-16) Fearing the vengeance of the Chaldeans, the captains, with Johanan at their head, notwithstanding the warnings of Jeremiah, retired into Egypt. + The first-born son of Josiah king of Judah. (1 Chronicles 3:15) (B.C. 638-610.) + A valiant Benjamite who joined David at Ziklag. (1 Chronicles 12:4) (B.C. 1055.) + A Gadite warrior who followed David. (1 Chronicles 12:12) + The father of Azariah, an Ephraimite in the time of Ahaz. (2 Chronicles 28:12) + The son of Hakkatan, and chief of the Bene-Azgad who returned with Ezra. (Ezra 8:12) + The son of Eliashib, one of the chief Levites. (Ezra 10:6; Nehemiah 12:23) + The son of Tobiah the Ammonite. (Nehemiah 6:18)"
        ]
    },
    {
        "Word": "John",
        "Definitions": [
            "(1.) One who, with Annas and Caiaphas, sat in judgment on the apostles Peter and John (Acts 4:6). He was of the kindred of the high priest; otherwise unknown.",
            "(2.) The Hebrew name of Mark (q.v.). He is designated by this name in the acts of the Apostles (12:12, 25; 13:5, 13; 15:37).",
            "(3.) THE APOSTLE, brother of James the \"Greater\" (Matt. 4:21; 10:2; Mark 1:19; 3:17; 10:35). He was one, probably the younger, of the sons of Zebedee (Matt. 4:21) and Salome (Matt. 27:56; comp. Mark 15:40), and was born at Bethsaida. His father was apparently a man of some wealth (comp. Mark 1:20; Luke 5:3; John 19:27). He was doubtless trained in all that constituted the ordinary education of Jewish youth. When he grew up he followed the occupation of a fisherman on the Lake of Galilee. When John the Baptist began his ministry in the wilderness of Judea, John, with many others, gathered round him, and was deeply influenced by his teaching. There he heard the announcement, \"Behold the Lamb of God,\" and forthwith, on the invitation of Jesus, became a disciple and ranked among his followers (John 1:36, 37) for a time. He and his brother then returned to their former avocation, for how long is uncertain. Jesus again called them (Matt. 4: 21; Luke 5:1-11), and now they left all and permanently attached themselves to the company of his disciples. He became one of the innermost circle (Mark 5:37; Matt. 17:1; 26:37; Mark 13:3). He was the disciple whom Jesus loved. In zeal and intensity of character he was a \"Boanerges\" (Mark 3:17). This spirit once and again broke out (Matt. 20:20-24; Mark 10:35-41; Luke 9:49, 54). At the betrayal he and Peter follow Christ afar off, while the others betake themselves to hasty flight (John 18:15). At the trial he follows Christ into the council chamber, and thence to the praetorium (18:16, 19, 28) and to the place of crucifixion (19:26, 27). To him and Peter, Mary first conveys tidings of the resurrection (20:2), and they are the first to go and see what her strange words mean. After the resurrection he and Peter again return to the Sea of Galilee, where the Lord reveals himself to them (21:1, 7). We find Peter and John frequently after this together (Acts 3:1; 4:13). John remained apparently in Jerusalem as the leader of the church there (Acts 15:6; Gal. 2:9). His subsequent history is unrecorded. He was not there, however, at the time of Paul's last visit (Acts 21:15-40). He appears to have retired to Ephesus, but at what time is unknown. The seven churches of Asia were the objects of his special care (Rev. 1:11). He suffered under persecution, and was banished to Patmos (1:9); whence he again returned to Ephesus, where he died, probably about A.D. 98, having outlived all or nearly all the friends and companions even of his maturer years. There are many interesting traditions regarding John during his residence at Ephesus, but these cannot claim the character of historical truth.",
            "the grace or mercy of the Lord",
            "the same name as Johanan, a contraction of Jehoanan, Jehovah's gift .",
            "+ One of the high priest's family, who, with Annas and Caiaphas, sat in judgment upon the apostles Peter and John. (Acts 6:6) + The Hebrew name of the evangelist Mark. (Acts 12:12,25; 13:5,13; 15:37)"
        ]
    },
    {
        "Word": "John, First Epistle of",
        "Definitions": [
            "The fourth of the catholic or \"general\" epistles. It was evidently written by John the evangelist, and probably also at Ephesus, and when the writer was in advanced age. The purpose of the apostle (1:1-4) is to declare the Word of Life to those to whom he writes, in order that they might be united in fellowship with the Father and his Son Jesus Christ. He shows that the means of union with God are, (1) on the part of Christ, his atoning work (1:7; 2:2; 3:5; 4:10, 14; 5:11, 12) and his advocacy (2:1); and (2), on the part of man, holiness (1:6), obedience (2:3), purity (3:3), faith (3:23; 4:3; 5:5), and love (2:7, 8; 3:14; 4:7; 5:1)."
        ]
    },
    {
        "Word": "John, Gospel of",
        "Definitions": [
            "The genuineness of this Gospel, i.e., the fact that the apostle John was its author, is beyond all reasonable doubt. In recent times, from about 1820, many attempts have been made to impugn its genuineness, but without success.",
            "The design of John in writing this Gospel is stated by himself (John 20:31). It was at one time supposed that he wrote for the purpose of supplying the omissions of the synoptical, i.e., of the first three, Gospels, but there is no evidence for this. \"There is here no history of Jesus and his teaching after the manner of the other evangelists. But there is in historical form a representation of the Christian faith in relation to the person of Christ as its central point; and in this representation there is a picture on the one hand of the antagonism of the world to the truth revealed in him, and on the other of the spiritual blessedness of the few who yield themselves to him as the Light of life\" (Reuss).",
            "After the prologue (1:1-5), the historical part of the book begins with verse 6, and consists of two parts. The first part (1:6-ch. 12) contains the history of our Lord's public ministry from the time of his introduction to it by John the Baptist to its close. The second part (ch. 13-21) presents our Lord in the retirement of private life and in his intercourse with his immediate followers (13-17), and gives an account of his sufferings and of his appearances to the disciples after his resurrection (18-21).",
            "The peculiarities of this Gospel are the place it gives (1) to the mystical relation of the Son to the Father, and (2) of the Redeemer to believers; (3) the announcement of the Holy Ghost as the Comforter; (4) the prominence given to love as an element in the Christian character. It was obviously addressed primarily to Christians.",
            "It was probably written at Ephesus, which, after the destruction of Jerusalem (A.D. 70), became the centre of Christian life and activity in the East, about A.D. 90."
        ]
    },
    {
        "Word": "John, Second Epistle of",
        "Definitions": [
            "Is addressed to \"the elect lady,\" and closes with the words, \"The children of thy elect sister greet thee;\" but some would read instead of \"lady\" the proper name Kyria. Of the thirteen verses composing this epistle seven are in the First Epistle. The person addressed is commended for her piety, and is warned against false teachers."
        ]
    },
    {
        "Word": "John the Baptist",
        "Definitions": [
            "The \"forerunner of our Lord.\" We have but fragmentary and imperfect accounts of him in the Gospels. He was of priestly descent. His father, Zacharias, was a priest of the course of Abia (1 Chr. 24:10), and his mother, Elisabeth, was of the daughters of Aaron (Luke 1:5). The mission of John was the subject of prophecy (Matt. 3:3; Isa. 40:3; Mal. 3:1). His birth, which took place six months before that of Jesus, was foretold by an angel. Zacharias, deprived of the power of speech as a token of God's truth and a reproof of his own incredulity with reference to the birth of his son, had the power of speech restored to him on the occasion of his circumcision (Luke 1:64). After this no more is recorded of him for thirty years than what is mentioned in Luke 1:80. John was a Nazarite from his birth (Luke 1:15; Num. 6:1-12). He spent his early years in the mountainous tract of Judah lying between Jerusalem and the Dead Sea (Matt. 3:1-12).",
            "At length he came forth into public life, and great multitudes from \"every quarter\" were attracted to him. The sum of his preaching was the necessity of repentance. He denounced the Sadducees and Pharisees as a \"generation of vipers,\" and warned them of the folly of trusting to external privileges (Luke 3:8). \"As a preacher, John was eminently practical and discriminating. Self-love and covetousness were the prevalent sins of the people at large. On them, therefore, he enjoined charity and consideration for others. The publicans he cautioned against extortion, the soldiers against crime and plunder.\" His doctrine and manner of life roused the entire south of Palestine, and the people from all parts flocked to the place where he was, on the banks of the Jordan. There he baptized thousands unto repentance.",
            "The fame of John reached the ears of Jesus in Nazareth (Matt. 3:5), and he came from Galilee to Jordan to be baptized of John, on the special ground that it became him to \"fulfil all righteousness\" (3:15). John's special office ceased with the baptism of Jesus, who must now \"increase\" as the King come to his kingdom. He continued, however, for a while to bear testimony to the Messiahship of Jesus. He pointed him out to his disciples, saying, \"Behold the Lamb of God.\" His public ministry was suddenly (after about six months probably) brought to a close by his being cast into prison by Herod, whom he had reproved for the sin of having taken to himself the wife of his brother Philip (Luke 3:19). He was shut up in the castle of Machaerus (q.v.), a fortress on the southern extremity of Peraea, 9 miles east of the Dead Sea, and here he was beheaded. His disciples, having consigned the headless body to the grave, went and told Jesus all that had occurred (Matt. 14:3-12). John's death occurred apparently just before the third Passover of our Lord's ministry. Our Lord himself testified regarding him that he was a \"burning and a shining light\" (John 5:35)."
        ]
    },
    {
        "Word": "John, Third Epistle of",
        "Definitions": [
            "Is addressed to Caius, or Gaius, but whether to the Christian of that name in Macedonia (Acts 19: 29) or in Corinth (Rom. 16:23) or in Derbe (Acts 20:4) is uncertain. It was written for the purpose of commending to Gaius some Christians who were strangers in the place where he lived, and who had gone thither for the purpose of preaching the gospel (ver. 7).",
            "The Second and Third Epistles were probably written soon after the First, and from Ephesus."
        ]
    },
    {
        "Word": "Joiada",
        "Definitions": [
            "(whom Jehovah favours) = Jehoiada. (1.) Neh. 3:6. (2.) One of the high priests (12:10, 11, 22)."
        ]
    },
    {
        "Word": "Joiakim",
        "Definitions": [
            "(whom Jehovah has set up) = Jehoiakim, a high priest, the son and successor of Jeshua (Neh. 12:10, 12, 26).",
            "(whom Jehovah sets up), a high priest, son of the renowned Jeshua. (Nehemiah 12:10) (B.C. before 446.)"
        ]
    },
    {
        "Word": "Joiarib",
        "Definitions": [
            "(whom Jehovah defends) = Jehoiarib. (1.) The founder of one of the courses of the priests (Neh. 11:10).",
            "(2.) Neh. 11:5; a descendant of Judah.",
            "(3.) Neh. 12:6.",
            "(4.) Ezra 8:16, a \"man of understanding\" whom Ezra sent to \"bring ministers for the house of God.\"",
            "chiding, or multiplying, of the Lord",
            "(whom Jehovah defends.)",
            "+ A layman who returned form Babylon with Ezra. (Ezra 8:16) (B.C. 459.) + The founder of one of the courses of priests, elsewhere called in full [741]Jehoiarib. (Nehemiah 12:6,19) + A Shilonite--i.e. probably a descendant of Shelah the son of Judah. (Nehemiah 11:5) (B.C. before 536.)"
        ]
    },
    {
        "Word": "Jokdeam",
        "Definitions": [
            "A city in the mountains of Judah (Josh. 15:56).",
            "crookedness, or burning, of the people"
        ]
    },
    {
        "Word": "Jokim",
        "Definitions": [
            "Whom Jehovah has set up, one of the descendants of Shelah (1 Chr. 4:22).",
            "that made the sun stand still",
            "(whom Jehovah has set up), one of the sons of Shelah the son of Judah. (1 Chronicles 4:22)"
        ]
    },
    {
        "Word": "Jokmeam",
        "Definitions": [
            "Gathering of the people, a city of Ephraim, which was given with its suburbs to the Levites (1 Chr. 6:68). It lay somewhere in the Jordan valley (1 Kings 4:12, R.V.; but in A.V. incorrectly \"Jokneam\").",
            "confirmation, or revenge, of the people",
            "(gathered by the people), a city of Ephraim, given with its suburbs to a Kohathite Levites. (1 Chronicles 6:68) The situation of Jokmeam (in Authorized Version [742]Jokneam) is to a certain extent indicated in (1 Kings 4:12) where it is named with places which we know to have been in the Jordan valley at the extreme east boundary of the tribe."
        ]
    },
    {
        "Word": "Jokneam",
        "Definitions": [
            "Gathered by the people, (Josh. 19:11; 21:34), a city \"of Carmel\" (12:22), i.e., on Carmel, allotted with its suburbs to the Merarite Levites. It is the modern Tell Kaimon, about 12 miles south-west of Nazareth, on the south of the river Kishon.",
            "possessing, or building up, of the people",
            "(possessed by the people), a city of the tribe of Zebulun, allotted with its suburbs to the Merarite Levites. (Joshua 21:34) Its modern site is Tell Kaimon, an eminence which stands just below the eastern termination of Carmel."
        ]
    },
    {
        "Word": "Jokshan",
        "Definitions": [
            "Snarer, the second son of Abraham and Keturah (Gen. 25:2, 3; 1 Chr. 1:32).",
            "an offense; hardness; a knocking",
            "(fowler), a son of Abraham and Keturah, (Genesis 25:2,3; 1 Chronicles 1:32) whose sons were Sheba and Dedan."
        ]
    },
    {
        "Word": "Joktan",
        "Definitions": [
            "Little, the second of the two sons of Eber (Gen. 10:25; 1 Chr. 1:19). There is an Arab tradition that Joktan (Arab. Kahtan) was the progenitor of all the purest tribes of Central and Southern Arabia.",
            "small dispute; contention; disgust",
            "(small), son of Eber, (Genesis 10:25; 1 Chronicles 1:19) and the father of the Joktanite Arabs. (Genesis 10:30) (B.C. about 2200.)"
        ]
    },
    {
        "Word": "Joktheel",
        "Definitions": [
            "Subdued by God. (1.) A city of Judah near Lachish (Josh. 15, 38). Perhaps the ruin Kutlaneh, south of Gezer.",
            "(2.) Amaziah, king of Judah, undertook a great expedition against Edom (2 Chr. 25:5-10), which was completely successful. He routed the Edomites and slew vast numbers of them. So wonderful did this victory appear to him that he acknowledged that it could have been achieved only by the special help of God, and therefore he called Selah (q.v.), their great fortress city, by the name of Joktheel (2 Kings 14:7).",
            "(subdued by God).",
            "+ A city in the low country of Judah, (Joshua 15:38) named next to Lachish. + \"God-subdued,\" the title given by Amaziah to the cliff (Authorized Version Selah)--the stronghold of the Edomites-- after he had captured it from them. (2 Kings 14:7) The parallel narrative of (2 Chronicles 25:11-13) supplies fuller details."
        ]
    },
    {
        "Word": "Jonadab",
        "Definitions": [
            "=Jehon'adab. (1.) The son of Rechab, and founder of the Rechabites (q.v.), 2 Kings 10:15; Jer. 35:6, 10.",
            "(2.) The son of Shimeah, David's brother (2 Sam. 13:3). He was \"a very subtil man.\"",
            "who gives liberally",
            "(whom Jehovah impels).",
            "+ Son of Shimeah and nephew of David. (B.C. 1033.) He is described as \"very subtle.\" (2 Samuel 13:3) His age naturally made him the friend of his cousin Amnon, heir to the throne. (2 Samuel 13:3) He gave him the fatal advice for ensnaring his sister Tamar. ch (2 Samuel 13:5,6) Again, when, in a later stage of the same tragedy, Amnon was murdered by Absalom, and the exaggerated report reached David that all the princes were slaughtered, Jonadab was already aware of the real state of the case. (2 Samuel 13:32,33) + (Jeremiah 35:6,8,10,14,16,18,19) [[743]Jehonadab]"
        ]
    },
    {
        "Word": "Jonah",
        "Definitions": [
            "A dove, the son of Amittai of Gath-hepher. He was a prophet of Israel, and predicted the restoration of the ancient boundaries (2 Kings 14:25-27) of the kingdom. He exercised his ministry very early in the reign of Jeroboam II., and thus was contemporary with Hosea and Amos; or possibly he preceded them, and consequently may have been the very oldest of all the prophets whose writings we possess. His personal history is mainly to be gathered from the book which bears his name. It is chiefly interesting from the two-fold character in which he appears, (1) as a missionary to heathen Nineveh, and (2) as a type of the \"Son of man.\"",
            "or Jonas, a dove; he that oppresses; destroyer",
            "(dove), the fifth of the minor prophets, was the son of Amittai, and a native of Gath-hepher. (2 Kings 14:25) He flourished in or before the reign of Jeroboam II., about B.C. 820. Having already, as it seems, prophesied to Israel, he was sent to Nineveh. The time was one of political revival in Israel; but ere long the Assyrians were to be employed by God as a scourge upon them. The prophet shrank from a commission which he felt sure would result, (Jonah 4:2) in the sparing of a hostile city. He attempted therefore to escape to Tarshish. The providence of God, however, watched over him, first in a storm, and then in his being swallowed by a large fish (a sea monster, probably the white shark) for the space of three days and three nights. [On this subject see article [744]Whale] After his deliverance, Jonah executed his commission; and the king, \"believing him to be a minister form the supreme deity of the nation,\" and having heard of his miraculous deliverance, ordered a general fast, and averted the threatened judgment. But the prophet, not from personal but national feelings, grudged the mercy shown to a heathen nation. He was therefore taught by the significant lesson of the \"gourd,\" whose growth and decay brought the truth at once home to him, that he was sent to testify by deed, as other prophets would afterward testify by word, the capacity of Gentiles for salvation, and the design of God to make them partakers of it. This was \"the sign of the prophet Jonas.\" (Luke 11:29,30) But the resurrection of Christ itself was also shadowed forth in the history of the prophet. (Matthew 12:39,41; 16:4) The mission of Jonah was highly symbolical. The facts contained a concealed prophecy. The old tradition made the burial-place of Jonah to be Gath-hepher; the modern tradition places it at Nebi-Yunus, opposite Mosul."
        ]
    },
    {
        "Word": "Jonah, Book of",
        "Definitions": [
            "This book professes to give an account of what actually took place in the experience of the prophet. Some critics have sought to interpret the book as a parable or allegory, and not as a history. They have done so for various reasons. Thus (1) some reject it on the ground that the miraculous element enters so largely into it, and that it is not prophetical but narrative in its form; (2) others, denying the possibility of miracles altogether, hold that therefore it cannot be true history.",
            "Jonah and his story is referred to by our Lord (Matt. 12:39, 40; Luke 11:29), a fact to which the greatest weight must be attached. It is impossible to interpret this reference on any other theory. This one argument is of sufficient importance to settle the whole question. No theories devised for the purpose of getting rid of difficulties can stand against such a proof that the book is a veritable history.",
            "There is every reason to believe that this book was written by Jonah himself. It gives an account of (1) his divine commission to go to Nineveh, his disobedience, and the punishment following (1:1-17); (2) his prayer and miraculous deliverance (1:17-2:10);",
            "(3) the second commission given to him, and his prompt obedience in delivering the message from God, and its results in the repentance of the Ninevites, and God's long-sparing mercy toward them (ch. 3); (4) Jonah's displeasure at God's merciful decision, and the rebuke tendered to the impatient prophet (ch. 4). Nineveh was spared after Jonah's mission for more than a century. The history of Jonah may well be regarded \"as a part of that great onward movement which was before the Law and under the Law; which gained strength and volume as the fulness of the times drew near.\", Perowne's Jonah."
        ]
    },
    {
        "Word": "Jonas",
        "Definitions": [
            "(1.) Greek form of Jonah (Matt. 12:39, 40, 41, etc.).",
            "(2.) The father of the apostles Peter (John 21:15-17) and Andrew; but the reading should be (also in 1:42), as in the Revised Version, \"John,\" instead of Jonas.",
            "(a dove).",
            "+ The prophet Jonah. (Matthew 12:39,40,41; 16:4) + Father of Peter. (John 21:15-17) [[746]Jona]"
        ]
    },
    {
        "Word": "Jonathan",
        "Definitions": [
            "Whom Jehovah gave, the name of fifteen or more persons that are mentioned in Scripture. The chief of these are, (1.) A Levite descended from Gershom (Judg. 18:30). His history is recorded in 17:7-13 and 18:30. The Rabbins changed this name into Manasseh \"to screen the memory of the great lawgiver from the stain of having so unworthy an apostate among his near descendants.\" He became priest of the idol image at Dan, and this office continued in his family till the Captivity.",
            "(2.) The eldest son of king Saul, and the bosom friend of David. He is first mentioned when he was about thirty years of age, some time after his father's accession to the throne (1 Sam. 13:2). Like his father, he was a man of great strength and activity (2 Sam. 1:23), and excelled in archery and slinging (1 Chr. 12:2;2 Sam. 1:22). The affection that evidently subsisted between him and his father was interrupted by the growth of Saul's insanity. At length, \"in fierce anger,\" he left his father's presence and cast in his lot with the cause of David (1 Sam. 20:34). After an eventful career, interwoven to a great extent with that of David, he fell, along with his father and his two brothers, on the fatal field of Gilboa (1 Sam. 31:2, 8). He was first buried at Jabesh-gilead, but his remains were afterwards removed with those of his father to Zelah, in Benjamin (2 Sam. 21:12-14). His death was the occasion of David's famous elegy of \"the Song of the Bow\" (2 Sam. 1:17-27). He left one son five years old, Merib-baal, or Mephibosheth (2 Sam. 4:4; comp. 1 Chr. 8:34).",
            "(3.) Son of the high priest Abiathar, and one who adhered to David at the time of Absalom's rebellion (2 Sam. 15:27, 36). He is the last descendant of Eli of whom there is any record.",
            "(4.) Son of Shammah, and David's nephew, and also one of his chief warriors (2 Sam. 21:21). He slew a giant in Gath.",
            "given of God",
            "that is, \"the gift of Jehovah, \" the eldest son of King Saul. (B.C. about 1095-1056.) He was a man of great strength and activity. (2 Samuel 1:23) He was also famous as a warrior, (1 Chronicles 12:2) as is shown by the courage he showing in attacking the garrison of the Philistines, in company with is armor-bearer only, slaying twenty men and putting an army to flight. (1 Samuel 14:6-16) During the pursuit, Jonathan, who had not heard of the rash curse, ch. (1 Samuel 14:24) which Saul invoked on any one who ate before the evening, tasted the honey which lay on the ground. Saul would have sacrificed him; but the people interposed in behalf of the hero of that great day, and Jonathan was saved. ch. (1 Samuel 14:24-45) The chief interest of Jonathan's career is derived from the friendship with David, which began on the day of David's return from the victory over the champion of Gath, and continued till his death. Their last meeting was in and forest of Ziph, during Saul's pursuit of David. (1 Samuel 23:16-18) From this time forth we hear no more till the battle of Gilboa. In that battle he fell. (1 Samuel 31:2,8) (B.C. 1056.) his ashes were buried first at Jabesh-gilead, ch. (1 Samuel 31:13) but were afterward removed with those of his father to Zelah in Benjamin. (2 Samuel 21:12) The news of his death occasioned the celebrated elegy of David. He left a son, Mephibosheth. [[747]Mephibosheth]",
            "+ A nephew of David. (2 Samuel 21:21; 1 Chronicles 20:7) He engaged in single combat with and slew a gigantic Philistine of Gath. (2 Samuel 21:21) (B.C. 1018.) + The son of Abiathar, the high priest, is the last descendant of Eli of whom we hear anything. (2 Samuel 15:36; 17:15-21; 1 Kings 1:42,43) (B.C. 1023.) + One of David's heroes. (2 Samuel 23:32; 1 Chronicles 11:34) + The son or descendant of Gershom the son of Moses. (Judges 18:30) [[748]Micah] (B.C. about 1425.) + One of the Bene-Adin. (Ezra 8:6) + A priest, the son of Asahel, in the time of Ezra. (Ezra 10:15) (B.C. 459.) + A priest of the family of Melieu. (Nehemiah 12:14) + One of the sons of Kareah, and brother of Johanan. (Jeremiah 40:8) (B.C. 587.) + Son of Joiada, and his successor in the high priesthood. (Nehemiah 12:11,22,23) (B.C. before 332.) + Father of Zechariah, a priest who blew the trumpet at the dedication of the wall. (Nehemiah 12:35) + 1 Esdr. 8:32. [See No. 6] (B.C. 446.)"
        ]
    },
    {
        "Word": "Jonath-elem-rechokim",
        "Definitions": [
            "Dove of the dumbness of the distance; i.e., \"the silent dove in distant places\", title of Ps. 56. This was probably the name of some well known tune or melody to which the psalm was to be sung."
        ]
    },
    {
        "Word": "Joppa",
        "Definitions": [
            "Beauty, a town in the portion of Dan (Josh. 19:46; A.V., \"Japho\"), on a sandy promontory between Caesarea and Gaza, and at a distance of 30 miles north-west from Jerusalem. It is one of the oldest towns in Asia. It was and still is the chief sea-port of Judea. It was never wrested from the Phoenicians. It became a Jewish town only in the second century B.C. It was from this port that Jonah \"took ship to flee from the presence of the Lord\" (Jonah 1:3). To this place also the wood cut in Lebanon by Hiram's men for Solomon was brought in floats (2 Chr. 2:16); and here the material for the building of the second temple was also landed (Ezra 3:7). At Joppa, in the house of Simon the tanner, \"by the sea-side,\" Peter resided \"many days,\" and here, \"on the house-top,\" he had his \"vision of tolerance\" (Acts 9:36-43). It bears the modern name of Jaffa, and exibituds all the decrepitude and squalor of cities ruled over by the Turks. \"Scarcely any other town has been so often overthrown, sacked, pillaged, burned, and rebuilt.\" Its present population is said to be about 16,000. It was taken by the French under Napoleon in 1799, who gave orders for the massacre here of 4,000 prisoners. It is connected with Jerusalem by the only carriage road that exists in the country, and also by a railway completed in 1892. It is noticed on monuments B.C. 1600-1300, and was attacked by Sannacharib B.C. 702.",
            "beauty; comeliness"
        ]
    },
    {
        "Word": "Joram",
        "Definitions": [
            "=Jeho'ram. (1.) One of the kings of Israel (2 Kings 8:16, 25, 28). He was the son of Ahab.",
            "(2.) Jehoram, the son and successor of Jehoshaphat on the throne of Judah (2 Kings 8:24).",
            "to cast; elevated",
            "(whom Jehovah has exalted).",
            "+ Son of Ahab king of Israel. (2 Kings 8:16,25,28,29; 9:14,17,21-23,29) [[750]Jehoram, 1] + Son of Jehosphaphat; king of Judah. (2 Kings 8:21,23,24; 1 Chronicles 3:11; 2 Chronicles 22:5,7; Matthew 1:8) [[751]Jehoram, 2] + A priest in the reign of Jehoshaphat. (2 Chronicles 17:8) + A Levite, ancestor of Shelomith, in the time of David. (1 Chronicles 26:25) + Son of Toi king of Hamath. (2 Samuel 8:10) [[752]Hadoram] + 1 Esd. 1:9. [[753]Josabad, 3]"
        ]
    },
    {
        "Word": "Jordan",
        "Definitions": [
            "Heb. Yarden, \"the descender;\" Arab. Nahr-esh-Sheriah, \"the watering-place\" the chief river of Palestine. It flows from north to south down a deep valley in the centre of the country. The name descender is significant of the fact that there is along its whole course a descent to its banks; or it may simply denote the rapidity with which it \"descends\" to the Dead Sea.",
            "It originates in the snows of Hermon, which feed its perennial fountains. Two sources are generally spoken of. (1.) From the western base of a hill on which once stood the city of Dan, the northern border-city of Palestine, there gushes forth a considerable fountain called the Leddan, which is the largest fountain in Syria and the principal source of the Jordan. (2.) Beside the ruins of Banias, the ancient Caesarea Philippi and the yet more ancient Panium, is a lofty cliff of limestone, at the base of which is a fountain. This is the other source of the Jordan, and has always been regarded by the Jews as its true source. It rushes down to the plain in a foaming torrent, and joins the Leddan about 5 miles south of Dan (Tell-el-Kady). (3.) But besides these two historical fountains there is a third, called the Hasbany, which rises in the bottom of a valley at the western base of Hermon, 12 miles north of Tell-el-Kady. It joins the main stream about a mile below the junction of the Leddan and the Banias. The river thus formed is at this point about 45 feet wide, and flows in a channel from 12 to 20 feet below the plain. After this it flows, \"with a swift current and a much-twisted course,\" through a marshy plain for some 6 miles, when it falls into the Lake Huleh, \"the waters of Merom\" (q.v.).",
            "During this part of its course the Jordan has descended about 1,100 feet. At Banias it is 1,080 feet above sea-level. Flowing from the southern extremity of Lake Huleh, here almost on a level with the sea, it flows for 2 miles \"through a waste of islets and papyrus,\" and then for 9 miles through a narrow gorge in a foaming torrent onward to the Sea of Galilee (q.v.).",
            "\"In the whole valley of the Jordan from the Lake Huleh to the Sea of Galilee there is not a single settled inhabitant. Along the whole eastern bank of the river and the lakes, from the base of Hermon to the ravine of Hieromax, a region of great fertility, 30 miles long by 7 or 8 wide, there are only some three inhabited villages. The western bank is almost as desolate. Ruins are numerous enough. Every mile or two is an old site of town or village, now well nigh hid beneath a dense jungle of thorns and thistles. The words of Scripture here recur to us with peculiar force: I will make your cities waste, and bring your sanctuaries unto desolation...And I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it...And your land shall be desolate, and your cities waste. Then shall the land enjoy her sabbaths, as long as it lieth desolate' (Lev. 26:31-34).\", Dr. Porter's Handbook.",
            "From the Sea of Galilee, at the level of 682 feet below the Mediterranean, the river flows through a long, low plain called \"the region of Jordan\" (Matt. 3:5), and by the modern Arabs the Ghor, or \"sunken plain.\" This section is properly the Jordan of Scripture. Down through the midst of the \"plain of Jordan\" there winds a ravine varying in breadth from 200 yards to half a mile, and in depth from 40 to 150 feet. Through it the Jordan flows in a rapid, rugged, tortuous course down to the Dead Sea. The whole distance from the southern extremity of the Sea of Galilee to the Dead Sea is in a straight line about 65 miles, but following the windings of the river about 200 miles, during which it falls 618 feet. The total length of the Jordan from Banias is about 104 miles in a straight line, during which it falls 2,380 feet.",
            "There are two considerable affluents which enter the river between the Sea of Galilee and the Dead Sea, both from the east. (1.) The Wady Mandhur, called the Yarmuk by the Rabbins and the Hieromax by the Greeks. It formed the boundary between Bashan and Gilead. It drains the plateau of the Hauran. (2.) The Jabbok or Wady Zerka, formerly the northern boundary of Ammon. It enters the Jordan about 20 miles north of Jericho.",
            "The first historical notice of the Jordan is in the account of the separation of Abraham and Lot (Gen. 13:10). \"Lot beheld the plain of Jordan as the garden of the Lord.\" Jacob crossed and recrossed \"this Jordan\" (32:10). The Israelites passed over it as \"on dry ground\" (Josh. 3:17; Ps. 114:3). Twice afterwards its waters were miraculously divided at the same spot by Elijah and Elisha (2 Kings 2:8, 14).",
            "The Jordan is mentioned in the Old Testament about one hundred and eighty times, and in the New Testament fifteen times. The chief events in gospel history connected with it are (1) John the Baptist's ministry, when \"there went out to him Jerusalem, and all Judaea, and were baptized of him in Jordan\" (Matt. 3:6). (2.) Jesus also \"was baptized of John in Jordan\" (Mark 1:9).",
            "the river of judgment",
            "(the descender), the one river of Palestine, has a course of little more than 200 miles, from the roots of Anti-Lebanon to the head of the Dead Sea. (136 miles in a straight line.--Schaff.) It is the river of the \"great plain\" of Palestine--the \"descender,\" if not \"the river of God\" in the book of Psalms, at least that of his chosen people throughout their history. There were fords over against Jericho, to which point the men of Jericho pursued the spies. (Joshua 2:7) comp. Judg 3:28 Higher up where the fords or passages of Bethbarah, where Gideon lay in wait for the Midianites, (Judges 7:24) and where the men of Gilead slew the Ephraimites. ch. (Judges 12:6) These fords undoubtedly witnessed the first recorded passage of the Jordan in the Old Testament. (Genesis 32:10) Jordan was next crossed, over against Jericho, by Joshua. (Joshua 4:12,13) From their vicinity to Jerusalem the lower fords were much used. David, it is probable, passed over them in one instance to fight the Syrians. (2 Samuel 10:17; 17:22) Thus there were two customary places at which the Jordan was fordable; and it must have been at one of these, if not at both, that baptism was afterward administered by St. John and by the disciples of our Lord. Where our Lord was baptized is not stated expressly, but it was probably at the upper ford. These fords were rendered so much more precious in those days from two circumstances. First, it does not appear that there were then any bridges thrown over or boats regularly established on the Jordan; and secondly, because \"Jordan overflowed all his banks all the time of harvest.\" (Joshua 3:15) The channel or bed of the river became brimful, so that the level of the water and of the banks was then the same. (Dr. Selah Merrill, in his book \"Galilee in the Time of Christ\" (1881), says, \"Near Tarichaea, just below the point where the Jordan leaves the lake (of Galilee), there was (in Christ's time) a splendid bridge across the river, supported by ten piers.\"--ED.) The last feature which remains to be noticed in the scriptural account of the Jordan is its frequent mention as a boundary: \"over Jordan,\" \"this\" and \"the other side,\" or \"beyond Jordan,\" were expressions as familiar to the Israelites as \"across the water,\" \"this\" and \"the other side of the Channel\" are to English ears. In one sense indeed, that is, in so far as it was the eastern boundary of the land of Canaan, it was the eastern boundary of the promised land. (Numbers 34:12) The Jordan rises from several sources near Panium (Banias), and passes through the lakes of Merom (Huleh) and Gennesaret. The two principal features in its course are its descent and its windings. From its fountain heads to the Dead Sea it rushes down one continuous inclined plane, only broken by a series of rapids or precipitous falls. Between the Lake of Gennesaret and the Dead Sea there are 27 rapids. The depression of the Lake of Gennesaret below the level of the Mediterranean is 653 feet, and that of the Dead Sea 1316 feet. (The whole descent from its source to the Dead Sea is 3000 feet. Its width varies form 45 to 180 feet, and it is from 3 to 12 feet deep. -Schaff.) Its sinuosity is not so remarkable in the upper part of its course. The only tributaries to the Jordan below Gennesaret are the Yarmuk (Hieromax) and the Zerka (Jabbok). Not a single city ever crowned the banks of the Jordan. Still Bethshan and Jericho to the west, Gerasa, Pella and Gadara to the east of it were important cities, and caused a good deal of traffic between the two opposite banks. The physical features of the Ghor, through which the Jordan flows, are treated of under [754]Palestina And Palestine."
        ]
    },
    {
        "Word": "Joseph",
        "Definitions": [
            "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 colours.",
            "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; comp. 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 [320]PHARAOH), 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\" (comp. Isa. 53:9).",
            "(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.",
            "increase; addition",
            "(increase).",
            "+ The elder of the two sons of Jacob by Rachel. He was born in Padan-aram (Mesopotamia), probably about B.C. 1746. He is first mentioned when a youth, seventeen years old. Joseph brought the evil report of his brethren to his father, and they hated him because his father loved him more than he did them, and had shown his preference by making a dress which appears to have been a long tunic with sleeves, worn by youths and maidens of the richer class. (Genesis 37:2) He dreamed a dream foreshadowing his future power, which increased the hatred of his brethren. (Genesis 37:5-7) He was sent by his father to visit his brothers, who were tending flocks in the fields of Dothan. They resolved to kill him, but he was saved by Reuben, who persuaded the brothers to cast Joseph into a dry pit, to the intent that he might restore him to Jacob. The appearance of the Ishmaelites suggested his sale for \"twenty pieces (shekels) of silver.\" ver. 28. Sold into Egypt to Potiphar, Joseph prospered and was soon set over Potiphar's house, and \"all he had he gave into his hand;\" but incurring the anger of Potiphar's wife ch. (Genesis 39:7-13) he was falsely accused and thrown into prison, where he remained at least two years, interpreting during this time the dreams of the cupbearer and the baker. Finally Pharaoh himself dreamed two prophetic dreams. Joseph, being sent for, interpreted them in the name of God, foretelling the seven years of plenty and the seven years of famine. Pharaoh at once appointed Joseph not merely governor of Egypt, but second only to the sovereign, and also gave him to wife Asenath, daughter of Potipherah priest of On (Hieropolis), and gave him a name or title, Zaphnath-paaneah (preserver of life). Joseph's first act was to go throughout all the land of Egypt. During the seven plenteous years there was a very abundant produce, and he gathered the fifth part and laid it up. When the seven good years had passed, the famine began. (Genesis 41:54-57) [[758]Famine] After the famine had lasted for a time, apparently two years, Joseph gathered up all the money that was found in the land of Egypt and in the land of Canaan, for the corn which they brought, and brought it into Pharaoh's house, (Genesis 47:13,14) and when the money was exhausted, all the cattle, and finally all the land except that of the priests, and apparently, as a consequence, the Egyptians themselves. He demanded, however, only a fifth part of the produce as Pharaoh's right. Now Jacob, who had suffered also from the effects of the famine, sent Joseph's brother to Egypt for corn. The whole story of Joseph's treatment of his brethren is so graphically told in Genesis42-45 and is so familiar, that it is unnecessary here to repeat it. On the death of Jacob in Egypt Joseph carried him to Canaan, and laid him in the cave of Machpelah, the burying-place of his fathers. Joseph lived \"a hundred and ten years,\" having been more than ninety in Egypt. Dying, he took an oath of his brethren that they should carry up his bones to the land of promise: thus showing in his latest action the faith, (Hebrews 11:22) which had guided his whole life. Like his father he was embalmed, \"and he was put in a coffin in Egypt.\" (Genesis 50:26) His trust Moses kept, and laid the bones of Joseph in his inheritance in Shechem, in the territory of Ephraim his offspring. His tomb is, according to tradition, about a stone's throw from Jacob's well. + Father of Igal, who represented the tribe of Issachar among the spies. (Numbers 13:7) + A lay Israelite who had married a foreign wife. (Ezra 10:42) (B.C. 459.) + A representative of the priestly family of Shebaniah. (Nehemiah 12:14) (B.C. after 536.) + One of the ancestors of Christ, (Luke 3:30) So of Jonan. + Another ancestor of Christ, son of Judah. (Luke 3:26) (B.C. between 536-410.) + Another, son of Mattathias. (Luke 3:24) (B.C. after 400.) + Son of Heli, and reputed father of Jesus Christ. All that is told us of Joseph in the New Testament may be summed up in a few words. He was a just man, and of the house and lineage of David. He lived at Nazareth in Galilee. He espoused Mary, the daughter and heir of his uncle Jacob, and before he took her home as his wife received the angelic communication recorded in (Matthew 1:20) When Jesus was twelve years old Joseph and Mary took him with them to keep the passover at Jerusalem, and when they returned to Nazareth he continued to acct as a father to the child Jesus, and was reputed to be so indeed. But here our knowledge of Joseph ends. That he died before our Lord's crucifixion is indeed tolerably certain, by what is related (John 19:27) and perhaps (Mark 6:3) may imply that he was then dead. But where, when or how he died we know not. + Joseph of Arimathaea, a rich and pious Israelite, probably a member of the Great Council or Sanhedrin. He is further characterized as \"a good man and a just.\" (Luke 23:50) We are expressly told that he did not \"consent to the counsel and deed\" of his colleagues in conspiring to bring about the death of Jesus; but he seems to have lacked the courage to protest against their judgment. On the very evening of the crucifixion, when the triumph of the chief priests and rulers seemed complete, Joseph \"went in boldly unto Pilate and craved the body of Jesus.\" Pilate consented. Joseph and Nicodemus then, having enfolded the sacred body in the linen shroud which Joseph had bought, consigned it to a tomb hewn in a rock, in a garden belonging to Joseph, and close to the place of crucifixion. There is a tradition that he was one of the seventy disciples. + Joseph, called Barsabas, and surnamed Justus; one of the two person chosen by the assembled church, (Acts 1:23) as worthy to fill the place in the apostolic company from which Judas had fallen."
        ]
    },
    {
        "Word": "Joshua",
        "Definitions": [
            "Jehovah is his help, or Jehovah the Saviour. The son of Nun, of the tribe of Ephraim, the successor of Moses as the leader of Israel. He is called Jehoshua in Num. 13:16 (A.V.), and Jesus in Acts 7:45 and Heb. 4:8 (R.V., Joshua).",
            "He was born in Egypt, and was probably of the age of Caleb, with whom he is generally associated. He shared in all the events of the Exodus, and held the place of commander of the host of the Israelites at their great battle against the Amalekites in Rephidim (Ex. 17:8-16). He became Moses' minister or servant, and accompanied him part of the way when he ascended Mount Sinai to receive the two tables (Ex. 32:17). He was also one of the twelve who were sent on by Moses to explore the land of Canaan (Num. 13:16, 17), and only he and Caleb gave an encouraging report. Under the direction of God, Moses, before his death, invested Joshua in a public and solemn manner with authority over the people as his successor (Deut. 31:23). The people were encamped at Shittim when he assumed the command (Josh. 1:1); and crossing the Jordan, they encamped at Gilgal, where, having circumcised the people, he kept the Passover, and was visited by the Captain of the Lord's host, who spoke to him encouraging words (1:1-9).",
            "Now began the wars of conquest which Joshua carried on for many years, the record of which is in the book which bears his name. Six nations and thirty-one kings were conquered by him (Josh. 11:18-23; 12:24). Having thus subdued the Canaanites, Joshua divided the land among the tribes, Timnath-serah in Mount Ephraim being assigned to himself as his own inheritance. (See [321]SHILOH; [322]PRIEST.)",
            "His work being done, he died, at the age of one hundred and ten years, twenty-five years after having crossed the Jordan. He was buried in his own city of Timnath-serah (Josh. 24); and \"the light of Israel for the time faded away.\"",
            "Joshua has been regarded as a type of Christ (Heb. 4:8) in the following particulars: (1) In the name common to both; (2) Joshua brings the people into the possession of the Promised Land, as Jesus brings his people to the heavenly Canaan; and (3) as Joshua succeeded Moses, so the Gospel succeeds the Law.",
            "The character of Joshua is thus well sketched by Edersheim:, \"Born a slave in Egypt, he must have been about forty years old at the time of the Exodus. Attached to the person of Moses, he led Israel in the first decisive battle against Amalek (Ex. 17:9, 13), while Moses in the prayer of faith held up to heaven the God-given rod.' It was no doubt on that occasion that his name was changed from Oshea, help,' to Jehoshua, Jehovah is help' (Num. 13:16). And this name is the key to his life and work. Alike in bringing the people into Canaan, in his wars, and in the distribution of the land among the tribes, from the miraculous crossing of Jordan and taking of Jericho to his last address, he was the embodiment of his new name, Jehovah is help.' To this outward calling his character also corresponded. It is marked by singleness of purpose, directness, and decision...He sets an object before him, and unswervingly follows it\" (Bible Hist., iii. 103)",
            "a savior; a deliverer",
            "(saviour, or whose help is Jehovah). His name appears in the various forms of [760]HosheaH[761]Oshea, [762]Oshea, [763]Jehoshua, [764]Jeshua and [765]Jesus.",
            "+ The son of Nun, of the tribe of Ephraim. (1 Chronicles 7:27) (B.C. 1530-1420.) He was nearly forty years old when he shared in the hurried triumph of the exodus. He is mentioned first in connection with the fight against Amalek at Rephidim, when he was chosen by Moses to lead the Israelites. (Exodus 17:9) Soon afterward he was one of the twelve chiefs who were sent, (Numbers 13:17) to explore the land of Canaan, and one of the two, ch. (Numbers 14:6) who gave an encouraging report of their journey. Moses, shortly before his death, was directed, (Numbers 27:18) to invest Joshua with authority over the people. God himself gave Joshua a charge by the mouth of the dying lawgiver. (31:14,23) Under the direction of God again renewed, (Joshua 1:1) Joshua assumed the command of the people at Shittim, sent spies into Jericho, crossed the Jordan, fortified a camp at Gilgal, circumcised the people, kept the passover, and was visited by the Captain of the Lord's host. A miracle made the fall of Jericho more terrible to the Canaanites. In the great battle of Beth-horon the Amorites were signally routed, and the south country was open to the Israelites. Joshua returned to the camp at Gilgal, master of half of Palestine. He defeated the Canaanites under Jabin king of Hazor. In six years, six tribes, with thirty-one petty chiefs, were conquered. Joshua, now stricken in years, proceeded to make the division of the conquered land. Timnath-serah in Mount Ephraim was assigned as Joshua's peculiar inheritance. After an interval of rest, Joshua convoked an assembly from all Israel. He delivered two solemn addresses, recorded in (Joshua 23:24) He died at the age of 110 years, and was buried in his own city, Timnath-serah. + An inhabitant of Beth-shemesh, in whose land was the stone at which the milch-kine stopped when they drew the ark of God with the offerings of the Philistines from Ekron to Beth-shemesh. (1 Samuel 6:14,18) (B.C. 1124.) + A governor of the city who gave his name to a gate of Jerusalem. (2 Kings 23:8) (In the reign of Josiah, B.C. 628.) + Jeshua the son of Jozadak. (Haggai 1:14; 2:12; Zechariah 3:1) etc."
        ]
    },
    {
        "Word": "Joshua, The Book of",
        "Definitions": [
            "Contains a history of the Israelites from the death of Moses to that of Joshua. It consists of three parts: (1.) The history of the conquest of the land (1-12). (2.) The allotment of the land to the different tribes, with the appointment of cities of refuge, the provision for the Levites (13-22), and the dismissal of the eastern tribes to their homes. This section has been compared to the Domesday Book of the Norman conquest. (3.) The farewell addresses of Joshua, with an account of his death (23, 24).",
            "This book stands first in the second of the three sections, (1) the Law, (2) the Prophets, (3) the \"other writings\" = Hagiographa, into which the Jewish Church divided the Old Testament. There is every reason for concluding that the uniform tradition of the Jews is correct when they assign the authorship of the book to Joshua, all except the concluding section; the last verses (24:29-33) were added by some other hand.",
            "There are two difficulties connected with this book which have given rise to much discussion, (1.) The miracle of the standing still of the sun and moon on Gibeon. The record of it occurs in Joshua's impassioned prayer of faith, as quoted (Josh. 10:12-15) from the \"Book of Jasher\" (q.v.). There are many explanations given of these words. They need, however, present no difficulty if we believe in the possibility of God's miraculous interposition in behalf of his people. Whether it was caused by the refraction of the light, or how, we know not.",
            "(2.) Another difficulty arises out of the command given by God utterly to exterminate the Canaanites. \"Shall not the Judge of all the earth do right?\" It is enough that Joshua clearly knew that this was the will of God, who employs his terrible agencies, famine, pestilence, and war, in the righteous government of this world. The Canaanites had sunk into a state of immorality and corruption so foul and degrading that they had to be rooted out of the land with the edge of the sword. \"The Israelites' sword, in its bloodiest executions, wrought a work of mercy for all the countries of the earth to the very end of the world.\"",
            "This book resembles the Acts of the Apostles in the number and variety of historical incidents it records, and in its many references to persons and places; and as in the latter case the epistles of Paul (see Paley's Horae Paul.) confirm its historical accuracy by their incidental allusions and \"undesigned coincidences,\" so in the former modern discoveries confirm its historicity. The Amarna tablets (see [323]ADONIZEDEC) are among the most remarkable discoveries of the age. Dating from about B.C. 1480 down to the time of Joshua, and consisting of official communications from Amorite, Phoenician, and Philistine chiefs to the king of Egypt, they afford a glimpse into the actual condition of Palestine prior to the Hebrew invasion, and illustrate and confirm the history of the conquest. A letter, also still extant, from a military officer, \"master of the captains of Egypt,\" dating from near the end of the reign of Rameses II., gives a curious account of a journey, probably official, which he undertook through Palestine as far north as to Aleppo, and an insight into the social condition of the country at that time. Among the things brought to light by this letter and the Amarna tablets is the state of confusion and decay that had now fallen on Egypt. The Egyptian garrisons that had held possession of Palestine from the time of Thothmes III., some two hundred years before, had now been withdrawn. The way was thus opened for the Hebrews. In the history of the conquest there is no mention of Joshua having encountered any Egyptian force. The tablets contain many appeals to the king of Egypt for help against the inroads of the Hebrews, but no help seems ever to have been sent. Is not this just such a state of things as might have been anticipated as the result of the disaster of the Exodus? In many points, as shown under various articles, the progress of the conquest is remarkably illustrated by the tablets. The value of modern discoveries in their relation to Old Testament history has been thus well described:",
            "\"The difficulty of establishing the charge of lack of historical credibility, as against the testimony of the Old Testament, has of late years greatly increased. The outcome of recent excavations and explorations is altogether against it. As long as these books contained, in the main, the only known accounts of the events they mention, there was some plausibility in the theory that perhaps these accounts were written rather to teach moral lessons than to preserve an exact knowledge of events. It was easy to say in those times men had not the historic sense. But the recent discoveries touch the events recorded in the Bible at very many different points in many different generations, mentioning the same persons, countries, peoples, events that are mentioned in the Bible, and showing beyond question that these were strictly historic. The point is not that the discoveries confirm the correctness of the Biblical statements, though that is commonly the case, but that the discoveries show that the peoples of those ages had the historic sense, and, specifically, that the Biblical narratives they touch are narratives of actual occurrences.\""
        ]
    },
    {
        "Word": "Josiah",
        "Definitions": [
            "Healed by Jehovah, or Jehovah will support. The son of Amon, and his successor on the throne of Judah (2 Kings 22:1; 2 Chr. 34:1). His history is contained in 2 Kings 22, 23. He stands foremost among all the kings of the line of David for unswerving loyalty to Jehovah (23:25). He \"did that which was right in the sight of the Lord, and walked in all the way of David his father.\" He ascended the throne at the early age of eight years, and it appears that not till eight years afterwards did he begin \"to seek after the God of David his father.\" At that age he devoted himself to God. He distinguished himself by beginning a war of extermination against the prevailing idolatry, which had practically been the state religion for some seventy years (2 Chr. 34:3; comp. Jer. 25:3, 11, 29).",
            "In the eighteenth year of his reign he proceeded to repair and beautify the temple, which by time and violence had become sorely dilapidated (2 Kings 22:3, 5, 6; 23:23; 2 Chr. 34:11). While this work was being carried on, Hilkiah, the high priest, discovered a roll, which was probably the original copy of the law, the entire Pentateuch, written by Moses.",
            "When this book was read to him, the king was alarmed by the things it contained, and sent for Huldah, the \"prophetess,\" for her counsel. She spoke to him words of encouragement, telling him that he would be gathered to his fathers in peace before the threatened days of judgment came. Josiah immediately gathered the people together, and engaged them in a renewal of their ancient national covenant with God. The Passover was then celebrated, as in the days of his great predecessor, Hezekiah, with unusual magnificence. Nevertheless, \"the Lord turned not from the fierceness of his great wrath wherewith his anger was kindled against Judah\" (2 Kings 22:3-20; 23:21-27; 2 Chr. 35:1-19). During the progress of this great religious revolution Jeremiah helped it on by his earnest exhortations.",
            "Soon after this, Pharaoh-Necho II. (q.v.), king of Egypt, in an expedition against the king of Assyria, with the view of gaining possession of Carchemish, sought a passage through the territory of Judah for his army. This Josiah refused to permit. He had probably entered into some new alliance with the king of Assyria, and faithful to his word he sought to oppose the progress of Necho.",
            "The army of Judah went out and encountered that of Egypt at Megiddo, on the verge of the plain of Esdraelon. Josiah went into the field in disguise, and was fatally wounded by a random arrow. His attendants conveyed him toward Jerusalem, but had only reached Hadadrimmon, a few miles south of Megiddo, when he died (2 Kings 23:28, 30; comp. 2 Chr. 35:20-27), after a reign of thirty-one years. He was buried with the greatest honours in fulfilment of Huldah's prophecy (2 Kings 22:20; comp. Jer. 34:5). Jeremiah composed a funeral elegy on this the best of the kings of Israel (Lam. 4:20; 2 Chr. 35:25). The outburst of national grief on account of his death became proverbial (Zech. 12:11; comp. Rev. 16:16).",
            "the Lord burns; the fire of the Lord",
            "(whom Jehovah heals).",
            "+ The son of Amon and Jedidah, succeeded his father B.C. 641, in the eighty years of his age, and reigned 31 years. His history is contained in (2 Kings 22:1; 2 Kings 24:30; 2 Chronicles 34:1; 2 Chronicles 35:1) ... and the first twelve chapters of Jeremiah throw much light upon the general character of the Jews in his day. He began in the eighth year of his reign to seek the Lord; and in his twelfth year, and for six years afterward, in a personal progress throughout all the land of Judah and Israel, he destroyed everywhere high places, groves, images and all outward signs and relics of idolatry. The temple was restored under a special commission; and in the course of the repairs Hilkiah the priest found that book of the law of the Lord which quickened so remarkably the ardent zeal of the king. He was aided by Jeremiah the prophet in spreading through his kingdom the knowledge and worship of Jehovah. The great day of Josiah's life was the day of the passover in the eighteenth year of his reign. After this his endeavors to abolish every trace of idolatry and superstition were still carried on; but the time drew near which had been indicated by Huldah. (2 Kings 22:20) When Pharaoh-necho went from Egypt to Carchemish to carry on his war along the seacoast. Necho reluctantly paused and gave him battle in the valley of Esdraelon. Josiah was mortally wounded, and died before he could reach Jerusalem. He was buried with extraordinary honors. + The son of Zephaniah, at whose house took place the solemn and symbolical crowning of Joshua the high priest. (Zechariah 6:10) (B.C. about 1520.)"
        ]
    },
    {
        "Word": "Jot",
        "Definitions": [
            "Or Iota, the smallest letter of the Greek alphabet, used metaphorically or proverbially for the smallest thing (Matt. 5:18); or it may be = yod, which is the smallest of the Hebrew letters.",
            "the English form of the Greek iota, i.e., the smallest letter of the Greek alphabet. The Hebrew is yod, or y formed like a comma ('). It is used metaphorically to express the minutest thing."
        ]
    },
    {
        "Word": "Jotham",
        "Definitions": [
            "Jehovah is perfect. (1.) The youngest of Gideon's seventy sons. He escaped when the rest were put to death by the order of Abimelech (Judg. 9:5). When \"the citizens of Shechem and the whole house of Millo\" were gathered together \"by the plain of the pillar\" (i.e., the stone set up by Joshua, 24:26; comp. Gen. 35:4) \"that was in Shechem, to make Abimelech king,\" from one of the heights of Mount Gerizim he protested against their doing so in the earliest parable, that of the bramble-king. His words then spoken were prophetic. There came a recoil in the feelings of the people toward Abimelech, and then a terrible revenge, in which many were slain and the city of Shechem was destroyed by Abimelech (Judg. 9:45). Having delivered his warning, Jotham fled to Beer from the vengeance of Abimelech (9:7-21).",
            "(2.) The son and successor of Uzziah on the throne of Judah. As during his last years Uzziah was excluded from public life on account of his leprosy, his son, then twenty-five years of age, administered for seven years the affairs of the kingdom in his father's stead (2 Chr. 26:21, 23; 27:1). After his father's death he became sole monarch, and reigned for sixteen years (B.C. 759-743). He ruled in the fear of God, and his reign was prosperous. He was contemporary with the prophets Isaiah, Hosea, and Micah, by whose ministrations he profited. He was buried in the sepulchre of the kings, greatly lamented by the people (2 Kings 15:38; 2 Chr. 27:7-9).",
            "the perfection of the Lord",
            "(Jehovah is upright).",
            "+ The youngest son of Gideon, (Judges 9:5) who escaped from the massacre of his brethren. (B.C. after 1256.) His parable of the reign of the bramble is the earliest example of the kind. + The son of King Uzziah or Azariah and Jerushah. After administering the kingdom for some years during his father's leprosy, he succeeded to the throne B.C. 758, when he was 25 years old, and reigned 16 years in Jerusalem. He was contemporary with Pekah and with the prophet Isaiah. His history is contained in (2 Kings 15:1) ... and 2Chr 27:1 ... + A descendant of Judah, son of Jahdai. (1 Chronicles 2:47)"
        ]
    },
    {
        "Word": "Journey",
        "Definitions": [
            "(1.) A day's journey in the East is from 16 to 20 miles (Num. 11:31).",
            "(2.) A Sabbath-day's journey is 2,000 paces or yards from the city walls (Acts 1:12). According to Jewish tradition, it was the distance one might travel without violating the law of Ex. 16:29. (See [324]SABBATH.)"
        ]
    },
    {
        "Word": "Jozabad",
        "Definitions": [
            "Whom Jehovah bestows. (1.) One of the Benjamite archers who joined David at Ziklag (1 Chr. 12:4).",
            "(2.) A chief of the tribe of Manasseh (1 Chr. 12:20).",
            "same as Josabad",
            "(Jehovah justifies).",
            "+ A captain of the thousands of Manasseh, who deserted to David before the battle of Gilboa. (1 Chronicles 12:20) (B.C. 1053.) + A hero of Manasseh, like the preceding. (1 Chronicles 12:20) + A Levite in the reign of Hezekiah. (2 Chronicles 31:13) (B.C. 726.) + A chief Levite in the reign of Josiah. (2 Chronicles 35:9) + A Levite, son of Jeshua, in the days of Ezra. (Ezra 8:33) (B.C. 459.) Probably identical with No. 7. + A priest of the sons of Pashur, who had married a foreign wife. (Ezra 10:22) + A Levite among those who returned with Ezra and had married foreign wives. He is probably identical with Jozabad the Levite, (Nehemiah 8:7) and with Jozabad who presided over the outer work of the temple. (Nehemiah 11:16) (B.C. 459.)"
        ]
    },
    {
        "Word": "Jozachar",
        "Definitions": [
            "Jehovah-remembered, one of the two servants who assassinated Jehoash, the king of Judah, in Millo (2 Kings 12:21). He is called also Zabad (2 Chr. 24:26).",
            "remembering; of the male sex",
            "(whom Jehovah has remembered), one of the murderers of Joash king of Judah. (2 Kings 12:21) The writer of the Chronicles, (2 Chronicles 24:26) calls him [766]Zabad. (B.C. 837.)"
        ]
    },
    {
        "Word": "Jubal",
        "Definitions": [
            "Jubilee, music, Lamech's second son by Adah, of the line of Cain. He was the inventor of \"the harp\" (Heb. kinnor, properly \"lyre\") and \"the organ\" (Heb. ugab, properly \"mouth-organ\" or Pan's pipe), Gen. 4:21.",
            "he that runs; a trumpet",
            "(music), a son of Lamech by Adah, and the inventor of the \"harp and organ.\" (Genesis 4:21)"
        ]
    },
    {
        "Word": "Jubilee",
        "Definitions": [
            "A joyful shout or clangour of trumpets, the name of the great semi-centennial festival of the Hebrews. It lasted for a year. During this year the land was to be fallow, and the Israelites were only permitted to gather the spontaneous produce of the fields (Lev. 25:11, 12). All landed property during that year reverted to its original owner (13-34; 27:16-24), and all who were slaves were set free (25:39-54), and all debts were remitted.",
            "The return of the jubilee year was proclaimed by a blast of trumpets which sounded throughout the land. There is no record in Scripture of the actual observance of this festival, but there are numerous allusions (Isa. 5:7, 8, 9, 10; 61:1, 2; Ezek. 7:12, 13; Neh. 5:1-19; 2 Chr. 36:21) which place it beyond a doubt that it was observed.",
            "The advantages of this institution were manifold. \"1. It would prevent the accumulation of land on the part of a few to the detriment of the community at large. 2. It would render it impossible for any one to be born to absolute poverty, since every one had his hereditary land. 3. It would preclude those inequalities which are produced by extremes of riches and poverty, and which make one man domineer over another. 4. It would utterly do away with slavery. 5. It would afford a fresh opportunity to those who were reduced by adverse circumstances to begin again their career of industry in the patrimony which they had temporarily forfeited. 6. It would periodically rectify the disorders which crept into the state in the course of time, preclude the division of the people into nobles and plebeians, and preserve the theocracy inviolate.\""
        ]
    },
    {
        "Word": "Juda",
        "Definitions": [
            "(1.) The patriarch Judah, son of Jacob (Luke 3:33; Heb. 7:14). In Luke 1:39; Heb. 7:14; Rev. 5:5; 7:5, the word refers to the tribe of Judah.",
            "(2.) The father of Simeon in Christ's maternal ancestry (Luke 3:30).",
            "(3.) Son of Joanna, and father of Joseph in Christ's maternal ancestry (26), probably identical with Abiud (Matt. 1:13), and with Obadiah (1 Chr. 3:21).",
            "(4.) One of the Lord's \"brethren\" (Mark 6:3).",
            "(praised).",
            "+ Son of Joseph, in the genealogy of Christ. (Luke 3:30) + Son of Joanna, or Hananiah. [[767]Hananiah, 8] (Luke 3:26) He seems to be certainly the same person as [768]Abiud in (Matthew 1:13) + One of the Lord's brethren, enumerated in (Mark 6:3) + The patriarch Judah. Sus. 56; (Luke 3:33; Hebrews 7:14; Revelation 5:5; 7:5)"
        ]
    },
    {
        "Word": "Judah",
        "Definitions": [
            "Praise, the fourth son of Jacob by Leah. The name originated in Leah's words of praise to the Lord on account of his birth: \"Now will I praise [Heb. odeh] Jehovah, and she called his name Yehudah\" (Gen. 29:35).",
            "It was Judah that interposed in behalf of Joseph, so that his life was spared (Gen. 37:26, 27). He took a lead in the affairs of the family, and \"prevailed above his brethren\" (Gen. 43:3-10; 44:14, 16-34; 46:28; 1 Chr. 5:2).",
            "Soon after the sale of Joseph to the Ishmaelites, Judah went to reside at Adullam, where he married a woman of Canaan. (See [325]ONAN; [326]TAMAR.) After the death of his wife Shuah, he returned to his father's house, and there exercised much influence over the patriarch, taking a principal part in the events which led to the whole family at length going down into Egypt. We hear nothing more of him till he received his father's blessing (Gen. 49:8-12).",
            "the praise of the Lord; confession",
            "(praised, celebrated), the fourth son of Jacob and the fourth of Leah. (B.C. after 1753.) Of Judah's personal character more traits are preserved than of any other of the patriarchs, with the exception of Joseph, whose life he in conjunction with Reuben saved. (Genesis 37:26-28) During the second visit to Egypt for corn it was Judah who understood to be responsible for the safety of Benjamin, ch. (Genesis 43:3-10) and when, through Joseph's artifice, the brothers were brought back to the palace, he is again the leader and spokesman of the band. So too it is Judah who is sent before Jacob to smooth the way for him in the land of Goshen. ch. (Genesis 46:28) This ascendancy over his brethren is reflected in the last words addressed to him by his father. The families of Judah occupy a position among the tribes similar to that which their progenitor had taken among the patriarchs. The numbers of the tribe at the census at Sinai were 74,600. (Numbers 1:26,27) On the borders of the promised land they were 76,500. (Genesis 26:22) The boundaries and contents of the territory allotted to Judah are narrated at great length, and with greater minuteness than the others, in (Joshua 15:20-63) The north boundary, for the most part coincident with the south boundary of Benjamin, began at the embouchure of the Jordan and ended on the west at Jabneel on the coast of the Mediterranean, four miles south of Joppa. On the east the Dead Sea, and on the west the Mediterranean, formed the boundaries. The southern line is hard to determine, since it is denoted by places many of which have not been identified. It left the Dead Sea at its extreme south end, and joined the Mediterranean at the Wady el-Arish. This territory is in average length about 45 miles, and in average breadth about 50."
        ]
    },
    {
        "Word": "Judah, Kingdom of",
        "Definitions": [
            "When the disruption took place at Shechem, at first only the tribe of Judah followed the house of David. But very soon after the tribe of Benjamin joined the tribe of Judah, and Jerusalem became the capital of the new kingdom (Josh. 18:28), which was called the kingdom of Judah. It was very small in extent, being only about the size of the Scottish county of Perth.",
            "For the first sixty years the kings of Judah aimed at re-establishing their authority over the kingdom of the other ten tribes, so that there was a state of perpetual war between them. For the next eighty years there was no open war between them. For the most part they were in friendly alliance, co-operating against their common enemies, especially against Damascus. For about another century and a half Judah had a somewhat checkered existence after the termination of the kingdom of Israel till its final overthrow in the destruction of the temple (B.C. 588) by Nebuzar-adan, who was captain of Nebuchadnezzar's body-guard (2 Kings 25:8-21).",
            "The kingdom maintained a separate existence for three hundred and eighty-nine years. It occupied an area of 3,435 square miles. (See ISRAEL, KINGDOM [327]OF.)"
        ]
    },
    {
        "Word": "Judah, Tribe of",
        "Definitions": [
            "Judah and his three surviving sons went down with Jacob into Egypt (Gen. 46:12; Ex. 1:2). At the time of the Exodus, when we meet with the family of Judah again, they have increased to the number of 74,000 males (Num. 1:26, 27). Its number increased in the wilderness (26:22). Caleb, the son of Jephunneh, represented the tribe as one of the spies (13:6; 34:19). This tribe marched at the van on the east of the tabernacle (Num. 2:3-9; 10:14), its standard, as is supposed, being a lion's whelp. Under Caleb, during the wars of conquest, they conquered that portion of the country which was afterwards assigned to them as their inheritance. This was the only case in which any tribe had its inheritance thus determined (Josh. 14:6-15; 15:13-19).",
            "The inheritance of the tribe of Judah was at first fully one-third of the whole country west of Jordan, in all about 2,300 square miles (Josh. 15). But there was a second distribution, when Simeon received an allotment, about 1,000 square miles, out of the portion of Judah (Josh. 19:9). That which remained to Judah was still very large in proportion to the inheritance of the other tribes. The boundaries of the territory are described in Josh. 15:20-63.",
            "This territory given to Judah was divided into four sections. (1.) The south (Heb. negeb), the undulating pasture-ground between the hills and the desert to the south (Josh. 15:21.) This extent of pasture-land became famous as the favourite camping-ground of the old patriarchs. (2.) The \"valley\" (15:33) or lowland (Heb. shephelah), a broad strip lying between the central highlands and the Mediterranean. This tract was the garden as well as the granary of the tribe. (3.) The \"hill-country,\" or the mountains of Judah, an elevated plateau stretching from below Hebron northward to Jerusalem. \"The towns and villages were generally perched on the tops of hills or on rocky slopes. The resources of the soil were great. The country was rich in corn, wine, oil, and fruit; and the daring shepherds were able to lead their flocks far out over the neighbouring plains and through the mountains.\" The number of towns in this district was thirty-eight (Josh. 15:48-60). (4.) The \"wilderness,\" the sunken district next the Dead Sea (Josh. 15:61), \"averaging 10 miles in breadth, a wild, barren, uninhabitable region, fit only to afford scanty pasturage for sheep and goats, and a secure home for leopards, bears, wild goats, and outlaws\" (1 Sam. 17:34; 22:1; Mark 1:13). It was divided into the \"wilderness of En-gedi\" (1 Sam. 24:1), the \"wilderness of Judah\" (Judg. 1:16; Matt. 3:1), between the Hebron mountain range and the Dead Sea, the \"wilderness of Maon\" (1 Sam. 23:24). It contained only six cities.",
            "Nine of the cities of Judah were assigned to the priests (Josh. 21:9-19)."
        ]
    },
    {
        "Word": "Judah upon Jordan",
        "Definitions": [
            "The Authorized Version, following the Vulgate, has this rendering in Josh. 19:34. It has been suggested that, following the Masoretic punctuation, the expression should read thus, \"and Judah; the Jordan was toward the sun-rising.\" The sixty cities (Havoth-jair, Num. 32:41) on the east of Jordan were reckoned as belonging to Judah, because Jair, their founder, was a Manassite only on his mother's side, but on his father's side of the tribe of Judah (1 Chr. 2:5, 21-23)."
        ]
    },
    {
        "Word": "Judas",
        "Definitions": [
            "The Graecized form of Judah. (1.) The patriarch (Matt. 1:2, 3).",
            "(2.) Son of Simon (John 6:71; 13:2, 26), surnamed Iscariot, i.e., a man of Kerioth (Josh. 15:25). His name is uniformly the last in the list of the apostles, as given in the synoptic (i.e., the first three) Gospels. The evil of his nature probably gradually unfolded itself till \"Satan entered into him\" (John 13:27), and he betrayed our Lord (18:3). Afterwards he owned his sin with \"an exceeding bitter cry,\" and cast the money he had received as the wages of his iniquity down on the floor of the sanctuary, and \"departed and went and hanged himself\" (Matt. 27:5). He perished in his guilt, and \"went unto his own place\" (Acts 1:25). The statement in Acts 1:18 that he \"fell headlong and burst asunder in the midst, and all his bowels gushed out,\" is in no way contrary to that in Matt. 27:5. The sucide first hanged himself, perhaps over the valley of Hinnom, \"and the rope giving way, or the branch to which he hung breaking, he fell down headlong on his face, and was crushed and mangled on the rocky pavement below.\"",
            "Why such a man was chosen to be an apostle we know not, but it is written that \"Jesus knew from the beginning who should betray him\" (John 6:64). Nor can any answer be satisfactorily given to the question as to the motives that led Judas to betray his Master. \"Of the motives that have been assigned we need not care to fix on any one as that which simply led him on. Crime is, for the most part, the result of a hundred motives rushing with bewildering fury through the mind of the criminal.\"",
            "(3.) A Jew of Damascus (Acts 9:11), to whose house Ananias was sent. The street called \"Straight\" in which it was situated is identified with the modern \"street of bazaars,\" where is still pointed out the so-called \"house of Judas.\"",
            "(4.) A Christian teacher, surnamed Barsabas. He was sent from Jerusalem to Antioch along with Paul and Barnabas with the decision of the council (Acts 15:22, 27, 32). He was a \"prophet\" and a \"chief man among the brethren.\"",
            "Jude, same as Judah",
            "surnamed Barsabas, a leading member of the apostolic church at Jerusalem, (Acts 15:22) endued with the gift of prophesy, ver. (Acts 15:32) chosen with Silas to accompany Paul and Barnabas as delegates to the church at Antioch. (A.D. 47.) Later, Judas went back to Jerusalem.",
            "the Greek form of the Hebrew name Judah, occurring in the LXX, and the New Testament.",
            "+ The patriarch Judah. (Matthew 1:2,3) + A man residing at Damascus, in \"the street which is called Straight,\" in whose house Saul of Tarsus lodged after his miraculous conversion. (Acts 9:11)"
        ]
    },
    {
        "Word": "Jude",
        "Definitions": [
            "= Judas. Among the apostles there were two who bore this name,",
            "(1) Judas (Jude 1:1; Matt. 13:55; John 14:22; Acts 1:13), called also Lebbaeus or Thaddaeus (Matt. 10:3; Mark 3:18); and (2) Judas Iscariot (Matt. 10:4; Mark 3:19). He who is called \"the brother of James\" (Luke 6:16), may be the same with the Judas surnamed Lebbaeus. The only thing recorded regarding him is in John 14:22."
        ]
    },
    {
        "Word": "Judea",
        "Definitions": [
            "After the Captivity this name was applied to the whole of the country west of the Jordan (Hag. 1:1, 14; 2:2). But under the Romans, in the time of Christ, it denoted the southernmost of the three divisions of Palestine (Matt. 2:1, 5; 3:1; 4:25), although it was also sometimes used for Palestine generally (Acts 28:21).",
            "The province of Judea, as distinguished from Galilee and Samaria, included the territories of the tribes of Judah, Benjamin, Dan, Simeon, and part of Ephraim. Under the Romans it was a part of the province of Syria, and was governed by a procurator."
        ]
    },
    {
        "Word": "Jude, Epistle of",
        "Definitions": [
            "The author was \"Judas, the brother of James\" the Less (Jude 1:1), called also Lebbaeus (Matt. 10:3) and Thaddaeus (Mark 3:18). The genuineness of this epistle was early questioned, and doubts regarding it were revived at the time of the Reformation; but the evidences in support of its claims are complete. It has all the marks of having proceeded from the writer whose name it bears.",
            "There is nothing very definite to determine the time and place at which it was written. It was apparently written in the later period of the apostolic age, for when it was written there were persons still alive who had heard the apostles preach (ver. 17). It may thus have been written about A.D. 66 or 70, and apparently in Palestine.",
            "The epistle is addressed to Christians in general (ver. 1), and its design is to put them on their guard against the misleading efforts of a certain class of errorists to which they were exposed. The style of the epistle is that of an \"impassioned invective, in the impetuous whirlwind of which the writer is hurried along, collecting example after example of divine vengeance on the ungodly; heaping epithet upon epithet, and piling image upon image, and, as it were, labouring for words and images strong enough to depict the polluted character of the licentious apostates against whom he is warning the Church; returning again and again to the subject, as though all language was insufficient to give an adequate idea of their profligacy, and to express his burning hatred of their perversion of the doctrines of the gospel.\"",
            "The striking resemblance this epistle bears to 2 Peter suggests the idea that the author of the one had seen the epistle of the other.",
            "The doxology with which the epistle concludes is regarded as the finest in the New Testament."
        ]
    },
    {
        "Word": "Judge",
        "Definitions": [
            "(Heb. shophet, pl. shophetim), properly a magistrate or ruler, rather than one who judges in the sense of trying a cause. This is the name given to those rulers who presided over the affairs of the Israelites during the interval between the death of Joshua and the accession of Saul (Judg. 2:18), a period of general anarchy and confusion. \"The office of judges or regents was held during life, but it was not hereditary, neither could they appoint their successors. Their authority was limited by the law alone, and in doubtful cases they were directed to consult the divine King through the priest by Urim and Thummim (Num. 27:21). Their authority extended only over those tribes by whom they had been elected or acknowledged. There was no income attached to their office, and they bore no external marks of dignity. The only cases of direct divine appointment are those of Gideon and Samson, and the latter stood in the peculiar position of having been from before his birth ordained to begin to deliver Israel.' Deborah was called to deliver Israel, but was already a judge. Samuel was called by the Lord to be a prophet but not a judge, which ensued from the high gifts the people recognized as dwelling in him; and as to Eli, the office of judge seems to have devolved naturally or rather ex officio upon him.\" Of five of the judges, Tola (Judg. 10:1), Jair (3), Ibzan, Elon, and Abdon (12:8-15), we have no record at all beyond the bare fact that they were judges. Sacred history is not the history of individuals but of the kingdom of God in its onward progress.",
            "In Ex. 2:14 Moses is so styled. This fact may indicate that while for revenue purposes the \"taskmasters\" were over the people, they were yet, just as at a later time when under the Romans, governed by their own rulers."
        ]
    },
    {
        "Word": "Judges, Book of",
        "Definitions": [
            "Is so called because it contains the history of the deliverance and government of Israel by the men who bore the title of the \"judges.\" The book of Ruth originally formed part of this book, but about A.D. 450 it was separated from it and placed in the Hebrew scriptures immediately after the Song of Solomon.",
            "The book contains, (1.) An introduction (1-3:6), connecting it with the previous narrative in Joshua, as a \"link in the chain of books.\" (2.) The history of the thirteen judges (3:7-16:31) in the following order:",
            "| FIRST PERIOD (3:7-ch. 5) | Years | I. Servitude under Chushan-rishathaim of | Mesopotamia 8 | 1. OTHNIEL delivers Israel, rest 40 | II. Servitude under Eglon of Moab: | Ammon, Amalek 18 | 2. EHUD'S deliverance, rest 80 | 3. SHAMGAR Unknown. | III. Servitude under Jabin of Hazor in | Canaan 20 | 4. DEBORAH and, | 5. BARAK 40 | (206) | | SECOND PERIOD (6-10:5) | | IV. Servitude under Midian, Amalek, and | children of the east 7 | 6. GIDEON 40 | ABIMELECH, Gideon's son, reigns as | king over Israel 3 | 7. TOLA 23 | 8. JAIR 22 | (95) | | THIRD PERIOD (10:6-ch. 12) | | V. Servitude under Ammonites with the | Philistines 18 | 9. JEPHTHAH 6 | 10. IBZAN 7 | 11. ELON 10 | 12. ABDON 8 | (49) | | FOURTH PERIOD (13-16) | VI. Seritude under Philistines 40 | 13. SAMSON 20 | (60) | In all 410",
            "Samson's exploits probably synchronize with the period immediately preceding the national repentance and reformation under Samuel (1 Sam. 7:2-6).",
            "After Samson came Eli, who was both high priest and judge. He directed the civil and religious affairs of the people for forty years, at the close of which the Philistines again invaded the land and oppressed it for twenty years. Samuel was raised up to deliver the people from this oppression, and he judged Israel for some twelve years, when the direction of affairs fell into the hands of Saul, who was anointed king. If Eli and Samuel are included, there were then fifteen judges. But the chronology of this whole period is uncertain.",
            "(3.) The historic section of the book is followed by an appendix (17-21), which has no formal connection with that which goes before. It records (a) the conquest (17, 18) of Laish by a portion of the tribe of Dan; and (b) the almost total extinction of the tribe of Benjamin by the other tribes, in consequence of their assisting the men of Gibeah (19-21). This section properly belongs to the period only a few years after the death of Joshua. It shows the religious and moral degeneracy of the people.",
            "The author of this book was most probably Samuel. The internal evidence both of the first sixteen chapters and of the appendix warrants this conclusion. It was probably composed during Saul's reign, or at the very beginning of David's. The words in 18:30, 31, imply that it was written after the taking of the ark by the Philistines, and after it was set up at Nob (1 Sam. 21). In David's reign the ark was at Gibeon (1 Chr. 16:39)"
        ]
    },
    {
        "Word": "Judgment hall",
        "Definitions": [
            "Gr. praitorion (John 18:28, 33; 19:9; Matt. 27:27), \"common hall.\" In all these passages the Revised Version renders \"palace.\" In Mark 15:16 the word is rendered \"Praetorium\" (q.v.), which is a Latin word, meaning literally the residence of the praetor, and then the governor's residence in general, though not a praetor. Throughout the Gospels the word \"praitorion\" has this meaning (comp. Acts 23:35). Pilate's official residence when he was in Jerusalem was probably a part of the fortress of Antonia.",
            "The trial of our Lord was carried on in a room or office of the palace. The \"whole band\" spoken of by Mark were gathered together in the palace court."
        ]
    },
    {
        "Word": "Judgment seat",
        "Definitions": [
            "(Matt. 27:19), a portable tribunal (Gr. bema) which was placed according as the magistrate might direct, and from which judgment was pronounced. In this case it was placed on a tesselated pavement, probably in front of the procurator's residence. (See [328]GABBATHA.)"
        ]
    },
    {
        "Word": "Judgments of God",
        "Definitions": [
            "(1.) The secret decisions of God's will (Ps. 110:5; 36:6). (2.) The revelations of his will (Ex. 21:1; Deut. 6:20; Ps. 119:7-175). (3.) The infliction of punishment on the wicked (Ex. 6:6; 12:12; Ezek. 25:11; Rev. 16:7), such as is mentioned in Gen. 7; 19:24, 25; Judg. 1:6, 7; Acts 5:1-10, etc."
        ]
    },
    {
        "Word": "Judgment, The final",
        "Definitions": [
            "The sentence that will be passed on our actions at the last day (Matt. 25; Rom. 14:10, 11; 2 Cor. 5:10; 2 Thess. 1:7-10).",
            "The judge is Jesus Christ, as mediator. All judgment is committed to him (Acts 17:31; John 5:22, 27; Rev. 1:7). \"It pertains to him as mediator to complete and publicly manifest the salvation of his people and the overthrow of his enemies, together with the glorious righteousness of his work in both respects.\"",
            "The persons to be judged are, (1) the whole race of Adam without a single exception (Matt. 25:31-46; 1 Cor. 15:51, 52; Rev. 20:11-15); and (2) the fallen angels (2 Pet. 2:4; Jude 1:6).",
            "The rule of judgment is the standard of God's law as revealed to men, the heathen by the law as written on their hearts (Luke 12:47, 48; Rom. 2:12-16); the Jew who \"sinned in the law shall be judged by the law\" (Rom. 2:12); the Christian enjoying the light of revelation, by the will of God as made known to him (Matt. 11:20-24; John 3:19). Then the secrets of all hearts will be brought to light (1 Cor. 4:5; Luke 8:17; 12:2, 3) to vindicate the justice of the sentence pronounced.",
            "The time of the judgment will be after the resurrection (Heb. 9:27; Acts 17:31).",
            "As the Scriptures represent the final judgment \"as certain [Eccl. 11:9], universal [2 Cor. 5:10], righteous [Rom. 2:5], decisive [1 Cor. 15:52], and eternal as to its consequences [Heb. 6:2], let us be concerned for the welfare of our immortal interests, flee to the refuge set before us, improve our precious time, depend on the merits of the Redeemer, and adhere to the dictates of the divine word, that we may be found of him in peace.\""
        ]
    },
    {
        "Word": "Judith",
        "Definitions": [
            "Jewess, the daughter of Beeri the Hittite, and one of Esau's wives (Gen. 26:34), elsewhere called Aholibamah (36:2-14).",
            "same as Judah",
            "(Jewess, or praised).",
            "+ The daughter of Beeri the Hittite, and wife of Esau. (Genesis 26:34) (B.C. 1797.) + The heroine of the apocryphal book which bears her name, who appears as an ideal type of piety, Judith 8:6, beauty, ch. 11:21, courage and chastity. ch. 16:22 ff."
        ]
    },
    {
        "Word": "Julia",
        "Definitions": [
            "A Christian woman at Rome to whom Paul sent his salutations (Rom. 16:15), supposed to be the wife of Philologus.",
            "downy; soft and tender hair",
            "(feminine of Julius), a Christian woman at Rome, probably the wife of Philologus, in connection with whom she is saluted by St. Paul. (Romans 16:15) (A.D. 55.)"
        ]
    },
    {
        "Word": "Julius",
        "Definitions": [
            "The centurion of the Augustan cohort, or the emperor's body-guard, in whose charge Paul was sent prisoner to Rome (Acts 27:1, 3, 43). He entreated Paul \"courteously,\" showing in many ways a friendly regard for him.",
            "same as Julia",
            "(soft-haired), the centurion of \"Augustus' band,\" to whose charge St. Paul was delivered when he was sent prisoner from Caesarea to Rome. (Acts 27:1,3) (A.D. 60.)"
        ]
    },
    {
        "Word": "Junia",
        "Definitions": [
            "(Rom. 16:7), a Christian at Rome to whom Paul sends salutations along with Andronicus.",
            "youth",
            "(belonging to Juno), a Christian at Rome, mentioned by St. Paul as one of his kinsfolk and fellow prisoners, of note among the apostles, and in Christ before St. Paul. (Romans 16:7) (A.D. 55)."
        ]
    },
    {
        "Word": "Juniper",
        "Definitions": [
            "(Heb. rothem), called by the Arabs retem, and known as Spanish broom; ranked under the genus genista. It is a desert shrub, and abounds in many parts of Palestine. In the account of his journey from Akabah to Jerusalem, Dr. Robinson says: \"This is the largest and most conspicuous shrub of these deserts, growing thickly in the water-courses and valleys. Our Arabs always selected the place of encampment, if possible, in a spot where it grew, in order to be sheltered by it at night from the wind; and during the day, when they often went on in advance of the camels, we found them not unfrequently sitting or sleeping under a bush of retem to shelter them from the sun. It was in this very desert, a day's journey from Beersheba, that the prophet Elijah lay down and slept beneath the same shrub\" (1 Kings 19:4, 5). It afforded material for fuel, and also in cases of extremity for human food (Ps. 120:4; Job 30:4). One of the encampments in the wilderness of Paran is called Rithmah, i.e., \"place of broom\" (Num. 33:18).",
            "\"The Bedawin of Sinai still burn this very plant into a charcoal which throws out the most intense heat.\"",
            "(1 Kings 19:4,5; Job 30:4; Psalms 120:4) a sort of broom, Genista monosperma, G. raetam of Forskal, answering to the Arabic rethem . It is very abundant in the desert of Sinai, and affords shade and protection, in both heat and storm, to travellers. The rethem is a leguminous plant, and bears a white flower. It is found also in Spain. It is an erect shrub, with no main trunk, but many wand-like, slender branches, and is sometimes twelve feet high. Its use is very great in stopping the sand.--ED.)"
        ]
    },
    {
        "Word": "Jupiter",
        "Definitions": [
            "The principal deity of the ancient Greeks and Romans. He was worshipped by them under various epithets. Barnabas was identified with this god by the Lycaonians (Acts 14:12), because he was of stately and commanding presence, as they supposed Jupiter to be. There was a temple dedicated to this god outside the gates of Lystra (14:13).",
            "the father that helpeth",
            "(a father that helps), the Greek Zeus. The Olympian Zeus was the national god of the Hellenic race, as well as the supreme ruler of the heathen world, and as such formed the true opposite to Jehovah. Jupiter or Zeus is mentioned in two passages of the New Testament, on the occasion of St. Paul's visit to Lystra, (Acts 14:12,13) where the expression \"Jupiter, which was before their city,\" means that his temple was outside the city. Also in (Acts 19:35)"
        ]
    },
    {
        "Word": "Justice",
        "Definitions": [
            "Is rendering to every one that which is his due. It has been distinguished from equity in this respect, that while justice means merely the doing what positive law demands, equity means the doing of what is fair and right in every separate case.",
            "Commanded -- De 16:20; Isa 56:1.",
            "Christ, an example of -- Ps 98:9; Isa 11:4; Jer 23:5.",
            "Specially required in rulers -- 2Sa 23:3; Eze 45:9.",
            "To be done",
            "In executing judgment. -- De 16:18; Jer 21:12.",
            "In buying and selling. -- Le 19:36; De 25:15.",
            "To the poor. -- Pr 29:14; 31:9.",
            "To the fatherless and widows. -- Isa 1:17.",
            "To servants. -- Col 4:1.",
            "Gifts impede -- Ex 23:8.",
            "God",
            "Requires. -- Mic 6:8.",
            "Sets the highest value on. -- Pr 2:13.",
            "Delights in. -- Pr 11:1.",
            "Gives wisdom to execute. -- 1Ki 3:11,12; Pr 2:6,9.",
            "Displeased with the want of. -- Ec 5:8.",
            "Brings its own reward -- Jer 22:15.",
            "Saints should",
            "Study the principles of. -- Php 4:8.",
            "Receive instruction in. -- Pr 1:3.",
            "Pray for wisdom to execute. -- 1Ki 3:9.",
            "Always do. -- Ps 119:121; Eze 18:8,9.",
            "Take pleasure in doing. -- Pr 21:15.",
            "Teach others to do. -- Ge 18:19.",
            "Promises to -- Isa 33:15,16; Jer 7:5,7.",
            "The wicked",
            "Scorn. -- Pr 19:28.",
            "Abhor. -- Mic 3:9.",
            "Call not for. -- Isa 59:4.",
            "Banish. -- Isa 59:14.",
            "Pass over. -- Lu 11:42.",
            "Afflict those who act with. -- Job 12:4; Am 5:12.",
            "Exemplified",
            "Moses. -- Nu 16:15.",
            "Samuel. -- 1Sa 12:4.",
            "David. -- 2Sa 8:15.",
            "Solomon. -- 1Ki 3:16-27.",
            "Josiah. -- Jer 22:15.",
            "Joseph. -- Lu 23:50,51.",
            "Apostles. -- 1Th 2:10."
        ]
    },
    {
        "Word": "Justice of God",
        "Definitions": [
            "That perfection of his nature whereby he is infinitely righteous in himself and in all he does, the righteousness of the divine nature exercised in his moral government. At first God imposes righteous laws on his creatures and executes them righteously. Justice is not an optional product of his will, but an unchangeable principle of his very nature. His legislative justice is his requiring of his rational creatures conformity in all respects to the moral law. His rectoral or distributive justice is his dealing with his accountable creatures according to the requirements of the law in rewarding or punishing them (Ps. 89:14). In remunerative justice he distributes rewards (James 1:12; 2 Tim. 4:8); in vindictive or punitive justice he inflicts punishment on account of transgression (2 Thess. 1:6). He cannot, as being infinitely righteous, do otherwise than regard and hate sin as intrinsically hateful and deserving of punishment. \"He cannot deny himself\" (2 Tim. 2:13). His essential and eternal righteousness immutably determines him to visit every sin as such with merited punishment."
        ]
    },
    {
        "Word": "Justification",
        "Definitions": [
            "A forensic term, opposed to condemnation. As regards its nature, it is the judicial act of God, by which he pardons all the sins of those who believe in Christ, and accounts, accepts, and treats them as righteous in the eye of the law, i.e., as conformed to all its demands. In addition to the pardon (q.v.) of sin, justification declares that all the claims of the law are satisfied in respect of the justified. It is the act of a judge and not of a sovereign. The law is not relaxed or set aside, but is declared to be fulfilled in the strictest sense; and so the person justified is declared to be entitled to all the advantages and rewards arising from perfect obedience to the law (Rom. 5:1-10).",
            "It proceeds on the imputing or crediting to the believer by God himself of the perfect righteousness, active and passive, of his Representative and Surety, Jesus Christ (Rom. 10:3-9). Justification is not the forgiveness of a man without righteousness, but a declaration that he possesses a righteousness which perfectly and for ever satisfies the law, namely, Christ's righteousness (2 Cor. 5:21; Rom. 4:6-8).",
            "The sole condition on which this righteousness is imputed or credited to the believer is faith in or on the Lord Jesus Christ. Faith is called a \"condition,\" not because it possesses any merit, but only because it is the instrument, the only instrument by which the soul appropriates or apprehends Christ and his righteousness (Rom. 1:17; 3:25, 26; 4:20, 22; Phil. 3:8-11; Gal. 2:16).",
            "The act of faith which thus secures our justification secures also at the same time our sanctification (q.v.); and thus the doctrine of justification by faith does not lead to licentiousness (Rom. 6:2-7). Good works, while not the ground, are the certain consequence of justification (6:14; 7:6). (See GALATIANS, EPISTLE [329]TO.)"
        ]
    },
    {
        "Word": "Justus",
        "Definitions": [
            "(1.) Another name for Joseph, surnamed Barsabas. He and Matthias are mentioned only in Acts 1:23. \"They must have been among the earliest disciples of Jesus, and must have been faithful to the end; they must have been well known and esteemed among the brethren. What became of them afterwards, and what work they did, are entirely unknown\" (Lindsay's Acts of the Apostles).",
            "(2.) A Jewish proselyte at Corinth, in whose house, next door to the synagogue, Paul held meetings and preached after he left the synagogue (Acts 18:7).",
            "(3.) A Jewish Christian, called Jesus, Paul's only fellow-labourer at Rome, where he wrote his Epistle to the Colossians (Col. 4:11).",
            "just or upright",
            "(just).",
            "+ A surname of Joseph, called Barsabas. (Acts 1:23) (A.D. 30.) + A Christian at Corinth, with whom St. Paul lodged. (Acts 18:7) (A.D. 49.) (Given in the Revised Version as [772]Titus Justus JUSTUS; and it is possible that he may be the same person as Titus the companion of Paul.) + A surname of Jesus, a friend of St. Paul. (Colossians 4:11) (A.D. 57.)"
        ]
    },
    {
        "Word": "Juttah",
        "Definitions": [
            "Extended, a Levitical city in the mountains or hill-country of Judah (Josh. 15:55; 21:16). Its modern name is Yutta, a place about 5 1/2 miles south of Hebron. It is supposed to have been the residence of Zacharias and Elisabeth, and the birthplace of John the Baptist, and on this account is annually visited by thousands of pilgrims belonging to the Greek Church (Luke 1:39). (See [330]MARY.)",
            "turning away",
            "(stretched out), a city in the mountain region of Judah, in the neighborhood of Maon and Carmel. (Joshua 15:55) The place is now known as Yutta ."
        ]
    },
    {
        "Word": "Kabzeel",
        "Definitions": [
            "Gathering of God, a city in the extreme south of Judah, near to Idumaea (Josh. 15:21), the birthplace of Benaiah, one of David's chief warriors (2 Sam. 23:20; 1 Chr. 11:22). It was called also Jekabzeel (Neh. 11:25), after the Captivity.",
            "the congregation of God",
            "(gathered by God), one of the \"cities\" of the tribe of Judah, (Joshua 15:21) the native place of the great hero Benaiah ben-Jehoiada. (2 Samuel 23:20; 1 Chronicles 11:22) After the captivity it was reinhabited by the Jews, and appears as Jekabzeel."
        ]
    },
    {
        "Word": "Kadesh",
        "Definitions": [
            "Holy, or Kadesh-Barnea, sacred desert of wandering, a place on the south-eastern border of Palestine, about 165 miles from Horeb. It lay in the \"wilderness\" or \"desert of Zin\" (Gen. 14:7; Num. 13:3-26; 14:29-33; 20:1; 27:14), on the border of Edom (20:16). From this place, in compliance with the desire of the people, Moses sent forth \"twelve spies\" to spy the land. After examining it in all its districts, the spies brought back an evil report, Joshua and Caleb alone giving a good report of the land (13:18-31). Influenced by the discouraging report, the people abandoned all hope of entering into the Promised Land. They remained a considerable time at Kadesh. (See [331]HORMAH; [332]KORAH.) Because of their unbelief, they were condemned by God to wander for thirty-eight years in the wilderness. They took their journey from Kadesh into the deserts of Paran, \"by way of the Red Sea\" (Deut. 2:1). (One theory is that during these thirty-eight years they remained in and about Kadesh.)",
            "At the end of these years of wanderings, the tribes were a second time gathered together at Kadesh. During their stay here at this time Miriam died and was buried. Here the people murmured for want of water, as their forefathers had done formerly at Rephidim; and Moses, irritated by their chidings, \"with his rod smote the rock twice,\" instead of \"speaking to the rock before their eyes,\" as the Lord had commanded him (comp. Num. 27:14; Deut. 9:23; Ps. 106:32, 33). Because of this act of his, in which Aaron too was involved, neither of them was to be permitted to set foot within the Promised Land (Num. 20:12, 24). The king of Edom would not permit them to pass on through his territory, and therefore they commenced an eastward march, and \"came unto Mount Hor\" (20:22).",
            "This place has been identified with Ain el-Kadeis, about 12 miles east-south-east of Beersheba. (See [333]SPIES.)",
            "The sacred city of the Hittites, on the left bank of the Orontes, about 4 miles south of the Lake of Homs. It is identified with the great mound Tell Neby Mendeh, some 50 to 100 feet high, and 400 yards long. On the ruins of the temple of Karnak, in Egypt, has been found an inscription recording the capture of this city by Rameses II. (See [334]PHARAOH.) Here the sculptor \"has chiselled in deep work on the stone, with a bold execution of the several parts, the procession of the warriors, the battle before Kadesh, the storming of the fortress, the overthrow of the enemy, and the camp life of the Egyptians.\" (See [335]HITTITES.)",
            "holiness"
        ]
    },
    {
        "Word": "Kadmiel",
        "Definitions": [
            "Before God; i.e., his servant, one of the Levites who returned with Zerubbabel from the Captivity (Neh. 9:4; 10:9; 12:8).",
            "God of antiquity; God of rising",
            "(before God), one of the Levites who with his family returned from Babylon with Zerubbabel. (Ezra 2:40; Nehemiah 7:43) He and his house are mentioned in history on three occasions - (Ezra 3:9; Nehemiah 9:4,5; 10:9) (B.C. 535-410.)"
        ]
    },
    {
        "Word": "Kadmonites",
        "Definitions": [
            "Orientals, the name of a Canaanitish tribe which inhabited the north-eastern part of Palestine in the time of Abraham (Gen. 15:19). Probably they were identical with the \"children of the east,\" who inhabited the country between Palestine and the Euphrates.",
            "ancients; chiefs",
            "(Orientals), The, a people named in (Genesis 15:19) only; one of the nations who at that time occupied the land (Canaan) promised to the descendants of Abram. The name is probably a synonym for the Bene-Kedem--the \"children of the East.\""
        ]
    },
    {
        "Word": "Kanah",
        "Definitions": [
            "Reedy; brook of reeds. (1.) A stream forming the boundary between Ephraim and Manasseh, from the Mediterranean eastward to Tappuah (Josh. 16:8). It has been identified with the sedgy streams that constitute the Wady Talaik, which enters the sea between Joppa and Caesarea. Others identify it with the river' Aujeh.",
            "(2.) A town in the north of Asher (Josh. 19:28). It has been identified with Ain-Kana, a village on the brow of a valley some 7 miles south-east of Tyre. About a mile north of this place are many colossal ruins strown about. And in the side of a neighbouring ravine are figures of men, women, and children cut in the face of the rock. These are supposed to be of Phoenician origin.",
            "of reeds",
            "(a place of reeds).",
            "+ One of the places which formed the landmarks of the boundary of Asher; apparently next to Zidon-rabbah, or \"great Zidon.\" (Joshua 19:28) + The river, a stream falling into the Mediterranean, which formed the division between the territories of Ephraim and Manasseh, the former on the sought, the latter on the north. (Joshua 16:8; 17:9)"
        ]
    },
    {
        "Word": "Kareah",
        "Definitions": [
            "Bald, the father of Johanan and Jonathan, who for a time were loyal to Gedaliah, the Babylonian governor of Jerusalem (Jer. 40:8, 13, 15, 16).",
            "bald; ice",
            "(bald), the father of Johanan and Jonathan, who supported Gedaliah's authority and avenged his murder. (Jeremiah 40:8,13,15,16; 41:11,13,14,16; 42:1,8; 43:2,4,5) (B.C. before 588.)"
        ]
    },
    {
        "Word": "Karkaa",
        "Definitions": [
            "A floor; bottom, a place between Adar and Azmon, about midway between the Mediterranean and the Dead Sea (Josh. 15:3).",
            "floor; dissolving coldness"
        ]
    },
    {
        "Word": "Karkor",
        "Definitions": [
            "Foundation, a place in the open desert wastes on the east of Jordan (Judg. 8:10), not far beyond Succoth and Penuel, to the south. Here Gideon overtook and routed a fugitive band of Midianites under Zeba and Zalmunna, whom he took captive.",
            "they rested",
            "(foundation), the place in which Zebah and Zalmunna were again routed by Gideon, (Judges 8:10) must have been on the east of Jordan."
        ]
    },
    {
        "Word": "Kartah",
        "Definitions": [
            "City, a town in the tribe of Zebulun assigned to the Levites of the family of Merari (Josh. 21:34). It is identical with Kattath (19:15), and perhaps also with Kitron (Judg. 1:30).",
            "calling; meeting",
            "(city), a town of Zebulun, allotted to the Merarite Levites. (Joshua 21:34)"
        ]
    },
    {
        "Word": "Kartan",
        "Definitions": [
            "Double city, a town of Naphali, assigned to the Gershonite Levites, and one of the cities of refuge (Josh. 21:32). It was probably near the north-western shore of the Sea of Tiberias, identical with the ruined village el-Katanah.",
            "(double city), a city of Naphtali, allotted to the Gershonite Levites. (Joshua 21:32) in the parallel list of (1 Chronicles 6:1) the name appears, ver (1 Chronicles 6:76) in the more expanded form of KIRJATHAIM."
        ]
    },
    {
        "Word": "Kattath",
        "Definitions": [
            "(Josh. 19:15), a town of Asher, has been identified with Kana el Jelil. (See [336]CANA.)",
            "(small), one of cities of the tribe of Zebulun. (Joshua 19:15)"
        ]
    },
    {
        "Word": "Kedar",
        "Definitions": [
            "Dark-skinned, the second son of Ishmael (Gen. 25:13).",
            "It is the name for the nomadic tribes of Arabs, the Bedouins generally (Isa. 21:16; 42:11; 60:7; Jer. 2:10; Ezek. 27:21), who dwelt in the north-west of Arabia. They lived in black hair-tents (Cant. 1:5). To \"dwell in the tents of Kedar\" was to be cut off from the worship of the true God (Ps. 120:5). The Kedarites suffered at the hands of Nebuchadnezzar (Jer. 49:28, 29).",
            "blackness; sorrow",
            "(dark-skinned), the second in order of the sons of Ishmael, (Genesis 25:13; 1 Chronicles 1:29) and the name of a great tribe of Arabs settled on the northwest of the peninsula and on the confines of Palestine. The \"glory of Kedar\" is recorded by the prophet Isaiah, (Isaiah 21:13-17) in the burden upon Arabia; and its importance may also be inferred from the \"princes of Kedar\" mentioned by Ezekiel, (Ezekiel 27:21) as well as the pastoral character of the tribe. They appear also to have been, like the wandering tribes of the present day, \"archers\" and \"mighty men.\" (Isaiah 21:17) comp. Psal 120:5 That they also settled in villages or towns we find from Isaiah. (Isaiah 42:11) The tribe seems to have been one of the most conspicuous of all the Ishmaelite tribes, and hence the rabbins call the Arabians universally by this name."
        ]
    },
    {
        "Word": "Kedemah",
        "Definitions": [
            "Eastward, the last-named of the sons of Ishmael (Gen. 25:15).",
            "oriental; ancient; first",
            "(eastward), the youngest of the sons of Ishmael. (Genesis 25:15; 1 Chronicles 1:31)"
        ]
    },
    {
        "Word": "Kedemoth",
        "Definitions": [
            "Beginnings; easternmost, a city of Reuben, assigned to the Levites of the family of Merari (Josh. 13:18). It lay not far north-east of Dibon-gad, east of the Dead Sea.",
            "antiquity; old age",
            "(beginnings), one of the towns in the district east of the Dead Sea allotted to the tribe of Reuben, (Joshua 13:18) given by the Merarite Levites. (Joshua 21:37; 1 Chronicles 6:79) It possibly conferred its name on the \"wilderness,\" or uncultivated pasture land, \"of Kedemoth.\" (Numbers 21:33; 2:26,27) etc."
        ]
    },
    {
        "Word": "Kedesh",
        "Definitions": [
            "Sanctuary. (1.) A place in the extreme south of Judah (Josh. 15:23). Probably the same as Kadesh-barnea (q.v.).",
            "(2.) A city of Issachar (1 Chr. 6:72). Possibly Tell Abu Kadeis, near Lejjun.",
            "(3.) A \"fenced city\" of Naphtali, one of the cities of refuge (Josh. 19:37; Judg. 4:6). It was assigned to the Gershonite Levites (Josh. 21:32). It was originally a Canaanite royal city (Josh. 12:22), and was the residence of Barak (Judg. 4:6); and here he and Deborah assembled the tribes of Zebulun and Naphtali before the commencement of the conflict with Sisera in the plain of Esdraelon, \"for Jehovah among the mighty\" (9, 10). In the reign of Pekah it was taken by Tiglath-Pileser (2 Kings 15:29). It was situated near the \"plain\" (rather \"the oak\") of Zaanaim, and has been identified with the modern Kedes, on the hills fully four miles north-west of Lake El Huleh.",
            "It has been supposed by some that the Kedesh of the narrative, where Barak assembled his troops, was not the place in Upper Galilee so named, which was 30 miles distant from the plain of Esdraelon, but Kedish, on the shore of the Sea of Galilee, 12 miles from Tabor.",
            "(a sanctuary).",
            "+ In the extreme south of Judah, (Joshua 15:23) same as Kadesh and Kadesh-barnea. + A city of Issachar, allotted to the Gershonite Levites. (1 Chronicles 6:72) The Kadesh mentioned among the cities whose kings were slain by Joshua, (Joshua 12:22) in company with Megiddo and Jokneam of Carmel, would seem to have been this city of Issachar. + Kedesh; also Kedesh in Galilee; and once, (Judges 4:6) Kedesh-naphtali, one of the fortified cities of the tribe of Naphtali, named between Hazor and Edrei, (Joshua 19:37) appointed as a city of refuge, and allotted with its \"suburbs\" to the Gershonite Levites. (Joshua 20:7; 21:32; 1 Chronicles 6:76) It was the residence of Barak, (Judges 4:6) and there he and Deborah assembled the tribes of Zebulun and Naphtali before the conflict, being probably, as its name implies, a \"holy place\" of great antiquity. It was taken by Tiglath-pileser in the reign of Pekah. (2 Kings 15:29) It is identified with the village Kades, which lies four miles to the northwest of the upper part of the Sea of Merom."
        ]
    },
    {
        "Word": "Kedron",
        "Definitions": [
            "The valley, now quite narrow, between the Mount of Olives and Mount Moriah. The upper part of it is called the Valley of Jehoshaphat. The LXX., in 1 Kings 15:13, translate \"of the cedar.\" The word means \"black,\" and may refer to the colour of the water or the gloom of the ravine, or the black green of the cedars which grew there. John 18:1, \"Cedron,\" only here in New Testament. (See [337]KIDRON.)",
            "properly Kidron. [[773]Kidron, Or Kedron]"
        ]
    },
    {
        "Word": "Kehelathah",
        "Definitions": [
            "Assembly, one of the stations of the Israelites in the desert (Num. 33:22, 23).",
            "(assembly), a desert encampment of the Israelites, (Numbers 33:22) of which nothing is known."
        ]
    },
    {
        "Word": "Keilah",
        "Definitions": [
            "Citadel, a city in the lowlands of Judah (Josh. 15:44). David rescued it from the attack of the Philistines (1 Sam. 23:1-8); but the inhabitants proving unfaithful to him, in that they sought to deliver him up to Saul (13), he and his men \"departed from Keilah, and went whithersoever they could go.\" They fled to the hill Hareth, about 3 miles to the east, and thence through Hebron to Ziph (q.v.). \"And David was in the wilderness of Ziph, in a wood\" (1 Sam. 23:15). Here Jonathan sought him out, \"and strengthened his hand in God.\" This was the last interview between David and Jonathan (23:16-18). It is the modern Khurbet Kila. Others identify it with Khuweilfeh, between Beit Jibrin (Eleutheropolis) and Beersheba, mentioned in the Amarna tablets.",
            "(fortress), a city of the Shefelah, or lowland district of Judah. (Joshua 15:44) Its main interest consists in its connection with David. (1 Samuel 23:7-13) It is represented by Kila, a site with ruins, on the lower road from Beit Jibria to Hebron."
        ]
    },
    {
        "Word": "Kelita",
        "Definitions": [
            "Dwarf, a Levite who assisted Ezra in expounding the law to the people (Neh. 8:7; 10:10).",
            "(assembly), one of the Levites who returned with Ezra. (Ezra 10:23) He assisted in expounding the law. (Nehemiah 8:7) and signed the covenant with Nehemiah. (Nehemiah 10:10) (B.C. 459-410)."
        ]
    },
    {
        "Word": "Kemuel",
        "Definitions": [
            "Helper of God, or assembly of God. (1.) The third son of Nahor (Gen. 22:21).",
            "(2.) Son of Shiphtan, appointed on behalf of the tribe of Ephraim to partition the land of Canaan (Num. 34:24).",
            "(3.) A Levite (1 Chr. 27:17).",
            "God hath raised up, or established him",
            "(congregation of God).",
            "+ The son of Nahor by Milcah, and father of Aram. (Genesis 22:21) (B.C. 1925.) + The son of Shiptan, and prince of the tribe of Ephraim; one of the twelve men appointed by Moses to divide the land of Canaan. (Numbers 34:24) + A Levite, father of Hashabiah, prince of the tribe in the reign of David. (1 Chronicles 27:17) (B.C. 1014.)"
        ]
    },
    {
        "Word": "Kenath",
        "Definitions": [
            "Possession, a city of Gilead. It was captured by Nobah, who called it by his own name (Num. 32:42). It has been identified with Kunawat, on the slopes of Jebel Hauran (Mount Bashan), 60 miles east from the south end of the Sea of Galilee.",
            "(possession), one of the cities on the east of Jordan, with its \"daughter-towns\" (Authorized Version \"villages\") taken possession of by a certain Nobah, who then called it by his own name, (Numbers 32:42)"
        ]
    },
    {
        "Word": "Kenaz",
        "Definitions": [
            "Hunter. (1.) One of the sons of Eliphaz, the son of Esau. He became the chief of an Edomitish tribe (Gen. 36:11, 15, 42).",
            "(2.) Caleb's younger brother, and father of Othniel (Josh. 15:17), whose family was of importance in Israel down to the time of David (1 Chr. 27:15). Some think that Othniel (Judg. 1:13), and not Kenaz, was Caleb's brother.",
            "(3.) Caleb's grandson (1 Chr. 4:15).",
            "this purchase; this lamentation",
            "(hunting).",
            "+ Son of Eliphaz the son of Esau. He was one of the dukes of Edom. (Genesis 36:15,42; 1 Chronicles 1:53) + One of the same family, a grandson of Caleb, according to (1 Chronicles 4:15) (where see margin)."
        ]
    },
    {
        "Word": "Kenites",
        "Definitions": [
            "Smiths, the name of a tribe inhabiting the desert lying between southern Palestine and the mountains of Sinai. Jethro was of this tribe (Judg. 1:16). He is called a \"Midianite\" (Num. 10:29), and hence it is concluded that the Midianites and the Kenites were the same tribe. They were wandering smiths, \"the gipsies and travelling tinkers of the old Oriental world. They formed an important guild in an age when the art of metallurgy was confined to a few\" (Sayce's Races, etc.). They showed kindness to Israel in their journey through the wilderness. They accompanied them in their march as far as Jericho (Judg. 1:16), and then returned to their old haunts among the Amalekites, in the desert to the south of Judah. They sustained afterwards friendly relations with the Israelites when settled in Canaan (Judg. 4:11, 17-21; 1 Sam. 27:10; 30:29). The Rechabites belonged to this tribe (1 Chr. 2:55) and in the days of Jeremiah (35:7-10) are referred to as following their nomad habits. Saul bade them depart from the Amalekites (1 Sam. 15:6) when, in obedience to the divine commission, he was about to \"smite Amalek.\" And his reason is, \"for ye showed kindness to all the children of Israel when they came up out of Egypt.\" Thus \"God is not unrighteous to forget the kindnesses shown to his people; but they shall be remembered another day, at the farthest in the great day, and recompensed in the resurrection of the just\" (M. Henry's Commentary). They are mentioned for the last time in Scripture in 1 Sam. 27:10; comp. 30:20.",
            "possession; purchase; lamentation"
        ]
    },
    {
        "Word": "Kenizzite",
        "Definitions": [
            "(1.) The name of a tribe referred to in the covenant God made with Abraham (Gen. 15:19). They are not mentioned among the original inhabitants of Canaan (Ex. 3:8; Josh. 3:10), and probably they inhabited some part of Arabia, in the confines of Syria.",
            "(2.) A designation given to Caleb (R.V., Num. 32:12; A.V., Kenezite).",
            "(Genesis 15:19) [[777]Kenezite]"
        ]
    },
    {
        "Word": "Kerchief",
        "Definitions": [
            "Mentioned only Ezek. 13:18, 21, as an article of apparel or ornament applied to the head of the idolatrous women of Israel. The precise meaning of the word is uncertain. It appears to have been a long loose shawl, such as Oriental women wrap themselves in (Ruth 3:15; Isa. 3:22). Some think that it was a long veil or head-dress, denoting by its form the position of those who wore it."
        ]
    },
    {
        "Word": "Keren-happuch",
        "Definitions": [
            "Horn of the face-paint = cosmetic-box, the name of Job's third daughter (Job. 42:14), born after prosperity had returned to him.",
            "the horn or child of beauty"
        ]
    },
    {
        "Word": "Kerioth",
        "Definitions": [
            "Cities. (1.) A town in the south of Judah (Josh. 15:25). Judas the traitor was probably a native of this place, and hence his name Iscariot. It has been identified with the ruins of el-Kureitein, about 10 miles south of Hebron. (See [338]HAZOR [4]).",
            "(2.) A city of Moab (Jer. 48:24, 41), called Kirioth (Amos 2:2).",
            "the cities; the callings",
            "(cities).",
            "+ A name which occurs among the lists of the towns in the southern district of Judah. (Joshua 15:25) Supposed by some to have been the birthplace of Judas Iscariot. + A city of Moab, named by Jeremiah only, (Jeremiah 48:24)"
        ]
    },
    {
        "Word": "Kesitah",
        "Definitions": [
            "(Gen. 33:19, R.V., marg., a Hebrew word, rendered, A.V., pl. \"pieces of money,\" marg., \"lambs;\" Josh. 24:32, \"pieces of silver;\" Job 42:11, \"piece of money\"). The kesitah was probably a piece of money of a particular weight, cast in the form of a lamb. The monuments of Egypt show that such weights were used. (See [339]PIECES.)"
        ]
    },
    {
        "Word": "Kettle",
        "Definitions": [
            "A large pot for cooking. The same Hebrew word (dud, \"boiling\") is rendered also \"pot\" (Ps. 81:6), \"caldron\" (2 Chr. 35:13), \"basket\" (Jer. 24:2). It was used for preparing the peace-offerings (1 Sam. 2:13, 14).",
            "a vessel for culinary or sacrificial purposes. (1 Samuel 2:14) The Hebrew word is also rendered \"basket\" in (Jeremiah 24:2) \"caldron\" in (2 Chronicles 35:13) and \"pot\" in (Job 41:20)"
        ]
    },
    {
        "Word": "Keturah",
        "Definitions": [
            "Incense, the wife of Abraham, whom he married probably after Sarah's death (Gen. 25:1-6), by whom he had six sons, whom he sent away into the east country. Her nationality is unknown. She is styled \"Abraham's concubine\" (1 Chr. 1:32). Through the offshoots of the Keturah line Abraham became the \"father of many nations.\"",
            "that makes the incense to fume",
            "(incense), the wife of Abraham after the death of Sarah. (Genesis 25:1; 1 Chronicles 1:32) (B.C. 1860.)"
        ]
    },
    {
        "Word": "Key",
        "Definitions": [
            "Frequently mentioned in Scripture. It is called in Hebrew maphteah, i.e., the opener (Judg. 3:25); and in the Greek New Testament kleis, from its use in shutting (Matt. 16:19; Luke 11:52; Rev. 1:18, etc.). Figures of ancient Egyptian keys are frequently found on the monuments, also of Assyrian locks and keys of wood, and of a large size (comp. Isa. 22:22).",
            "The word is used figuratively of power or authority or office (Isa. 22:22; Rev. 3:7; Rev. 1:8; comp. 9:1; 20:1; comp. also Matt. 16:19; 18:18). The \"key of knowledge\" (Luke 11:52; comp. Matt. 23:13) is the means of attaining the knowledge regarding the kingdom of God. The \"power of the keys\" is a phrase in general use to denote the extent of ecclesiastical authority.",
            "The key of a native Oriental lock is a piece of wood, from seven inches to two feet in length, fitted with the wires or short nails, which, being inserted laterally into the hollow bolt which serves as a lock, raises other pins within the staple so as to allow the bolt to be drawn back. (Keys were sometimes of bronze or iron, and so large that one was as much as a man could carry. They are used in Scripture as a symbol of authority and power. Giving keys to a person signifies the intrusting of him with an important charge. (Matthew 16:19) In England in modern times certain officers of the government receive, at their induction into office, a golden key.--ED.)"
        ]
    },
    {
        "Word": "Kezia",
        "Definitions": [
            "Cassia, the name of Job's second daughter (42:14), born after prosperity had returned to him.",
            "superficies; the angle; cassia",
            "(cassia), the second of the daughters of Job born to him after his recovery. (Job 42:14) (B.C. 1950.)"
        ]
    },
    {
        "Word": "Keziz",
        "Definitions": [
            "Abrupt; cut off, a city of the tribe of Benjamin (Josh. 18:21).",
            "end; extremity",
            "(cut off), The valley of, one of the \"cities\" of Benjamin, (Joshua 18:21) and the eastern border of the tribe."
        ]
    },
    {
        "Word": "Kibroth-hattaavah",
        "Definitions": [
            "The graves of the longing or of lust, one of the stations of the Israelites in the wilderness. It was probably in the Wady Murrah, and has been identified with the Erweis el-Ebeirig, where the remains of an ancient encampment have been found, about 30 miles north-east of Sinai, and exactly a day's journey from Ain Hudherah.",
            "\"Here began the troubles of the journey. First, complaints broke out among the people, probably at the heat, the toil, and the privations of the march; and then God at once punished them by lightning, which fell on the hinder part of the camp, and killed many persons, but ceased at the intercession of Moses (Num. 11:1, 2). Then a disgust fell on the multitude at having nothing to eat but the manna day after day, no change, no flesh, no fish, no high-flavoured vegetables, no luscious fruits...The people loathed the light food,' and cried out to Moses, Give us flesh, give us flesh, that we may eat.'\" In this emergency Moses, in despair, cried unto God. An answer came. God sent \"a prodigious flight of quails, on which the people satiated their gluttonous appetite for a full month. Then punishment fell on them: they loathed the food which they had desired; it bred disease in them; the divine anger aggravated the disease into a plague, and a heavy mortality was the consequence. The dead were buried without the camp; and in memory of man's sin and of the divine wrath this name, Kibroth-hattaavah, the Graves of Lust, was given to the place of their sepulchre\" (Num. 11:34, 35; 33:16, 17; Deut. 9:22; comp. Ps. 78:30, 31)., Rawlinson's Moses, p. 175. From this encampment they journeyed in a north-eastern direction to Hazeroth.",
            "the graves of lust"
        ]
    },
    {
        "Word": "Kibzaim",
        "Definitions": [
            "Two heaps, a city of Ephraim, assigned to the Kohathite Levites, and appointed as a city of refuge (Josh. 21: 22). It is also called Jokmeam (1 Chr. 6:68).",
            "congregation",
            "(two heaps), a city of Mount Ephraim, given up with its \"suburbs\" to the Kohathite Levites. (Joshua 21:22) In the parallel list of (1 Chronicles 6:1) JOKBEAM is substituted for Kibzaim. ver. (1 Chronicles 6:68)"
        ]
    },
    {
        "Word": "Kid",
        "Definitions": [
            "The young of the goat. It was much used for food (Gen. 27:9; 38:17; Judg. 6:19; 14:6). The Mosaic law forbade to dress a kid in the milk of its dam, a law which is thrice repeated (Ex. 23:19; 34:26; Deut. 14:21). Among the various reasons assigned for this law, that appears to be the most satisfactory which regards it as \"a protest against cruelty and outraging the order of nature.\" A kid cooked in its mother's milk is \"a gross, unwholesome dish, and calculated to kindle animal and ferocious passions, and on this account Moses may have forbidden it. Besides, it is even yet associated with immoderate feasting; and originally, I suspect,\" says Dr. Thomson (Land and the Book), \"was connected with idolatrous sacrifices.\"",
            "[[778]Goat]"
        ]
    },
    {
        "Word": "Kidron",
        "Definitions": [
            "= Kedron = Cedron, turbid, the winter torrent which flows through the Valley of Jehoshaphat, on the eastern side of Jerusalem, between the city and the Mount of Olives. This valley is known in Scripture only by the name \"the brook Kidron.\" David crossed this brook bare-foot and weeping, when fleeing from Absalom (2 Sam. 15:23, 30), and it was frequently crossed by our Lord in his journeyings to and fro (John 18:1). Here Asa burned the obscene idols of his mother (1 Kings 15:13), and here Athaliah was executed (2 Kings 11:16). It afterwards became the receptacle for all manner of impurities (2 Chr. 29:16; 30:14); and in the time of Josiah this valley was the common cemetery of the city (2 Kings 23:6; comp. Jer. 26:23).",
            "Through this mountain ravine no water runs, except after heavy rains in the mountains round about Jerusalem. Its length from its head to en-Rogel is 2 3/4 miles. Its precipitous, rocky banks are filled with ancient tombs, especially the left bank opposite the temple area. The greatest desire of the Jews is to be buried there, from the idea that the Kidron is the \"valley of Jehoshaphat\" mentioned in Joel 3:2.",
            "Below en-Rogel the Kidron has no historical or sacred interest. It runs in a winding course through the wilderness of Judea to the north-western shore of the Dead Sea. Its whole length, in a straight line, is only some 20 miles, but in this space its descent is about 3,912 feet. (See [340]KEDRON.)",
            "Recent excavations have brought to light the fact that the old bed of the Kidron is about 40 feet lower than its present bed, and about 70 feet nearer the sanctuary wall.",
            "obscure; making black or sad"
        ]
    },
    {
        "Word": "Kinah",
        "Definitions": [
            "An elegy, a city in the extreme south of Judah (Josh. 15:22). It was probably not far from the Dead Sea, in the Wady Fikreh.",
            "same as Kenah"
        ]
    },
    {
        "Word": "Kine",
        "Definitions": [
            "(Heb. sing. parah, i.e., \"fruitful\"), mentioned in Pharaoh's dream (Gen. 41: 18). Here the word denotes \"buffaloes,\" which fed on the reeds and sedge by the river's brink.",
            "the plural of cow. [See [779]Bull, Bullock]"
        ]
    },
    {
        "Word": "King",
        "Definitions": [
            "Is in Scripture very generally used to denote one invested with authority, whether extensive or limited. There were thirty-one kings in Canaan (Josh. 12:9, 24), whom Joshua subdued. Adonibezek subdued seventy kings (Judg. 1:7). In the New Testament the Roman emperor is spoken of as a king (1 Pet. 2:13, 17); and Herod Antipas, who was only a tetrarch, is also called a king (Matt. 14:9; Mark 6:22).",
            "This title is applied to God (1 Tim. 1:17), and to Christ, the Son of God (1 Tim. 6:15, 16; Matt. 27:11). The people of God are also called \"kings\" (Dan. 7:22, 27; Matt. 19:28; Rev. 1:6, etc.). Death is called the \"king of terrors\" (Job 18:14).",
            "Jehovah was the sole King of the Jewish nation (1 Sam. 8:7; Isa. 33:22). But there came a time in the history of that people when a king was demanded, that they might be like other nations (1 Sam. 8:5). The prophet Samuel remonstrated with them, but the people cried out, \"Nay, but we will have a king over us.\" The misconduct of Samuel's sons was the immediate cause of this demand.",
            "The Hebrew kings did not rule in their own right, nor in name of the people who had chosen them, but partly as servants and partly as representatives of Jehovah, the true King of Israel (1 Sam. 10:1). The limits of the king's power were prescribed (1 Sam. 10:25). The officers of his court were, (1) the recorder or remembrancer (2 Sam. 8:16; 1 Kings 4:3); (2) the scribe (2 Sam. 8:17; 20:25); (3) the officer over the house, the chief steward (Isa. 22:15); (4) the \"king's friend,\" a confidential companion (1 Kings 4:5); (5) the keeper of the wardrobe (2 Kings 22:14);",
            "(6) captain of the bodyguard (2 Sam. 20:23); (7) officers over the king's treasures, etc. (1 Chr. 27:25-31); (8) commander-in-chief of the army (1 Chr. 27:34); (9) the royal counsellor (1 Chr. 27:32; 2 Sam. 16:20-23).",
            "(For catalogue of kings of Israel and Judah see chronological table in Appendix.)",
            "\"a chief ruler, one invested with supreme authority over a nation, tribe or country.\"--Webster. In the Bible the word does not necessarily imply great power or great extent of country. Many persons are called kings whom we should rather call chiefs or leaders. The word is applied in the Bible to God as the sovereign and ruler of the universe, and to Christ the Son of God as the head and governor of the Church. The Hebrews were ruled by a king during a period of about 500 years previous to the destruction of Jerusalem, B.C. 586. The immediate occasion of the substitution of a regal form of government for that of judges seems to have been the siege of Jabesh-gilead by Nahash king of the Ammonites. (1 Samuel 11:1; 12:12) The conviction seems to have forced itself on the Israelites that they could not resist their formidable neighbor unless they placed themselves under the sway of a king, like surrounding nations. The original idea of a Hebrew King was twofold: first, that he should lead the people to battle in time of war; and, a second, that he should execute judgment and justice to them in war and in peace. (1 Samuel 8:20) In both respects the desired end was attained. Besides being commander-in-chief of the army, supreme judge, and absolute master, as it were, of the lives of his subjects, the king exercised the power of imposing taxes on them, and of exacting from them personal service and labor. In addition to these earthly powers, the king of Israel had a more awful claim to respect and obedience. He was the vicegerent of Jehovah, (1 Samuel 10:1; 16:13) and as it were his son, if just and holy. (2 Samuel 7:14; Psalms 2:6,7; 89:26,27) he had been set apart as a consecrated ruler. Upon his dead had been poured the holy anointing oil, which had hitherto been reserved exclusively for the priests of Jehovah. He had become, in fact, emphatically \"the Lord's anointed.\" He had a court of Oriental magnificence. The king was dressed in royal robes, (1 Kings 22:10; 2 Chronicles 18:9) his insignia were, a crown or diadem of pure gold, or perhaps radiant with precious gems, (2 Samuel 1:10; 12:30; 2 Kings 11:12; Psalms 21:3) and a royal sceptre. Those who approached him did him obeisance, bowing down and touching the ground with their foreheads, (1 Samuel 24:8; 2 Samuel 19:24) and this was done even by a king's wife, the mother of Solomon. (1 Kings 1:16) His officers and subjects called themselves his servants or slaves. He had a large harem, which was guarded by eunuchs. The law of succession to the throne is somewhat obscure, but it seems most probable that the king during his lifetime named his successor. At the same time, if no partiality for a favorite wife or son intervened, there would always be a natural bias of affection in favor of the eldest son."
        ]
    },
    {
        "Word": "Kingdom of God",
        "Definitions": [
            "(Matt. 6:33; Mark 1:14, 15; Luke 4:43) = \"kingdom of Christ\" (Matt. 13:41; 20:21) = \"kingdom of Christ and of God\" (Eph. 5:5) = \"kingdom of David\" (Mark 11:10) = \"the kingdom\" (Matt. 8:12; 13:19) = \"kingdom of heaven\" (Matt. 3:2; 4:17; 13:41), all denote the same thing under different aspects, viz.: (1) Christ's mediatorial authority, or his rule on the earth; (2) the blessings and advantages of all kinds that flow from this rule; (3) the subjects of this kingdom taken collectively, or the Church."
        ]
    },
    {
        "Word": "Kingly office of Christ",
        "Definitions": [
            "One of the three special relations in which Christ stands to his people. Christ's office as mediator comprehends three different functions, viz., those of a prophet, priest, and king. These are not three distinct offices, but three functions of the one office of mediator.",
            "Christ is King and sovereign Head over his Church and over all things to his Church (Eph. 1:22; 4:15; Col. 1:18; 2:19). He executes this mediatorial kingship in his Church, and over his Church, and over all things in behalf of his Church. This royalty differs from that which essentially belongs to him as God, for it is given to him by the Father as the reward of his obedience and sufferings (Phil. 2:6-11), and has as its especial object the upbuilding and the glory of his redeemed Church. It attaches, moreover, not to his divine nature as such, but to his person as God-man.",
            "Christ's mediatorial kingdom may be regarded as comprehending,",
            "(1) his kingdom of power, or his providential government of the universe; (2) his kingdom of grace, which is wholly spiritual in its subjects and administration; and (3) his kingdom of glory, which is the consummation of all his providential and gracious administration.",
            "Christ sustained and exercised the function of mediatorial King as well as of Prophet and Priest, from the time of the fall of man, when he entered on his mediatorial work; yet it may be said that he was publicly and formally enthroned when he ascended up on high and sat down at the Father's right hand (Ps. 2:6; Jer. 23:5; Isa. 9:6), after his work of humiliation and suffering on earth was \"finished.\""
        ]
    },
    {
        "Word": "King's dale",
        "Definitions": [
            "Mentioned only in Gen. 14:17; 2 Sam. 18:18, the name given to \"the valley of Shaveh,\" where the king of Sodom met Abram."
        ]
    },
    {
        "Word": "Kings, The Books of",
        "Definitions": [
            "The two books of Kings formed originally but one book in the Hebrew Scriptures. The present division into two books was first made by the LXX., which now, with the Vulgate, numbers them as the third and fourth books of Kings, the two books of Samuel being the first and second books of Kings.",
            "They contain the annals of the Jewish commonwealth from the accession of Solomon till the subjugation of the kingdom by Nebuchadnezzar and the Babylonians (apparently a period of about four hundred and fifty-three years). The books of Chronicles (q.v.) are more comprehensive in their contents than those of Kings. The latter synchronize with 1 Chr. 28-2 Chr. 36:21. While in the Chronicles greater prominence is given to the priestly or Levitical office, in the Kings greater prominence is given to the kingly.",
            "The authorship of these books is uncertain. There are some portions of them and of Jeremiah that are almost identical, e.g., 2 Kings 24:18-25 and Jer. 52; 39:1-10; 40:7-41:10. There are also many undesigned coincidences between Jeremiah and Kings (2 Kings 21-23 and Jer. 7:15; 15:4; 19:3, etc.), and events recorded in Kings of which Jeremiah had personal knowledge. These facts countenance in some degree the tradition that Jeremiah was the author of the books of Kings. But the more probable supposition is that Ezra, after the Captivity, compiled them from documents written perhaps by David, Solomon, Nathan, Gad, and Iddo, and that he arranged them in the order in which they now exist.",
            "In the threefold division of the Scriptures by the Jews, these books are ranked among the \"Prophets.\" They are frequently quoted or alluded to by our Lord and his apostles (Matt. 6:29; 12:42; Luke 4:25, 26; 10:4; comp. 2 Kings 4:29; Mark 1:6; comp. 2 Kings 1:8; Matt. 3:4, etc.).",
            "The sources of the narrative are referred to (1) \"the book of the acts of Solomon\" (1 Kings 11:41); (2) the \"book of the chronicles of the kings of Judah\" (14:29; 15:7, 23, etc.); (3) the \"book of the chronicles of the kings of Israel\" (14:19; 15:31; 16:14, 20, 27, etc.).",
            "The date of its composition was some time between B.C. 561, the date of the last chapter (2 Kings 25), when Jehoiachin was released from captivity by Evil-merodach, and B.C. 538, the date of the decree of deliverance by Cyrus."
        ]
    },
    {
        "Word": "Kinsman",
        "Definitions": [
            "Heb. goel, from root meaning to redeem. The goel among the Hebrews was the nearest male blood relation alive. Certain important obligations devolved upon him toward his next of kin. (1.) If any one from poverty was unable to redeem his inheritance, it was the duty of the kinsman to redeem it (Lev. 25:25, 28; Ruth 3:9, 12). He was also required to redeem his relation who had sold himself into slavery (Lev. 25:48, 49).",
            "God is the Goel of his people because he redeems them (Ex. 6:6; Isa. 43:1; 41:14; 44:6, 22; 48:20; Ps. 103:4; Job 19:25, etc.).",
            "(2.) The goel also was the avenger (q.v.) of blood (Num. 35:21) in the case of the murder of the next of kin."
        ]
    },
    {
        "Word": "Kir",
        "Definitions": [
            "A wall or fortress, a place to which Tiglath-pileser carried the Syrians captive after he had taken the city of Damascus (2 Kings 16:9; Amos 1:5; 9:7). Isaiah (22:6), who also was contemporary with these events, mentions it along with Elam. Some have supposed that Kir is a variant of Cush (Susiana), on the south of Elam.",
            "a city; wall; meeting",
            "(fortress) is mentioned by Amos, (Amos 9:7) as the land from which the Syrians (Aramaeans) were once \"brought up;\" i.e. apparently as the country where they had dwelt before migrating to the region north of Palestine. (A difference of opinion exists in regard to the position of Kir, since some suppose it to be identical with Carma, a city of Media, in the south, on the river Mardus; others place it in Armenia, on the river Kar.--ED.)"
        ]
    },
    {
        "Word": "Kir-haraseth",
        "Definitions": [
            "Built fortress, a city and fortress of Moab, the modern Kerak, a small town on the brow of a steep hill about 6 miles from Rabbath-Moab and 10 miles from the Dead Sea; called also Kir-haresh, Kir-hareseth, Kir-heres (Isa. 16:7, 11; Jer. 48:31, 36). After the death of Ahab, Mesha, king of Moab (see [341]MOABITE STONE), threw off allegiance to the king of Israel, and fought successfully for the independence of his kingdom. After this Jehoram, king of Israel, in seeking to regain his supremacy over Moab, entered into an alliance with Jehoshaphat, king of Judah, and with the king of Edom. The three kings led their armies against Mesha, who was driven back to seek refuge in Kir-haraseth. The Moabites were driven to despair. Mesha then took his eldest son, who would have reigned in his stead, and offered him as a burnt-offering on the wall of the fortress in the sight of the allied armies. \"There was great indignation against Israel: and they departed from him, and returned to their own land.\" The invaders evacuated the land of Moab, and Mesha achieved the independence of his country (2 Kings 3:20-27)."
        ]
    },
    {
        "Word": "Kirjath",
        "Definitions": [
            "City, a city belonging to Benjamin (Josh. 18:28), the modern Kuriet el-Enab, i.e., \"city of grapes\", about 7 1/2 miles west-north-west of Jerusalem.",
            "city; vocation; meeting",
            "(a city), the last of the cities enumerated as belonging to the tribe of Benjamin, (Joshua 18:28) probably identical with the better-known place Kirjath-jearim."
        ]
    },
    {
        "Word": "Kirjathaim",
        "Definitions": [
            "Two cities; a double city. (1.) A city of refuge in Naphtali (1 Chr. 6:76).",
            "(2.) A town on the east of Jordan (Gen. 14:5; Deut. 2:9, 10). It was assigned to the tribe of Reuben (Num. 32:37). In the time of Ezekiel (25:9) it was one of the four cities which formed the \"glory of Moab\" (comp. Jer. 48:1, 23). It has been identified with el-Kureiyat, 11 miles south-west of Medeba, on the south slope of Jebel Attarus, the ancient Ataroth.",
            "the two cities; callings; or meetings"
        ]
    },
    {
        "Word": "Kirjath-arba",
        "Definitions": [
            "City of Arba, the original name of Hebron (q.v.), so called from the name of its founder, one of the Anakim (Gen. 23:2; 35:27; Josh. 15:13). It was given to Caleb by Joshua as his portion. The Jews interpret the name as meaning \"the city of the four\", i.e., of Abraham, Isaac, Jacob, and Adam, who were all, as they allege, buried there.",
            "city of four; fourth city"
        ]
    },
    {
        "Word": "Kirjath-huzoth",
        "Definitions": [
            "City of streets, Num. 22:39, a Moabite city, which some identify with Kirjathaim. Balak here received and entertained Balaam, whom he had invited from Pethor, among the \"mountains of the east,\" beyond the Euphrates, to lay his ban upon the Israelites, whose progress he had no hope otherwise of arresting. It was probably from the summit of Attarus, the high place near the city, that the soothsayer first saw the encampments of Israel.",
            "city of streets; populous city"
        ]
    },
    {
        "Word": "Kirjath-jearim",
        "Definitions": [
            "City of jaars; i.e., of woods or forests, a Gibeonite town (Josh. 9:17) on the border of Benjamin, to which tribe it was assigned (18:15, 28). The ark was brought to this place (1 Sam. 7:1, 2) from Beth-shemesh and put in charge of Abinadab, a Levite. Here it remained till it was removed by David to Jerusalem (2 Sam. 6:2, 3, 12; 1 Chr. 15:1-29; comp. Ps. 132). It was also called Baalah (Josh. 15:9) and Kirjath-baal (60). It has been usually identified with Kuriet el-Enab (i.e., \"city of grapes\"), among the hills, about 8 miles north-east of Ain Shems (i.e., Beth-shemesh). The opinion, however, that it is to be identified with Erma, 4 miles east of Ain Shems, on the edge of the valley of Sorek, seems to be better supported. (See [342]KIRJATH.)",
            "The words of Ps. 132:6, \"We found it in the fields of the wood,\" refer to the sojourn of the ark at Kirjath-jearim. \"Wood\" is here the rendering of the Hebrew word jaar, which is the singular of jearim.",
            "city of woods"
        ]
    },
    {
        "Word": "Kirjath-sannah",
        "Definitions": [
            "City of the sannah; i.e., of the palm(?), Josh. 15:49; the same as Kirjath-sepher (15:16; Judg. 1:11) and Debir (q.v.), a Canaanitish royal city included in Judah (Josh. 10:38; 15:49), and probably the chief seat of learning among the Hittites. It was about 12 miles to the south-west of Hebron.",
            "city of enmity, or of a blackberry bush"
        ]
    },
    {
        "Word": "Kirjath-sepher",
        "Definitions": [
            "City of books, Josh. 15:15; same as Kirjath-sannah (q.v.), now represented by the valley of ed-Dhaberiyeh, south-west of Hebron. The name of this town is an evidence that the Canaanites were acquainted with writing and books. \"The town probably contained a noted school, or was the site of an oracle and the residence of some learned priest.\" The \"books\" were probably engraved stones or bricks.",
            "city of letters, or of the book"
        ]
    },
    {
        "Word": "Kir of Moab",
        "Definitions": [
            "Isa. 15:1. The two strongholds of Moab were Ar and Kir, which latter is probably the Kir-haraseth (16:7) following."
        ]
    },
    {
        "Word": "Kish",
        "Definitions": [
            "A bow. (1.) A Levite of the family of Merari (1 Chr. 23:21; 24:29).",
            "(2.) A Benjamite of Jerusalem (1 Chr. 8:30; 9:36).",
            "(3.) A Levite in the time of Hezekiah (2 Chr. 29:12).",
            "(4.) The great-grandfather of Mordecai (Esther 2:5).",
            "(5.) A Benjamite, the son of Abiel, and father of king Saul (1 Sam. 9:1, 3; 10:11, 21; 14:51; 2 Sam. 21:14). All that is recorded of him is that he sent his son Saul in search of his asses that had strayed, and that he was buried in Zelah. Called Cis, Acts 13:21 (R.V., Kish).",
            "hard; difficult; straw; for age",
            "(a bow).",
            "+ The father of Saul; a Benjamite of the family of Matri. (B.C. 1095.) + Son of Jehiel and uncle to the preceding. (1 Chronicles 9:36) + A Benjamite, great-grandfather of Mordecai. (Esther 2:5) + A Merarite of the house of Mahli, of the tribe of Levi. (1 Chronicles 23:21,22; 24:28,29)"
        ]
    },
    {
        "Word": "Kishion",
        "Definitions": [
            "Hardness, a city of Issachar assigned to the Gershonite Levites (Josh. 19:20), the same as Kishon (21:28).",
            "hardness; soreness",
            "(hardness), one of the towns on the boundary of the tribe of Issachar, (Joshua 19:20) which with its suburbs was allotted to the Gershonite Levites. (Joshua 21:28) Authorized Version [785]Kishon."
        ]
    },
    {
        "Word": "Kishon",
        "Definitions": [
            "Winding, a winter torrent of Central Palestine, which rises about the roots of Tabor and Gilboa, and passing in a northerly direction through the plains of Esdraelon and Acre, falls into the Mediterranean at the north-eastern corner of the bay of Acre, at the foot of Carmel. It is the drain by which the waters of the plain of Esdraelon and of the mountains that surround it find their way to the sea. It bears the modern name of Nahr el-Mokattah, i.e., \"the river of slaughter\" (comp. 1 Kings 18:40). In the triumphal song of Deborah (Judg. 5:21) it is spoken of as \"that ancient river,\" either (1) because it had flowed on for ages, or (2), according to the Targum, because it was \"the torrent in which were shown signs and wonders to Israel of old;\" or (3) probably the reference is to the exploits in that region among the ancient Canaanites, for the adjoining plain of Esdraelon was the great battle-field of Palestine.",
            "This was the scene of the defeat of Sisera (Judg. 4:7, 13), and of the destruction of the prophets of Baal by Elijah (1 Kings 18:40). \"When the Kishon was at its height, it would be, partly on account of its quicksands, as impassable as the ocean itself to a retreating army.\" (See [343]DEBORAH.)",
            "hard; sore",
            "(winding), The river, a torrent or winter stream of central Palestine, the scene of two of the grandest achievements of Israelitish history--the defeat of Sisera, Judges 4, and the destruction of the prophets of Baal by Elijah. (1 Kings 18:40) The Nahr Mukutta, the modern representative of the Kishon, is the drain by which the waters of the plain of Esdraelon and of the mountains which enclose that plain find their way through the plain of Acre to the Mediterranean. The part of the Kishon at which the prophets of Baal were slaughtered by Elijah was doubtless close below the spot on Carmel where the sacrifice had taken place."
        ]
    },
    {
        "Word": "Kiss",
        "Definitions": [
            "Of affection (Gen. 27:26, 27; 29:13; Luke 7:38, 45); reconciliation (Gen. 33:4; 2 Sam. 14:33); leave-taking (Gen. 31:28, 55; Ruth 1:14; 2 Sam. 19:39); homage (Ps. 2:12; 1 Sam. 10:1); spoken of as between parents and children (Gen. 27:26; 31:28, 55; 48:10; 50:1; Ex. 18:7; Ruth 1:9, 14); between male relatives (Gen. 29:13; 33:4; 45:15). It accompanied social worship as a symbol of brotherly love (Rom. 16:16; 1 Cor. 16:20; 2 Cor. 13:12; 1 Thess. 5:26; 1 Pet. 5:14). The worship of idols was by kissing the image or the hand toward the image (1 Kings 19:18; Hos. 13:2).",
            "Kissing the lips by way of affectionate salutation was customary among near relatives of both sexes, in both patriarchal and later times. (Genesis 29:11; Song of Solomon 8:1) Between individuals of the same sex, and in a limited degree between those of different sexes, the kiss on the cheek as a mark of respect or an act of salutation has at all times been customary in the East, and can hardly be said to be extinct even in Europe. In the Christian Church the kiss of charity was practiced not only as a friendly salutation, but as an act symbolical of love and Christian brotherhood. (Romans 16:16; 1 Corinthians 16:20; 2 Corinthians 13:12; 1 Thessalonians 5:6; 1 Peter 5:14) It was embodied in the earlier Christian offices, and has been continued in some of those now in use. Among the Arabs the women and children kiss the beards of their husbands or fathers. The superior returns the salute by a kiss on the forehead. In Egypt an inferior kisses the hand of a superior, generally on the back, but sometimes, as a special favor, on the palm also. To testify abject submission, and in asking favors, the feet are often kissed instead of the hand. The written decrees of a sovereign are kissed in token of respect; even the ground is sometimes kissed by Orientals int he fullness of their submission. (Genesis 41:40; 1 Samuel 24:8; Psalms 72:9) etc. Kissing is spoken of in Scripture as a mark of respect or adoration to idols. (1 Kings 19:18; Hosea 13:2)"
        ]
    },
    {
        "Word": "Kite",
        "Definitions": [
            "An unclean and keen-sighted bird of prey (Lev. 11:14; Deut. 14:13). The Hebrew word used, 'ayet, is rendered \"vulture\" in Job 28:7 in Authorized Version, \"falcon\" in Revised Version. It is probably the red kite (Milvus regalis), a bird of piercing sight and of soaring habits found all over Palestine.",
            "(Heb. ayyah), a rapacious and keen-sighted bird of prey belonging to the hawk family. The Hebrew word thus rendered occurs in three passages-- (Leviticus 11:14; 14:13; Job 28:7) In the two former it is translated \"kite\" in the Authorized Version, in the latter \"vulture.\" It is enumerated among the twenty names of birds mentioned in (14:1) ... which were considered unclean by the Mosaic law and forbidden to be used as food by the Israelites."
        ]
    },
    {
        "Word": "Kithlish",
        "Definitions": [
            "A man's wall, a town in the plain of Judah (Josh. 15:40). It has been identified with Jelameh.",
            "it is a wall; the company of a lioness",
            "(man's wall), one of the towns of Judah, in the Shefelah or lowland. (Joshua 15:40)"
        ]
    },
    {
        "Word": "Kitron",
        "Definitions": [
            "Knotty, a city of Zebulun (Judg. 1:30), called also Kattath (Josh. 19:15); supposed to be \"Cana of Galilee.\"",
            "making sweet; binding together",
            "(knotty), one of the towns from which Zubulun did not expel the Canaanites. (Judges 1:30) In the Talmud it is identified with \"Zippori,\" i.e. Sepphoris, now Seffurieh ."
        ]
    },
    {
        "Word": "Kittim",
        "Definitions": [
            "(Gen. 10:4). (See [344]CHITTIM.)",
            "breaking; bruising small; gold; coloring",
            "Twice written in the Authorized Version for Chittim. (Genesis 10:4; 1 Chronicles 1:7)"
        ]
    },
    {
        "Word": "Knead",
        "Definitions": [
            "To prepare dough in the process of baking (Gen. 18:6; 1 Sam. 28:24; Hos. 7:4)."
        ]
    },
    {
        "Word": "Kneading-trough",
        "Definitions": [
            "The vessel in which the dough, after being mixed and leavened, was left to swell or ferment (Ex. 8:3; 12:34; Deut. 28:5, 7). The dough in the vessels at the time of the Exodus was still unleavened, because the people were compelled to withdraw in haste."
        ]
    },
    {
        "Word": "Knife",
        "Definitions": [
            "(1.) Heb. hereb, \"the waster,\" a sharp instrument for circumcision (Josh. 5:2, 3, lit. \"knives of flint;\" comp. Ex. 4:25); a razor (Ezek. 5:1); a graving tool (Ex. 20:25); an axe (Ezek. 26:9).",
            "(2.) Heb. maakeleth, a large knife for slaughtering and cutting up food (Gen. 22:6, 10; Prov. 30:14).",
            "(3.) Heb. sakkin, a knife for any purpose, a table knife (Prov. 23:2).",
            "(4.) Heb. mahalaph, a butcher's knife for slaughtering the victims offered in sacrifice (Ezra 1:9).",
            "(5.) Smaller knives (Heb. ta'ar, Jer. 36:26) were used for sharpening pens. The pruning-knives mentioned in Isa. 18:5 (Heb. mizmaroth) were probably curved knives.",
            "+ The knives of the Egyptians, and of other nations in early times, were probably only of hard stone, and the use of the flint or stone knife was sometimes retained for sacred purposes after the introduction of iron and steel. + In their meals the Jews, like other Orientals, made little use of knives, but they were required both for slaughtering animals, either for food or sacrifice, and for cutting up the carcass. (Leviticus 7:33,34; 8:15,20,25; 9:13; Numbers 18:18; 1 Samuel 9:24) etc. + Smaller knives were in use for paring fruit (Josephus) and for sharpening pens. (Jeremiah 36:23) + The razor was often used for Nazarite purposes, for which a special chamber was reserved in the temple. (Numbers 6:5,9,19; Ezekiel 5:1), etc. + The pruning-hooks of (Isaiah 18:5) were probably curved knives. + The lancets of the priests of Baal were doubtless pointed knives. (1 Kings 18:28)"
        ]
    },
    {
        "Word": "Knock",
        "Definitions": [
            "\"Though Orientals are very jealous of their privacy, they never knock when about to enter your room, but walk in without warning or ceremony. It is nearly impossible to teach an Arab servant to knock at your door. They give warning at the outer gate either by calling or knocking. To stand and call is a very common and respectful mode. Thus Moses commanded the holder of a pledge to stand without and call to the owner to come forth (Deut. 24:10). This was to avoid the violent intrusion of cruel creditors. Peter stood knocking at the outer door (Acts 12:13, 16), and the three men sent to Joppa by Cornelius made inquiry and stood before the gate' (10:17, 18). The idea is that the guard over your privacy is to be placed at the entrance.\"",
            "Knocking is used as a sign of importunity (Matt. 7:7, 8; Luke 13:25), and of the coming of Christ (Luke 12:36; Rev. 3:20)."
        ]
    },
    {
        "Word": "Knop",
        "Definitions": [
            "Some architectural ornament. (1.) Heb. kaphtor (Ex. 25:31-36), occurring in the description of the candlestick. It was an ornamental swell beneath the cups of the candlestick, probably an imitation of the fruit of the almond.",
            "(2.) Heb. peka'im, found only in 1 Kings 6:18 and 7:24, an ornament resembling a small gourd or an egg, on the cedar wainscot in the temple and on the castings on the brim of the brazen sea.",
            "a word employed in the Authorized Version to translate two terms which refer to some architectural or ornamental object, but which have nothing in common.",
            "+ Caphtor .--This occurs in the description of the candlestick of the sacred tent in (Exodus 25:31-36) and Exod 37:17-22 + The second term, Peka'im, is found only in (1 Kings 6:18) and 1Kin 7:24 The word no doubt signifies some globular thing resembling a small gourd or an egg, though as to the character of the ornament we are quite in the dark."
        ]
    },
    {
        "Word": "Koa",
        "Definitions": [
            "He-camel, occurs only in Ezek. 23:23, some province or place in the Babylonian empire, used in this passage along with Shoa (q.v.).",
            "hope; a congregation; a line; a rule",
            "(he-camel) is a word which occurs only in (Ezekiel 23:23) It may perhaps have been a city or district of Babylonia; or it may be a common noun, signifying \"prince\" or \"nobleman.\""
        ]
    },
    {
        "Word": "Kohath",
        "Definitions": [
            "Assembly, the second son of Levi, and father of Amram (Gen. 46:11). He came down to Egypt with Jacob, and lived to the age of one hundred and thirty-three years (Ex. 6:18).",
            "congregation; wrinkle; bluntness",
            "(assembly), second of the three sons of Levi, from whom the three principal divisions of the Levites derived their origin and their name. (Genesis 46:11; Exodus 6:16) In the journeyings of the tabernacle of the sons of Kohath (Kohathites) had charge of the most holy portions of the vessels. (Numbers 4:1) ... Of the personal history of Kohath we know nothing, except that he came down to Egypt with Levi and Jacob, (Genesis 46:11) that his sister was Jochebed, (Exodus 6:20) and that he lived to the age of 133 years. (Exodus 6:18) (B.C. about 1491.)"
        ]
    },
    {
        "Word": "Kohathites",
        "Definitions": [
            "The descendants of Kohath. They formed the first of the three divisions of the Levites (Ex. 6:16, 18; Num. 3:17). In the journeyings of the Israelites they had the charge of the most holy portion of the vessels of the tabernacle, including the ark (Num. 4). Their place in the marching and encampment was south of the tabernacle (Num. 3:29, 31). Their numbers at different times are specified (3:28; 4:36; 26:57, 62). Samuel was of this division."
        ]
    },
    {
        "Word": "Korah",
        "Definitions": [
            "Ice, hail. (1.) The third son of Esau, by Aholibamah (Gen. 36:14; 1 Chr. 1:35).",
            "(2.) A Levite, the son of Izhar, the brother of Amram, the father of Moses and Aaron (Ex. 6:21). The institution of the Aaronic priesthood and the Levitical service at Sinai was a great religious revolution. The old priesthood of the heads of families passed away. This gave rise to murmurings and discontent, while the Israelites were encamped at Kadesh for the first time, which came to a head in a rebellion against Moses and Aaron, headed by Korah, Dathan, and Abiram. Two hundred and fifty princes, \"men of renown\" i.e., well-known men from among the other tribes, joined this conspiracy. The whole company demanded of Moses and Aaron that the old state of things should be restored, alleging that \"they took too much upon them\" (Num. 16:1-3). On the morning after the outbreak, Korah and his associates presented themselves at the door of the tabernacle, and \"took every man his censer, and put fire in them, and laid incense thereon.\" But immediately \"fire from the Lord\" burst forth and destroyed them all (Num. 16:35). Dathan and Abiram \"came out and stood in the door of their tents, and their wives, and their sons, and their little children,\" and it came to pass \"that the ground clave asunder that was under them; and the earth opened her mouth and swallowed them up.\" A plague thereafter began among the people who sympathized in the rebellion, and was only stayed by Aaron's appearing between the living and the dead, and making \"an atonement for the people\" (16:47).",
            "The descendants of the sons of Korah who did not participate in the rebellion afterwards rose to eminence in the Levitical service.",
            "baldness; ice; frost",
            "(baldness).",
            "+ Third son of Esau by Aholibamah. (Genesis 36:5,14,18; 1 Chronicles 1:35) He was born in Canaan before Esau migrated to Mount Seir, (Genesis 36:5-9) and was one of the \"dukes\" of Edom. (B.C. 1790.) + Another Edomitish \"duke\" of this name, sprung from Eliphaz, Esau's son of Adah. (Genesis 36:16) + One of the \"sons of Hebron,\" in (1 Chronicles 2:43) + Son of Izhar the son of Kohath the son of Levi. He was leader of the famous rebellion against his cousins Moses and Aaron in the wilderness, for which he paid the penalty of perishing with his followers by an earthquake and flames of fire. (Numbers 16; 26:9-11) The particular grievance which rankled in the mind of Korah and his company was their exclusion from the office of the priesthood, and their being confined--those among them who were Levites-- to the inferior service of the tabernacle. Korah's position as leader in this rebellion was evidently the result of his personal character, which was that of a bold, haughty and ambitious man. (B.C. 1490.) In the New Testament (Jude 1:11) Korah is coupled with Cain and Balaam."
        ]
    },
    {
        "Word": "Korahites",
        "Definitions": [
            "That portion of the Kohathites that descended from Korah. (1.) They were an important branch of the singers of the Kohathite division (2 Chr. 20:19). There are eleven psalms (42-49; 84; 85; 87; 88) dedicated to the sons of Korah.",
            "(2.) Some of the sons of Korah also were \"porters\" of the temple (1 Chr. 9:17-19); one of them was over \"things that were made in the pans\" (31), i.e., the baking in pans for the meat-offering (Lev. 2:5)."
        ]
    },
    {
        "Word": "Kore",
        "Definitions": [
            "Partridge. (1.) A Levite and temple-warder of the Korahites, the son of Asaph. He was father of Shallum and Meshelemiah, temple-porters (1 Chr. 9:19; 26:1).",
            "(2.) A Levitical porter at the east gate of the temple (2 Chr. 31:14).",
            "(3.) In 1 Chr. 26:19 the word should be \"Korahites,\" as in the Revised Version.",
            "(partridge).",
            "+ A Korahite, ancestor of Shallum and Meshelemiah, chief porters in the reign of David. (1 Chronicles 9:19; 26:1) (B.C. 1014.) + Son of Imnah, a Levite in the reign of Hezekiah. He had charge of the offerings. (2 Chronicles 31:14) (B.C. 726.) + In the Authorized Version of (1 Chronicles 26:19) \"the sons of Kore\" (following the Vulgate Core) should properly be \"the sons of the Korhite.\""
        ]
    },
    {
        "Word": "Korhites",
        "Definitions": [
            "A Levitical family descended from Korah (Ex. 6:24; 1 Chr. 12:6; 26:1; 2 Chr. 20:19)."
        ]
    },
    {
        "Word": "Koz",
        "Definitions": [
            "Thorn. (1.) A descendant of Judah. 1 Chr. 4:8, \"Coz;\" R.V., \"Hakkoz.\"",
            "(2.) A priest, the head of the seventh division of the priests (Ezra 2:61; Neh. 3:4, 21; 7:63). In 1 Chr. 24:10 the word has the article prefixed, and it is taken as a part of the word \"Hakkoz.\"",
            "(thorn), (Ezra 2:61; Nehemiah 3:4,21) = [787]Coz = [788]Hakkoz."
        ]
    },
    {
        "Word": "Laban",
        "Definitions": [
            "White. (1.) The son of Bethuel, who was the son of Nahor, Abraham's brother. He lived at Haran in Mesopotamia. His sister Rebekah was Isaac's wife (Gen. 24). Jacob, one of the sons of this marriage, fled to the house of Laban, whose daughters Leah and Rachel (ch. 29) he eventually married. (See [345]JACOB.)",
            "(2.) A city in the Arabian desert in the route of the Israelites (Deut. 1:1), probably identical with Libnah (Num. 33:20).",
            "white; shining; gentle; brittle",
            "(white).",
            "+ Son of Bethuel, brother of Rebekah and father of Leah and Rachel. (B.C. about 1860-1740.) The elder branch of the family remained at Haran, Mesopotamia, when Abraham removed to the land of Canaan, and it is there that we first meet with Laban, as taking the leading part in the betrothal of his sister Rebekah to her cousin Isaac. (Genesis 24:10,29-60; 27:43; 29:5) The next time Laban appears in the sacred narrative it is as the host of his nephew Jacob at Haran. (Genesis 29:13,14) [[790]Jacob] Jacob married Rachel and Leah, daughters of Laban, and remained with him 20 years, B.C. 1760-1740. But Laban's dishonest and overreaching practice toward his nephew shows from what source Jacob inherited his tendency to sharp dealing. Nothing is said of Laban after Jacob left him. + One of the landmarks named in the obscure and disputed passage (1:1) The mention of Hezeroth has perhaps led to the only conjecture regarding Laban of which the writer is aware, namely, that it is identical with [791]Libnah. (Numbers 33:20)"
        ]
    },
    {
        "Word": "Lachish",
        "Definitions": [
            "Impregnable, a royal Canaanitish city in the Shephelah, or maritime plain of Palestine (Josh. 10:3, 5; 12:11). It was taken and destroyed by the Israelites (Josh. 10:31-33). It afterwards became, under Rehoboam, one of the strongest fortresses of Judah (2 Chr. 10:9). It was assaulted and probably taken by Sennacherib (2 Kings 18:14, 17; 19:8; Isa. 36:2). An account of this siege is given on some slabs found in the chambers of the palace of Koyunjik, and now in the British Museum. The inscription has been deciphered as follows:, \"Sennacherib, the mighty king, king of the country of Assyria, sitting on the throne of judgment before the city of Lachish: I gave permission for its slaughter.\" (See [346]NINEVEH.)",
            "Lachish has been identified with Tell-el-Hesy, where a cuneiform tablet has been found, containing a letter supposed to be from Amenophis at Amarna in reply to one of the Amarna tablets sent by Zimrida from Lachish. This letter is from the chief of Atim (=Etam, 1 Chr. 4:32) to the chief of Lachish, in which the writer expresses great alarm at the approach of marauders from the Hebron hills. \"They have entered the land,\" he says, \"to lay waste...strong is he who has come down. He lays waste.\" This letter shows that \"the communication by tablets in cuneiform script was not only usual in writing to Egypt, but in the internal correspondence of the country. The letter, though not so important in some ways as the Moabite stone and the Siloam text, is one of the most valuable discoveries ever made in Palestine\" (Conder's Tell Amarna Tablets, p. 134).",
            "Excavations at Lachish are still going on, and among other discoveries is that of an iron blast-furnace, with slag and ashes, which is supposed to have existed B.C. 1500. If the theories of experts are correct, the use of the hot-air blast instead of cold air (an improvement in iron manufacture patented by Neilson in 1828) was known fifteen hundred years before Christ. (See [347]FURNACE.)",
            "who walks, or exists, of himself",
            "(invincible), a city lying south of Jerusalem, on the borders of Simeon, and belonging to the Amorites, the king of which joined with four others, at the invitation of Adonizedek king of Jerusalem, to chastise the Gibeonites for their league with Israel. (Joshua 10:3,5) They were routed by Joshua at Beth-horon, and the king of Lachish fell a victim with the others under the trees at Makkedah. ver. (Joshua 10:26) The destruction of the town shortly followed the death of the king. vs. (Joshua 10:31-33) In the special statement that the attack lasted two days, in contradistinction to the other cities which were taken in one (see ver. 35), we gain our first glimpse of that strength of position for which Lachish was afterward remarkable. Lachish was one of the cities fortified and garrisoned by Rehoboam after the revolt of the northern kingdom. (2 Chronicles 11:9) In the reign of Hezekiah it was one of the cities taken by Sennacherib. This siege is considered by Layard and Hincks to be depicted on the slabs found by the former in one of the chambers of the palace at Kouyunjik. After the return from captivity, Lachish with its surrounding \"fields\" was reoccupied by the Jews. (Nehemiah 11:30)"
        ]
    },
    {
        "Word": "Ladder",
        "Definitions": [
            "Occurs only once, in the account of Jacob's vision (Gen. 28:12)."
        ]
    },
    {
        "Word": "Laish",
        "Definitions": [
            "A lion. (1.) A city of the Sidonians, in the extreme north of Palestine (Judg. 18:7, 14); called also Leshem (Josh. 19:47) and Dan (Judg. 18:7, 29; Jer. 8:16). It lay near the sources of the Jordan, about 4 miles from Paneas. The restless and warlike tribe of Dan (q.v.), looking out for larger possessions, invaded this country and took Laish with its territory. It is identified with the ruin Tell-el-Kady, \"the mound of the judge,\" to the north of the Waters of Merom (Josh. 11:5).",
            "(2.) A place mentioned in Isa. 10:30. It has been supposed to be the modern el-Isawiyeh, about a mile north-east of Jerusalem.",
            "(3.) The father of Phalti (1 Sam. 25:44).",
            "a lion",
            "(lion), father of Phaltiel, to whom Saul had given Michal, David's wife. (1 Samuel 25:44; 2 Samuel 3:15)"
        ]
    },
    {
        "Word": "Lama",
        "Definitions": [
            "(Matt. 27:46), a Hebrew word meaning why, quoted from Ps. 22:1."
        ]
    },
    {
        "Word": "Lamb",
        "Definitions": [
            "(1.) Heb. kebes, a male lamb from the first to the third year. Offered daily at the morning and the evening sacrifice (Ex. 29:38-42), on the Sabbath day (Num. 28:9), at the feast of the New Moon (28:11), of Trumpets (29:2), of Tabernacles (13-40), of Pentecost (Lev. 23:18-20), and of the Passover (Ex. 12:5), and on many other occasions (1 Chr. 29:21; 2 Chr. 29:21; Lev. 9:3; 14:10-25).",
            "(2.) Heb. taleh, a young sucking lamb (1 Sam. 7:9; Isa. 65:25). In the symbolical language of Scripture the lamb is the type of meekness and innocence (Isa. 11:6; 65:25; Luke 10:3; John 21:15).",
            "The lamb was a symbol of Christ (Gen. 4:4; Ex. 12:3; 29:38; Isa. 16:1; 53:7; John 1:36; Rev. 13:8).",
            "Christ is called the Lamb of God (John 1:29, 36), as the great sacrifice of which the former sacrifices were only types (Num. 6:12; Lev. 14:12-17; Isa. 53:7; 1 Cor. 5:7)."
        ]
    },
    {
        "Word": "Lamech",
        "Definitions": [
            "The strikerdown; the wild man. (1.) The fifth in descent from Cain. He was the first to violate the primeval ordinance of marriage (Gen. 4:18-24). His address to his two wives, Adah and Zillah (4:23, 24), is the only extant example of antediluvian poetry. It has been called \"Lamech's sword-song.\" He was \"rude and ruffianly,\" fearing neither God nor man. With him the curtain falls on the race of Cain. We know nothing of his descendants.",
            "(2.) The seventh in descent from Seth, being the only son of Methuselah. Noah was the oldest of his several sons (Gen. 5:25-31; Luke 3:36).",
            "poor; made low",
            "(powerful), properly Lemech.",
            "+ The fifth lineal descendant from Cain. (Genesis 4:18-24) He is the only one except Enoch, of the posterity of Cain, whose history is related with some detail. His two wives, Adah and Zillah, and his daughter Naamah, are, with Eve, the only antediluvian women whose names are mentioned by Moses. His three sons, Jabal, Jubal and Tubal-cain, are celebrated in Scripture as authors of useful inventions. The remarkable poem which Lamech uttered may perhaps be regarded as Lamech's son of exultation on the invention of the sword by his son Tubal-cain, in the possession of which he foresaw a great advantage to himself and his family over any enemies. + The father of Noah. (Genesis 5:29)"
        ]
    },
    {
        "Word": "Lamentation",
        "Definitions": [
            "(Heb. qinah), an elegy or dirge. The first example of this form of poetry is the lament of David over Saul and Jonathan (2 Sam. 1:17-27). It was a frequent accompaniment of mourning (Amos 8:10). In 2 Sam. 3:33, 34 is recorded David's lament over Abner. Prophecy sometimes took the form of a lament when it predicted calamity (Ezek. 27:2, 32; 28:12; 32:2, 16)."
        ]
    },
    {
        "Word": "Lamentations, Book of",
        "Definitions": [
            "Called in the Hebrew canon 'Ekhah, meaning \"How,\" being the formula for the commencement of a song of wailing. It is the first word of the book (see 2 Sam. 1:19-27). The LXX. adopted the name rendered \"Lamentations\" (Gr. threnoi = Heb. qinoth) now in common use, to denote the character of the book, in which the prophet mourns over the desolations brought on the city and the holy land by Chaldeans. In the Hebrew Bible it is placed among the Khethubim. (See [348]BIBLE.)",
            "As to its authorship, there is no room for hesitancy in following the LXX. and the Targum in ascribing it to Jeremiah. The spirit, tone, language, and subject-matter are in accord with the testimony of tradition in assigning it to him. According to tradition, he retired after the destruction of Jerusalem by Nebuchadnezzar to a cavern outside the Damascus gate, where he wrote this book. That cavern is still pointed out. \"In the face of a rocky hill, on the western side of the city, the local belief has placed the grotto of Jeremiah.' There, in that fixed attitude of grief which Michael Angelo has immortalized, the prophet may well be supposed to have mourned the fall of his country\" (Stanley, Jewish Church).",
            "The book consists of five separate poems. In chapter 1 the prophet dwells on the manifold miseries oppressed by which the city sits as a solitary widow weeping sorely. In chapter 2 these miseries are described in connection with the national sins that had caused them. Chapter 3 speaks of hope for the people of God. The chastisement would only be for their good; a better day would dawn for them. Chapter 4 laments the ruin and desolation that had come upon the city and temple, but traces it only to the people's sins. Chapter 5 is a prayer that Zion's reproach may be taken away in the repentance and recovery of the people.",
            "The first four poems (chapters) are acrostics, like some of the Psalms (25, 34, 37, 119), i.e., each verse begins with a letter of the Hebrew alphabet taken in order. The first, second, and fourth have each twenty-two verses, the number of the letters in the Hebrew alphabet. The third has sixty-six verses, in which each three successive verses begin with the same letter. The fifth is not acrostic.",
            "Speaking of the \"Wailing-place (q.v.) of the Jews\" at Jerusalem, a portion of the old wall of the temple of Solomon, Schaff says: \"There the Jews assemble every Friday afternoon to bewail the downfall of the holy city, kissing the stone wall and watering it with their tears. They repeat from their well-worn Hebrew Bibles and prayer-books the Lamentations of Jeremiah and suitable Psalms.\""
        ]
    },
    {
        "Word": "Lamp",
        "Definitions": [
            "(1.) That part of the candle-sticks of the tabernacle and the temple which bore the light (Ex. 25:37; 1 Kings 7:49; 2 Chr. 4:20; 13:11; Zech. 4:2). Their form is not described. Olive oil was generally burned in them (Ex. 27:20).",
            "(2.) A torch carried by the soliders of Gideon (Judg. 7:16, 20). (R.V., \"torches.\")",
            "(3.) Domestic lamps (A.V., \"candles\") were in common use among the Hebrews (Matt. 5:15; Mark 4:21, etc.).",
            "(4.) Lamps or torches were used in connection with marriage ceremonies (Matt. 25:1).",
            "This word is also frequently metaphorically used to denote life, welfare, guidance, etc. (2 Sam. 21:17; Ps. 119:105; Prov. 6:23; 13:9).",
            "+ That part of the golden candlestick belonging to the tabernacle which bore the light; also of each of the ten candlesticks placed by Solomon in the temple before the holy of holies. (Exodus 25:37; 1 Kings 7:49; 2 Chronicles 4:20; 13:11; Zechariah 4:2) The lamps were lighted every evening and cleansed every morning. (Exodus 30:7,8) + A torch or flambeau, such as was carried by the soldiers of Gideon. (Judges 7:16,20) comp. Judg 15:4 The use in marriage processions of lamps fed with oil is alluded to in the parable of the ten virgins. (Matthew 25:1) Modern Egyptian lamps consist of small glass vessels with a tube at the bottom containing a cotton wick twisted around a piece of straw. For night travelling, a lantern composed of waxed cloth strained over a sort of cylinder of wire rings, and a top and bottom of perforated copper. This would, in form at least, answer to the lamps within pitchers of Gideon. \"The Hebrews, like the ancient Greeks and Romans, as well as the modern Orientals, were accustomed to burn lamps all night. This custom, with the effect produced by their going out or being extinguished, supplies various figures to the sacred writers. (2 Samuel 21:17; Proverbs 13:9; 20:20) On the other hand, the keeping up of a lamp's light is used as a symbol of enduring and unbroken succession. (1 Kings 11:36; 15:4; Psalms 132:17) \"--McClintock and Strong."
        ]
    },
    {
        "Word": "Landmark",
        "Definitions": [
            "A boundary line indicated by a stone, stake, etc. (Deut. 19:14; 27:17; Prov. 22:28; 23:10; Job 24:2). Landmarks could not be removed without incurring the severe displeasure of God."
        ]
    },
    {
        "Word": "Laodicea",
        "Definitions": [
            "The city of this name mentioned in Scripture lay on the confines of Phrygia and Lydia, about 40 miles east of Ephesus (Rev. 3:14), on the banks of the Lycus. It was originally called Diospolis and then Rhoas, but afterwards Laodicea, from Laodice, the wife of Antiochus II., king of Syria, who rebuilt it. It was one of the most important and flourishing cities of Asia Minor. At a very early period it became one of the chief seats of Christianity (Col. 2:1; 4:15; Rev. 1:11, etc.). It is now a deserted place, called by the Turks Eski-hissar or \"old castle.\"",
            "just people",
            "(justice of the people), a town in the Roman province of Asia situated in the valley of the Maeander, on a small river called the Lycus, with Colossae and Hierapolis a few miles distant to the west. Built, or rather rebuilt, by one of the Seleucid monarchs, and named in honor of his wife, Laodicea became under the Roman government a place of some importance. Its trade was considerable; it lay on the line of a great road; and it was the seat of a conventus . From the third chapter and seventeenth verse of Revelation we should gather it was a place of great wealth. Christianity was introduced into Laodicea, not, however, as it would seem, through the direct agency of St. Paul. We have good reason for believing that when, in writing from Rome to the Christians of Colossae, he sent a greeting to those of Laodicea, he had not personally visited either place. But the preaching of the gospel at Ephesus, (Acts 18:19; Acts 19:41) must inevitably have resulted in the formation of churches in the neighboring cities, especially where Jews were settled; and there were Jews in Laodicea. In subsequent times it became a Christian city of eminence, the see of bishop and a meeting-place of councils. The Mohammedan invaders destroyed it, and it is now a scene of utter desolation, as was prophesied in (Revelation 3:14-22) and the extensive ruins near Denislu justify all that we read of Laodicea in Greek and Roman writers. Another biblical subject of interest is connected with Laodicea. From (Colossians 4:16) it appears that St. Paul wrote a letter to this place when he wrote the letter to Colossae. Ussher's view is that it was the same as the Epistle to the Ephesians, which was a circular letter sent to Laodicea among other places. The apocryphal Epistola ad Laodicenses is a late and clumsy forgery."
        ]
    },
    {
        "Word": "Laodicea, Epistle from",
        "Definitions": [
            "(Col. 4:16), was probably the Epistle to the Ephesians, as designed for general circulation. It would reach the Colossians by way of Laodicea."
        ]
    },
    {
        "Word": "Lapidoth",
        "Definitions": [
            "Torches. Deborah is called \"the wife of Lapidoth\" (Judg. 4:4). Some have rendered the expression \"a woman of a fiery spirit,\" under the supposition that Lapidoth is not a proper name, a woman of a torch-like spirit.",
            "enlightened; lamps",
            "(torches), the inhabitants of Laodicea. (Colossians 4:16; Revelation 3:14)"
        ]
    },
    {
        "Word": "Lapping",
        "Definitions": [
            "Of water like a dog, i.e., by putting the hand filled with water to the mouth. The dog drinks by shaping the end of his long thin tongue into the form of a spoon, thus rapidly lifting up water, which he throws into his mouth. The three hundred men that went with Gideon thus employed their hands and lapped the water out of their hands (Judg. 7:7)."
        ]
    },
    {
        "Word": "Lapwing",
        "Definitions": [
            "The name of an unclean bird, mentioned only in Lev. 11:19 and Deut. 14:18. The Hebrew name of this bird, dukiphath, has been generally regarded as denoting the hoope (Upupa epops), an onomatopoetic word derived from the cry of the bird, which resembles the word \"hoop;\" a bird not uncommon in Palestine. Others identify it with the English peewit.",
            "(Heb. duciphath) occurs only in (Leviticus 11:19) and in the parallel passage of (14:18) amongst the list of those birds which were forbidden by the law of Moses to be eaten by the Israelites. Commentators generally agree that the hoopoe is the bird intended. The hoopoe is an occasional visitor to England, arriving for the most part in the autumn. Its crest is very elegant; each of the long feathers forming it is tipped with black."
        ]
    },
    {
        "Word": "Lasaea",
        "Definitions": [
            "A city in the island of Crete (Acts 27:8). Its ruins are still found near Cape Leonda, about 5 miles east of \"Fair Havens.\""
        ]
    },
    {
        "Word": "Lasha",
        "Definitions": [
            "Fissure, a place apparently east of the Dead Sea (Gen. 10:19). It was afterwards known as Callirhoe, a place famous for its hot springs.",
            "(fissure), a place noticed in (Genesis 10:19) as marking the limit of the country of the Canaanites. It lay somewhere in the southeast of Palestine. Jerome and other writers identify it with Callirrhoe, a spot famous for hot springs, near the eastern shore of the Dead Sea."
        ]
    },
    {
        "Word": "Latchet",
        "Definitions": [
            "A thong (Acts 22:25), cord, or strap fastening the sandal on the foot (Isa. 5:27; Mark 1:7; Luke 3:16)."
        ]
    },
    {
        "Word": "Latin",
        "Definitions": [
            "The vernacular language of the ancient Romans (John 19:20).",
            "the language spoken by the Romans, is mentioned only in (John 19:20) and Luke 23:38"
        ]
    },
    {
        "Word": "Lattice",
        "Definitions": [
            "(1.) Heb. eshnabh, a latticed opening through which the cool breeze passes (Judg. 5:28). The flat roofs of the houses were sometimes enclosed with a parapet of lattice-work on wooden frames, to screen the women of the house from the gaze of the neighbourhood.",
            "(2.) Heb. harakim, the network or lattice of a window (Cant. 2:9).",
            "(3.) Heb. sebakhah, the latticed balustrade before a window or balcony (2 Kings 1:2). The lattice window is frequently used in Eastern countries.",
            "this word is used for a latticed window or simply a network placed before a window or balcony. Perhaps the network through which Ahaziah fell and received his mortal injury was on the parapet of his palace. (2 Kings 1:2) (The latticed window is much used in warm eastern countries. It frequently projects from the wall (like our bay windows), and is formed of reticulated work, often highly ornamental, portions of which are hinged so that they may be opened or shut at pleasure. The object is to keep the apartments cool by intercepting the direct rays of the sun, while the air is permitted to circulate freely.--Fairbairn. [See [796]House and [797]Window]"
        ]
    },
    {
        "Word": "Laver",
        "Definitions": [
            "(Heb. kiyor), a \"basin\" for boiling in, a \"pan\" for cooking (1 Sam. 2:14), a \"fire-pan\" or hearth (Zech. 12:6), the sacred wash-bowl of the tabernacle and temple (Ex. 30:18, 28; 31:9; 35:16; 38:8; 39:39; 40:7, 11, 30, etc.), a basin for the water used by the priests in their ablutions.",
            "That which was originally used in the tabernacle was of brass (rather copper; Heb. nihsheth), made from the metal mirrors the women brought out of Egypt (Ex. 38:8). It contained water wherewith the priests washed their hands and feet when they entered the tabernacle (40:32). It stood in the court between the altar and the door of the tabernacle (30:19, 21).",
            "In the temple there were ten lavers used for the sacrifices, and the molten sea for the ablutions of the priests (2 Chr. 4:6). The position and uses of these are described 1 Kings 7:23-39; 2 Chr. 4:6. The \"molten sea\" was made of copper, taken from Tibhath and Chun, cities of Hadarezer, king of Zobah (1 Chr. 18:8; 1 Kings 7:23-26).",
            "No lavers are mentioned in the second temple.",
            "+ In the tabernacle, a vessel of brass containing water for the priests to wash their hands and feet before offering sacrifice. It stood in the fore offering sacrifice. It stood in the court between the altar and the door of the tabernacle. (Exodus 30:19,21) It rested on a basis, i.e. a foot, which, was well as the laver itself, was made from the mirrors of the women who assembled at the door of the tabernacle court. (Exodus 38:8) The form of the laver is not specified, but may be assumed to have been circular. Like the other vessels belonging to the tabernacle, it was, together with its \"foot,\" consecrated with oil. (Leviticus 8:10,11) + In Solomon's temple, besides the great molten sea, there were ten lavers of brass, raised on bases, (1 Kings 7:27,39) five on the north and five on the south side of the court of the priests. They were used for washing the animals to be offered in burnt offerings. (2 Chronicles 4:6)"
        ]
    },
    {
        "Word": "Law",
        "Definitions": [
            "A rule of action. (1.) The Law of Nature is the will of God as to human conduct, founded on the moral difference of things, and discoverable by natural light (Rom. 1:20; 2:14, 15). This law binds all men at all times. It is generally designated by the term conscience, or the capacity of being influenced by the moral relations of things.",
            "(2.) The Ceremonial Law prescribes under the Old Testament the rites and ceremonies of worship. This law was obligatory only till Christ, of whom these rites were typical, had finished his work (Heb. 7:9, 11; 10:1; Eph. 2:16). It was fulfilled rather than abrogated by the gospel.",
            "(3.) The Judicial Law, the law which directed the civil policy of the Hebrew nation.",
            "(4.) The Moral Law is the revealed will of God as to human conduct, binding on all men to the end of time. It was promulgated at Sinai. It is perfect (Ps. 19:7), perpetual (Matt. 5:17, 18), holy (Rom. 7:12), good, spiritual (14), and exceeding broad (Ps. 119:96). Although binding on all, we are not under it as a covenant of works (Gal. 3:17). (See [349]COMMANDMENTS.)",
            "(5.) Positive Laws are precepts founded only on the will of God. They are right because God commands them.",
            "(6.) Moral positive laws are commanded by God because they are right.",
            "The word is properly used, in Scripture as elsewhere, to express a definite commandment laid down by any recognized authority; but when the word is used with the article, and without any words of limitation, it refers to the expressed will to God, and in nine cases out of ten to the Mosaic law, or to the Pentateuch of which it forms the chief portion. The Hebrew word torah (law) lays more stress on its moral authority, as teaching the truth and guiding in the right way; the Greek nomos (law), on its constraining power as imposed and enforced by a recognized authority. The sense of the word, however, extends its scope and assumes a more abstracts character in the writings of St. Paul. Nomos, when used by him with the article, still refers in general to the law of Moses; but when used without the article, so as to embrace any manifestation of \"law,\" it includes all powers which act on the will of man by compulsion, or by the pressure of external motives, whether their commands be or be not expressed in definite forms. The occasional use of the word \"law\" (as in (Romans 3:27) \"law of faith\") to denote an internal principle of action does not really mitigate against the general rule. It should also be noticed that the title \"the Law\" is occasionally used loosely to refer to the whole of the Old Testament, as in (John 10:34) referring to (Psalms 82:6) in (John 15:25) referring to (Psalms 35:19) and in (1 Corinthians 14:21) referring to (Isaiah 28:11,12)"
        ]
    },
    {
        "Word": "Law of Moses",
        "Definitions": [
            "Is the whole body of the Mosaic legislation (1 Kings 2:3; 2 Kings 23:25; Ezra 3:2). It is called by way of eminence simply \"the Law\" (Heb. Torah, Deut. 1:5; 4:8, 44; 17:18, 19; 27:3, 8). As a written code it is called the \"book of the law of Moses\" (2 Kings 14:6; Isa. 8:20), the \"book of the law of God\" (Josh. 24:26).",
            "The great leading principle of the Mosaic law is that it is essentially theocratic; i.e., it refers at once to the commandment of God as the foundation of all human duty."
        ]
    },
    {
        "Word": "Lawyer",
        "Definitions": [
            "Among the Jews, was one versed in the laws of Moses, which he expounded in the schools and synagogues (Matt. 22:35; Luke 10:25). The functions of the \"lawyer\" and \"scribe\" were identical. (See [350]DOCTOR.)",
            "The title \"lawyer\" is generally supposed to be equivalent to the title \"scribe.\" The scribe expounded the law in the synagogues and schools. [See [808]Scribes]"
        ]
    },
    {
        "Word": "Lazarus",
        "Definitions": [
            "An abbreviation of Eleazar, whom God helps. (1.) The brother of Mary and Martha of Bethany. He was raised from the dead after he had lain four days in the tomb (John 11:1-44). This miracle so excited the wrath of the Jews that they sought to put both Jesus and Lazarus to death.",
            "(2.) A beggar named in the parable recorded Luke 16:19-31.",
            "assistance of God",
            "(whom God helps), another form of the Hebrew name Eleazar.",
            "+ Lazarus of Bethany, the brother of Martha and Mary. (John 11:1) All that we know of him is derived from the Gospel of St. John, and that records little more than the facts of his death and resurrection. The language of (John 11:1) implies that the sisters were the better known. Lazarus is \"of Bethany, of the village of Mary and her sister Martha.\" From this and from the order of the three names in (John 11:5) we may reasonably infer that Lazarus was the youngest of the family. All the circumstances of John 11 and 12 point to wealth and social position above the average. + The name of a poor man in the well-known parable of (Luke 16:19-31) The name of Lazarus has been perpetuated in an institution of the Christian Church. The leper of the Middle Ages appears as a lazzaro . The use of lazaretto and lazarhouse for the leper hospitals then founded in all parts of western Christendom, no less than that of lazaroni for the mendicants of Italian towns, is an indication of the effect of the parable upon the mind of Europe in the Middle Ages, and thence upon its later speech."
        ]
    },
    {
        "Word": "Leaf",
        "Definitions": [
            "Of a tree. The olive-leaf mentioned Gen. 8:11. The barren fig-tree had nothing but leaves (Matt. 21:19; Mark 11:13). The oak-leaf is mentioned Isa. 1:30; 6:13. There are numerous allusions to leaves, their flourishing, their decay, and their restoration (Lev. 26:36; Isa. 34:4; Jer. 8:13; Dan. 4:12, 14, 21; Mark 11:13; 13:28). The fresh leaf is a symbol of prosperity (Ps. 1:3; Jer. 17:8; Ezek. 47:12); the faded, of decay (Job 13:25; Isa. 1:30; 64:6; Jer. 8:13).",
            "Leaf of a door (1 Kings 6:34), the valve of a folding door.",
            "Leaf of a book (Jer. 36:23), perhaps a fold of a roll."
        ]
    },
    {
        "Word": "League",
        "Definitions": [
            "A treaty or confederacy. The Jews were forbidden to enter into an alliance of any kind (1) with the Canaanites (Ex. 23:32, 33; 34:12-16); (2) with the Amalekites (Ex. 17:8, 14; Deut. 25:17-19); (3) with the Moabites and Ammonites (Deut. 2:9, 19). Treaties were permitted to be entered into with all other nations. Thus David maintained friendly intercourse with the kings of Tyre and Hamath, and Solomon with the kings of Tyre and Egypt."
        ]
    },
    {
        "Word": "Leah",
        "Definitions": [
            "Weary, the eldest daughter of Laban, and sister of Rachel (Gen. 29:16). Jacob took her to wife through a deceit of her father (Gen. 29:23). She was \"tender-eyed\" (17). She bore to Jacob six sons (32-35), also one daughter, Dinah (30:21). She accompanied Jacob into Canaan, and died there before the time of the going down into Egypt (Gen. 31), and was buried in the cave of Machpelah (49:31).",
            "weary; tired",
            "(wearied), the daughter of Laban. (Genesis 29:16) The dullness or weakness of her eyes was so notable that it is mentioned as a contrast to the beautiful form and appearance of her younger sister Rachel. Her father took advantage of the opportunity which the local marriage rite afforded to pass her off in her sister's stead on the unconscious bridegroom, and excused himself to Jacob by alleging that the custom of the country forbade the younger sister to be given first in marriage. Jacob's preference of Rachel grew into hatred of Leah after he had married both sisters. Leah, however, bore to him in quick succession Reuben, Simeon, Levi, Judah, then Issachar, Zebulun and Dinah, before Rachel had a child. She died some time after Jacob reached the south country in which his father Isaac lived. She was buried in the family grave in Machpelah, near Hebron. (Genesis 49:31) (B.C. about 1720.)"
        ]
    },
    {
        "Word": "Leannoth",
        "Definitions": [
            "For answering; i.e., in singing, occurs in the title to Ps. 88. The title \"Mahalath (q.v.) Leannoth\" may be rendered \"concerning sickness, to be sung\" i.e., perhaps, to be sung in sickness."
        ]
    },
    {
        "Word": "Leasing",
        "Definitions": [
            "(Ps. 4:2; 5:6) an Old English word meaning lies, or lying, as the Hebrew word kazabh is generally rendered.",
            "(falsehood). This word is retained in the Authorized Version of (Psalms 4:2; 5:6) from the older English versions; but the Hebrew word of which it is the rendering is elsewhere almost uniformly translated \"lies.\" (Psalms 40:4; 58:3) etc."
        ]
    },
    {
        "Word": "Leather",
        "Definitions": [
            "A girdle of, worn by Elijah (2 Kings 1:8) and John the Baptist (Matt. 3:4). Leather was employed both for clothing (Num. 31:20; Heb. 11:37) and for writing upon. The trade of a tanner is mentioned (Acts 9:43; 10:6, 32). It was probably learned in Egypt.",
            "The notices of leather in the Bible are singularly few; indeed the word occurs but twice in the Authorized Version, and in each instance in reference to the same object, a girdle. (2 Kings 1:8; Matthew 3:4) There are, however, other instances in which the word \"leather\" might with propriety be substituted for \"skin.\" (Leviticus 11:32; 13:48; Numbers 31:20) Though the material itself is seldom noticed, yet we cannot doubt that it was extensively used by the Jews; shoes, bottles, thongs, garments, ropes and other articles were made of it. The art of tanning, however, was held in low esteem by the Jews."
        ]
    },
    {
        "Word": "Leaven",
        "Definitions": [
            "(1.) Heb. seor (Ex. 12:15, 19; 13:7; Lev. 2:11), the remnant of dough from the preceding baking which had fermented and become acid.",
            "(2.) Heb. hamets, properly \"ferment.\" In Num. 6:3, \"vinegar of wine\" is more correctly \"fermented wine.\" In Ex. 13:7, the proper rendering would be, \"Unfermented things [Heb. matstsoth] shall be consumed during the seven days; and there shall not be seen with thee fermented things [hamets], and there shall not be seen with thee leavened mass [seor] in all thy borders.\" The chemical definition of ferment or yeast is \"a substance in a state of putrefaction, the atoms of which are in a continual motion.\"",
            "The use of leaven was strictly forbidden in all offerings made to the Lord by fire (Lev. 2:11; 7:12; 8:2; Num. 6:15). Its secretly penetrating and diffusive power is referred to in 1 Cor. 5:6. In this respect it is used to illustrate the growth of the kingdom of heaven both in the individual heart and in the world (Matt. 13:33). It is a figure also of corruptness and of perverseness of heart and life (Matt. 16:6, 11; Mark 8:15; 1 Cor. 5:7, 8).",
            "Various substances were known to have fermenting qualities; but the ordinary leaven consisted of a lump of old dough in a high state of fermentation, which was mixed into the mass of dough prepared for baking. The use of leaven was strictly forbidden in all offerings made to the Lord by fire. During the passover the Jews were commanded to put every particle of leaven from the house. The most prominent idea associated with leaven in connection with the corruption which it had undergone, and which it communicated to bread in the process of fermentation. It is to this property of leaven that our Saviour points when he speaks of the \"leaven (i.e. the corrupt doctrine) of the Pharisees and of the Sadducees,\" (Matthew 16:6) and St. Paul, when he speaks of the \"old leaven.\" (1 Corinthians 5:7) (Another quality in leaven is noticed in the Bible, namely, its secretly penetrating and diffusive power. In this respect it was emblematic of moral influence generally, whether good or bad; and hence our Saviour adopts it as illustrating the growth of the kingdom of heaven in the individual heart and in the world at large: because (1) its source is from without; (2) it is secret in its operation; (3) it spreads by contact of particle with particle; (4) it is widely diffusive, one particle of leaven being able to change any number of particles of flour; and because (5) it does not act like water, moistening a certain amount of flour, but is like a plant, changing the particles it comes in contact with into its own nature, with like propagating power.--ED.)",
            "Used in making bread -- Ho 7:4.",
            "Diffusive properties of -- 1Co 5:6.",
            "Forbidden",
            "During the feast of the passover. -- Ex 12:15-20.",
            "To be offered with blood. -- Ex 34:25.",
            "To be offered, &c with meat offerings which were burned. -- Le 2:11; 10:12.",
            "Used with thank offerings -- Le 7:13; Am 4:5.",
            "First fruits of wheat offered with -- Le 23:17.",
            "Illustrative of",
            "The rapid spread of the gospel. -- Mt 13:33; Lu 13:21.",
            "Doctrines of Pharisees, &c. -- Mt 16:6,12.",
            "Ungodly professors. -- 1Co 5:6,7.",
            "False teachers. -- Ga 5:8,9.",
            "Malice and wickedness. -- 1Co 5:8."
        ]
    },
    {
        "Word": "Lebanon",
        "Definitions": [
            "White, \"the white mountain of Syria,\" is the loftiest and most celebrated mountain range in Syria. It is a branch running southward from the Caucasus, and at its lower end forking into two parallel ranges, the eastern or Anti-Lebanon, and the western or Lebanon proper. They enclose a long valley (Josh. 11:17) of from 5 to 8 miles in width, called by Roman writers Coele-Syria, now called el-Buka'a, \"the valley,\" a prolongation of the valley of the Jordan.",
            "Lebanon proper, Jebel es-Sharki, commences at its southern extremity in the gorge of the Leontes, the ancient Litany, and extends north-east, parallel to the Mediterranean coast, as far as the river Eleutherus, at the plain of Emesa, \"the entering of Hamath\" (Num. 34:8; 1 Kings 8:65), in all about 90 geographical miles in extent. The average height of this range is from 6,000 to 8,000 feet; the peak of Jebel Mukhmel is about 10,200 feet, and the Sannin about 9,000. The highest peaks are covered with perpetual snow and ice. In the recesses of the range wild beasts as of old still abound (2 Kings 14:9; Cant. 4:8). The scenes of the Lebanon are remarkable for their grandeur and beauty, and supplied the sacred writers with many expressive similes (Ps. 29:5, 6; 72:16; 104:16-18; Cant. 4:15; Isa. 2:13; 35:2; 60:13; Hos. 14:5). It is famous for its cedars (Cant. 5:15), its wines (Hos. 14:7), and its cool waters (Jer. 18:14). The ancient inhabitants were Giblites and Hivites (Josh. 13:5; Judg. 3:3). It was part of the Phoenician kingdom (1 Kings 5:2-6).",
            "The eastern range, or Anti-Lebanon, or \"Lebanon towards the sunrising,\" runs nearly parallel with the western from the plain of Emesa till it connects with the hills of Galilee in the south. The height of this range is about 5,000 feet. Its highest peak is Hermon (q.v.), from which a number of lesser ranges radiate.",
            "Lebanon is first mentioned in the description of the boundary of Palestine (Deut. 1:7; 11:24). It was assigned to Israel, but was never conquered (Josh. 13:2-6; Judg. 3:1-3).",
            "The Lebanon range is now inhabited by a population of about 300,000 Christians, Maronites, and Druses, and is ruled by a Christian governor. The Anti-Lebanon is inhabited by Mohammedans, and is under a Turkish ruler.",
            "white, incense",
            "a mountain range in the north of Palestine. The name Lebanon signifies white, and was applied either on account of snow which, during a great part of the year, cover its whole summit, or on account of the white color of its limestone cliffs and peaks. It is the \"white mountain\"--the Mont Blane of Palestine. Lebanon is represented in Scripture as lying upon the northern border of the land of Israel. (1:7; 11:24; Joshua 1:4) Two distinct ranges bear this name. They run in parallel lines from southwest to northeast for about 90 geographical miles, enclosing between them a long, fertile valley from five to eight miles wide, anciently called Coele-Syria . The western range is the \"Libanus\" of the old geographers and the Lebanon of Scripture. The eastern range was called \"Anti-Libanus\" by geographers, and \"Lebanon toward the sunrising\" by the sacred writers. (Joshua 13:5)",
            "+ Lebanon--the western range-- commences on the south of the deep ravine of the Litany, the ancient river Leontes, which drains the valley of Cole-Syria, and falls into the Mediterranean five miles north of Tyre. It runs northeast in a straight line parallel to the coast, to the opening from the Mediterranean into the plain of Emesa, called in Scripture the \"entrance of Hamath.\" (Numbers 34:8) Here Nehr el-Kebir--the ancient river Eleutherus-- sweeps round its northern end, as the Leontes does round its southern. The average elevation of the range is from 6000 to 8000 feet; but two peaks rise considerably higher. On the summits of both these peaks the snow remains in patches during the whole summer. The line of cultivation runs along at the height of about 6000 feet; and below this the features of the western slopes are entirely different. The rugged limestone banks are scantily clothed with the evergreen oak, and the sandstone with pines; while every available spot is carefully cultivated. The cultivation is wonderful, and shows what all Syria might be if under a good government. Fig trees cling to the naked rock; vines are trained along narrow ledges; long ranges of mulberries, on terraces like steps of stairs, cover the more gentle declivities; and dense groves of olives fill up the bottoms of the glens. Hundreds of villages are seen-- here built among labyrinths of rocks, there clinging like among labyrinths of rocks, there clinging like swallows' nests to the sides of cliffs; while convents, no less numerous, are perched on the top of every peak. The vine is still largely cultivated in every part of the mountain. Lebanon also abounds in olives, figs and mulberries; while some remnants exist of the forests of pine, oak and cedar which formerly covered it. (1 Kings 5:6; Ezra 3:7; Psalms 29:5; Isaiah 14:8) Considerable numbers of wild beasts still inhabit its retired glens and higher peaks; the writer has seen jackals, hyaenas, wolves, bears and panthers. (2 Kings 14:9; Song of Solomon 4:8); Habb 2:17 Along the base of Lebanon runs the irregular plain of Phoenicia--nowhere more than two miles wide, and often interrupted by bold rocky spurs that dip into the sea. The main ridge of Lebanon is composed of Jura limestone, and abounds in fossils. Long belts of more recent sandstone run along the western slopes, which are in places largely impregnated with iron. Lebanon was originally inhabited by the Hivites and Giblites. (Joshua 13:5,6; Judges 3:3) The whole mountain range was assigned to the Israelites, but was never conquered by them. (Joshua 13:2-6; Judges 3:1-3) During the Jewish monarchy it appears to have been subject of the Phoenicians. (1 Kings 5:2-6; Ezra 3:7) From the Greek conquest until modern times Lebanon had no separate history. + Anti-Libanus.--The main chain of Anti-Libanus commences in the plateau of Bashan, near the parallel of Caesarea Philippi, runs north to Hermon, and then northeast in a straight line till it stinks down into the great plain of Emesa, not far from the site of Riblah. Hermon is the loftiest peak; the next highest is a few miles north of the site of Abila, beside the village of Bludan, and has an elevation of about 7000 feet. The rest of the ridge averages about 5000 feet; it is in general bleak and barren, with shelving gray declivities, gray cliffs and gray rounded summits. Here and there we meet with thin forests of dwarf oak and juniper. The western slopes descend abruptly into the Buka'a ; but the features of the eastern are entirely different. Three side ridges here radiate from Hermon, like the ribs of an open fan, and form the supporting walls of three great terraces. Anti-Libanus is only once distinctly mentioned in Scripture, where it is accurately described as \"Lebanon toward the sunrising.\" (Joshua 13:5)",
            "Bounded the land of Canaan on the north -- De 1:7; 11:24.",
            "Given to Israel -- Jos 13:5,6.",
            "Celebrated for",
            "Cedars. -- Ps 29:5; 92:12; Isa 14:8.",
            "Flowers. -- Na 1:4.",
            "Fragrance. -- Song 4:11.",
            "Fragrance of its wines. -- Ho 14:7.",
            "Glorious appearance. -- Isa 35:2.",
            "Great part of, not conquered by the Israelites -- Jos 13:2,5; Jdj 3:1-4.",
            "Called",
            "The mountains. -- 2Ch 2:2.",
            "Mount Lebanon. -- Jdj 3:3.",
            "That goodly mountain. -- De 3:25.",
            "Lofty tops of, covered with snow -- Jer 18:14.",
            "Part of, barren -- Isa 29:17.",
            "Forests of, infested with wild beasts -- Song 4:8; Isa 40:16; Hab 2:17.",
            "Many streams came from -- Song 4:15.",
            "Formerly inhabited by the Hivites -- Jdj 3:3.",
            "Moses anxious to behold -- De 3:25.",
            "Furnished",
            "Wood for Solomon's temple. -- 1Ki 5:5,6.",
            "Stones for Solomon's temple. -- 1Ki 5:14,18.",
            "Wood for second temple. -- Ezr 3:7.",
            "Solomon built",
            "The house of the forest of. -- 1Ki 7:2.",
            "Storehouses in. -- 1Ki 9:19.",
            "Difficulties of passing, surmounted by Assyrian army -- 2Ki 19:23.",
            "Illustrative",
            "Of great and powerful monarchs. -- Isa 10:24,34.",
            "Of the Gentile world. -- Isa 29:17.",
            "Of the Jewish nation. -- Jer 22:6,23; Heb 2:17.",
            "Of the temple. -- Zec 11:1.",
            "(Glory of,) of the glory of the church. -- Isa 35:2; 60:13.",
            "(Fragrance of,) of the graces of the church. -- Song 4:11; Ho 14:6,7.",
            "(Shaking of its forests,) of prodigious growth of the church. -- Ps 72:16.",
            "(Mourning of,) of deep affliction. -- Eze 31:15."
        ]
    },
    {
        "Word": "Lebbaeus",
        "Definitions": [
            "Courageous, a surname of Judas (Jude), one of the twelve (Matt. 10:3), called also Thaddaeus, not to be confounded with the Judas who was the brother of our Lord.",
            "(a man of heart), one name of Jude, who was one of the twelve apostles."
        ]
    },
    {
        "Word": "Lebonah",
        "Definitions": [
            "Frankincense, a town near Shiloh, on the north side of Bethel (Judg. 21:19). It has been identified with el-Lubban, to the south of Nablus.",
            "same as Labana",
            "(frankincense), a place named in (Judges 21:19) only. Lebonah has survived to our times under the almost identical form of el-Lubban . It lies to the west of and close to the Nablus road, about eight miles north of Beitan (Bethel) and two from Seilun (Shiloh)."
        ]
    },
    {
        "Word": "Leek",
        "Definitions": [
            "(Heb. hatsir; the Allium porrum), rendered \"grass\" in 1 Kings 18:5, 2 Kings 19:26, Job 40:15, etc.; \"herb\" in Job 8:12; \"hay\" in Prov. 27:25, and Isa. 15:6; \"leeks\" only in Num. 11:5. This Hebrew word seems to denote in this last passage simply herbs, such as lettuce or savoury herbs cooked as kitchen vegetables, and not necessarily what are now called leeks. The leek was a favourite vegetable in Egypt, and is still largely cultivated there and in Palestine."
        ]
    },
    {
        "Word": "Lees",
        "Definitions": [
            "(Heb. shemarim), from a word meaning to keep or preserve. It was applied to \"lees\" from the custom of allowing wine to stand on the lees that it might thereby be better preserved (Isa. 25:6). \"Men settled on their lees\" (Zeph. 1:12) are men \"hardened or crusted.\" The image is derived from the crust formed at the bottom of wines long left undisturbed (Jer. 48:11). The effect of wealthy undisturbed ease on the ungodly is hardening. They become stupidly secure (comp. Ps. 55:19; Amos 6:1). To drink the lees (Ps. 75:8) denotes severe suffering.",
            "the coarser parts of a liquor, its sediment or dregs. \"Wine on the lees\" means a generous, full-bodied liquor. (Isaiah 25:6) Before the wine was consumed, it was necessary to strain off the lees; such wine was then termed \"well refined.\" (Isaiah 25:6) To drink the lees, or \"dregs,\" was an expression for the endurance of extreme punishment. (Psalms 75:8)"
        ]
    },
    {
        "Word": "Left hand",
        "Definitions": [
            "Among the Hebrews, denoted the north (Job 23:9; Gen. 14:15), the face of the person being supposed to be toward the east."
        ]
    },
    {
        "Word": "Left-handed",
        "Definitions": [
            "(Judg. 3:15; 20:16), one unable to use the right hand skilfully, and who therefore uses the left; and also one who uses the left as well as the right, ambidexter. Such a condition of the hands is due to physical causes. This quality was common apparently in the tribe of Benjamin."
        ]
    },
    {
        "Word": "Legion",
        "Definitions": [
            "A regiment of the Roman army, the number of men composing which differed at different times. It originally consisted of three thousand men, but in the time of Christ consisted of six thousand, exclusive of horsemen, who were in number a tenth of the foot-men. The word is used (Matt. 26:53; Mark 5:9) to express simply a great multitude.",
            "the chief subdivision of the Roman army, containing about 6000 infantry, with a contingent of cavalry. The term does not occur in the Bible in its primary sense, but appears to have been adopted in order to express any large number, with the accessory ideas of order and subordination. (Matthew 26:53; Mark 5:9)"
        ]
    },
    {
        "Word": "Lehi",
        "Definitions": [
            "A jawbone, a place in the tribe of Judah where Samson achieved a victory over the Philistines (Judg. 15:9, 14, 16), slaying a thousand of them with the jawbone of an ass. The words in 15:19, \"a hollow place that was in the jaw\" (A.V.), should be, as in Revised Version, \"the hollow place that is in Lehi.\"",
            "jawbone",
            "(jaw bone), a place in Judah, probably on the confines of the Philistines' country, between it and the cliff Etam; the scene of Samson's well-known exploit with the jaw bone. (Judges 15:9,14,19) It may perhaps be identified with Beit-Likiyeh, a village about two miles below the upper Beth-horon."
        ]
    },
    {
        "Word": "Lemuel",
        "Definitions": [
            "Dedicated to God, a king whom his mother instructed (Prov. 31:1-9). Nothing is certainly known concerning him. The rabbis identified him with Solomon.",
            "God with them, or him",
            "(dedicated to God), the name of an unknown king to whom his mother addressed the prudential maxims contained in (Proverbs 31:1-9) The rabbinical commentators identified Lemuel with Solomon. Others regard him as king or chief of an Arab tribe dwelling on the borders of Palestine, and elder brother of Agur, whose name stands at the head of (Proverbs 30:1)"
        ]
    },
    {
        "Word": "Lentiles",
        "Definitions": [
            "(Heb. adashim), a species of vetch (Gen. 25:34; 2 Sam. 23:11), common in Syria under the name addas. The red pottage made by Jacob was of lentils (Gen. 25:29-34). They were among the provisions brought to David when he fled from Absalom (2 Sam. 17:28). It is the Ervum lens of Linnaeus, a leguminous plant which produces a fruit resembling a bean."
        ]
    },
    {
        "Word": "Leopard",
        "Definitions": [
            "(Heb. namer, so called because spotted, Cant. 4:8), was that great spotted feline which anciently infested the mountains of Syria, more appropriately called a panther (Felis pardus). Its fierceness (Isa. 11:6), its watching for its prey (Jer. 5:6), its swiftness (Hab. 1:8), and the spots of its skin (Jer. 13:23), are noticed. This word is used symbolically (Dan. 7:6; Rev. 13:2).",
            "(Heb. namer) is invariably given by the Authorized Version as the translation of the Hebrew word, which occurs in the seven following passages: (Song of Solomon 4:8; Isaiah 11:6; Jeremiah 5:6; 13:23; Daniel 7:6; Hosea 13:7); Habb 1:8 Leopard occurs also in Ecclus. 28:23 and in (Revelation 13:2) From (Song of Solomon 4:8) we learn that the hilly ranges of Lebanon were in ancient times frequented by these animals. They are now not uncommonly seen in and about Lebanon and the southern maritime mountains of Syria. Under the name namer, which means \"spotted,\" it is not improbable that another animal, namely the cheetah (Gueparda jubata), may be included; which is tamed by the Mohammedans of Syria, who employ it in hunting the gazelle.",
            "Inhabited mountains of Canaan -- Song 4:8.",
            "Described as",
            "Spotted. -- Jer 13:23.",
            "Fierce and cruel. -- Jer 5:6.",
            "Swift. -- Hab 1:8.",
            "Lies in wait for its prey -- Jer 5:6; Ho 13:7.",
            "Illustrative",
            "Of God in his judgments. -- Ho 13:7.",
            "Of the Macedonian empire. -- Da 7:6.",
            "Of antichrist. -- Re 13:2.",
            "(Tamed,) of the wicked subdued by the gospel. -- Isa 11:6."
        ]
    },
    {
        "Word": "Leprosy",
        "Definitions": [
            "(Heb. tsara'ath, a \"smiting,\" a \"stroke,\" because the disease was regarded as a direct providential infliction). This name is from the Greek lepra, by which the Greek physicians designated the disease from its scaliness. We have the description of the disease, as well as the regulations connected with it, in Lev. 13; 14; Num. 12:10-15, etc. There were reckoned six different circumstances under which it might develop itself, (1) without any apparent cause (Lev. 13:2-8); (2) its reappearance (9-17);",
            "(3) from an inflammation (18-28); (4) on the head or chin (29-37); (5) in white polished spots (38, 39); (6) at the back or in the front of the head (40-44).",
            "Lepers were required to live outside the camp or city (Num. 5:1-4; 12:10-15, etc.). This disease was regarded as an awful punishment from the Lord (2 Kings 5:7; 2 Chr. 26:20). (See [351]MIRIAM; [352]GEHAZI; [353]UZZIAH.)",
            "This disease \"begins with specks on the eyelids and on the palms, gradually spreading over the body, bleaching the hair white wherever they appear, crusting the affected parts with white scales, and causing terrible sores and swellings. From the skin the disease eats inward to the bones, rotting the whole body piecemeal.\" \"In Christ's day no leper could live in a walled town, though he might in an open village. But wherever he was he was required to have his outer garment rent as a sign of deep grief, to go bareheaded, and to cover his beard with his mantle, as if in lamentation at his own virtual death. He had further to warn passers-by to keep away from him, by calling out, Unclean! unclean!' nor could he speak to any one, or receive or return a salutation, since in the East this involves an embrace.\"",
            "That the disease was not contagious is evident from the regulations regarding it (Lev. 13:12, 13, 36; 2 Kings 5:1). Leprosy was \"the outward and visible sign of the innermost spiritual corruption; a meet emblem in its small beginnings, its gradual spread, its internal disfigurement, its dissolution little by little of the whole body, of that which corrupts, degrades, and defiles man's inner nature, and renders him unmeet to enter the presence of a pure and holy God\" (Maclear's Handbook O.T). Our Lord cured lepers (Matt. 8:2, 3; Mark 1:40-42). This divine power so manifested illustrates his gracious dealings with men in curing the leprosy of the soul, the fatal taint of sin.",
            "A common disease among the Jews -- Lu 4:27.",
            "Infected",
            "Men. -- Lu 17:12.",
            "Women. -- Nu 12:10.",
            "Houses. -- Le 14:34.",
            "Garments. -- Le 13:47.",
            "An incurable disease -- 2Ki 5:7.",
            "Often sent as a punishment for sin -- Nu 12:9,10; 2Ch 26:19.",
            "Often hereditary -- 2Sa 3:29; 2Ki 5:27.",
            "Parts affected by",
            "The hand. -- Ex 4:6.",
            "The head. -- Le 13:44.",
            "The forehead. -- 2Ch 26:19.",
            "The beard. -- Le 13:30.",
            "The whole body. -- Lu 5:12.",
            "Often began with a bright red spot -- Le 13:2,24.",
            "Turned the skin white -- Ex 4:6; 2Ki 5:27.",
            "Turned the hair white or yellow -- Le 13:3,10,30.",
            "The priests",
            "Judges and directors in cases of. -- De 24:8.",
            "Examined persons suspected of. -- Le 13:2,9.",
            "Shut up persons suspected of, seven days. -- Le 13:4.",
            "Had rules for distinguishing. -- Le 13:5-44.",
            "Examined all persons healed of. -- Le 14:2; Mt 8:4; Lu 17:14.",
            "Ceremonies at cleansing of -- Le 17:14.",
            "Those afflicted with",
            "Ceremonially unclean. -- Le 13:8,11,22,44.",
            "Separated from intercourse with others. -- Nu 5:2; 12:14,15.",
            "Associated together. -- 2Ki 7:3; Lu 17:12.",
            "Dwelt in a separate house. -- 2Ki 15:5.",
            "Cut off from God's house. -- 2Ch 26:21.",
            "Excluded from priest's office. -- Le 22:2-4.",
            "To have their heads bare, clothes rent, and lip covered. -- Le 13:45.",
            "To cry unclean when approached. -- Le 13:45.",
            "Less inveterate when it covered the whole body -- Le 13:13.",
            "Power of God manifested in curing -- Nu 12:13,14; 2Ki 5:8-14.",
            "Power of Christ manifested in curing -- Mt 8:3; Lu 5:13; 17:13,14.",
            "Christ gave power to heal -- Mt 10:8.",
            "Garments",
            "Suspected of, shown to priest. -- Le 13:49.",
            "Suspected of, shut up seven days. -- Le 13:50.",
            "Infected with, to have the piece first torn out. -- Le 13:56.",
            "Incurable infected with, burned. -- Le 13:51,52.",
            "Suspected of, but not having, washed and pronounced clean. -- Le 13:53,54,58,59.",
            "Houses",
            "Suspected of, reported to priest. -- Le 14:35.",
            "Suspected of, emptied. -- Le 14:36.",
            "Suspected of, inspected by priest. -- Le 14:37.",
            "Suspected of, shut up seven days. -- Le 14:38.",
            "To have the part infected with, first removed, and the rest scraped, &c. -- Le 14:39,42.",
            "Incurably infected with, pulled down and removed. -- Le 14:43-45.",
            "Infected with, communicated uncleanness to everyone who entered them. -- Le 14:46,47.",
            "Suspected of, but not infected, pronounced clean. -- Le 14:48.",
            "Ceremonies at cleansing of. -- Le 14:49-53."
        ]
    },
    {
        "Word": "Letter",
        "Definitions": [
            "In Rom. 2:27, 29 means the outward form. The \"oldness of the letter\" (7:6) is a phrase which denotes the old way of literal outward obedience to the law as a system of mere external rules of conduct. In 2 Cor. 3:6, \"the letter\" means the Mosaic law as a written law. (See [354]WRITING.)"
        ]
    },
    {
        "Word": "Leummim",
        "Definitions": [
            "Peoples; nations, the last mentioned of the three sons of Dedan, and head of an Arabian tribe (Gen. 25:3).",
            "countries; without water",
            "(peoples), the name of the third of the descendants of Dedan son of Jokshan, (Genesis 25:3) being in the plural form, like his brethren, Asshurim and Letushim."
        ]
    },
    {
        "Word": "Levi",
        "Definitions": [
            "Adhesion. (1.) The third son of Jacob by Leah. The origin of the name is found in Leah's words (Gen. 29:34), \"This time will my husband be joined [Heb. yillaveh] unto me.\" He is mentioned as taking a prominent part in avenging his sister Dinah (Gen. 34:25-31). He and his three sons went down with Jacob (46:11) into Egypt, where he died at the age of one hundred and thirty-seven years (Ex. 6:16).",
            "(2.) The father of Matthat, and son of Simeon, of the ancestors of Christ (Luke 3:29).",
            "(3.) Luke 3:24.",
            "(4.) One of the apostles, the son of Alphaeus (Mark 2:14; Luke 5:27, 29), called also Matthew (Matt. 9:9).",
            "associated with him",
            "(joined).",
            "+ The name of the third son of Jacob by his wife Leah. (B.C. about 1753.) The name, derived from lavah, \"to adhere,\" gave utterance to the hope of the mother that the affections of her husband, which had hitherto rested on the favored Rachel, would at last be drawn to her: \"This time will my husband be joined unto me, because I have borne him three sons.\" (Genesis 29:34) Levi, with his brother Simeon, avenged with a cruel slaughter the outrage of their sister Dinah. [[809]Dinah] Levi, with his three sons, Gershon, Kohath and Merari, went down to Egypt with his father Jacob. (Genesis 47:11) When Jacob's death draws near, and the sons are gathered round him, Levi and Simeon hear the old crime brought up again to receive its sentence. They no less than Reuben, the incestuous firstborn, had forfeited the privileges of their birthright. (Genesis 49:5-7) [[810]Levites] + Two of the ancestors of Jesus. (Luke 3:24,29) + Son of Alphaeus or Matthew; one of the apostles. (Mark 2:14; Luke 5:27,29) [See [811]Matthew]"
        ]
    },
    {
        "Word": "Leviathan",
        "Definitions": [
            "A transliterated Hebrew word (livyathan), meaning \"twisted,\" \"coiled.\" In Job 3:8, Revised Version, and marg. of Authorized Version, it denotes the dragon which, according to Eastern tradition, is an enemy of light; in 41:1 the crocodile is meant; in Ps. 104:26 it \"denotes any large animal that moves by writhing or wriggling the body, the whale, the monsters of the deep.\" This word is also used figuratively for a cruel enemy, as some think \"the Egyptian host, crushed by the divine power, and cast on the shores of the Red Sea\" (Ps. 74:14). As used in Isa. 27:1, \"leviathan the piercing [R.V. swift'] serpent, even leviathan that crooked [R.V. marg. winding'] serpent,\" the word may probably denote the two empires, the Assyrian and the Babylonian.",
            "(jointed monster) occurs five times in the text of the Authorized Version, and once in the margin of (Job 3:8) where the text has \"mourning.\" In the Hebrew Bible the word livyathan, which is, with the foregoing exception, always left untranslated in the Authorized Version, is found only in the following passages: (Job 3:8; 41:1; Psalms 74:14; 104:26; Isaiah 27:1) In the margin of (Job 3:8) and text of (Job 41:1) the crocodile is most clearly the animal denoted by the Hebrew word. (Psalms 74:14) also clearly points to this same saurian. The context of (Psalms 104:26) seems to show that in this passage the name represents some animal of the whale tribe, which is common in the Mediterranean; but it is somewhat uncertain what animal is denoted in (Isaiah 27:1) As the term leviathan is evidently used in no limited sense, it is not improbable that the \"leviathan the piercing serpent,\" or \"leviathan the crooked serpent,\" may denote some species of the great rock-snakes which are common in south and west Africa.",
            "Created by God -- Ps 104:26.",
            "Nature and habits of -- Job 41:1-34.",
            "God's power, exhibited in destroying -- Ps 74:14.",
            "Illustrative of",
            "Powerful and cruel kings. -- Isa 27:1.",
            "Power and severity of God. -- Job 41:10."
        ]
    },
    {
        "Word": "Levirate Law",
        "Definitions": [
            "From Latin levir, \"a husband's brother,\" the name of an ancient custom ordained by Moses, by which, when an Israelite died without issue, his surviving brother was required to marry the widow, so as to continue his brother's family through the son that might be born of that marriage (Gen. 38:8; Deut. 25:5-10; comp. Ruth 3; 4:10). Its object was \"to raise up seed to the departed brother.\""
        ]
    },
    {
        "Word": "Levite",
        "Definitions": [
            "A descendant of the tribe of Levi (Ex. 6:25; Lev. 25:32; Num. 35:2; Josh. 21:3, 41). This name is, however, generally used as the title of that portion of the tribe which was set apart for the subordinate offices of the sanctuary service (1 Kings 8:4; Ezra 2:70), as assistants to the priests.",
            "When the Israelites left Egypt, the ancient manner of worship was still observed by them, the eldest son of each house inheriting the priest's office. At Sinai the first change in this ancient practice was made. A hereditary priesthood in the family of Aaron was then instituted (Ex. 28:1). But it was not till that terrible scene in connection with the sin of the golden calf that the tribe of Levi stood apart and began to occupy a distinct position (Ex. 32). The religious primogeniture was then conferred on this tribe, which henceforth was devoted to the service of the sanctuary (Num. 3:11-13). They were selected for this purpose because of their zeal for the glory of God (Ex. 32:26), and because, as the tribe to which Moses and Aaron belonged, they would naturally stand by the lawgiver in his work.",
            "The Levitical order consisted of all the descendants of Levi's three sons, Gershon, Kohath, and Merari; whilst Aaron, Amram's son (Amram, son of Kohat), and his issue constituted the priestly order.",
            "The age and qualification for Levitical service are specified in Num. 4:3, 23, 30, 39, 43, 47.",
            "They were not included among the armies of Israel (Num. 1:47; 2:33; 26:62), but were reckoned by themselves. They were the special guardians of the tabernacle (Num. 1:51; 18:22-24). The Gershonites pitched their tents on the west of the tabernacle (3:23), the Kohathites on the south (3:29), the Merarites on the north (3:35), and the priests on the east (3:38). It was their duty to move the tent and carry the parts of the sacred structure from place to place. They were given to Aaron and his sons the priests to wait upon them and do work for them at the sanctuary services (Num. 8:19; 18:2-6).",
            "As being wholly consecrated to the service of the Lord, they had no territorial possessions. Jehovah was their inheritance (Num. 18:20; 26:62; Deut. 10:9; 18:1, 2), and for their support it was ordained that they should receive from the other tribes the tithes of the produce of the land. Forty-eight cities also were assigned to them, thirteen of which were for the priests \"to dwell in\", i.e., along with their other inhabitants. Along with their dwellings they had \"suburbs\", i.e., \"commons\", for their herds and flocks, and also fields and vineyards (Num. 35:2-5). Nine of these cities were in Judah, three in Naphtali, and four in each of the other tribes (Josh. 21). Six of the Levitical cities were set apart as \"cities of refuge\" (q.v.). Thus the Levites were scattered among the tribes to keep alive among them the knowledge and service of God. (See [355]PRIEST.)"
        ]
    },
    {
        "Word": "Leviticus",
        "Definitions": [
            "The third book of the Pentateuch; so called in the Vulgate, after the LXX., because it treats chiefly of the Levitical service.",
            "In the first section of the book (1-17), which exhibits the worship itself, there is, (1.) A series of laws (1-7) regarding sacrifices, burnt-offerings, meat-offerings, and thank-offerings (1-3), sin-offerings and trespass-offerings (4; 5), followed by the law of the priestly duties in connection with the offering of sacrifices (6; 7). (2.) An historical section (8-10), giving an account of the consecration of Aaron and his sons (8); Aaron's first offering for himself and the people (9); Nadab and Abihu's presumption in offering \"strange fire before Jehovah,\" and their punishment (10). (3.) Laws concerning purity, and the sacrifices and ordinances for putting away impurity (11-16). An interesting fact may be noted here. Canon Tristram, speaking of the remarkable discoveries regarding the flora and fauna of the Holy Land by the Palestine Exploration officers, makes the following statement:, \"Take these two catalogues of the clean and unclean animals in the books of Leviticus [11] and Deuteronomy [14]. There are eleven in Deuteronomy which do not occur in Leviticus, and these are nearly all animals and birds which are not found in Egypt or the Holy Land, but which are numerous in the Arabian desert. They are not named in Leviticus a few weeks after the departure from Egypt; but after the people were thirty-nine years in the desert they are named, a strong proof that the list in Deuteronomy was written at the end of the journey, and the list in Leviticus at the beginning. It fixes the writing of that catalogue to one time and period only, viz., that when the children of Israel were familiar with the fauna and the flora of the desert\" (Palest. Expl. Quart., Jan. 1887). (4.) Laws marking the separation between Israel and the heathen (17-20). (5.) Laws about the personal purity of the priests, and their eating of the holy things (20; 21); about the offerings of Israel, that they were to be without blemish (22:17-33); and about the due celebration of the great festivals (23; 25). (6.) Then follow promises and warnings to the people regarding obedience to these commandments, closing with a section on vows.",
            "The various ordinances contained in this book were all delivered in the space of a month (comp. Ex. 40:17; Num. 1:1), the first month of the second year after the Exodus. It is the third book of Moses.",
            "No book contains more of the very words of God. He is almost throughout the whole of it the direct speaker. This book is a prophecy of things to come, a shadow whereof the substance is Christ and his kingdom. The principles on which it is to be interpreted are laid down in the Epistle to the Hebrews. It contains in its complicated ceremonial the gospel of the grace of God.",
            "The third book in the Pentateuch is called Leviticus because it relates principally to the Levites and priests and their services. The book is generally held to have been written by Moses. Those critics even who hold a different opinion as to the other books of the Pentateuch assign this book in the main to him. One of the most notable features of the book is what may be called its spiritual meaning. That so elaborate a ritual looked beyond itself we cannot doubt. It was a prophecy of things to come; a shadow whereof the substance was Christ and his kingdom. We may not always be able to say what the exact relation is between the type and the antitype; but we cannot read the Epistle to the Hebrews and not acknowledge that the Levitical priests \"served the pattern and type of heavenly things;\" that the sacrifices of the law pointed to and found their interpretation in the Lamb of God; that the ordinances of outward purification signified the true inner cleansing of the heart and conscience from dead works to serve the living God. One idea--HOLINESS-- moreover penetrates the whole of this vast and burdensome ceremonial, and gives it a real glory even apart from any prophetic significance."
        ]
    },
    {
        "Word": "Levy",
        "Definitions": [
            "(1 Kings 4:6, R.V.; 5:13), forced service. The service of tributaries was often thus exacted by kings. Solomon raised a \"great levy\" of 30,000 men, about two per cent. of the population, to work for him by courses on Lebanon. Adoram (12:18) presided over this forced labour service (Ger. Frohndienst; Fr. corvee)."
        ]
    },
    {
        "Word": "Lewdness",
        "Definitions": [
            "(Acts 18:14), villany or wickedness, not lewdness in the modern sense of the word. The word \"lewd\" is from the Saxon, and means properly \"ignorant,\" \"unlearned,\" and hence low, vicious (Acts 17:5)."
        ]
    },
    {
        "Word": "Libertine",
        "Definitions": [
            "Found only Acts 6:9, one who once had been a slave, but who had been set at liberty, or the child of such a person. In this case the name probably denotes those descendants of Jews who had been carried captives to Rome as prisoners of war by Pompey and other Roman generals in the Syrian wars, and had afterwards been liberated. In A.D. 19 these manumitted Jews were banished from Rome. Many of them found their way to Jerusalem, and there established a synagogue."
        ]
    },
    {
        "Word": "Libnah",
        "Definitions": [
            "Transparency; whiteness. (1.) One of the stations of the Israelites in the wilderness (Num. 33:20, 21).",
            "(2.) One of the royal cities of the Canaanites taken by Joshua (Josh. 10:29-32; 12:15). It became one of the Levitical towns in the tribe of Judah (21:13), and was strongly fortified. Sennacherib laid siege to it (2 Kings 19:8; Isa. 37:8). It was the native place of Hamutal, the queen of Josiah (2 Kings 23:31). It stood near Lachish, and has been identified with the modern Arak el-Menshiyeh.",
            "white; whiteness",
            "(whiteness).",
            "+ A royal city of the Canaanites which lay in the southwest part of the Holy Land, taken by Joshua immediately after the rout of Beth-horon. It was near Lachish, west of Makkedah. It was appropriated with its \"suburbs\" to the priests. (Joshua 21:13; 1 Chronicles 6:57) In the reign of Jehoram the son of Jehoshaphat it \"revolted\" form Judah at the same time with Edom. (2 Kings 8:22; 2 Chronicles 21:10) Probably the modern Ayak el-Menshiyeh . + One of the stations at which the Israelites encamped on their journey between the wilderness of Sinai and Kadesh. (Numbers 33:20,21)"
        ]
    },
    {
        "Word": "Libni",
        "Definitions": [
            "White, one of the two sons of Gershon, the son of Levi (Ex. 6:17; Num. 3:18, 21). (See LAADAN.)",
            "same as Libnah",
            "(white).",
            "+ The eldest son of Gershon the son of Levi, (Exodus 6:17; Numbers 3:18; 1 Chronicles 6:17,20) and ancestor of the family of the Libnites. (B.C. after 1700.) + The son of Mahli or Mahali, son of Merari, (1 Chronicles 6:29) as the text at present stands. It is probable, however, that he is the same with the preceding, and that something has been omitted. Comp. ver. (1 Chronicles 6:29) with 1Chr 6:20,42"
        ]
    },
    {
        "Word": "Libya",
        "Definitions": [
            "The country of the Ludim (Gen. 10:13), Northern Africa, a large tract lying along the Mediterranean, to the west of Egypt (Acts 2:10). Cyrene was one of its five cities.",
            "the heart of the sea; fat",
            "This name occurs only in (Acts 2:10) It is applied by the Greek and Roman writers to the African continent, generally, however, excluding Egypt."
        ]
    },
    {
        "Word": "Lice",
        "Definitions": [
            "(Heb. kinnim), the creatures employed in the third plague sent upon Egypt (Ex. 8:16-18). They were miraculously produced from the dust of the land. \"The entomologists Kirby and Spence place these minute but disgusting insects in the very front rank of those which inflict injury upon man. A terrible list of examples they have collected of the ravages of this and closely allied parasitic pests.\" The plague of lice is referred to in Ps. 105:31.",
            "Some have supposed that the word denotes not lice properly, but gnats. Others, with greater probability, take it to mean the \"tick\" which is much larger than lice.",
            "(Heb. cinnam, cinnim). this word occurs in the Authorized Version only in (Exodus 8:16-18) and in (Psalms 105:31) both of which passages have reference to the third great plague of Egypt. The Hebrew word has given occasion to whole pages of discussion. Some commentators, and indeed modern writers generally, suppose that gnats are the animals intended by the original word; while, on the other hand, the Jewish rabbis, Josephus and others, are in favor of the translation of the Authorized Version. Upon the whole it appears that there is not sufficient authority for departing from this translation. Late travellers (e.g. Sir Samuel Baker) describe the visitation of vermin in very similar terms:--\"It is as though the very dust were turned into lice.\" The lice which he describes are a sort of tick, not larger than a grain of sand, which when filled with blood expand to the size of a hazel nut.--Canon Cook."
        ]
    },
    {
        "Word": "Lie",
        "Definitions": [
            "An intentional violation of the truth. Lies are emphatically condemned in Scripture (John 8:44; 1 Tim. 1:9, 10; Rev. 21:27; 22:15). Mention is made of the lies told by good men, as by Abraham (Gen. 12:12, 13; 20:2), Isaac (26:7), and Jacob (27:24); also by the Hebrew midwives (Ex. 1:15-19), by Michal (1 Sam. 19:14), and by David (1 Sam. 20:6). (See [356]ANANIAS.)"
        ]
    },
    {
        "Word": "Lieutenant",
        "Definitions": [
            "(only in A.V. Esther 3:12; 8:9; 9:3; Ezra 8:36), a governor or viceroy of a Persian province having both military and civil power. Correctly rendered in the Revised Version \"satrap.\""
        ]
    },
    {
        "Word": "Life",
        "Definitions": [
            "Generally of physical life (Gen. 2:7; Luke 16:25, etc.); also used figuratively (1) for immortality (Heb. 7:16); (2) conduct or manner of life (Rom. 6:4); (3) spiritual life or salvation (John 3:16, 17, 18, 36); (4) eternal life (Matt. 19:16, 17; John 3:15); of God and Christ as the absolute source and cause of all life (John 1:4; 5:26, 39; 11:25; 12:50)."
        ]
    },
    {
        "Word": "Light",
        "Definitions": [
            "The offspring of the divine command (Gen. 1:3). \"All the more joyous emotions of the mind, all the pleasing sensations of the frame, all the happy hours of domestic intercourse were habitually described among the Hebrews under imagery derived from light\" (1 Kings 11:36; Isa. 58:8; Esther 8:16; Ps. 97:11). Light came also naturally to typify true religion and the felicity it imparts (Ps. 119:105; Isa. 8:20; Matt. 4:16, etc.), and the glorious inheritance of the redeemed (Col. 1:12; Rev. 21:23-25). God is said to dwell in light inaccessible (1 Tim. 6:16). It frequently signifies instruction (Matt. 5:16; John 5:35). In its highest sense it is applied to Christ as the \"Sun of righteousness\" (Mal. 4:2; Luke 2:32; John 1:7-9). God is styled \"the Father of lights\" (James 1:17). It is used of angels (2 Cor. 11:14), and of John the Baptist, who was a \"burning and a shining light\" (John 5:35), and of all true disciples, who are styled \"the light of the world\" (Matt. 5:14).",
            "God the only source of -- Jas 1:17.",
            "Created by God -- Ge 1:3; Isa 45:7.",
            "Separated from darkness -- Ge 1:4.",
            "Sun, moon, and stars appointed to communicate to the earth -- Ge 1:14-17; Jer 31:35.",
            "Divided into",
            "Natural. -- Job 24:14; Isa 5:30.",
            "Extraordinary or miraculous. -- Ex 14:20; Ps 78:14; Ac 9:3; 12:7.",
            "Artificial. -- Jer 25:10; Ac 16:29.",
            "Communicated to the body through the eye -- Pr 15:30; Mt 6:22.",
            "Described as",
            "White and pure. -- Mt 17:2.",
            "Bright. -- Job 37:21.",
            "Shining. -- 2Sa 23:4; Job 41:18.",
            "Diffusive. -- Job 25:3; 36:30.",
            "Useful and precious. -- Ec 2:13.",
            "Agreeable. -- Ec 11:7.",
            "Manifesting objects. -- Joh 3:20,21; Eph 5:13.",
            "The theory of, beyond man's comprehension -- Job 38:19,20,24.",
            "Illustrative of",
            "Glory of God. -- Ps 104:2; 1Ti 6:16.",
            "Purity of God. -- 1Jo 1:5.",
            "Wisdom of God. -- Da 2:22.",
            "Guidance of God. -- Ps 27:1; 36:9.",
            "Favour of God. -- Ps 4:6; Isa 2:5.",
            "Christ the source of all wisdom. -- Lu 2:32; Joh 1:4,9; 8:12; 12:46.",
            "Glory of Christ. -- Ac 9:3,5; 26:13.",
            "Purity of Christ. -- Mt 17:2.",
            "Word of God. -- Ps 119:105,130; 2Pe 1:19.",
            "Gospel. -- 2Co 4:4; 1Pe 2:9.",
            "Ministers. -- Mt 5:14; Joh 5:35.",
            "Wise rulers. -- 2Sa 21:17; 23:4.",
            "The soul of man. -- Job 18:5,6.",
            "Saints. -- Lu 16:8; Eph 5:8; Php 2:15.",
            "Future glory of saints. -- Ps 97:11; Col 1:12.",
            "The path of the just. -- Pr 4:18.",
            "The glory of the church. -- Isa 60:1-3.",
            "Whatever makes manifest. -- Joh 3:21; Eph 5:13."
        ]
    },
    {
        "Word": "Lightning",
        "Definitions": [
            "Frequently referred to by the sacred writers (Nah. 1:3-6). Thunder and lightning are spoken of as tokens of God's wrath (2 Sam. 22:15; Job 28:26; 37:4; Ps. 135:7; 144:6; Zech. 9:14). They represent God's glorious and awful majesty (Rev. 4:5), or some judgment of God on the world (20:9)."
        ]
    },
    {
        "Word": "Lign-aloes",
        "Definitions": [
            "(only in pl., Heb. ahalim), a perfume derived from some Oriental tree (Num. 24:6), probably the agallochum or aloe-wood. (See [357]ALOES)."
        ]
    },
    {
        "Word": "Ligure",
        "Definitions": [
            "(Heb. leshem) occurs only in Ex. 28:19 and 39:12, as the name of a stone in the third row on the high priest's breastplate. Some have supposed that this stone was the same as the jacinth (q.v.), others that it was the opal. There is now no mineral bearing this name. The \"ligurite\" is so named from Liguria in Italy, where it was found.",
            "(Heb. leshem), a precious stone mentioned in (Exodus 28:19; 39:12) as the first in the third row of the high priest's breastplate. It is impossible to say, with any certainty, what stone is denoted by the Hebrew term; but perhaps tourmaline, or more definitely the red variety known as rubellite, has better claims than any other mineral. Rubellite is a hard stone, and used as a gem, and is sometimes sold for red sapphire."
        ]
    },
    {
        "Word": "Lily",
        "Definitions": [
            "The Hebrew name shushan or shoshan, i.e., \"whiteness\", was used as the general name of several plants common to Syria, such as the tulip, iris, anemone, gladiolus, ranunculus, etc. Some interpret it, with much probability, as denoting in the Old Testament the water-lily (Nymphoea lotus of Linn.), or lotus (Cant. 2:1, 2; 2:16; 4:5; 5:13; 6:2, 3; 7:2). \"Its flowers are large, and they are of a white colour, with streaks of pink. They supplied models for the ornaments of the pillars and the molten sea\" (1 Kings 7:19, 22, 26; 2 Chr. 4:5). In the Canticles its beauty and fragrance shadow forth the preciousness of Christ to the Church. Groser, however (Scrip. Nat. Hist.), strongly argues that the word, both in the Old and New Testaments, denotes liliaceous plants in general, or if one genus is to be selected, that it must be the genus Iris, which is \"large, vigorous, elegant in form, and gorgeous in colouring.\"",
            "The lilies (Gr. krinia) spoken of in the New Testament (Matt. 6:28; Luke 12:27) were probably the scarlet martagon (Lilium Chalcedonicum) or \"red Turk's-cap lily\", which \"comes into flower at the season of the year when our Lord's sermon on the mount is supposed to have been delivered. It is abundant in the district of Galilee; and its fine scarlet flowers render it a very conspicous and showy object, which would naturally attract the attention of the hearers\" (Balfour's Plants of the Bible).",
            "Of the true \"floral glories of Palestine\" the pheasant's eye (Adonis Palestina), the ranunuculus (R. Asiaticus), and the anemone (A coronaria), the last named is however, with the greatest probability regarded as the \"lily of the field\" to which our Lord refers. \"Certainly,\" says Tristram (Nat. Hist. of the Bible), \"if, in the wondrous richness of bloom which characterizes the land of Israel in spring, any one plant can claim pre-eminence, it is the anemone, the most natural flower for our Lord to pluck and seize upon as an illustration, whether walking in the fields or sitting on the hill-side.\" \"The white water-lily (Nymphcea alba) and the yellow water-lily (Nuphar lutea) are both abundant in the marshes of the Upper Jordan, but have no connection with the lily of Scripture.\"",
            "(Heb. shushan, shoshannah). Although there is little doubt that the Hebrew word denotes some plant of the lily species, it is by no means certain what individual of this class it specially designates. The plant must have been a conspicuous object on the shores of the Lake of Gennesaret, (Matthew 6:28; Luke 12:27) it must have flourished in the deep broad valleys of Palestine, (Song of Solomon 2:1) among the thorny shrubs, ib. (Song of Solomon 2:2) and pastures of the desert, ib. (Song of Solomon 2:16; 4:5; 6:3) and must have been remarkable for its rapid and luxuriant growth. (Hosea 14:5), Ecclus. 39:14. That its flowers were brilliant in color would seem to be indicated in (Matthew 6:28) where it is compared with the gorgeous robes of Solomon; and that this color was scarlet or purple is implied in (Song of Solomon 5:13) There appears to be no species of lily which so completely answers all these requirements as the Lilium chalcedonicum, or scarlet martagon, which grows in profusing in the Levant. But direct evidence on the point is still to be desired from the observation of travellers. (It is very probable that the term lily here is general, not referring to any particular species, but to a large class of flowers growing in Palestine, and resembling the lily, as the tulip, iris, gladiolus, etc.--ED.)"
        ]
    },
    {
        "Word": "Lime",
        "Definitions": [
            "The Hebrew word so rendered means \"boiling\" or \"effervescing.\" From Isa. 33:12 it appears that lime was made in a kiln lighted by thorn-bushes. In Amos 2:1 it is recorded that the king of Moab \"burned the bones of the king of Edom into lime.\" The same Hebrew word is used in Deut. 27:2-4, and is there rendered \"plaster.\" Limestone is the chief constituent of the mountains of Syria.",
            "the substance obtained form limestone, shells, etc., by heat. It is noticed only three times in the Bible, viz., in (27:2) (Authorized Version \"plaster\"), (Isaiah 33:12) and Amos 2:1"
        ]
    },
    {
        "Word": "Linen",
        "Definitions": [
            "(1.) Heb., pishet, pishtah, denotes \"flax,\" of which linen is made (Isa. 19:9); wrought flax, i.e., \"linen cloth\", Lev. 13:47, 48, 52, 59; Deut. 22:11.",
            "Flax was early cultivated in Egypt (Ex. 9:31), and also in Palestine (Josh. 2:6; Hos. 2:9). Various articles were made of it: garments (2 Sam. 6:14), girdles (Jer. 13:1), ropes and thread (Ezek. 40:3), napkins (Luke 24:12; John 20:7), turbans (Ezek. 44:18), and lamp-wicks (Isa. 42:3).",
            "(2.) Heb. buts, \"whiteness;\" rendered \"fine linen\" in 1 Chr. 4:21; 15:27; 2 Chr. 2:14; 3:14; Esther 1:6; 8:15, and \"white linen\" 2 Chr. 5:12. It is not certain whether this word means cotton or linen.",
            "(3.) Heb. bad; rendered \"linen\" Ex. 28:42; 39:28; Lev. 6:10; 16:4, 23, 32; 1 Sam. 2:18; 2 Sam. 6:14, etc. It is uniformly used of the sacred vestments worn by the priests. The word is from a root signifying \"separation.\"",
            "(4.) Heb. shesh; rendered \"fine linen\" Ex. 25:4; 26:1, 31, 36, etc. In Prov. 31:22 it is rendered in Authorized Version \"silk,\" and in Revised Version \"fine linen.\" The word denotes Egyptian linen of peculiar whiteness and fineness (byssus). The finest Indian linen, the finest now made, has in an inch one hundred threads of warp and eighty-four of woof; while the Egyptian had sometimes one hundred and forty in the warp and sixty-four in the woof. This was the usual dress of the Egyptian priest. Pharaoh arrayed Joseph in a dress of linen (Gen. 41:42).",
            "(5.) Heb. etun. Prov. 7:16, \"fine linen of Egypt;\" in Revised Version, \"the yarn of Egypt.\"",
            "(6.) Heb. sadin. Prov. 31:24, \"fine linen;\" in Revised Version, \"linen garments\" (Judg. 14:12, 13; Isa. 3:23). From this Hebrew word is probably derived the Greek word sindon, rendered \"linen\" in Mark 14:51, 52; 15:46; Matt. 27:59.",
            "The word \"linen\" is used as an emblem of moral purity (Rev. 15:6). In Luke 16:19 it is mentioned as a mark of luxury.",
            "cloth made from flax. Several different Hebrew words are rendered linen, which may denote different fabrics of linen or different modes of manufacture. Egypt was the great centre of the linen trade. Some linen, made form the Egyptian byssus, a flax that grew on the banks of the Nile, was exceedingly soft and of dazzling whiteness. This linen has been sold for twice its weight in gold. Sir J.G. Wilkinson says of it, \"The quality of the fine linen fully justifies all the praises of antiquity, and excites equal admiration at the present day, being to the touch comparable to silk, and not inferior in texture to our finest cambric.\""
        ]
    },
    {
        "Word": "Linen-yarn",
        "Definitions": [
            "(See [358]YARN.)"
        ]
    },
    {
        "Word": "Lines",
        "Definitions": [
            "Were used for measuring and dividing land; and hence the word came to denote a portion or inheritance measured out; a possession (Ps. 16:6)."
        ]
    },
    {
        "Word": "Lintel",
        "Definitions": [
            "(1.) Heb. mashkoph, a projecting cover (Ex. 12:22, 23; ver. 7, \"upper door post,\" but R.V. \"lintel\"); the head-piece of a door, which the Israelites were commanded to mark with the blood of the paschal lamb.",
            "(2.) Heb. kaphtar. Amos 9:1; Zeph. 2:14 (R.V. correctly \"chapiters,\" as in A.V. marg.).",
            "the beam which forms the upper part of the framework of a door."
        ]
    },
    {
        "Word": "Lions",
        "Definitions": [
            "The most powerful of all carnivorous animals. Although not now found in Palestine, they must have been in ancient times very numerous there. They had their lairs in the forests (Jer. 5:6; 12:8; Amos 3:4), in the caves of the mountains (Cant. 4:8; Nah. 2:12), and in the canebrakes on the banks of the Jordan (Jer. 49:19; 50:44; Zech. 11:3).",
            "No fewer than at least six different words are used in the Old Testament for the lion. (1.) Gor (i.e., a \"suckling\"), the lion's whelp (Gen. 49:9; Jer. 51:38, etc.). (2.) Kephir (i.e., \"shaggy\"), the young lion (Judg. 14:5; Job 4:10; Ps. 91:13; 104:21), a term which is also used figuratively of cruel enemies (Ps. 34:10; 35:17; 58:6; Jer. 2:15). (3.) 'Ari (i.e., the \"puller\" in pieces), denoting the lion in general, without reference to age or sex (Num. 23:24; 2 Sam. 17:10, etc.). (4.) Shahal (the \"roarer\"), the mature lion (Job 4:10; Ps. 91:13; Prov. 26:13; Hos. 5:14). (5.) Laish, so called from its strength and bravery (Job 4:11; Prov. 30:30; Isa. 30:6). The capital of Northern Dan received its name from this word. (6.) Labi, from a root meaning \"to roar,\" a grown lion or lioness (Gen. 49:9; Num. 23:24; 24:9; Ezek. 19:2; Nah. 2:11).",
            "The lion of Palestine was properly of the Asiatic variety, distinguished from the African variety, which is larger. Yet it not only attacked flocks in the presence of the shepherd, but also laid waste towns and villages (2 Kings 17:25, 26) and devoured men (1 Kings 13:24, 25). Shepherds sometimes, single-handed, encountered lions and slew them (1 Sam. 17:34, 35; Amos 3:12). Samson seized a young lion with his hands and \"rent him as he would have rent a kid\" (Judg. 14:5, 6). The strength (Judg. 14:18), courage (2 Sam. 17:10), and ferocity (Gen. 49:9) of the lion were proverbial."
        ]
    },
    {
        "Word": "Lip",
        "Definitions": [
            "Besides its literal sense (Isa. 37:29, etc.), is used in the original (saphah) metaphorically for an edge or border, as of a cup (1 Kings 7:26), a garment (Ex. 28:32), a curtain (26:4), the sea (Gen. 22:17), the Jordan (2 Kings 2:13). To \"open the lips\" is to begin to speak (Job 11:5); to \"refrain the lips\" is to keep silence (Ps. 40:9; 1 Pet. 3:10). The \"fruit of the lips\" (Heb. 13:15) is praise, and the \"calves of the lips\" thank-offerings (Hos. 14:2). To \"shoot out the lip\" is to manifest scorn and defiance (Ps. 22:7). Many similar forms of expression are found in Scripture."
        ]
    },
    {
        "Word": "Litter",
        "Definitions": [
            "(Heb. tsab, as being lightly and gently borne), a sedan or palanquin for the conveyance of persons of rank (Isa. 66:20). In Num. 7:3, the words \"covered wagons\" are more literally \"carts of the litter kind.\" There they denote large and commodious vehicles drawn by oxen, and fitted for transporting the furniture of the temple."
        ]
    },
    {
        "Word": "Liver",
        "Definitions": [
            "(Heb. kabhed, \"heavy;\" hence the liver, as being the heaviest of the viscera, Ex. 29:13, 22; Lev. 3:4, 1, 10, 15) was burnt upon the altar, and not used as sacrificial food. In Ezek. 21:21 there is allusion, in the statement that the king of Babylon \"looked upon the liver,\" to one of the most ancient of all modes of divination. The first recorded instance of divination (q.v.) is that of the teraphim of Laban. By the teraphim the LXX. and Josephus understood \"the liver of goats.\" By the \"caul above the liver,\" in Lev. 4:9; 7:4, etc., some understand the great lobe of the liver itself."
        ]
    },
    {
        "Word": "Living creatures",
        "Definitions": [
            "As represented by Ezekiel (1-10) and John (Rev. 4, etc.), are the cherubim. They are distinguished from angels (Rev. 15:7); they join the elders in the \"new song\" (5:8, 9); they warn of danger from divine justice (Isa. 6:3-5), and deliver the commission to those who execute it (Ezek. 10:2, 7); they associate with the elders in their sympathy with the hundred and forty-four thousand who sing the new song (Rev. 14:3), and with the Church in the overthrow of her enemies (19:4).",
            "They are supposed to represent mercy, as distinguished from justice, mercy in its various instrumentalities, and especially as connected with the throne of God, the \"throne of grace.\""
        ]
    },
    {
        "Word": "Lizard",
        "Definitions": [
            "Only in Lev. 11:30, as rendering of Hebrew letaah, so called from its \"hiding.\" Supposed to be the Lacerta gecko or fan-foot lizard, from the toes of which poison exudes. (See [359]CHAMELEON.)",
            "(that which clings to the ground) (Heb. letaah . (Leviticus 11:30) Lizards of various kinds abound in Egypt, Palestine and Arabia. The lizard denoted by the Hebrew word is probably the fan-foot lizard (Ptyodactylus gecko) which is common in Egypt and in parts of Arabia, and perhaps is found also in Palestine. It is reddish brown spotted with white. The gecko lives on insects and worms, which it swallows whole. It derives its name from the peculiar sound which some of the species utter."
        ]
    },
    {
        "Word": "Lo-ammi",
        "Definitions": [
            "Not my people, a symbolical name given by God's command to Hosea's second son in token of Jehovah's rejection of his people (Hos. 1:9, 10), his treatment of them as a foreign people. This Hebrew word is rendered by \"not my people\" in ver. 10; 2:23.",
            "not my people"
        ]
    },
    {
        "Word": "Loan",
        "Definitions": [
            "The Mosaic law required that when an Israelite needed to borrow, what he asked was to be freely lent to him, and no interest was to be charged, although interest might be taken of a foreigner (Ex. 22:25; Deut. 23:19, 20; Lev. 25:35-38). At the end of seven years all debts were remitted. Of a foreigner the loan might, however, be exacted. At a later period of the Hebrew commonwealth, when commerce increased, the practice of exacting usury or interest on loans, and of suretiship in the commercial sense, grew up. Yet the exaction of it from a Hebrew was regarded as discreditable (Ps. 15:5; Prov. 6:1, 4; 11:15; 17:18; 20:16; 27:13; Jer. 15:10).",
            "Limitations are prescribed by the law to the taking of a pledge from the borrower. The outer garment in which a man slept at night, if taken in pledge, was to be returned before sunset (Ex. 22:26, 27; Deut. 24:12, 13). A widow's garment (Deut. 24:17) and a millstone (6) could not be taken. A creditor could not enter the house to reclaim a pledge, but must remain outside till the borrower brought it (10, 11). The Hebrew debtor could not be retained in bondage longer than the seventh year, or at farthest the year of jubilee (Ex. 21:2; Lev. 25:39, 42), but foreign sojourners were to be \"bondmen for ever\" (Lev. 25:44-54).",
            "The law strictly forbade any interest to be taken for a loan to any poor person, and at first, as it seems, even in the case of a foreigner; but this prohibition was afterward limited to Hebrews only, from whom, of whatever rank, not only was no usury on any pretence to be exacted, but relief to the poor by way of loan was enjoined, and excuses for evading this duty were forbidden. (Exodus 22:25; Leviticus 25:35,37) As commerce increased, the practice of usury, and so also of suretyship, grew up; but the exaction of it from a Hebrew appears to have been regarded to a late period as discreditable. (Psalms 15:5; Proverbs 6:1,4; 11:15; 17:18; 20:16; 22:26; Jeremiah 15:10; Ezekiel 18:13) Systematic breach of the law in this respect was corrected by Nehemiah after the return from captivity. (Nehemiah 5:1,13) The money-changers, who had seats and tables in the temple, where traders whose profits arose chiefly from the exchange of money with those who came to pay their annual half-shekel. The Jewish law did not forbid temporary bondage in the case of debtors, but it forbade a Hebrew debtor to be detained as a bondman longer than the seventh year, or at farthest the year of jubilee. (Exodus 21:2; Leviticus 25:39,42; 15:9)"
        ]
    },
    {
        "Word": "Lock",
        "Definitions": [
            "The Hebrews usually secured their doors by bars of wood or iron (Isa. 45:2; 1 Kings 4:3). These were the locks originally used, and were opened and shut by large keys applied through an opening in the outside (Judg. 3:24). (See [360]KEY.)",
            "Lock of hair (Judg. 16:13, 19; Ezek. 8:3; Num. 6:5, etc.).",
            "Where European locks have not been introduced, the locks of eastern houses are usually of wood, and consist of a partly hollow bolt from fourteen inches to two feet long for external doors or gates, or from seven to nine inches for interior doors. The bold passes through a groove in a piece attached to the door into a socket in the door-post."
        ]
    },
    {
        "Word": "Locust",
        "Definitions": [
            "There are ten Hebrew words used in Scripture to signify locust. In the New Testament locusts are mentioned as forming part of the food of John the Baptist (Matt. 3:4; Mark 1:6). By the Mosaic law they were reckoned \"clean,\" so that he could lawfully eat them. The name also occurs in Rev. 9:3, 7, in allusion to this Oriental devastating insect.",
            "Locusts belong to the class of Orthoptera, i.e., straight-winged. They are of many species. The ordinary Syrian locust resembles the grasshopper, but is larger and more destructive. \"The legs and thighs of these insects are so powerful that they can leap to a height of two hundred times the length of their bodies. When so raised they spread their wings and fly so close together as to appear like one compact moving mass.\" Locusts are prepared as food in various ways. Sometimes they are pounded, and then mixed with flour and water, and baked into cakes; \"sometimes boiled, roasted, or stewed in butter, and then eaten.\" They were eaten in a preserved state by the ancient Assyrians.",
            "The devastations they make in Eastern lands are often very appalling. The invasions of locusts are the heaviest calamites that can befall a country. \"Their numbers exceed computation: the hebrews called them the countless,' and the Arabs knew them as the darkeners of the sun.' Unable to guide their own flight, though capable of crossing large spaces, they are at the mercy of the wind, which bears them as blind instruments of Providence to the doomed region given over to them for the time. Innumerable as the drops of water or the sands of the seashore, their flight obscures the sun and casts a thick shadow on the earth (Ex. 10:15; Judg. 6:5; 7:12; Jer. 46:23; Joel 2:10). It seems indeed as if a great aerial mountain, many miles in breadth, were advancing with a slow, unresting progress. Woe to the countries beneath them if the wind fall and let them alight! They descend unnumbered as flakes of snow and hide the ground. It may be like the garden of Eden before them, but behind them is a desolate wilderness. At their approach the people are in anguish; all faces lose their colour' (Joel 2:6). No walls can stop them; no ditches arrest them; fires kindled in their path are forthwith extinguished by the myriads of their dead, and the countless armies march on (Joel 2:8, 9). If a door or a window be open, they enter and destroy everything of wood in the house. Every terrace, court, and inner chamber is filled with them in a moment. Such an awful visitation swept over Egypt (Ex. 10:1-19), consuming before it every green thing, and stripping the trees, till the land was bared of all signs of vegetation. A strong north-west wind from the Mediterranean swept the locusts into the Red Sea.\", Geikie's Hours, etc., ii., 149.",
            "a well-known insect, of the grasshopper family, which commits terrible ravages on vegetation in the countries which it visits. \"The common brown locust is about three inches in length, and the general form is that of a grasshopper.\" The most destructive of the locust tribe that occur in the Bible lands are the (Edipoda migratoria and the Acridium peregrinum ; and as both these species occur in Syria and Arabia, etc., it is most probable that one or other is denoted in those passages which speak of the dreadful devastations committed by these insects. Locusts occur in great numbers, and sometimes obscure the sun. (Exodus 10:15; Judges 6:5; Jeremiah 46:23) Their voracity is alluded to in (Exodus 10:12,15; Joel 1:4,7) They make a fearful noise in their flight. (Joel 2:5; Revelation 9:9) Their irresistible progress is referred to in (Joel 2:8,9) They enter dwellings, and devour even the woodwork of houses. (Exodus 10:6; Joel 2:9,10) They do not fly in the night. (Nahum 3:17) The sea destroys the greater number. (Exodus 10:19; Joel 2:20) The flight of locusts is thus described by M. Olivier (Voyage dans l' Empire Othoman, ii. 424): \"With the burning south winds (of Syria) there come from the interior of Arabia and from the most southern parts of Persia clouds of locusts (Acridium peregrinum), whose ravages to these countries are as grievous and nearly as sudden as those of the heaviest hail in Europe. We witnessed them twice. It is difficult to express the effect produced on us by the sight of the whole atmosphere filled on all sides and to a great height by an innumerable quantity of these insects, whose flight was slow and uniform, and whose noise resembled that of rain: the sky was darkened, and the light of the sun considerably weakened. In a moment the terraces of the houses, the streets, and all the fields were covered by these insects, and in two days they had nearly devoured all the leaves of the plants. Happily they lived but a short time, and seemed to have migrated only to reproduce themselves and die; in fact, nearly all those we saw the next day had paired, and the day following the fields were covered with their dead bodies.\" \"Locusts have been used as food from the earliest times. Herodotus speaks of a Libyan nation who dried their locusts in the sun and ate them with milk. The more common method, however, was to pull off the legs and wings and roast them in an iron dish. Then they thrown into a bag, and eaten like parched corn, each one taking a handful when he chose.\"--Biblical Treasury. Sometimes the insects are ground and pounded, and then mixed with flour and water and made into cakes, or they are salted and then eaten; sometimes smoked; sometimes boiled or roasted; again, stewed, or fried in butter."
        ]
    },
    {
        "Word": "Lo-debar",
        "Definitions": [
            "No pasture, (2 Sam. 17:27), a town in Gilead not far from Mahanaim, north of the Jabbok (9:4, 5). It is probably identical with Debir (Josh. 13:26)."
        ]
    },
    {
        "Word": "Lodge",
        "Definitions": [
            "A shed for a watchman in a garden (Isa. 1:8). The Hebrew name melunah is rendered \"cottage\" (q.v.) in Isa. 24:20. It also denotes a hammock or hanging-bed."
        ]
    },
    {
        "Word": "Log",
        "Definitions": [
            "The smallest measure for liquids used by the Hebrews (Lev. 14:10, 12, 15, 21, 24), called in the Vulgate sextarius. It is the Hebrew unit of measure of capacity, and is equal to the contents of six ordinary hen's eggs=the twelfth part of a him, or nearly a pint.",
            "[[817]Weights And Measures AND [818]Measures]"
        ]
    },
    {
        "Word": "Lois",
        "Definitions": [
            "The maternal grandmother of Timothy. She is commended by Paul for her faith (2 Tim. 1:5).",
            "better",
            "(agreeable), the grandmother of Timothy, and doubtless the mother of his mother, Eunice. (2 Timothy 1:5) It seems likely that Lois had resided long at Lystra; and almost certain that from her, as well as from Eunice, Timothy obtained his intimate knowledge of the Jewish Scriptures. (2 Timothy 3:15) (A.D. before 64.)"
        ]
    },
    {
        "Word": "Loop",
        "Definitions": [
            "A knotted \"eye\" of cord, corresponding to the \"taches\" or knobs in the edges of the curtains of the tabernacle, for joining them into a continuous circuit, fifty to a curtain (Ex. 26:4, 5, 10, 11)."
        ]
    },
    {
        "Word": "Lord",
        "Definitions": [
            "There are various Hebrew and Greek words so rendered.",
            "(1.) Heb. Jehovah, has been rendered in the English Bible LORD, printed in small capitals. This is the proper name of the God of the Hebrews. The form \"Jehovah\" is retained only in Ex. 6:3; Ps. 83:18; Isa. 12:2; 26:4, both in the Authorized and the Revised Version.",
            "(2.) Heb. adon, means one possessed of absolute control. It denotes a master, as of slaves (Gen. 24:14, 27), or a ruler of his subjects (45:8), or a husband, as lord of his wife (18:12).",
            "The old plural form of this Hebrew word is 'adonai. From a superstitious reverence for the name \"Jehovah,\" the Jews, in reading their Scriptures, whenever that name occurred, always pronounced it 'Adonai.",
            "(3.) Greek kurios, a supreme master, etc. In the LXX. this is invariably used for \"Jehovah\" and \"Adonai.\"",
            "(4.) Heb. ba'al, a master, as having domination. This word is applied to human relations, as that of husband, to persons skilled in some art or profession, and to heathen deities. \"The men of Shechem,\" literally \"the baals of Shechem\" (Judg. 9:2, 3). These were the Israelite inhabitants who had reduced the Canaanites to a condition of vassalage (Josh. 16:10; 17:13).",
            "(5.) Heb. seren, applied exclusively to the \"lords of the Philistines\" (Judg. 3:3). The LXX. render it by satrapies. At this period the Philistines were not, as at a later period (1 Sam. 21:10), under a kingly government. (See Josh. 13:3; 1 Sam. 6:18.) There were five such lordships, viz., Gath, Ashdod, Gaza, Ashkelon, and Ekron.",
            "[[819]God]"
        ]
    },
    {
        "Word": "Lord's day",
        "Definitions": [
            "Only once, in Rev. 1:10, was in the early Christian ages used to denote the first day of the week, which commemorated the Lord's resurrection. There is every reason to conclude that John thus used the name. (See [361]SABBATH.)"
        ]
    },
    {
        "Word": "Lord's Prayer",
        "Definitions": [
            "The name given to the only form of prayer Christ taught his disciples (Matt. 6:9-13). The closing doxology of the prayer is omitted by Luke (11:2-4), also in the R.V. of Matt. 6:13. This prayer contains no allusion to the atonement of Christ, nor to the offices of the Holy Spirit. \"All Christian prayer is based on the Lord's Prayer, but its spirit is also guided by that of His prayer in Gethsemane and of the prayer recorded John 17. The Lord's Prayer is the comprehensive type of the simplest and most universal prayer.\""
        ]
    },
    {
        "Word": "Lord's Supper",
        "Definitions": [
            "(1 Cor. 11:20), called also \"the Lord's table\" (10:21), \"communion,\" \"cup of blessing\" (10:16), and \"breaking of bread\" (Acts 2:42).",
            "In the early Church it was called also \"eucharist,\" or giving of thanks (comp. Matt. 26:27), and generally by the Latin Church \"mass,\" a name derived from the formula of dismission, Ite, missa est, i.e., \"Go, it is discharged.\"",
            "The account of the institution of this ordinance is given in Matt. 26:26-29, Mark 14:22-25, Luke 22:19, 20, and 1 Cor. 11:24-26. It is not mentioned by John.",
            "It was designed, (1.) To commemorate the death of Christ: \"This do in remembrance of me.\" (2.) To signify, seal, and apply to believers all the benefits of the new covenant. In this ordinance Christ ratifies his promises to his people, and they on their part solemnly consecrate themselves to him and to his entire service. (3.) To be a badge of the Christian profession. (4.) To indicate and to promote the communion of believers with Christ. (5.) To represent the mutual communion of believers with each other.",
            "The elements used to represent Christ's body and blood are bread and wine. The kind of bread, whether leavened or unleavened, is not specified. Christ used unleavened bread simply because it was at that moment on the paschal table. Wine, and no other liquid, is to be used (Matt. 26:26-29). Believers \"feed\" on Christ's body and blood, (1) not with the mouth in any manner, but (2) by the soul alone, and (3) by faith, which is the mouth or hand of the soul. This they do (4) by the power of the Holy Ghost. This \"feeding\" on Christ, however, takes place not in the Lord's Supper alone, but whenever faith in him is exercised.",
            "This is a permanent ordinance in the Church of Christ, and is to be observed \"till he come\" again."
        ]
    },
    {
        "Word": "Lo-ruhamah",
        "Definitions": [
            "Not pitied, the name of the prophet Hosea's first daughter, a type of Jehovah's temporary rejection of his people (Hos. 1:6; 2:23).",
            "not having obtained mercy; not pitied"
        ]
    },
    {
        "Word": "Lot",
        "Definitions": [
            "(Heb. goral, a \"pebble\"), a small stone used in casting lots (Num. 33:54; Jonah 1:7). The lot was always resorted to by the Hebrews with strictest reference to the interposition of God, and as a method of ascertaining the divine will (Prov. 16:33), and in serious cases of doubt (Esther 3:7). Thus the lot was used at the division of the land of Canaan among the serveral tribes (Num. 26:55; 34:13), at the detection of Achan (Josh. 7:14, 18), the election of Saul to be king (1 Sam. 10:20, 21), the distribution of the priestly offices of the temple service (1 Chr. 24:3, 5, 19; Luke 1:9), and over the two goats at the feast of Atonement (Lev. 16:8). Matthias, who was \"numbered with the eleven\" (Acts 1:24-26), was chosen by lot.",
            "This word also denotes a portion or an inheritance (Josh. 15:1; Ps. 125:3; Isa. 17:4), and a destiny, as assigned by God (Ps. 16:5; Dan. 12:13).",
            "Lot, (Heb. lot), a covering; veil, the son of Haran, and nephew of Abraham (Gen. 11:27). On the death of his father, he was left in charge of his grandfather Terah (31), after whose death he accompanied his uncle Abraham into Canaan (12:5), thence into Egypt (10), and back again to Canaan (13:1). After this he separated from him and settled in Sodom (13:5-13). There his righteous soul was \"vexed\" from day to day (2 Pet. 2:7), and he had great cause to regret this act. Not many years after the separation he was taken captive by Chedorlaomer, and was rescued by Abraham (Gen. 14). At length, when the judgment of God descended on the guilty cities of the plain (Gen. 19:1-20), Lot was miraculously delivered. When fleeing from the doomed city his wife \"looked back from behind him, and became a pillar of salt.\" There is to this day a peculiar crag at the south end of the Dead Sea, near Kumran, which the Arabs call Bint Sheik Lot, i.e., Lot's wife. It is \"a tall, isolated needle of rock, which really does bear a curious resemblance to an Arab woman with a child upon her shoulder.\" From the words of warning in Luke 17:32, \"Remember Lot's wife,\" it would seem as if she had gone back, or tarried so long behind in the desire to save some of her goods, that she became involved in the destruction which fell on the city, and became a stiffened corpse, fixed for a time in the saline incrustations. She became \"a pillar of salt\", i.e., as some think, of asphalt. (See [362]SALT.)",
            "Lot and his daughters sought refuge first in Zoar, and then, fearing to remain there longer, retired to a cave in the neighbouring mountains (Gen. 19:30). Lot has recently been connected with the people called on the Egyptian monuments Rotanu or Lotanu, who is supposed to have been the hero of the Edomite tribe Lotan.",
            "Lotan, wrapt up; hidden; covered; myrrh; rosin",
            "(literally a pebble). The custom of deciding doubtful questions by lot is one of great extent and high antiquity. Among the Jews lots were used with the expectation that God would so control them as to give a right direction to them. They were very often used by God's appointment. \"As to the mode of casting lots, we have no certain information. Probably several modes were practiced.\" \"Very commonly among the Latins little counters of wood were put into a jar with so narrow a neck that only one could come out at a time. After the jar had been filled with water and the contents shaken, the lots were determined by the order in which the bits of wood, representing the several parties, came out with the water. in other cases they were put into a wide open jar, and the counters were drawn out by the hand. Sometimes again they were cast in the manner of dice. The soldiers who cast lots for Christ's garments undoubtedly used these dice.\"--Lyman Abbott.",
            "(veil or covering), the son of Haran, and therefore the nephew of Abraham. (Genesis 11:27,31) (B.C. before 1926-1898.) His sisters were Milcah the wife of Nahor, and Iscah, by some identified with Sarah. haran died before the emigration of Terah and his family from Ur of the Chaldees, ver. 28, and Lot was therefore born there. He removed with the rest of his kindred to Charran, and again subsequently with Abraham and Sarai to Canaan. ch. (Genesis 12:4,5) With them he took refuge in Egypt from a famine, and with them returned, first to the \"south,\" ch. (Genesis 13:1) and then to their original settlement between Bethel and Ai. vs. (Genesis 13:3,4) But the pastures of the hills of Bethel, which had with ease contained the two strangers on their first arrival, were not able any longer to bear them, so much had their possessions of sheep, goats and cattle increased. Accordingly they separated, Lot choosing the fertile plain of the Jordan, and advancing as far as Sodom. (Genesis 13:10-14) The next occurrence in the life of Lot is his capture by the four kings of the east and his rescue by Abram. ch. (Genesis 13:14) The last scene preserved to us in the history of Lot is too well known to need repetition. He was still living in Sodom, (Genesis 19:1) ... from which he was rescued by some angels on the day of its final overthrow. he fled first to Zoar, in which he found a temporary refuge during the destruction of the other cities of the plain. Where this place was situated is not known with certainty. [[822]Zoar] The end of Lot's wife is commonly treated as one of the difficulties of the Bible; but it surely need not be so. It cannot be necessary to create the details of the story where none are given. On these points the record is silent. The value and the significance of the story to us are contained in the allusion of Christ. (Luke 17:32) Later ages have not been satisfied so to leave the matter, but have insisted on identifying the \"pillar\" with some one of the fleeting forms which the perishable rock of the south end of the Dead Sea is constantly assuming in its process of decomposition and liquefaction. From the incestuous intercourse between Lot and his two daughters sprang the nations of Moab and Ammon."
        ]
    },
    {
        "Word": "Lotan",
        "Definitions": [
            "Coverer, one of the sons of Seir, the Horite (Gen. 36:20, 29).",
            "(covering), the eldest son of Seir the Horite. (Genesis 36:20,22,29; 1 Chronicles 1:38,39)"
        ]
    },
    {
        "Word": "Love",
        "Definitions": [
            "This word seems to require explanation only in the case of its use by our Lord in his interview with \"Simon, the son of Jonas,\" after his resurrection (John 21:16, 17). When our Lord says, \"Lovest thou me?\" he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., \"I love.\" This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon's word. The distinction between these two Greek words is thus fitly described by Trench:, \"Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the Lovest thou' (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the passionate yearning of his heart he desired now to do. Therefore he puts by the word and substitutes his own stronger I love' (Gr. philo) in its room. A second time he does the same. And now he has conquered; for when the Lord demands a third time whether he loves him, he does it in the word which alone will satisfy Peter (Lovest thou,' Gr. phileis), which alone claims from him that personal attachment and affection with which indeed he knows that his heart is full.\"",
            "In 1 Cor. 13 the apostle sets forth the excellency of love, as the word \"charity\" there is rendered in the Revised Version."
        ]
    },
    {
        "Word": "Lubims",
        "Definitions": [
            "The inhabitants of a thirsty or scorched land; the Lybians, an African nation under tribute to Egypt (2 Chr. 12:3; 16:8). Their territory was apparently near Egypt. They were probably the Mizraite Lehabim."
        ]
    },
    {
        "Word": "Lucas",
        "Definitions": [
            "A friend and companion of Paul during his imprisonment at Rome; Luke (q.v.), the beloved physician (Philemon 1:24; Col. 4:14).",
            "Lucius, luminous; white",
            "(Philemon 1:24) [[824]Luke]"
        ]
    },
    {
        "Word": "Lucifer",
        "Definitions": [
            "Brilliant star, a title given to the king of Babylon (Isa. 14:12) to denote his glory.",
            "bringing light",
            "(light-bearer), found in (Isaiah 14:12) coupled with the epithet \"son of the morning,\" clearly signifies a \"bright star,\" and probably what we call the morning star. In this passage it is a symbolical representation of the king of Babylon in his splendor and in his fall. Its application, from St. Jerome downward, to Satan in his fall from heaven arises probably from the fact that the Babylonian empire is in Scripture represented as the type of tyrannical and self idolizing power, and especially connected with the empire of the Evil One in the Apocalypse."
        ]
    },
    {
        "Word": "Lucius",
        "Definitions": [
            "Of Cyrene, a Christian teacher at Antioch (Acts 13:1), and Paul's kinsman (Rom. 16:21). His name is Latin, but his birthplace seems to indicate that he was one of the Jews of Cyrene, in North Africa.",
            "+ A kinsman or fellow tribesman of St. Paul, (Romans 16:21) by whom he is said by tradition to have been ordained bishop of the church of Cenchreae. He is thought by some to be the same with Lucius of Cyrene. + Lucius of Cyrene is first mentioned in the New Testament in company with Barnabas, Simeon called Niger, Manaen and Saul, who are described as prophets and teachers of the church at Antioch. (Acts 13:1) Whether Lucius was one of the seventy disciples is quite a matter of conjecture; but it is highly probable that he formed one of the congregation to whom St. Peter preached on the day of Pentecost, (Acts 2:10) and there can hardly be a doubt that he was one of \"the men of Cyrene\" who, being \"scattered abroad upon the persecution that arose about Stephen,\" went to Antioch preaching the Lord Jesus. (Acts 11:19,20)"
        ]
    },
    {
        "Word": "Lucre",
        "Definitions": [
            "From the Lat. lucrum, \"gain.\" 1 Tim. 3:3, \"not given to filthy lucre.\" Some MSS. have not the word so rendered, and the expression has been omitted in the Revised Version."
        ]
    },
    {
        "Word": "Lud",
        "Definitions": [
            "(1.) The fourth son of Shem (Gen. 10:22; 1 Chr. 1:17), ancestor of the Lydians probably.",
            "(2.) One of the Hamitic tribes descended from Mizraim (Gen. 10:13), a people of Africa (Ezek. 27:10; 30:5), on the west of Egypt. The people called Lud were noted archers (Isa. 66:19; comp. Jer. 46:9).",
            "Ludim, same as Lod",
            "(strife) the fourth name in the list of the children of Shem, (Genesis 10:22) comp. 1Chr 1:17 Supposed to have been the ancestor of the Lydians."
        ]
    },
    {
        "Word": "Ludim",
        "Definitions": [
            "Probably the same as Lud (2) (comp. Gen. 10:13; 1 Chr. 1:11). They are associated (Jer. 46:9) with African nations as mercenaries of the king of Egypt.",
            "(strife), (Genesis 10:13; 1 Chronicles 1:11) a Mizraite people or tribe descended from Ludim the son of Mizraim; also called Lydians. It is probable that the Ludim were settled to the west of Egypt, perhaps farther than any other Mizraite tribe. Lud and the Ludim are mentioned in four passages of the prophets-- (Isaiah 66:19; Jeremiah 46:9; Ezekiel 27:10; 38:5) There call be no doubt that but one nation is intended in these passages, and it seems that the preponderance of evidence is in favor of the Mizaraite Ludim."
        ]
    },
    {
        "Word": "Luhith",
        "Definitions": [
            "Made of boards, a Moabitish place between Zoar and Horonaim (Isa. 15:5; Jer. 48:5).",
            "made of boards",
            "(made of tables or boards), The ascent of, a place in Moab, occurs only in (Isaiah 15:5) and the parallel passage of Jeremiah. (Jeremiah 48:5) In the days of Eusebius and Jerome it was still known, and stood between Areopolis (Rabbath-moab) and Zoar."
        ]
    },
    {
        "Word": "Luke",
        "Definitions": [
            "The evangelist, was a Gentile. The date and circumstances of his conversion are unknown. According to his own statement (Luke 1:2), he was not an \"eye-witness and minister of the word from the beginning.\" It is probable that he was a physician in Troas, and was there converted by Paul, to whom he attached himself. He accompanied him to Philippi, but did not there share his imprisonment, nor did he accompany him further after his release in his missionary journey at this time (Acts 17:1). On Paul's third visit to Philippi (20:5, 6) we again meet with Luke, who probably had spent all the intervening time in that city, a period of seven or eight years. From this time Luke was Paul's constant companion during his journey to Jerusalem (20:6-21:18). He again disappears from view during Paul's imprisonment at Jerusalem and Caesarea, and only reappears when Paul sets out for Rome (27:1), whither he accompanies him (28:2, 12-16), and where he remains with him till the close of his first imprisonment (Philemon 1:24; Col. 4:14). The last notice of the \"beloved physician\" is in 2 Tim. 4:11.",
            "There are many passages in Paul's epistles, as well as in the writings of Luke, which show the extent and accuracy of his medical knowledge.",
            "luminous; white",
            "(light-giving), or Lu'cas, is an abbreviated form of Lucanus. It is not to be confounded with Lucius, (Acts 13:1; Romans 16:21) which belongs to a different person. The name Luke occurs three times in the New Testament-- (Colossians 4:14; 2 Timothy 4:11); Phle 1:24--And probably in all three the third evangelist is the person spoken of. Combining the traditional element with the scriptural we are able to trace the following dim outline of the evangelist's life. He was born at Antioch in Syria, and was taught the science of medicine. The well known tradition that Luke was also a painter, and of no mean skill, rests on the authority of late writers. He was not born a Jew, for he is not reckoned among those \"of the circumcision\" by St. Paul. Comp. (Colossians 4:11) with ver. 14. The date of his conversion is uncertain. He joined St. Paul at Troas, and shared his Journey into Macedonia. The sudden transition to the first person plural in (Acts 16:9) is most naturally explained after all the objections that have been urged, by supposing that Luke the writer of the Acts, formed one of St. Paul's company from this point. As far as Philippi the evangelist journeyed with the apostle. The resumption of the third person on Paul's departure from that place, (Acts 17:1) would show that Luke was now left behind. During the rest of St. Paul's second missionary journey we hear of Luke no more; but on the third journey the same indication reminds us that Luke is again of the company, (Acts 20:5) having joined it apparently at Philippi, where he had been left. With the apostle he passed through Miletus, Tyre and Caesarea to Jerusalem. ch. Acts 20:6; 21:18 As to his age and death there is the utmost uncertainty. He probably died a martyr, between A.D. 75 and A.D. 100. He wrote the Gospel that bears his name, and also the book of Acts."
        ]
    },
    {
        "Word": "Luke, Gospel according to",
        "Definitions": [
            "Was written by Luke. He does not claim to have been an eye-witness of our Lord's ministry, but to have gone to the best sources of information within his reach, and to have written an orderly narrative of the facts (Luke 1:1-4). The authors of the first three Gospels, the synoptics, wrote independently of each other. Each wrote his independent narrative under the guidance of the Holy Spirit.",
            "Each writer has some things, both in matter and style, peculiar to himself, yet all the three have much in common. Luke's Gospel has been called \"the Gospel of the nations, full of mercy and hope, assured to the world by the love of a suffering Saviour;\" \"the Gospel of the saintly life;\" \"the Gospel for the Greeks; the Gospel of the future; the Gospel of progressive Christianity, of the universality and gratuitousness of the gospel; the historic Gospel; the Gospel of Jesus as the good Physician and the Saviour of mankind;\" the \"Gospel of the Fatherhood of God and the brotherhood of man;\" \"the Gospel of womanhood;\" \"the Gospel of the outcast, of the Samaritan, the publican, the harlot, and the prodigal;\" \"the Gospel of tolerance.\" The main characteristic of this Gospel, as Farrar (Cambridge Bible, Luke, Introd.) remarks, is fitly expressed in the motto, \"Who went about doing good, and healing all that were oppressed of the devil\" (Acts 10:38; comp. Luke 4:18). Luke wrote for the \"Hellenic world.\" This Gospel is indeed \"rich and precious.\"",
            "\"Out of a total of 1151 verses, Luke has 389 in common with Matthew and Mark, 176 in common with Matthew alone, 41 in common with Mark alone, leaving 544 peculiar to himself. In many instances all three use identical language.\" (See [363]MATTHEW; [364]MARK; [365]GOSPELS.)",
            "There are seventeen of our Lord's parables peculiar to this Gospel. (See List of Parables in Appendix.) Luke also records seven of our Lord's miracles which are omitted by Matthew and Mark. (See List of Miracles in Appendix.) The synoptical Gospels are related to each other after the following scheme. If the contents of each Gospel be represented by 100, then when compared this result is obtained:",
            "Mark has 7 peculiarities, 93 coincidences. Matthew 42 peculiarities, 58 coincidences. Luke 59 peculiarities, 41 coincidences.",
            "That is, thirteen-fourteenths of Mark, four-sevenths of Matthew, and two-fifths of Luke are taken up in describing the same things in very similar language.",
            "Luke's style is more finished and classical than that of Matthew and Mark. There is less in it of the Hebrew idiom. He uses a few Latin words (Luke 12:6; 7:41; 8:30; 11:33; 19:20), but no Syriac or Hebrew words except sikera, an exciting drink of the nature of wine, but not made of grapes (from Heb. shakar, \"he is intoxicated\", Lev. 10:9), probably palm wine.",
            "This Gospel contains twenty-eight distinct references to the Old Testament.",
            "The date of its composition is uncertain. It must have been written before the Acts, the date of the composition of which is generally fixed at about 63 or 64 A.D. This Gospel was written, therefore, probably about 60 or 63, when Luke may have been at Caesarea in attendance on Paul, who was then a prisoner. Others have conjectured that it was written at Rome during Paul's imprisonment there. But on this point no positive certainty can be attained.",
            "It is commonly supposed that Luke wrote under the direction, if not at the dictation of Paul. Many words and phrases are common to both; e.g., compare:",
            "Luke 4:22; with Col. 4:6. Luke 4:32; with 1 Cor. 2:4. Luke 6:36; with 2 Cor. 1:3. Luke 6:39; with Rom. 2:19. Luke 9:56; with 2 Cor. 10:8. Luke 10:8; with 1 Cor. 10:27. Luke 11:41; with Titus 1:15. Luke 18:1; with 2 Thess. 1:11. Luke 21:36; with Eph. 6:18. Luke 22:19, 20; with 1 Cor. 11:23-29. Luke 24:46; with Acts 17:3. Luke 24:34; with 1 Cor. 15:5."
        ]
    },
    {
        "Word": "Lunatic",
        "Definitions": [
            "Probably the same as epileptic, the symptoms of which disease were supposed to be more aggravated as the moon increased. In Matt. 4:24 \"lunatics\" are distinguished from demoniacs. In 17:15 the name \"lunatic\" is applied to one who is declared to have been possessed. (See [366]DAEMONIAC.)"
        ]
    },
    {
        "Word": "Lust",
        "Definitions": [
            "Sinful longing; the inward sin which leads to the falling away from God (Rom. 1:21). \"Lust, the origin of sin, has its place in the heart, not of necessity, but because it is the centre of all moral forces and impulses and of spiritual activity.\" In Mark 4:19 \"lusts\" are objects of desire."
        ]
    },
    {
        "Word": "Luz",
        "Definitions": [
            "A nut-bearing tree, the almond. (1.) The ancient name of a royal Canaanitish city near the site of Bethel (Gen. 28:19; 35:6), on the border of Benjamin (Josh. 18:13). Here Jacob halted, and had a prophetic vision. (See [367]BETHEL.)",
            "(2.) A place in the land of the Hittites, founded (Judg. 1:26) by \"a man who came forth out of the city of Luz.\" It is identified with Luweiziyeh, 4 miles north-west of Banias.",
            "separation; departure; an almond",
            "(almond tree). It seems impossible to discover with precision whether Luz and Bethel represent one and the same town--the former the Canannite, the latter the Hebrew, name--or whether they were distinct places, though in close proximity. The most probable conclusion is that the two places were, during the times preceding the conquest, distinct, Luz being the city and Bethel the pillar and altar of Jacob that after the destruction of Luz by the tribe of Ephraim the town of Bethel arose. When the original Luz was destroyed, through the treachery of one of its inhabitants, the man who had introduced the Israelites into the town went into the \"land of the Hittites\" and built a city which he named after the former one. (Judges 1:28) Its situation, as well as that of the land of the Hittites,\" has never been discovered, and is one of the favorable puzzles of Scripture geographers."
        ]
    },
    {
        "Word": "Lycaonia",
        "Definitions": [
            "An inland province of Asia Minor, on the west of Cappadocia and the south of Galatia. It was a Roman province, and its chief towns were Iconium, Lystra, and Derbe. The \"speech of Lycaonia\" (Acts 14:11) was probably the ancient Assyrian language, or perhaps, as others think, a corrupt Greek intermingled with Syriac words. Paul preached in this region, and revisited it (Acts 16:1-6; 18:23; 19:1).",
            "she-wolf",
            "(land of Lycanon, or wolf land), a district of Asia Minor. From what is said in (Acts 14:11) of \"the speech of Lycaonia,\" it is evident that the inhabitants of the district, in St. Paul's day, spoke something very different from ordinary Greek. Whether the language was some Syrian dialect or a corrupt form of Greek has been much debated. The fact that the Lycaonians were similar with the Greek mythology is consistent with either supposition. Lycaonia is for the most part a dreary plain, bare of trees, destitute of fresh water, and with several salt lakes. (It was about 20 miles long from east to west, and 13 miles wide. \"Cappadocia is on the east, Galatia on the north, Phrygia on the west and Cilicia on the south \"Among its chief cities are Derbe, Lystra and Iconium.--ED.) After the provincial system of Rome had embraced the whole of Asia Minor, the boundaries of the provinces were variable; and Lycaonia was, politically, sometimes in Cappadocia, sometimes in Galatia. Paul visited it three times in his missionary tours."
        ]
    },
    {
        "Word": "Lycia",
        "Definitions": [
            "A wolf, a province in the south-west of Asia Minor, opposite the island of Rhodes. It forms part of the region now called Tekeh. It was a province of the Roman empire when visited by Paul (Acts 21:1; 27:5). Two of its towns are mentioned, Patara (21:1, 2) and Myra (27:5).",
            "(land of Lycus) is the name of that southwestern region of the peninsula of Asia Minor which is immediately opposite the island of Rhodes. The Lycians were incorporated in the Persian empire, and their ships were conspicuous in the great war against the Greeks (Herod. vii. 91, 92). After the death of Alexander the Great, Lycia was included in the Greek Seleucid kingdom, and was a part of the territory which the Romans forced Antiochus to cede. It was not till the reign of Claudius that Lycia became part of the Roman provincial system. At first it was combined with Pamiphylia. Such seems to have been the condition of the district when St. Paul visited the Lycian towns of Patara, (Acts 21:1) and Myra. (Acts 27:5) At a later period of the Roman empire Lyoia was a separate province, with Myra for it capital."
        ]
    },
    {
        "Word": "Lydda",
        "Definitions": [
            "A town in the tribe of Ephraim, mentioned only in the New Testament (Acts 9:32, 35, 38) as the scene of Peter's miracle in healing the paralytic AEneas. It lay about 9 miles east of Joppa, on the road from the sea-port to Jerusalem. In the Old Testament (1 Chr. 8:12) it is called Lod. It was burned by the Romans, but was afterwards rebuilt, and was known by the name of Diospolis. Its modern name is Ludd. The so-called patron saint of England, St. George, is said to have been born here.",
            "Lydia, a standing pool",
            "(strife), the Greek form of the name, (Acts 9:32,35,38) which appears in the Hebrew records as [825]Lod a town of Benjamin, founded by Shamed or Shamer. (1 Chronicles 8:12; Ezra 2:33; Nehemiah 7:37; 11:35) It is still called Lidd or Ludd, and stands in part of the great maritime plain which anciently bore the name of Sharon. It is nine miles from Joppa, and is the first town on the northernmost of the two roads between that place and Jerusalem. The watercourse outside the town is said still to bear the name of Abi-Butrus (Peter), in memory the apostle. It was destroyed by Vespasian, and was probably not rebuilt till the time of Hadrian, when it received the name of Diospois. When Eusebius wrote (A.D. 320-330) Diospolis was a well-known and much-frequented town. The modern town is, for a Mohammedan place, buy and prosperous."
        ]
    },
    {
        "Word": "Lydia",
        "Definitions": [
            "(1.) Ezek. 30:5 (Heb. Lud), a province in the west of Asia Minor, which derived its name from the fourth son of Shem (Gen. 10:22). It was bounded on the east by the greater Phrygia, and on the west by Ionia and the AEgean Sea.",
            "(2.) A woman of Thyatira, a \"seller of purple,\" who dwelt in Philippi (Acts 16:14, 15). She was not a Jewess but a proselyte. The Lord opened her heart as she heard the gospel from the lips of Paul (16:13). She thus became the first in Europe who embraced Christianity. She was a person apparently of considerable wealth, for she could afford to give a home to Paul and his companions. (See [368]THYATIRA.)",
            "the first European convert of St. Paul, and afterward his hostess during his first stay at Philippi. (Acts 18:14,15) also Acts 18:40 (A.D. 47.) She was a Jewish proselyte at the time of the apostle's coming; and it was at the Jewish Sabbath-worship by the side of a stream ver 13, that the preaching of the gospel reached her heart. Her native place was Thyatira, in the province of Asia. ver. 14; (Revelation 2:18) Thyatira was famous for its dyeing works; and Lydia wars connected with this trade, as a seller either of dye or of dyed goods. We infer that she was a person of considerable wealth.",
            "(land of Lydus), a maritime province in the west of Asia Minor bounded by Mysia on the north, Phrygia on the east, and Caria on the south. It is enumerated among the districts which the Romans took away from Antiochos the Great after the battle of Magnesia in B.C. 190, and transferred to Eumenus II. king of Pergamus. Lydia is included in the \"Asia\" of the New Testament."
        ]
    },
    {
        "Word": "Lysanias",
        "Definitions": [
            "Tetrarch of Abilene (Luke 3:1), on the eastern slope of Anti-Lebanon, near the city of Damascus.",
            "that drives away sorrow",
            "(that drives away sorrow), mentioned by St. Luke in one of his chronological passages, ch. (Luke 3:1) as being tetrarch. of Abilene (i.e. the district round Abila) in the thirteenth year of Tiberius (A.D. 26), at the time when Herod Antipas was tetrarch of Galilee and Herod Philip tetrarch of Ituraea and Trachonitis."
        ]
    },
    {
        "Word": "Lysias, Claudius",
        "Definitions": [
            "The chief captain (chiliarch) who commanded the Roman troops in Jerusalem, and sent Paul under guard to the procurator Felix at Caesarea (Acts 21:31-38; 22:24-30). His letter to his superior officer is an interesting specimen of Roman military correspondence (23:26-30). He obtained his Roman citizenship by purchase, and was therefore probably a Greek. (See [369]CLAUDIUS.)"
        ]
    },
    {
        "Word": "Lystra",
        "Definitions": [
            "A town of Lycaonia, in Asia Minor, in a wild district and among a rude population. Here Paul preached the gospel after he had been driven by persecution from Iconium (Acts 14:2-7). Here also he healed a lame man (8), and thus so impressed the ignorant and superstitious people that they took him for Mercury, because he was the \"chief speaker,\" and his companion Barnabas for Jupiter, probably in consequence of his stately, venerable appearance; and were proceeding to offer sacrifices to them (13), when Paul earnestly addressed them and turned their attention to the true source of all blessings. But soon after, through the influence of the Jews from Antioch in Pisidia and Iconium, they stoned Paul and left him for dead (14:19). On recovering, Paul left for Derbe; but soon returned again, through Lystra, encouraging the disciples there to steadfastness. He in all likelihood visited this city again on his third missionary tour (Acts 18:23). Timothy, who was probably born here (2 Tim. 3:10, 11), was no doubt one of those who were on this occasion witnesses of Paul's persecution and his courage in Lystra.",
            "that dissolves or disperses",
            "This place has two points of interest in connection respectively with St. Paul's first and second missionary Journeys: (1) as the place where divine honors were offered to him, and where he was presently stoned, (Acts 14:1) ... (2) as the home of his chosen companion and fellow missionary Timotheus. (Acts 16:1) Lystra was in the eastern part of the great plain of Lycaonia, and its site may be identified with the ruins called Bin-bir-Kilisseh, at the base of a conical mountain of volcanic structure, named the Karadagh ."
        ]
    },
    {
        "Word": "Maachah",
        "Definitions": [
            "Oppression, a small Syrian kingdom near Geshur, east of the Hauran, the district of Batanea (Josh. 13:13; 2 Sam. 10:6, 8; 1 Chr. 19:7).",
            "(2.) A daughter of Talmai, king of the old native population of Geshur. She became one of David's wives, and was the mother of Absalom (2 Sam. 3:3).",
            "(3.) The father of Hanan, who was one of David's body-guard (1 Chr. 11:43).",
            "(4.) The daughter of Abishalom (called Absalom, 2 Chr. 11:20-22), the third wife of Rehoboam, and mother of Abijam (1 Kings 15:2). She is called \"Michaiah the daughter of Uriel,\" who was the husband of Absalom's daughter Tamar (2 Chr. 13:2). Her son Abijah or Abijam was heir to the throne.",
            "(5.) The father of Achish, the king of Gath (1 Kings 2:39), called also Maoch (1 Sam. 27:2).",
            "pressed down; worn; fastened",
            "(oppression).",
            "+ The daughter of Nahor by his concubine Beumah. (Genesis 22:24) + The father of Achish who was king of Gath at the beginning of Solomon's reign. (1 Kings 2:39) + The daughter, or more probably granddaughter, of Absalom named after his mother; the third and favorite wife of Rehoboam, and mother of Abijah. (1 Kings 15:22; 2 Chronicles 11:20-22) The mother of Abijah is elsewhere called \"Michaiah the daughter of Uriel of Gibeah.\" (2 Chronicles 13:2) During the reign of her grandson Asa she occupied at the court of Judah the high position of \"king's mother,\" comp. (1 Kings 15:13) but when he came of age she was removed because of her idolatrous habits. (2 Chronicles 15:16) + The concubine of Caleb the son of Hezron. (1 Chronicles 2:48) + The daughter of Talmai king of Geshur, and mother of Absalom (1 Chronicles 3:2) also called Maacah in Authorized Version of (2 Samuel 3:3) + The wife of Machir the Manassite. (1 Chronicles 7:15,16) + The wife of Jehiel, father or founder of Gibeon. (1 Chronicles 8:20; 9:35) + The father of Hanan, one of the heroes of David body-guard. (2 Chronicles 11:43) + A Simeonite, father of Sephatiah, prince of his tribe in the reign of David. (1 Chronicles 27:16)"
        ]
    },
    {
        "Word": "Maaleh-acrabbim",
        "Definitions": [
            "Ascent of the scorpions; i.e., \"scorpion-hill\", a pass on the south-eastern border of Palestine (Num. 34:4; Josh. 15:3). It is identified with the pass of Sufah, entering Palestine from the great Wady el-Fikreh, south of the Dead Sea. (See [370]AKRABBIM.)"
        ]
    },
    {
        "Word": "Maarath",
        "Definitions": [
            "Desolation, a place in the mountains of Judah (Josh. 15:59), probably the modern village Beit Ummar, 6 miles north of Hebron.",
            "den; making empty; watching"
        ]
    },
    {
        "Word": "Maaseiah",
        "Definitions": [
            "The work of Jehovah. (1.) One of the Levites whom David appointed as porter for the ark (1 Chr. 15:18, 20).",
            "(2.) One of the \"captains of hundreds\" associated with Jehoiada in restoring king Jehoash to the throne (2 Chr. 23:1).",
            "(3.) The \"king's son,\" probably one of the sons of king Ahaz, killed by Zichri in the invasion of Judah by Pekah, king of Israel (2 Chr. 28:7).",
            "(4.) One who was sent by king Josiah to repair the temple (2 Chr. 34:8). He was governor (Heb. sar, rendered elsewhere in the Authorized Version \"prince,\" \"chief captain,\" chief ruler\") of Jerusalem.",
            "(5.) The father of the priest Zephaniah (Jer. 21:1; 37:3).",
            "(6.) The father of the false prophet Zedekiah (Jer. 29:21).",
            "Maase'iah, refuge is Jehovah, a priest, the father of Neriah (Jer. 32:12; 51:59).",
            "the work of the Lord",
            "(work of the Lord), the name of four persons who had married foreign wives. In the time of Ezra,",
            "+ A descendant of Jeshua the priest. (Ezra 10:18) + A priest, of the sons of Harim. (Ezra 10:21) + A priest, of the sons of Pashur. (Ezra 10:22) + One of the laymen, a descendant of Pahath-moab. (Ezra 10:30) + The father of Azariah. (Nehemiah 3:23) + One of those who stood on the right hand of Ezra when he read the law to the people. (Nehemiah 8:4) + A Levite who assisted on the same occasion. (Nehemiah 8:7) + One of the heads of the people whose descendants signed the covenant with Nehemiah. (Nehemiah 10:25) + Son of Baruch the descendant of Pharez the son of Judah, (Nehemiah 11:5) + A Benjamite, ancestor of Sallu. (Nehemiah 11:7) + Two priests of this name are mentioned, (Nehemiah 12:41,42) as taking part in the musical service which accompanied the dedication of the wall of Jerusalem under Ezra. One of them is probably the same as No. 6. + Father of Zephaniah, who was a priest in the reign of Zedekiah. (Jeremiah 21:1; 29:25; 37:3) + Father of Zedekiah the false prophet. (Jeremiah 29:21) + One of the Levites of the second rank, appointed by David to sound \"with psaltries on Alamoth.\" (1 Chronicles 15:18,20) + The son of Adaiah, and one of the captains of hundreds in the reign of Joash king of Judah. (2 Chronicles 23:1) + An officer of high rank in the reign of Uzziah. (2 Chronicles 26:11) He was probably a Levite, comp: (1 Chronicles 23:4) and engaged in a semi-military capacity. + The \"king's son,\" killed by Zichri the Ephraimitish hero in the invasion of Judah by Pekah king of Israel, during the reign of Ahaz. (2 Chronicles 28:7) + The governor of Jerusalem in the reign of Josiah. (2 Chronicles 34:8) + The son of Shallum, a Levite of high rank in the reign of Jehoiakim. (Jeremiah 35:4) comp, 1Chr 9:19 + A priest; ancestor of Baruch and Seraiah, the sons of Neriah. (Jeremiah 32:12; 51:59)"
        ]
    },
    {
        "Word": "Maasiai",
        "Definitions": [
            "Work of Jehovah, one of the priests resident at Jerusalem at the Captivity (1 Chr. 9:12).",
            "the defense, or strength, or trust of the Lord",
            "(work of the Lord), a priest who after the return from Babylon dwelt in Jerusalem. (1 Chronicles 9:12)"
        ]
    },
    {
        "Word": "Maath",
        "Definitions": [
            "Small, a person named in our Lord's ancestry (Luke 3:26).",
            "wiping away; breaking; fearing; smiting",
            "(small), son of Mattathias in the genealogy of Jesus Christ. (Luke 3:26)"
        ]
    },
    {
        "Word": "Maaziah",
        "Definitions": [
            "Strength or consolation of Jehovah. (1.) The head of the twenty-fourth priestly course (1 Chr. 24:18) in David's reign.",
            "(2.) A priest (Neh. 10:8).",
            "(consolation of Jehovah).",
            "+ One of the priests who signed the covenant with Nehemiah. (Nehemiah 10:8) + A priest in the reign of David, head of the twenty-fourth course. (1 Chronicles 24:18)"
        ]
    },
    {
        "Word": "Maccabees",
        "Definitions": [
            "This word does not occur in Scripture. It was the name given to the leaders of the national party among the Jews who suffered in the persecution under Antiochus Epiphanes, who succeeded to the Syrian throne B.C. 175. It is supposed to have been derived from the Hebrew word (makkabah) meaning \"hammer,\" as suggestive of the heroism and power of this Jewish family, who are, however, more properly called Asmoneans or Hasmonaeans, the origin of which is much disputed.",
            "After the expulsion of Antiochus Epiphanes from Egypt by the Romans, he gave vent to his indignation on the Jews, great numbers of whom he mercilessly put to death in Jerusalem. He oppressed them in every way, and tried to abolish altogether the Jewish worship. Mattathias, an aged priest, then residing at Modin, a city to the west of Jerusalem, became now the courageous leader of the national party; and having fled to the mountains, rallied round him a large band of men prepared to fight and die for their country and for their religion, which was now violently suppressed. In 1 Macc. 2:60 is recorded his dying counsels to his sons with reference to the war they were now to carry on. His son Judas, \"the Maccabee,\" succeeded him (B.C. 166) as the leader in directing the war of independence, which was carried on with great heroism on the part of the Jews, and was terminated in the defeat of the Syrians.",
            "(a hammer), The. This title, which was originally the surname of Judas, one of the sons of Mattathias, was afterward extended to the heroic family of which he was one of the noblest representatives. Asmonaeans or Hasmonaeans is the Proper name of the family, which is derived from Cashmon, great grandfather of Mattathias. The Maccabees were a family of Jews who resisted the authority of Antiochus Epiphanes king of Syria and his successors who had usurped authority over the Jews, conquered Jerusalem, and strove to introduce idolatrous worship. The standard of independence was first raised by Mattathias, a priest of the course of Joiarih. He seems, however, to have been already advanced in years when the rising was made, and he did not long survive the fatigues of active service. He died B.C. 166, having named Judas--apparently his third son--as his successor in directing the war of independence. After gaining several victories over the other generals of Antiochus, Judas was able to occupy Jerusalem except the \"tower,\" and purified the temple exactly three years after its profanation. Nicanor was defeated, first at Capharsalama, and again in a decisive battle at Adasa B.C. 161, where he was slain. This victory was the greatest of Judas' successes, and practically decided the question of Jewish independence; but shortly after Judas fell at Eleasa, fighting at desperate odds against the invaders. After the death of Judas, Jonathan his brother succeeded to the command, and later assumed the high-priestly office. He died B.C. 144, and was succeeded by Simon the last remaining brother of the Maccabaean family, who died B.C. 135. The efforts of both brothers were crowned with success. On the death of Simon, Johannes Hyrcanus, one of his sons, at once assumed the government, B.C. 135, and met with a peaceful death B.C. 105. His eldest son, Aristobulus I., who succeeded him B.C. 105-101, was the first who assumed the kingly title, though Simon had enjoyed the fullness of the kingly power. Alexander Jannaeus was the next successor B.C. 104-78. Aristobulus II. and Hyrcanus III. engaged in a civil war On the death of their mother, Alexandra, B.C. 78-69, resulting in the dethronement of Aristobulus II., B.C. 69-69, and the succession of Hyrcanus under Roman rule but without his kingly title, B.C. 63-40. From B.C. 40 to B.C. 37 Antigonus, a son of Aristobulus II., ruled, and with his two grandchildren, Aristobulus and Mariurnne, the Asmonaean dynasty ended."
        ]
    },
    {
        "Word": "Maccabees, Books of the",
        "Definitions": [
            "There were originally five books of the Maccabees. The first contains a history of the war of independence, commencing (B.C. 175) in a series of patriotic struggles against the tyranny of Antiochus Epiphanes, and terminating B.C. 135. It became part of the Vulgate Version of the Bible, and was thus retained among the Apocrypha.",
            "The second gives a history of the Maccabees' struggle from B.C. 176 to B.C. 161. Its object is to encourage and admonish the Jews to be faithful to the religion of their fathers.",
            "The third does not hold a place in the Apocrypha, but is read in the Greek Church. Its design is to comfort the Alexandrian Jews in their persecution. Its writer was evidently an Alexandrian Jew.",
            "The fourth was found in the Library of Lyons, but was afterwards burned. The fifth contains a history of the Jews from B.C. 184 to B.C. 86. It is a compilation made by a Jew after the destruction of Jerusalem, from ancient memoirs, to which he had access. It need scarcely be added that none of these books has any divine authority."
        ]
    },
    {
        "Word": "Macedonia",
        "Definitions": [
            "In New Testament times, was a Roman province lying north of Greece. It was governed by a propraetor with the title of proconsul. Paul was summoned by the vision of the \"man of Macedonia\" to preach the gospel there (Acts 16:9). Frequent allusion is made to this event (18:5; 19:21; Rom. 15:26; 2 Cor. 1:16; 11:9; Phil. 4:15). The history of Paul's first journey through Macedonia is given in detail in Acts 16:10-17:15. At the close of this journey he returned from Corinth to Syria. He again passed through this country (20:1-6), although the details of the route are not given. After many years he probably visited it for a third time (Phil. 2:24; 1 Tim. 1:3). The first convert made by Paul in Europe was (Acts 16:13-15) Lydia (q.v.), a \"seller of purple,\" residing in Philippi, the chief city of the eastern division of Macedonia.",
            "burning; adoration",
            "(extended land), a large and celebrated country lying north of Greece, the first part of Europe which received the gospel directly from St. Paul, and an important scene of his subsequent missionary labors and those of his companions. It was bounded by the range of Haemus or the Balkan northward, by the chain of Pindus westward, by the Cambunian hills southward, by which it is separated from Thessaly, an is divided on the east from Thrace by a less definite mountain boundary running southward from Haemus. Of the space thus enclosed, two of the most remarkable physical features are two great plains, one watered by the Axius, which comes to the sea, at the Thermaic Gulf, not far from Thessalonica; the other by the Strymon, which after passing near Philippi, flows out below Amphipolis. Between the mouths of these two rivers a remarkable peninsula projects, dividing itself into three points, on the farthest of which Mount Athos rises nearly into the region of perpetual snow. Across the neck of this peninsula St. Paul travelled more than once with his companions. This general sketch sufficiently describes the Macedonia which was ruled over by Philip and Alexander and which the Romans conquered from Perseas. At first the conquered country was divided by Aemilius Paulus into four districts, but afterward was made one province and centralized under the jurisdiction of a proconsul, who resided at Thessalonica. The character of the Christians of Macedonia is set before us in Scripture in a very favorable light. The candor of the Bereans is highly commented, (Acts 17:11) the Thessalonians were evidently objects of St. Paul's peculiar affection, (1 Thessalonians 2:8,17-20; 3:10) and the Philippians, besides their general freedom from blame, are noted as remarkable for their liberality and self-denial. (Philemon 4:10; 14-19) see 2Cor 9:2; 11:9"
        ]
    },
    {
        "Word": "Machaerus",
        "Definitions": [
            "The Black Fortress, was built by Herod the Great in the gorge of Callirhoe, one of the wadies 9 miles east of the Dead Sea, as a frontier rampart against Arab marauders. John the Baptist was probably cast into the prison connected with this castle by Herod Antipas, whom he had reproved for his adulterous marriage with Herodias. Here Herod \"made a supper\" on his birthday. He was at this time marching against Aretas, king of Perea, to whose daughter he had been married. During the revelry of the banquet held in the border fortress, to please Salome, who danced before him, he sent an executioner, who beheaded John, and \"brought his head in a charger, and gave it to the damsel\" (Mark 6:14-29). This castle stood \"starkly bold and clear\" 3,860 feet above the Dead Sea, and 2,546 above the Mediterranean. Its ruins, now called M'khaur, are still visible on the northern end of Jebel Attarus."
        ]
    },
    {
        "Word": "Machbanai",
        "Definitions": [
            "Clad with a mantle, or bond of the Lord, one of the Gadite heroes who joined David in the wilderness (1 Chr. 12:13).",
            "(bond of the Lord), one of the lion-faced warriors of Gad, who joined the fortunes of David when living in retreat at Ziklag. (1 Chronicles 12:13)"
        ]
    },
    {
        "Word": "Machir",
        "Definitions": [
            "Sold. (1.) Manasseh's oldest son (Josh. 17:1), or probably his only son (see 1 Chr. 7:14, 15; comp. Num. 26:29-33; Josh. 13:31). His descendants are referred to under the name of Machirites, being the offspring of Gilead (Num. 26:29). They settled in land taken from the Amorites (Num. 32:39, 40; Deut. 3:15) by a special enactment (Num. 36:1-3; Josh. 17:3, 4). He is once mentioned as the representative of the tribe of Manasseh east of Jordan (Judg. 5:14).",
            "(2.) A descendant of the preceding, residing at Lo-debar, where he maintained Jonathan's son Mephibosheth till he was taken under the care of David (2 Sam. 9:4), and where he afterwards gave shelter to David himself when he was a fugitive (17:27).",
            "selling; knowing",
            "(sold).",
            "+ The eldest son, (Joshua 17:1) of the patriarch Manasseh by an Aramite or Syrian concubine. (1 Chronicles 7:14) At the time of the conquest the family of Machir had become very powerful, and a large part of the country on the east of Jordan was subdued by them. (Numbers 32:39; 3:15) + The son of Ammiel, a powerful sheikh of one of the transjordanic tribes, who rendered essential service to the cause of Saul and of David successively. (2 Samuel 9:4,5; 17:27-29)"
        ]
    },
    {
        "Word": "Machpelah",
        "Definitions": [
            "Portion; double cave, the cave which Abraham bought, together with the field in which it stood, from Ephron the Hittite, for a family burying-place (Gen. 23). It is one of those Bible localities about the identification of which there can be no doubt. It was on the slope of a hill on the east of Hebron, \"before Mamre.\" Here were laid the bodies of Abraham and Sarah, Isaac and Rebekah, Jacob and Leah (Gen. 23:19; 25:9; 49:31; 50:13). Over the cave an ancient Christian church was erected, probably in the time of Justinian, the Roman emperor. This church has been converted into a Mohammedan mosque. The whole is surrounded by the el-Haram i.e., \"the sacred enclosure,\" about 200 feet long, 115 broad, and of an average height of about 50. This building, from the immense size of some of its stones, and the manner in which they are fitted together, is supposed by some to have been erected in the days of David or of Solomon, while others ascribe it to the time of Herod. It is looked upon as the most ancient and finest relic of Jewish architecture.",
            "On the floor of the mosque are erected six large cenotaphs as monuments to the dead who are buried in the cave beneath. Between the cenotaphs of Isaac and Rebekah there is a circular opening in the floor into the cavern below, the cave of Machpelah. Here it may be that the body of Jacob, which was embalmed in Egypt, is still preserved (much older embalmed bodies have recently been found in the cave of Deir el-Bahari in Egypt, see [371]PHARAOH), though those of the others there buried may have long ago mouldered into dust. The interior of the mosque was visited by the Prince of Wales in 1862 by a special favour of the Mohammedan authorities. An interesting account of this visit is given in Dean Stanley's Lectures on the Jewish Church. It was also visited in 1866 by the Marquis of Bute, and in 1869 by the late Emperor (Frederick) of Germany, then the Crown Prince of Prussia. In 1881 it was visited by the two sons of the Prince of Wales, accompanied by Sir C. Wilson and others. (See Palestine Quarterly Statement, October 1882).",
            "double",
            "(double, or a portion). [[830]Hebron]"
        ]
    },
    {
        "Word": "Madai",
        "Definitions": [
            "Middle land, the third \"son\" of Japheth (Gen. 10:2), the name by which the Medes are known on the Assyrian monuments.",
            "a measure; judging; a garment",
            "(middle land), (Genesis 10:2) is usually called the third son of Japhet, and the progenitor of the Medes; but probably all that is intended is that the Medes, as well as the Gomerites, Greeks, Tabareni, Moschi, etc., descended from Japhet."
        ]
    },
    {
        "Word": "Madmannah",
        "Definitions": [
            "Dunghill, the modern el-Minyay, 15 miles south-south-west of Gaza (Josh. 15:31; 1 Chr. 2:49), in the south of Judah. The Pal. Mem., however, suggest Umm Deimneh, 12 miles north-east of Beersheba, as the site.",
            "measure of a gift; preparation of a garment",
            "(dunghill), one of the towns in the south district of Judah. (Joshua 15:31) In the time of Eusebius and Jerome it was called Menois, and was not far from Gaza. The first stage southward from Gaza is now el-Minyay, which is perhaps the modern representative of Menois, and therefore of Madmannah."
        ]
    },
    {
        "Word": "Madmen",
        "Definitions": [
            "Ibid., a Moabite town threatened with the sword of the Babylonians (Jer. 48:2).",
            "(dunghill), a place in Moab, threatened with destruction in the pronunciations of Jeremiah. (Jeremiah 48:2)"
        ]
    },
    {
        "Word": "Madmenah",
        "Definitions": [
            "Ibid., a town in Benjamin, not far from Jerusalem, towards the north (Isa. 10:31). The same Hebrew word occurs in Isa. 25:10, where it is rendered \"dunghill.\" This verse has, however, been interpreted as meaning \"that Moab will be trodden down by Jehovah as teben [broken straw] is trodden to fragments on the threshing-floors of Madmenah.\"",
            "(dunghill), one of the, Benjamite villages north of Jerusalem the inhabitants of which were frightened away by the approach of Sennacherib along the northern road. (Isaiah 10:31)"
        ]
    },
    {
        "Word": "Madness",
        "Definitions": [
            "This word is used in its proper sense in Deut. 28:34, John 10:20, 1 Cor. 14:23. It also denotes a reckless state of mind arising from various causes, as over-study (Eccl. 1:17; 2:12), blind rage (Luke 6:11), or a depraved temper (Eccl. 7:25; 9:3; 2 Pet. 2:16). David feigned madness (1 Sam. 21:13) at Gath because he \"was sore afraid of Achish.\"",
            "In Scripture \"madness\" is recognized as a derangement proceeding either from weakness and misdirection of intellect or from ungovernable violence of passion. In one passage alone, (John 10:20) is madness expressly connected with demoniacal possession by the Jews in their cavil against our Lord; in none is it referred to any physical causes."
        ]
    },
    {
        "Word": "Madon",
        "Definitions": [
            "Strife, a Canaanitish city in the north of Palestine (Josh. 11:1; 12:19), whose king was slain by Joshua; perhaps the ruin Madin, near Hattin, some 5 miles west of Tiberias.",
            "a chiding; a garment; his measure",
            "(strife) one of the principal cities of Canaan before the conquest, probably in the north. Its king joined Jabin and his confederates in their attempt against Joshua at the waters of Xierom, and like the rest was killed. (Joshua 11:1; 12:19)"
        ]
    },
    {
        "Word": "Magdala",
        "Definitions": [
            "A tower, a town in Galilee, mentioned only in Matt. 15:39. In the parallel passage in Mark 8:10 this place is called Dalmanutha. It was the birthplace of Mary called the Magdalen, or Mary Magdalene. It was on the west shore of the Lake of Tiberias, and is now probably the small obscure village called el-Mejdel, about 3 miles north-west of Tiberias. In the Talmud this city is called \"the city of colour,\" and a particular district of it was called \"the tower of dyers.\" The indigo plant was much cultivated here.",
            "tower; greatness",
            "(a tower). The chief MSS. and versions exhibit the name as [832]Magadan, as in the Revised Version. Into the limits of Magadan Christ came by boat, over the Lake of Gennesareth after his miracle of feeding the four thousand on the Mountain of the eastern side, (Matthew 15:39) and from thence he returned in the same boat to the opposite shore. In the parallel narrative of St. Mark, ch. (Mark 8:10) we find the \"parts of Dalmanutha,\" on the western edge of the Lake of Gennesareth. The Magdala, which conferred her name on \"Mary the Magdalene one of the numerous migdols, i.e. towers, which stood in Palestine, was probably the place of that name which is mentioned in the Jerusalem Talmud as near Tiberias, and this again is as probably the modern el-Mejdel, a miserable little Muslim village, of twenty huts on the water's edge at the southeast corner of the plain of Gennesareth. It is now the only inhabited place on this plain."
        ]
    },
    {
        "Word": "Magdalene",
        "Definitions": [
            "A surname derived from Magdala, the place of her nativity, given to one of the Marys of the Gospels to distinguish her from the other Marys (Matt. 27:56, 61; 28:1, etc.). A mistaken notion has prevailed that this Mary was a woman of bad character, that she was the woman who is emphatically called \"a sinner\" (Luke 7:36-50). (See [372]MARY.)",
            "a person from Magdala"
        ]
    },
    {
        "Word": "Magic",
        "Definitions": [
            "The Jews seem early to have consulted the teraphim (q.v.) for oracular answers (Judg. 18:5, 6; Zech. 10:2). There is a remarkable illustration of this divining by teraphim in Ezek. 21:19-22. We read also of the divining cup of Joseph (Gen. 44:5). The magicians of Egypt are frequently referred to in the history of the Exodus. Magic was an inherent part of the ancient Egyptian religion, and entered largely into their daily life.",
            "All magical arts were distinctly prohibited under penalty of death in the Mosaic law. The Jews were commanded not to learn the \"abomination\" of the people of the Promised Land (Lev. 19:31; Deut. 18:9-14). The history of Saul's consulting the witch of Endor (1 Sam. 28:3-20) gives no warrant for attributing supernatural power to magicians. From the first the witch is here only a bystander. The practice of magic lingered among the people till after the Captivity, when they gradually abandoned it.",
            "It is not much referred to in the New Testament. The Magi mentioned in Matt. 2:1-12 were not magicians in the ordinary sense of the word. They belonged to a religious caste, the followers of Zoroaster, the astrologers of the East. Simon, a magician, was found by Philip at Samaria (Acts 8:9-24); and Paul and Barnabas encountered Elymas, a Jewish sorcerer, at Paphos (13:6-12). At Ephesus there was a great destruction of magical books (Acts 19:18, 19)."
        ]
    },
    {
        "Word": "Magicians",
        "Definitions": [
            "Heb. hartumim, (dan. 1:20) were sacred scribes who acted as interpreters of omens, or \"revealers of secret things.\""
        ]
    },
    {
        "Word": "Magistrate",
        "Definitions": [
            "A public civil officer invested with authority. The Hebrew shophetim, or judges, were magistrates having authority in the land (Deut. 1:16, 17). In Judg. 18:7 the word \"magistrate\" (A.V.) is rendered in the Revised Version \"possessing authority\", i.e., having power to do them harm by invasion. In the time of Ezra (9:2) and Nehemiah (2:16; 4:14; 13:11) the Jewish magistrates were called seganim, properly meaning \"nobles.\" In the New Testament the Greek word archon, rendered \"magistrate\" (Luke 12:58; Titus 3:1), means one first in power, and hence a prince, as in Matt. 20:25, 1 Cor. 2:6, 8. This term is used of the Messiah, \"Prince of the kings of the earth\" (Rev. 1:5). In Acts 16:20, 22, 35, 36, 38, the Greek term strategos, rendered \"magistrate,\" properly signifies the leader of an army, a general, one having military authority. The strategoi were the duumviri, the two praetors appointed to preside over the administration of justice in the colonies of the Romans. They were attended by the sergeants (properly lictors or \"rod bearers\")."
        ]
    },
    {
        "Word": "Magog",
        "Definitions": [
            "Region of Gog, the second of the \"sons\" of Japheth (Gen. 10:2; 1 Chr. 1:5). In Ezekiel (38:2; 39:6) it is the name of a nation, probably some Scythian or Tartar tribe descended from Japheth. They are described as skilled horsemen, and expert in the use of the bow. The Latin father Jerome says that this word denotes \"Scythian nations, fierce and innumerable, who live beyond the Caucasus and the Lake Maeotis, and near the Caspian Sea, and spread out even onward to India.\" Perhaps the name \"represents the Assyrian Mat Gugi, or country of Gugu,' the Gyges of the Greeks\" (Sayce's Races, etc.).",
            "covering; roof; dissolving",
            "(region of Gog). In (Genesis 10:2) Magog appears as the second son of Japheth; in (Ezekiel 38:2; 39:1,6) it appears as a country or people of which Gog was the prince. The notices of Magog would lead us to fix a northern locality: it is expressly stated by Ezekiel that \"he was to come up from the sides of the north,\" (Ezekiel 39:2) from a country adjacent to that of Togarmah or Armenia, ch. 58:6 and not far from \"the isles\" or maritime regions of Europe. ch. (Ezekiel 39:6) The people of Magog further appear as having a force of cavalry, (Ezekiel 38:16) and as armed with the bow. ch. (Ezekiel 39:3) From the above data, may conclude that Magog represents the important race of the Scythians."
        ]
    },
    {
        "Word": "Magor-missabib",
        "Definitions": [
            "Fear on every side, (Jer. 20:3), a symbolical name given to the priest Pashur, expressive of the fate announced by the prophet as about to come upon him. Pashur was to be carried to Babylon, and there die.",
            "fear on every side"
        ]
    },
    {
        "Word": "Mahalaleel",
        "Definitions": [
            "Praise of God. (1.) The son of Cainan, of the line of Seth (Gen. 5:12-17); called Maleleel (Luke 3:37).",
            "(2.) Neh. 11:4, a descendant of Perez.",
            "(praise of God).",
            "+ The fourth in descent from Adam, according to the Sethite genealogy, and son of Cainan. (Genesis 6:12,13,15-17; 1 Chronicles 1:2; Luke 3:37) Revised Version. + A descendant of Perez or Pharez the son of Judah. (Nehemiah 11:4)"
        ]
    },
    {
        "Word": "Mahalath",
        "Definitions": [
            "A lute; lyre. (1.) The daughter of Ishmael, and third wife of Esau (Gen. 28:9); called also Bashemath (Gen. 36:3).",
            "(2.) The daughter of Jerimoth, who was one of David's sons. She was one of Rehoboam's wives (2 Chr. 11:18).",
            "the title of p, 53, and Mahalath-leannoth, the title of Ps. 88. The meaning of these words is uncertain. The conjecture is that mahalath is a guitar, and that leannoth has reference to the character of the psalm, and might be rendered \"to humble or afflict,\" in which sense the root occurs in ver. 7.",
            "(stringed instrument) one of the eighteen wives of King Rehoboam, apparently his first. (2 Chronicles 11:18) only. She was her husband's cousin, being the daughter of King David's son Jerimoth.",
            "(stringed instrument), the daughter of Ishmael, and one of the wives of Esau. (Genesis 28:9)"
        ]
    },
    {
        "Word": "Mahalath Leannoth Maschil",
        "Definitions": [
            "This word leannoth seems to point to some kind of instrument unknown (Ps. 88, title). The whole phrase has by others been rendered, \"On the sickness of affliction: a lesson;\" or, \"Concerning afflictive sickness: a didactic psalm.\""
        ]
    },
    {
        "Word": "Mahalath Maschil",
        "Definitions": [
            "In the title of Ps. 53, denoting that this was a didactic psalm, to be sung to the accompaniment of the lute or guitar. Others regard this word \"mahalath\" as the name simply of an old air to which the psalm was to be sung. Others, again, take the word as meaning \"sickness,\" and regard it as alluding to the contents of the psalm."
        ]
    },
    {
        "Word": "Mahanaim",
        "Definitions": [
            "Two camps, a place near the Jabbok, beyond Jordan, where Jacob was met by the \"angels of God,\" and where he divided his retinue into \"two hosts\" on his return from Padan-aram (Gen. 32:2). This name was afterwards given to the town which was built at that place. It was the southern boundary of Bashan (Josh. 13:26, 30), and became a city of the Levites (21:38). Here Saul's son Ishbosheth reigned (2 Sam. 2:8, 12), while David reigned at Hebron. Here also, after a troubled reign, Ishbosheth was murdered by two of his own bodyguard (2 Sam. 4:5-7), who brought his head to David at Hebron, but were, instead of being rewarded, put to death by him for their cold-blooded murder. Many years after this, when he fled from Jerusalem on the rebellion of his son Absalom, David made Mahanaim, where Barzillai entertained him, his headquarters, and here he mustered his forces which were led against the army that had gathered around Absalom. It was while sitting at the gate of this town that tidings of the great and decisive battle between the two hosts and of the death of his son Absalom reached him, when he gave way to the most violent grief (2 Sam. 17:24-27).",
            "The only other reference to Mahanaim is as a station of one of Solomon's purveyors (1 Kings 4:14). It has been identified with the modern Mukhumah, a ruin found in a depressed plain called el-Bukie'a, \"the little vale,\" near Penuel, south of the Jabbok, and north-east of es-Salt.",
            "tents; two fields; two armies",
            "a town on the east of the Jordan. The name signifies two hosts or two camps, and was given to it by Jacob, because he there met \"the angels of God.\" (Genesis 32:1,2) We next meet with it in the records of the conquest. (Joshua 13:26,30) It was within the territory of Gad, (Joshua 21:38,39) and therefore on the south side of the torrent Jabbok. The town with its \"suburbs\" was allotted to the service of the Merarite Levites. (Joshua 21:39; 1 Chronicles 6:80) Mahanaim had become in the time of the monarchy a place of mark. (2 Samuel 2:8,12) David took refuge there when driven out of the western part of his kingdom by Absalom. (2 Samuel 17:24; 1 Kings 2:8) Mahanaim was the seat of one of Solomon's commissariat officers. (1 Kings 4:14) and it is alluded to in the song which bears his name. ch. (Song of Solomon 6:13) There is a place called Mahneh among the villages of the part of Jordan, through its exact position is not certain."
        ]
    },
    {
        "Word": "Mahaneh-dan",
        "Definitions": [
            "Judg. 18:12 = \"camp of Dan\" 13:25 (R.V., \"Mahaneh-dan\"), a place behind (i.e., west of) Kirjath-jearim, where the six hundred Danites from Zorah and Eshtaol encamped on their way to capture the city of Laish, which they rebuilt and called \"Dan, after the name of their father\" (18:11-31). The Palestine Explorers point to a ruin called Erma, situated about 3 miles from the great corn valley on the east of Samson's home."
        ]
    },
    {
        "Word": "Mahath",
        "Definitions": [
            "Grasping. (1.) A Kohathite Levite, father of Elkanah (1 Chr. 6:35).",
            "(2.) Another Kohathite Levite, of the time of Hezekiah (2 Chr. 29:12).",
            "same as Maath",
            "(grabbing).",
            "+ A Zohathite of the house of Korah. (1 Chronicles 6:35) + Also a Kohathite, in the reign of Hezekiah. (2 Chronicles 29:12; 31:13)"
        ]
    },
    {
        "Word": "Mahazioth",
        "Definitions": [
            "Visions, a Kohathite Levite, chief of the twenty-third course of musicians (1 Chr. 25:4, 30).",
            "seeing a sign; seeing a letter",
            "(visions). One of the fourteen sons of Heman the Kohathite. (1 Chronicles 25:4,30)"
        ]
    },
    {
        "Word": "Maher-shalal-hash-baz",
        "Definitions": [
            "Plunder speedeth; spoil hasteth, (Isa. 8:1-3; comp. Zeph. 1:14), a name Isaiah was commanded first to write in large characters on a tablet, and afterwards to give as a symbolical name to a son that was to be born to him (Isa. 8:1, 3), as denoting the sudden attack on Damascus and Syria by the Assyrian army.",
            "making speed to the spoil; he hastens to the prey"
        ]
    },
    {
        "Word": "Mahlah",
        "Definitions": [
            "Disease, one of the five daughters of Zelophehad (Num. 27:1-11) who had their father's inheritance, the law of inheritance having been altered in their favour.",
            "Mahli, Mahlon, same as Mahali",
            "(disease), the eldest of the five daughters of Zelophehad the grandson of Manasseh. (Numbers 27:1-11)"
        ]
    },
    {
        "Word": "Mahlon",
        "Definitions": [
            "Sickly, the elder of Elimelech the Bethlehemite's two sons by Naomi. He married Ruth and died childless (Ruth 1:2, 5; 4:9, 10), in the land of Moab.",
            "(sick) the first husband of Ruth; son of Eiimelech and Naomi. (Ruth 1:2,5; 4:9,10) comp. 1Sam 17:12"
        ]
    },
    {
        "Word": "Mahol",
        "Definitions": [
            "Dance, the father of four sons (1 Kings 4:31) who were inferior in wisdom only to Solomon.",
            "(dancing), the father of the four men most famous for wisdom next to Solomon himself. (1 Kings 4:31; 1 Chronicles 2:6)"
        ]
    },
    {
        "Word": "Mail, Coat of",
        "Definitions": [
            "\"a corselet of scales,\" a cuirass formed of pieces of metal overlapping each other, like fish-scales (1 Sam. 17:5); also",
            "(38) a corselet or garment thus encased."
        ]
    },
    {
        "Word": "Main-sail",
        "Definitions": [
            "(Gr. artemon), answering to the modern \"mizzen-sail,\" as some suppose. Others understand the \"jib,\" near the prow, or the \"fore-sail,\" as likely to be most useful in bringing a ship's head to the wind in the circumstances described (Acts 27:40)."
        ]
    },
    {
        "Word": "Makheloth",
        "Definitions": [
            "Assemblies, a station of the Israelites in the desert (Num. 33:25, 26).",
            "assemblies; congregations",
            "(place of assemblies), a place mentioned only in (Numbers 33:26) as that of a desert encampment of the Israelites."
        ]
    },
    {
        "Word": "Makkedah",
        "Definitions": [
            "Herdsman's place, one of the royal cities of the Canaanites (Josh. 12:16), near which was a cave where the five kings who had confederated against Israel sought refuge (10:10-29). They were put to death by Joshua, who afterwards suspended their bodies upon five trees. It has been identified with the modern village called Sumeil, standing on a low hill about 7 miles to the north-west of Eleutheropolis (Beit Jibrin), where are ancient remains and a great cave. The Palestine Exploration surveyors have, however, identified it with el-Mughar, or \"the caves,\" 3 miles from Jabneh and 2 1/2 southwest of Ekron, because, they say, \"at this site only of all possible sites for Makkedah in the Palestine plain do caves still exist.\" (See [373]ADONI-ZEDEC.)",
            "worshiping; burning; raised; crookedness",
            "(place of shepherds), a place memorable in the annals of the conquest of Canaan as the scene of the execution by Joshua of the five confederate kings, (Joshua 10:10-50) who had hidden themselves in a cave at this place. (It was a royal city of the Canaanites, in the plains of Judah. Conder identifies it with the modern el-Moghar, 25 miles northwest of Jerusalem, where are two caves large enough to contain five men each. Schaff says that \"one cave has, curiously enough, five loculi rudely scooped in its side, and an enthusiast might contend that this was the very place of sepulchre of the five kings.\"-ED.)"
        ]
    },
    {
        "Word": "Maktesh",
        "Definitions": [
            "Mortar, a place in or near Jerusalem inhabited by silver merchants (Zeph. 1:11). It has been conjectured that it was the \"Phoenician quarter\" of the city, where the traders of that nation resided, after the Oriental custom.",
            "(a mortar or deep hollow), a place evidently in Jerusalem, the inhabitants of which are denounced by Zephaniah. (Zephaniah 1:11) Ewald conjectures that it was the Phoenician quarter\" of the city."
        ]
    },
    {
        "Word": "Malachi",
        "Definitions": [
            "Messenger or angel, the last of the minor prophets, and the writer of the last book of the Old Testament canon (Mal. 4:4, 5, 6). Nothing is known of him beyond what is contained in his book of prophecies. Some have supposed that the name is simply a title descriptive of his character as a messenger of Jehovah, and not a proper name. There is reason, however, to conclude that Malachi was the ordinary name of the prophet.",
            "He was contemporary with Nehemiah (comp. Mal. 2:8 with Neh. 13:15; Mal. 2:10-16 with Neh. 13:23). No allusion is made to him by Ezra, and he does not mention the restoration of the temple, and hence it is inferred that he prophesied after Haggai and Zechariah, and when the temple services were still in existence (Mal. 1:10; 3:1, 10). It is probable that he delivered his prophecies about B.C. 420, after the second return of Nehemiah from Persia (Neh. 13:6), or possibly before his return.",
            "my messenger; my angel"
        ]
    },
    {
        "Word": "Malachi, Prophecies of",
        "Definitions": [
            "The contents of the book are comprised in four chapters. In the Hebrew text the third and fourth chapters (of the A.V.) form but one. The whole consists of three sections, preceded by an introduction (Mal. 1:1-5), in which the prophet reminds Israel of Jehovah's love to them. The first section (1:6-2:9) contains a stern rebuke addressed to the priests who had despised the name of Jehovah, and been leaders in a departure from his worship and from the covenant, and for their partiality in administering the law. In the second (2:9-16) the people are rebuked for their intermarriages with idolatrous heathen. In the third (2:17-4:6) he addresses the people as a whole, and warns them of the coming of the God of judgment, preceded by the advent of the Messiah.",
            "This book is frequently referred to in the New Testament (Matt. 11:10; 17:12; Mark 1:2; 9:11, 12; Luke 1:17; Rom. 9:13)."
        ]
    },
    {
        "Word": "Malcam",
        "Definitions": [
            "(2 Sam. 12:30, Heb., R.V., \"their king;\" Jer. 49:1, 3, R.V.; Zeph. 1:5), the national idol of the Ammonites. When Rabbah was taken by David, the crown of this idol was among the spoils. The weight is said to have been \"a talent of gold\" (above 100 lbs.). The expression probably denotes its value rather than its weight. It was adorned with precious stones."
        ]
    },
    {
        "Word": "Malchiah",
        "Definitions": [
            "Jehovah's king. (1.) The head of the fifth division of the priests in the time of David (1 Chr. 24:9).",
            "(2.) A priest, the father of Pashur (1 Chr. 9:12; Jer. 38:1).",
            "(3.) One of the priests appointed as musicians to celebrate the completion of the walls of Jerusalem (Neh. 12:42).",
            "(4.) A priest who stood by Ezra when he \"read in the book of the law of God\" (Neh. 8:4).",
            "(5.) Neh. 3:11.",
            "(6.) Neh. 3:31.",
            "(7.) Neh. 3:14.",
            "Malchijah, the Lord my king, or my counselor"
        ]
    },
    {
        "Word": "Malchi-shua",
        "Definitions": [
            "King of help, one of the four sons of Saul (1 Chr. 8:33). He perished along with his father in the battle of Gilboa (1 Sam. 31:2)."
        ]
    },
    {
        "Word": "Malchus",
        "Definitions": [
            "Reigning, the personal servant or slave of the high priest Caiaphas. He is mentioned only by John. Peter cut off his right ear in the garden of Gethsemane (John 18:10). But our Lord cured it with a touch (Matt. 26:51; Mark 14:47; Luke 22:51). This was the last miracle of bodily cure wrought by our Lord. It is not mentioned by John.",
            "my king, kingdom, or counselor",
            "(king or kingdom), the name of the servant of the high priest whose right ear Peter cut off at the time of the Saviour's apprehension in the garden. (Matthew 26:51; Mark 14:17; Luke 22:49,51; John 18:10)"
        ]
    },
    {
        "Word": "Mallothi",
        "Definitions": [
            "My fulness, a Kohathite Levite, one of the sons of Heman the Levite (1 Chr. 25:4), and chief of the nineteenth division of the temple musicians (26).",
            "fullness; circumcision",
            "(my fullness), a Kohathite, one of the fourteen sons of Heman the singer. (1 Chronicles 25:4,26)"
        ]
    },
    {
        "Word": "Mallows",
        "Definitions": [
            "Occurs only in Job 30:4 (R.V., \"saltwort\"). The word so rendered (malluah, from melah, \"salt\") most probably denotes the Atriplex halimus of Linnaeus, a species of sea purslane found on the shores of the Dead Sea, as also of the Mediterranean, and in salt marshes. It is a tall shrubby orach, growing to the height sometimes of 10 feet. Its buds and leaves, with those of other saline plants, are eaten by the poor in Palestine.",
            "(Job 30:4)"
        ]
    },
    {
        "Word": "Malluch",
        "Definitions": [
            "Reigned over, or reigning. (1.) A Levite of the family of Merari (1 Chr. 6:44).",
            "(2.) A priest who returned from Babylon (Neh. 12:2).",
            "(3.) Ezra 10:29. (4.) Ezra 10:32",
            "reigning; counseling",
            "(counsellor).",
            "+ A Levite of the family of Merari, and ancestor of Ethan the singer (1 Chronicles 6:44) + One of the sons of Bani. (Ezra 10:29) and + One of the descendants of Harim, (Ezra 10:32) who had married foreign wives. + A priest or family of priests. (Nehemiah 10:4) and + One of the heads of the people who signed the covenant with Nehemiah. (Nehemiah 10:27) + One of the families of priests who returned with Zerubbabel, (Nehemiah 12:2) probably the same as No. 4."
        ]
    },
    {
        "Word": "Mammon",
        "Definitions": [
            "A Chaldee or Syriac word meaning \"wealth\" or \"riches\" (Luke 16:9-11); also, by personification, the god of riches (Matt. 6:24; Luke 16:9-11).",
            "riches",
            "(riches) (Matthew 6:24; Luke 16:9) a word which often occurs in the Chaldee Terguma of Onkelos and later writers, and in the Syriac version, and which signifies \"riches.\" It is used in St. Matthew as a personification of riches."
        ]
    },
    {
        "Word": "Mamre",
        "Definitions": [
            "Manliness. (1.) An Amoritish chief in alliance with Abraham (Gen. 14:13, 24).",
            "(2.) The name of the place in the neighbourhood of Hebron (q.v.) where Abraham dwelt (Gen. 23:17, 19; 35:27); called also in Authorized Version (13:18) the \"plain of Mamre,\" but in Revised Version more correctly \"the oaks [marg., terebinths'] of Mamre.\" The name probably denotes the \"oak grove\" or the \"wood of Mamre,\" thus designated after Abraham's ally.",
            "This \"grove\" must have been within sight of or \"facing\" Machpelah (q.v.). The site of Mamre has been identified with Ballatet Selta, i.e., \"the oak of rest\", where there is a tree called \"Abraham's oak,\" about a mile and a half west of Hebron. Others identify it with er-Rameh, 2 miles north of Hebron.",
            "rebellious; bitter; set with trees",
            "(strength, fatness) an ancient Amorite, who with his brothers, Eshcol and Aner, was in alliance with Abram, (Genesis 14:13,51) and under the shade of whose oak grove the patriarch dwelt in the interval between his residence at Bethel and at Beersheba. ch. (Genesis 13:18; 18:1) In the subsequent chapters Mamre is a mere local appellation. ch, (Genesis 23:17,19; 25:9; 49:30; 50:13)"
        ]
    },
    {
        "Word": "Man",
        "Definitions": [
            "(1.) Heb. Adam, used as the proper name of the first man. The name is derived from a word meaning \"to be red,\" and thus the first man was called Adam because he was formed from the red earth. It is also the generic name of the human race (Gen. 1:26, 27; 5:2; 8:21; Deut. 8:3). Its equivalents are the Latin homo and the Greek anthropos (Matt. 5:13, 16). It denotes also man in opposition to woman (Gen. 3:12; Matt. 19:10).",
            "(2.) Heb. ish, like the Latin vir and Greek aner, denotes properly a man in opposition to a woman (1 Sam. 17:33; Matt. 14:21); a husband (Gen. 3:16; Hos. 2:16); man with reference to excellent mental qualities.",
            "(3.) Heb. enosh, man as mortal, transient, perishable (2 Chr. 14:11; Isa. 8:1; Job 15:14; Ps. 8:4; 9:19, 20; 103:15). It is applied to women (Josh. 8:25).",
            "(4.) Heb. geber, man with reference to his strength, as distinguished from women (Deut. 22:5) and from children (Ex. 12:37); a husband (Prov. 6:34).",
            "(5.) Heb. methim, men as mortal (Isa. 41:14), and as opposed to women and children (Deut. 3:6; Job 11:3; Isa. 3:25).",
            "Man was created by the immediate hand of God, and is generically different from all other creatures (Gen. 1:26, 27; 2:7). His complex nature is composed of two elements, two distinct substances, viz., body and soul (Gen. 2:7; Eccl. 12:7; 2 Cor. 5:1-8).",
            "The words translated \"spirit\" and \"soul,\" in 1 Thess. 5:23, Heb. 4:12, are habitually used interchangeably (Matt. 10:28; 16:26; 1 Pet. 1:22). The \"spirit\" (Gr. pneuma) is the soul as rational; the \"soul\" (Gr. psuche) is the same, considered as the animating and vital principle of the body.",
            "Man was created in the likeness of God as to the perfection of his nature, in knowledge (Col. 3:10), righteousness, and holiness (Eph. 4:24), and as having dominion over all the inferior creatures (Gen. 1:28). He had in his original state God's law written on his heart, and had power to obey it, and yet was capable of disobeying, being left to the freedom of his own will. He was created with holy dispositions, prompting him to holy actions; but he was fallible, and did fall from his integrity (3:1-6). (See [374]FALL.)",
            "Four Hebrew terms are rendered \"man\" in the Authorized Version:",
            "+ Adam, the name of the man created in the image of God. It appears to be derived from adam, \"he or it was red or ruddy,\" like Edom. This was the generic term for the human race. + Ish, \"man,\" as distinguished from woman, husband. + Geber, \"a man,\" from gabar, \"to be strong,\" generally with reference to his strength. + Methim, \"men,\" always masculine. Perhaps it may be derived from the root muth, \"he died.\"",
            "Made for God -- Pr 16:4; Re 4:11.",
            "God's purpose in creation completed by making -- Ge 2:5,7.",
            "Cannot profit God -- Job 22:2; Ps 16:2.",
            "Unworthy of God's favour -- Job 7:17; Ps 8:4.",
            "Created",
            "By God. -- Ge 1:27; Isa 45:12.",
            "By Christ. -- Joh 1:3; Col 1:16.",
            "By the Holy Spirit. -- Job 33:4.",
            "After consultation, by the Trinity. -- Ge 1:26.",
            "On the sixth day. -- Ge 1:31.",
            "Upon the earth. -- De 4:32; Job 20:4.",
            "From the dust. -- Ge 2:7; Job 33:6.",
            "In the image of God. -- Ge 1:26,27; 1Co 11:7.",
            "After the likeness of God. -- Ge 1:26; Jas 3:9.",
            "Male and female. -- Ge 1:27; 5:2.",
            "A living soul. -- Ge 2:7; 1Co 15:45.",
            "In uprightness. -- Ec 7:29.",
            "In knowledge (inferred). -- Col 3:10.",
            "Under obligations to obedience. -- Ge 2:16,17.",
            "A type of Christ. -- Ro 5:14.",
            "Approved of by God -- Ge 1:31.",
            "Blessed by God -- Ge 1:28; 5:2.",
            "Placed in the garden of Eden -- Ge 2:15.",
            "Every herb and tree given to, for food -- Ge 1:29.",
            "Allowed to eat flesh after the flood -- Ge 9:3.",
            "Not good for, to be alone -- Ge 2:18.",
            "Woman formed to be a help for -- Ge 21:2-25.",
            "Possessed of",
            "A Body. -- Mt 6:25.",
            "A soul. -- Lu 12:20; Ac 14:22; 1Pe 4:19.",
            "A spirit. -- Pr 18:14; 20:17; 1Co 2:11.",
            "Understanding. -- Eph 1:18; 4:18.",
            "Will. -- 1Co 9:17; 2Pe 1:21.",
            "Affections. -- 1Ch 29:3; Col 3:2.",
            "Conscience. -- Ro 2:15; 1Ti 4:2.",
            "Memory. -- Ge 41:9; 1Co 15:2.",
            "Made by God in his successive generations -- Job 10:8-11; 31:15.",
            "Fearfully and wonderfully made -- Ps 139:14.",
            "Of every nation, made of one blood -- Ac 17:26.",
            "Quickened by the breath of God -- Ge 2:7; 7:22; Job 33:4.",
            "Made wise by the inspiration of the Almighty -- Job 32:8,9.",
            "Inferior to angels -- Ps 8:5; Heb 2:7.",
            "Is of the earth earthy -- 1Co 15:47.",
            "Nature and constitution of, different from other creatures -- 1Co 15:39.",
            "More valuable than other creatures -- Mt 6:26; 10:31; 12:12.",
            "Wiser than other creatures -- Job 35:11.",
            "Received dominion over other creatures -- Ge 1:28; Ps 8:6-8.",
            "Gave names to other creatures -- Ge 2:19,20.",
            "Intellect of, matured by age -- 1Co 13:11.",
            "Called",
            "The potsherd of the earth. -- Isa 45:9.",
            "A worm. -- Job 25:6.",
            "Vain man. -- Job 11:12; Jas 2:20.",
            "Flesh. -- Ge 6:12; Joe 2:28.",
            "Compared to",
            "Grass. -- Isa 40:6-8; 1Pe 1:24.",
            "Clay in the potter's hand. -- Isa 64:8; Jer 18:2,6.",
            "Vanity. -- Ps 144:4.",
            "A sleep. -- Ps 90:5.",
            "A wild ass's colt. -- Job 11:12.",
            "Originally naked and not ashamed -- Ge 2:25.",
            "Disobeyed God by eating part of the forbidden fruit -- Ge 3:1-12.",
            "Filled with shame after the fall -- Ge 3:10.",
            "Covered himself with fig leaves -- Ge 3:7.",
            "Clothed by God with skins -- Ge 3:21.",
            "Punished for disobedience -- Ge 3:16-19.",
            "Banished from paradise -- Ge 3:23,24.",
            "Involved posterity in his ruin -- Ro 5:12-19.",
            "Has sought out many inventions -- Ec 7:29.",
            "Born in sin -- Ps 51:5.",
            "Born to trouble -- Job 5:7.",
            "Has an appointed time on the earth -- Job 7:1.",
            "Days of, compared to a shadow -- 1Ch 29:15.",
            "Days of, as the days of a hireling -- Job 7:1.",
            "Has but few days -- Job 14:1.",
            "Ordinary limit of his life -- Ps 90:10.",
            "Ignorant of what is good for him -- Ec 10:2.",
            "Ignorant of what is to come after him -- Ec 10:14.",
            "Not profited by all his labour and travail -- Ec 2:22; 6:12.",
            "Cannot direct his ways -- Jer 10:23; Pr 20:24.",
            "Walks in a vain show -- Ps 39:6.",
            "God",
            "Instructs. -- Ps 94:10.",
            "Orders the goings of. -- Pr 5:21; 20:24.",
            "Prepares the heart of. -- Pr 16:1.",
            "Enables to speak. -- Pr 16:1.",
            "Preserves. -- Job 7:20; Ps 36:6.",
            "Provides for. -- Ps 145:15,16.",
            "Destroys the hopes of. -- Job 14:19.",
            "Makes the wrath of, to praise him. -- Ps 76:10.",
            "Makes his beauty consume away. -- Ps 39:11.",
            "Turns to destruction. -- Ps 90:3.",
            "Cannot be just with God -- Job 9:2; 25:4; Ps 143:2; Ro 3:20.",
            "Cannot cleanse himself -- Job 15:14; Jer 2:22.",
            "All the ways of, clean in his own eyes -- Pr 16:2.",
            "Christ",
            "Knew what was in. -- Joh 2:25.",
            "Took on him nature of. -- Joh 1:14; Heb 2:14,16.",
            "Made in the image of. -- Php 2:7.",
            "Was found in fashion as. -- Php 2:8.",
            "Approved of God as. -- Ac 2:22.",
            "Called the second, as covenant head of the church. -- 1Co 15:47.",
            "Is the head of every. -- 1Co 11:3.",
            "A refuge as, to sinners. -- Isa 32:2.",
            "As such, is the cause of the resurrection. -- 1Co 15:21,22.",
            "Shall be recompensed according to his works -- Ps 62:12; Ro 2:6.",
            "Cannot retain his spirit from death -- Ec 8:8.",
            "Would give all his possessions for the preservation of life -- Job 2:4.",
            "Able to sustain bodily affliction -- Pr 18:14.",
            "Sinks under trouble of mind -- Pr 18:14.",
            "No trust to be placed in -- Ps 118:8; Isa 2:22.",
            "The help of, vain -- Ps 60:11.",
            "The whole duty of -- Ec 12:13."
        ]
    },
    {
        "Word": "Manaen",
        "Definitions": [
            "Consoler, a Christian teacher at Antioch. Nothing else is known of him beyond what is stated in Acts 13:1, where he is spoken of as having been brought up with (Gr. syntrophos; rendered in R.V. \"foster brother\" of) Herod, i.e., Herod Antipas, the tetrach, who, with his brother Archelaus, was educated at Rome.",
            "a comforter; a leader",
            "(comforter) is mentioned in (Acts 13:1) as one of the teachers and prophets in the church at Antioch at the time of the appointment of Saul and Barnabas as missionaries to the heathen. He is said to have been brought up with Herod Antipas. He was probably his foster-brother."
        ]
    },
    {
        "Word": "Manasseh",
        "Definitions": [
            "Who makes to forget. \"God hath made me forget\" (Heb. nashshani), Gen. 41:51. (1.) The elder of the two sons of Joseph. He and his brother Ephraim were afterwards adopted by Jacob as his own sons (48:1). There is an account of his marriage to a Syrian (1 Chr. 7:14); and the only thing afterwards recorded of him is, that his grandchildren were \"brought up upon Joseph's knees\" (Gen. 50:23; R.V., \"born upon Joseph's knees\") i.e., were from their birth adopted by Joseph as his own children.",
            "The tribe of Manasseh was associated with that of Ephraim and Benjamin during the wanderings in the wilderness. They encamped on the west side of the tabernacle. According to the census taken at Sinai, this tribe then numbered 32,200 (Num. 1:10, 35; 2:20, 21). Forty years afterwards its numbers had increased to 52,700 (26:34, 37), and it was at this time the most distinguished of all the tribes.",
            "The half of this tribe, along with Reuben and Gad, had their territory assigned them by Moses on the east of the Jordan (Josh. 13:7-14); but it was left for Joshua to define the limits of each tribe. This territory on the east of Jordan was more valuable and of larger extent than all that was allotted to the nine and a half tribes in the land of Palestine. It is sometimes called \"the land of Gilead,\" and is also spoken of as \"on the other side of Jordan.\" The portion given to the half tribe of Manasseh was the largest on the east of Jordan. It embraced the whole of Bashan. It was bounded on the south by Mahanaim, and extended north to the foot of Lebanon. Argob, with its sixty cities, that \"ocean of basaltic rocks and boulders tossed about in the wildest confusion,\" lay in the midst of this territory.",
            "The whole \"land of Gilead\" having been conquered, the two and a half tribes left their wives and families in the fortified cities there, and accompanied the other tribes across the Jordan, and took part with them in the wars of conquest. The allotment of the land having been completed, Joshua dismissed the two and a half tribes, commending them for their heroic service (Josh. 22:1-34). Thus dismissed, they returned over Jordan to their own inheritance. (See [375]ED.)",
            "On the west of Jordan the other half of the tribe of Manasseh was associated with Ephraim, and they had their portion in the very centre of Palestine, an area of about 1,300 square miles, the most valuable part of the whole country, abounding in springs of water. Manasseh's portion was immediately to the north of that of Ephraim (Josh. 16). Thus the western Manasseh defended the passes of Esdraelon as the eastern kept the passes of the Hauran.",
            "(2.) The only son and successor of Hezekiah on the throne of Judah. He was twelve years old when he began to reign (2 Kings 21:1), and he reigned fifty-five years (B.C. 698-643). Though he reigned so long, yet comparatively little is known of this king. His reign was a continuation of that of Ahaz, both in religion and national polity. He early fell under the influence of the heathen court circle, and his reign was characterized by a sad relapse into idolatry with all its vices, showing that the reformation under his father had been to a large extent only superficial (Isa. 7:10; 2 Kings 21:10-15). A systematic and persistent attempt was made, and all too successfully, to banish the worship of Jehovah out of the land. Amid this wide-spread idolatry there were not wanting, however, faithful prophets (Isaiah, Micah) who lifted up their voice in reproof and in warning. But their fidelity only aroused bitter hatred, and a period of cruel persecution against all the friends of the old religion began. \"The days of Alva in Holland, of Charles IX. in France, or of the Covenanters under Charles II. in Scotland, were anticipated in the Jewish capital. The streets were red with blood.\" There is an old Jewish tradition that Isaiah was put to death at this time (2 Kings 21:16; 24:3, 4; Jer. 2:30), having been sawn asunder in the trunk of a tree. Psalms 49, 73, 77, 140, and 141 seem to express the feelings of the pious amid the fiery trials of this great persecution. Manasseh has been called the \"Nero of Palestine.\"",
            "Esarhaddon, Sennacherib's successor on the Assyrian throne, who had his residence in Babylon for thirteen years (the only Assyrian monarch who ever reigned in Babylon), took Manasseh prisoner (B.C. 681) to Babylon. Such captive kings were usually treated with great cruelty. They were brought before the conqueror with a hook or ring passed through their lips or their jaws, having a cord attached to it, by which they were led. This is referred to in 2 Chr. 33:11, where the Authorized Version reads that Esarhaddon \"took Manasseh among the thorns;\" while the Revised Version renders the words, \"took Manasseh in chains;\" or literally, as in the margin, \"with hooks.\" (Comp. 2 Kings 19:28.)",
            "The severity of Manasseh's imprisonment brought him to repentance. God heard his cry, and he was restored to his kingdom (2 Chr. 33:11-13). He abandoned his idolatrous ways, and enjoined the people to worship Jehovah; but there was no thorough reformation. After a lengthened reign extending through fifty-five years, the longest in the history of Judah, he died, and was buried in the garden of Uzza, the \"garden of his own house\" (2 Kings 21:17, 18; 2 Chr. 33:20), and not in the city of David, among his ancestors. He was succeeded by his son Amon.",
            "In Judg. 18:30 the correct reading is \"Moses,\" and not \"Manasseh.\" The name \"Manasseh\" is supposed to have been introduced by some transcriber to avoid the scandal of naming the grandson of Moses the great lawgiver as the founder of an idolatrous religion.",
            "forgetfulness; he that is forgotten",
            "(forgetting).",
            "+ The thirteenth king of Judah, son of Hezekiah, (2 Kings 21:1) ascended the throne at the age of twelve, and reigned 55 years, from B.C. 608 to 642. His accession was the signal for an entire change in the religious administration of the kingdom. Idolatry was again established to such an extent that every faith was tolerated but the old faith of Israel. The Babylonian alliance which the king formed against Assyria resulted in his being made prisoner and carried off to Babylon in the twenty-second year of his reign, according to a Jewish tradition. There his eyes were opened and he repented, and his prayer was heard and the Lord delivered him, (2 Chronicles 33:12,13) and he returned after some uncertain interval of time to Jerusalem. The altar of the Lord was again restored, and peace offerings and thank offerings were sacrificed to Jehovah. (2 Chronicles 38:15,16) But beyond this the reformation did not go. On his death, B.C. 642, he was buried as Ahaz had been, not with the burial of a king, in the sepulchres of the house of David, but in the garden of Uzza, (2 Kings 21:26) and long afterward, in suite of his repentance, the Jews held his name in abhorrence. + One of the descendants of Pahathmoab, who in the days of Ezra had married a foreign wife. (Ezra 10:30) + One of the laymen, of the family of Hashum who put away his foreign wife at Ezra command. (Ezra 10:33)",
            "(forgetting), the eldest son of Joseph, (Genesis 41:51; 46:20) born 1715-10 B.C. Both he and Ephraim were born before the commencement of the famine. He was placed after his younger brother, Ephraim, by his grandfather Jacob, when he adopted them into his own family, and made them heads of tribes. Whether the elder of the two sons was inferior in form or promise to the younger, or whether there was any external reason to justify the preference of Jacob, we are not told. In the division of the promised land half of the tribe of Manasseh settled east of the Jordan in the district embracing the hills of Gilead with their inaccessible heights and impassable ravines, and the almost impregnable tract of Argob. (Joshua 13:29-33) Here they throve exceedingly, pushing their way northward over the rich plains of Jaulan and Jedur to the foot of Mount Hermon. (1 Chronicles 5:23) But they gradually assimilated themselves with the old inhabitants of the country, and on them descended the punishment which was ordained to he the inevitable consequence of such misdoing. They, first of all Israel, were carried away by Pul and Tiglath-pileser, and settled in the Assyrian territories. (1 Chronicles 5:25,26) The other half tribe settled to the west of the Jordan, north of Ephraim. (Joshua 17:1) ... For further particulars see [838]Ephraim, [839]Ephraim."
        ]
    },
    {
        "Word": "Mandrakes",
        "Definitions": [
            "Hebrew dudaim; i.e., \"love-plants\", occurs only in Gen. 30:14-16 and Cant. 7:13. Many interpretations have been given of this word dudaim. It has been rendered \"violets,\" \"Lilies,\" \"jasmines,\" \"truffles or mushrooms,\" \"flowers,\" the \"citron,\" etc. The weight of authority is in favour of its being regarded as the Mandragora officinalis of botanists, \"a near relative of the night-shades, the apple of Sodom' and the potato plant.\" It possesses stimulating and narcotic properties (Gen. 30:14-16). The fruit of this plant resembles the potato-apple in size, and is of a pale orange colour. It has been called the \"love-apple.\" The Arabs call it \"Satan's apple.\" It still grows near Jerusalem, and in other parts of Palestine.",
            "(Heb. dudraim) are mentioned in (Genesis 30:14,16) and in Song 7:13 The mandrake, Atropa mandragora, is closely allied to the well-known deadly nightshade, A. bellndonna, and to the tomato, and belongs to the order Solanaceae, or potato family. It grows in Palestine and Mesopotamia. (It grows low, like lettuce, which its leaves somewhat resemble, except that they are of a dark green. The flowers are purple, and the root is usually forked. Its fruit when ripe (early in May) is about the size of a small apple, 24 inches in diameter, ruddy or yellow and of a most agreeable odor (to Orientals more than to Europeans) and an equally agreeable taste. The Arabs call it \"devil's apple,\" from its power to excite voluptuousness. Dr. Richardson (\"Lectures on Alcohol,\" 1881) tried some experiments with wine made of the root of mandrake, and found it narcotic, causing sleep, so that the ancients used it as an anaesthetic. Used in small quantities like opium, it excites the nerves, and is a stimulant.--ED.)"
        ]
    },
    {
        "Word": "Maneh",
        "Definitions": [
            "Portion (Ezek. 45:12), rendered \"pound\" (1 Kings 10:17; Ezra 2:69; Neh. 7:71, 72), a weight variously estimated, probably about 2 1/2 or 3 lbs. A maneh of gold consisted of a hundred common shekels (q.v.). (Comp. 1 Kings 10:17, and 2 Chr. 9:16).",
            "(a portion (by weight)). [[840]Weights And Measures AND [841]Measures]"
        ]
    },
    {
        "Word": "Manger",
        "Definitions": [
            "(Luke 2:7, 12, 16), the name (Gr. phatne, rendered \"stall\" in Luke 13:15) given to the place where the infant Redeemer was laid. It seems to have been a stall or crib for feeding cattle. Stables and mangers in our modern sense were in ancient times unknown in the East. The word here properly denotes \"the ledge or projection in the end of the room used as a stall on which the hay or other food of the animals of travellers was placed.\" (See [376]INN.)",
            "This word occurs only in (Luke 2:7,12,16) in connection with the birth of Christ. It means a crib or feeding trough; but according to Schleusner its real signification in the New Testament is the open court-yard attached to the inn or khan, in which the cattle would be shut at night, and where the poorer travellers might unpack their animals and take up their lodging, when they mere either by want of means excluded from the house."
        ]
    },
    {
        "Word": "Manna",
        "Definitions": [
            "Heb. man-hu, \"What is that?\" the name given by the Israelites to the food miraculously supplied to them during their wanderings in the wilderness (Ex. 16:15-35). The name is commonly taken as derived from man, an expression of surprise, \"What is it?\" but more probably it is derived from manan, meaning \"to allot,\" and hence denoting an \"allotment\" or a \"gift.\" This \"gift\" from God is described as \"a small round thing,\" like the \"hoar-frost on the ground,\" and \"like coriander seed,\" \"of the colour of bdellium,\" and in taste \"like wafers made with honey.\" It was capable of being baked and boiled, ground in mills, or beaten in a mortar (Ex. 16:23; Num. 11:7). If any was kept over till the following morning, it became corrupt with worms; but as on the Sabbath none fell, on the preceding day a double portion was given, and that could be kept over to supply the wants of the Sabbath without becoming corrupt. Directions concerning the gathering of it are fully given (Ex. 16:16-18, 33; Deut. 8:3, 16). It fell for the first time after the eighth encampment in the desert of Sin, and was daily furnished, except on the Sabbath, for all the years of the wanderings, till they encamped at Gilgal, after crossing the Jordan, when it suddenly ceased, and where they \"did eat of the old corn of the land; neither had the children of Israel manna any more\" (Josh. 5:12). They now no longer needed the \"bread of the wilderness.\"",
            "This manna was evidently altogether a miraculous gift, wholly different from any natural product with which we are acquainted, and which bears this name. The manna of European commerce comes chiefly from Calabria and Sicily. It drops from the twigs of a species of ash during the months of June and July. At night it is fluid and resembles dew, but in the morning it begins to harden. The manna of the Sinaitic peninsula is an exudation from the \"manna-tamarisk\" tree (Tamarix mannifera), the el-tarfah of the Arabs. This tree is found at the present day in certain well-watered valleys in the peninsula of Sinai. The manna with which the people of Israel were fed for forty years differs in many particulars from all these natural products.",
            "Our Lord refers to the manna when he calls himself the \"true bread from heaven\" (John 6:31-35; 48-51). He is also the \"hidden manna\" (Rev. 2:17; comp. John 6:49, 51).",
            "(what is this?) (Heb. man). The most important passages of the Old Testament on this topic are the following: (Exodus 16:14-36; Numbers 11:7-9; 11:5,16; Joshua 5:12; Psalms 78:24; 25) From these passages we learn that the manna came every morning except the Sabbath, in the form of a small round seed resembling the hear frost that it must be gathered early, before the sun became so hot as to melt it; that it must be gathered every day except the Sabbath; that the attempt to lay aside for a succeeding day, except on the clay immediately preceding the Sabbath, failed by the substance becoming wormy and offensive; that it was prepared for food by grinding and baking; that its taste was like fresh oil, and like wafers made with honey, equally agreeable to all palates; that the whole nation, of at least 2,000,000, subsisted upon it for forty years; that it suddenly ceased when they first got the new corn of the land of Canaan; and that it was always regarded as a miraculous gift directly from God, and not as a product of nature. The natural products of the Arabian deserts and other Oriental regions which bear the name of manna have not the qualities or uses ascribed to the manna of Scripture. The latter substance was undoubtedly wholly miraculous, and not in any respect a product of nature, though its name may have come from its resemblance to the natural manna The substance now called manna in the Arabian desert through which the Israelites passed is collected in the month of June from the tarfa or tamarisk shrub (Tamarix gallica). According to Burckhardt it drops from the thorns on the sticks and leaves with which the ground is covered, and must be gathered early in the day or it will be melted by the sun. The Arabs cleanse and boil it, strain it through a cloth and put it in leathern bottles; and in this way it can be kept uninjured for several years. They use it like honey or butter with their unleavened bread, but never make it into cakes or eat it by itself. The whole harvest, which amounts to only five or six hundred pounds, is consumed by the Bedouins, \"who,\" says Schaff consider it the greatest dainty their country affords.\" The manna of European commerce conies mostly from Calabria and Sicily. It's gathered during the months of June and July from some species of ash (Ornus europaea and O. rotundifolia), from which it drops in consequence of a puncture by an insect resembling the locust, but distinguished from it by having a sting under its body. The substance is fluid at night and resembles the dew but in the morning it begins to harden.",
            "Miraculously given to Israel for food in the wilderness -- Ex 16:4,15; Ne 9:15.",
            "Called",
            "God's manna. -- Ne 9:20.",
            "Bread of heaven. -- Ps 105:40.",
            "Bread from heaven. -- Ex 16:4; Joh 6:31.",
            "Corn of heaven. -- Ps 78:24.",
            "Angel's food. -- Ps 78:25.",
            "Spiritual meat. -- 1Co 10:3.",
            "Previously unknown -- De 8:3,16.",
            "Described as",
            "Like coriander seed. -- Ex 16:31; Nu 11:7.",
            "White. -- Ex 16:31.",
            "Like in colour to bdellium. -- Nu 11:7.",
            "Like in taste to wafers made with honey. -- Ex 16:31.",
            "Like in taste to oil. -- Nu 11:18.",
            "Like hoar frost. -- Ex 16:14.",
            "Fell after the evening dew -- Nu 11:9.",
            "None fell on the Sabbath day -- Ex 16:26,27.",
            "Gathered every morning -- Ex 16:21.",
            "An omer of, gathered for each person -- Ex 16:16.",
            "Two portions of, gathered the sixth day on account of the Sabbath -- Ex 16:5,22-26.",
            "He that gathered much or little had sufficient and nothing over -- Ex 16:18.",
            "Melted away by the sun -- Ex 16:21.",
            "Given",
            "When Israel murmured for bread. -- Ex 16:2,3.",
            "In answer to prayer. -- Ps 105:40.",
            "Through Moses. -- Joh 6:31,32.",
            "To exhibit God's glory. -- Ex 16:7.",
            "As a sign of Moses's divine mission. -- Joh 6:30,31.",
            "For forty years. -- Ne 9:21.",
            "As a test of obedience. -- Ex 16:4.",
            "To teach that man does not live by bread only. -- De 8:3; Mt 4:4.",
            "To humble and prove Israel. -- De 8:16.",
            "Kept longer than a day (except on the Sabbath) became corrupt -- Ex 16:19,20.",
            "The Israelites",
            "At first covetous of. -- Ex 16:17.",
            "Ground, made into cakes and baked in pans. -- Nu 11:8.",
            "Counted inferior to food of Egypt. -- Nu 11:4-6.",
            "Loathed. -- Nu 21:5.",
            "Punished for despising. -- Nu 11:10-20.",
            "Punished for loathing. -- Nu 21:6.",
            "Ceased when Israel entered Canaan -- Ex 16:35; Jos 5:12.",
            "Illustrative of",
            "Christ. -- Joh 6:32-35.",
            "Blessedness given to saints. -- Re 2:17.",
            "A golden pot of, laid up in the holiest for a memorial -- Ex 16:32-34; Heb 9:4."
        ]
    },
    {
        "Word": "Manoah",
        "Definitions": [
            "Rest, a Danite, the father of Samson (Judg. 13:1-22, and 14:2-4).",
            "rest; a present",
            "(rest), the father of Samson; a Danite, native of the town of Zorah. (Judges 13:2) (B.C. 1161) [[842]Samson]"
        ]
    },
    {
        "Word": "Man of sin",
        "Definitions": [
            "A designation of Antichrist given in 2 Thess. 2:3-10, usually regarded as descriptive of the Papal power; but \"in whomsoever these distinctive features are found, whoever wields temporal and spiritual power in any degree similar to that in which the man of sin is here described as wielding it, he, be he pope or potentate, is beyond all doubt a distinct type of Antichrist.\""
        ]
    },
    {
        "Word": "Manslayer",
        "Definitions": [
            "One who was guilty of accidental homicide, and was entitled to flee to a city of refuge (Num. 35:6, 12, 22, 23), his compulsory residence in which terminated with the death of the high priest. (See CITY OF [377]REFUGE.)",
            "one who kills another unintentionally, and is thus distinguished from a murderer, who kills with malice aforethought. The cases of manslaughter mentioned in Scripture appear to be a sufficient indication of the intention of the lawgiver.",
            "+ Death by a blow in a sudden quarrel. (Numbers 35:22) + Death by a stone or missile thrown at random. Ibid. (Numbers 35:22,23) + By the blade of an axe flying from its handle. (19:5) In all these and the like cases the manslayer was allowed to retire to a city of refuge. A thief overtaken at night in the act of stealing might lawfully be put to death, but if the sun had risen the killing him was to be regarded as murder. (Exodus 22:2,8)"
        ]
    },
    {
        "Word": "Mantle",
        "Definitions": [
            "(1.) Heb. addereth, a large over-garment. This word is used of Elijah's mantle (1 Kings 19:13, 19; 2 Kings 2:8, 13, etc.), which was probably a sheepskin. It appears to have been his only garment, a strip of skin or leather binding it to his loins. 'Addereth twice occurs with the epithet \"hairy\" (Gen. 25:25; Zech. 13:4, R.V.). It is the word denoting the \"goodly Babylonish garment\" which Achan coveted (Josh. 7:21).",
            "(2.) Heb. me'il, frequently applied to the \"robe of the ephod\" (Ex. 28:4, 31; Lev. 8:7), which was a splendid under tunic wholly of blue, reaching to below the knees. It was woven without seam, and was put on by being drawn over the head. It was worn not only by priests but by kings (1 Sam. 24:4), prophets (15:27), and rich men (Job 1:20; 2:12). This was the \"little coat\" which Samuel's mother brought to him from year to year to Shiloh (1 Sam. 2:19), a miniature of the official priestly robe.",
            "(3.) Semikah, \"a rug,\" the garment which Jael threw as a covering over Sisera (Judg. 4:18). The Hebrew word occurs nowhere else in Scripture.",
            "(4.) Maataphoth, plural, only in Isa. 3:22, denoting a large exterior tunic worn by females. (See [378]DRESS.)",
            "the word employed in the Authorized Version to translate no less than four Hebrew terms, entirely distinct and independent in both derivation and meaning.",
            "+ (Judges 4:18) the garment with which Jael covered Sisera. + Rendered \"mantle\" in (1 Samuel 15:27; 28:14; Ezra 9:3,5) etc. This word is in other passages of the Authorized Version rendered \"coat,\" \"cloak\" and \"robe.\" + (Isaiah 3:22) only. Apparently some article of a lady's dress. + (1 Kings 19:13,19; 2 Kings 2:8,13,14) The sole garment of the prophet Elijah. It was probably of sheepskin, such as is worn by the modern dervishes."
        ]
    },
    {
        "Word": "Maoch",
        "Definitions": [
            "Compressed, the father of Achish, king of Gath (1 Sam. 27:2). Called also Maachah (1 Kings 2:39).",
            "(oppression) the father of Achish king of Gath, with whom David took refuge. (1 Samuel 27:2)"
        ]
    },
    {
        "Word": "Maon",
        "Definitions": [
            "Habitation, a town in the tribe of Judah, about 7 miles south of Hebron, which gave its name to the wilderness, the district round the conical hill on which the town stood. Here David hid from Saul, and here Nabal had his possessions and his home (1 Sam. 23:24, 25; 25:2). \"Only some small foundations of hewn stone, a square enclosure, and several cisterns are now to be seen at Maon. Are they the remains of Nabal's great establishment?\" The hill is now called Tell M'ain.",
            "house; place of sin",
            "(habitation), one of the cities of the tribe of Judah, in the district of the mountains. (Joshua 15:55) Its interest for us lies in its connection with David. (1 Samuel 23:24,25) The name of Maon still exists in Main, a lofty conical hill, south of and about seven miles distant from Hebron."
        ]
    },
    {
        "Word": "Mara",
        "Definitions": [
            "Bitter; sad, a symbolical name which Naomi gave to herself because of her misfortunes (Ruth 1:20).",
            "Marah, bitter; bitterness",
            "(sad, bitter), the name which Naomi adopted in the exclamation forced from her by the recognition of her fellow citizens at Bethlehem. (Ruth 1:20)"
        ]
    },
    {
        "Word": "Marah",
        "Definitions": [
            "Bitterness, a fountain at the sixth station of the Israelites (Ex. 15:23, 24; Num. 33:8) whose waters were so bitter that they could not drink them. On this account they murmured against Moses, who, under divine direction, cast into the fountain \"a certain tree\" which took away its bitterness, so that the people drank of it. This was probably the Ain Hawarah, where there are still several springs of water that are very \"bitter,\" distant some 47 miles from Ayun Mousa.",
            "(bitterness), a place which lay in the wilderness of Shur or Etham, three days journey distant, (Exodus 15:23; Numbers 33:8) from the place at which the Israelites crossed the Red Sea, and where was a spring of bitter water, sweetened subsequently by the casting in of a tree which \"the Lord showed\" to Moses. Howarah, distant 16 1/2 hours (47 miles) from Ayoun Mousa, the Israelites' first encampment, has been by many identified with it, apparently because it is the bitterest water in the neighborhood."
        ]
    },
    {
        "Word": "Maralah",
        "Definitions": [
            "Trembling, a place on the southern boundary of Zebulun (Josh. 19:11). It has been identified with the modern M'alul, about 4 miles south-west of Nazareth.",
            "sleep; a sacrifice of myrrh; ascension",
            "(trembling) one of the land marks on the boundary of the tribe of Zebulun. (Joshua 19:11)"
        ]
    },
    {
        "Word": "Maranatha",
        "Definitions": [
            "(1 Cor. 16:22) consists of two Aramean words, Maran'athah, meaning, \"our Lord comes,\" or is \"coming.\" If the latter interpretation is adopted, the meaning of the phrase is, \"Our Lord is coming, and he will judge those who have set him at nought.\" (Comp. Phil. 4:5; James 5:8, 9.)",
            "the Lord is coming",
            "an Aramaic or Syriac expression used by St. Paul at the conclusion of his first Epistle to the Corinthians, ch. (1 Corinthians 16:22) signifying \"our Lord cometh.\""
        ]
    },
    {
        "Word": "Marble",
        "Definitions": [
            "As a mineral, consists of carbonate of lime, its texture varying from the highly crystalline to the compact. In Esther 1:6 there are four Hebrew words which are rendered marble:, (1.) Shesh, \"pillars of marble.\" But this word probably designates dark-blue limestone rather than marble. (2.) Dar, some regard as Parian marble. It is here rendered \"white marble.\" But nothing is certainly known of it. (3.) Bahat, \"red marble,\" probably the verd-antique or half-porphyry of Egypt. (4.) Sohareth, \"black marble,\" probably some spotted variety of marble. \"The marble pillars and tesserae of various colours of the palace at Susa came doubtless from Persia itself, where marble of various colours is found, especially in the province of Hamadan Susiana.\" The marble of Solomon's architectural works may have been limestone from near Jerusalem, or from Lebanon, or possibly white marble from Arabia. Herod employed Parian marble in the temple, and marble columns still exist in great abundance at Jerusalem.",
            "The Hebrew shesh, the generic term for marble, may probably be taken to mean almost any shining stone. The so-called marble of Solomon's architectural works may thus have been limestone. There can be no doubt that Herod both in the temple and elsewhere employed Parian or other marble. The marble pillars and tesserae of various colors of the palace at Susa came doubtless from Persia. (Esther 1:8)"
        ]
    },
    {
        "Word": "Marcheshvan",
        "Definitions": [
            "The post-biblical name of the month which was the eighth of the sacred and the second of the civil year of the Jews. It began with the new moon of our November. It is once called Bul (1 Kings 6:38). Assyrian, Arah Samna, \"eighth month,\"",
            "[[843]Month]"
        ]
    },
    {
        "Word": "Marcus",
        "Definitions": [
            "Col. 4:10; Philemon 1:24; 1 Pet. 5:13; R.V., \"Mark\" (q.v.).",
            "polite; shining",
            "the evangelist Mark. (Colossians 4:10); Phle 1:24; 1Pet 5:13 [[844]Mark]"
        ]
    },
    {
        "Word": "Mareshah",
        "Definitions": [
            "Possession, a city in the plain of Judah (John. 15:44). Here Asa defeated Zerah the Ethiopian (2 Chr. 14:9, 10). It is identified with the ruin el-Mer'ash, about 1 1/2 mile south of Beit Jibrin.",
            "from the beginning; an inheritance"
        ]
    },
    {
        "Word": "Mark",
        "Definitions": [
            "The evangelist; \"John whose surname was Mark\" (Acts 12:12, 25). Mark (Marcus, Col. 4:10, etc.) was his Roman name, which gradually came to supersede his Jewish name John. He is called John in Acts 13:5, 13, and Mark in 15:39, 2 Tim. 4:11, etc.",
            "He was the son of Mary, a woman apparently of some means and influence, and was probably born in Jerusalem, where his mother resided (Acts 12:12). Of his father we know nothing. He was cousin of Barnabas (Col. 4:10). It was in his mother's house that Peter found \"many gathered together praying\" when he was released from prison; and it is probable that it was here that he was converted by Peter, who calls him his \"son\" (1 Pet. 5:13). It is probable that the \"young man\" spoken of in Mark 14:51, 52 was Mark himself. He is first mentioned in Acts 12:25. He went with Paul and Barnabas on their first journey (about A.D. 47) as their \"minister,\" but from some cause turned back when they reached Perga in Pamphylia (Acts 12:25; 13:13). Three years afterwards a \"sharp contention\" arose between Paul and Barnabas (15:36-40), because Paul would not take Mark with him. He, however, was evidently at length reconciled to the apostle, for he was with him in his first imprisonment at Rome (Col. 4:10; Philemon 1:24). At a later period he was with Peter in Babylon (1 Pet. 5:13), then, and for some centuries afterwards, one of the chief seats of Jewish learning; and he was with Timothy in Ephesus when Paul wrote him during his second imprisonment (2 Tim. 4:11). He then disappears from view.",
            "same as Marcus",
            "one of the evangelists, and probable author of the Gospel bearing his name. (Marcus was his Latin surname. His Jewish name was John, which is the same as Johanan (the grace of God). We can almost trace the steps whereby the former became his prevalent name in the Church. \"John, whose surname was Mark\" in (Acts 12:12,25; 15:37) becomes \"John\" alone in (Acts 13:5,13) \"Mark\" in (Acts 15:39) and thenceforward there is no change. (Colossians 4:10); Phlm 1:24; 2Tim 4:11 The evangelist was the son of a certain Mary, a Jewish matron of some position who dwelt in Jerusalem, (Acts 12:12) and was probably born of a Hellenistic family in that city. Of his father we know nothing; but we do know that the future evangelist was cousin of Barnabas of Cyprus, the great friend of St. Paul. His mother would seem to have been intimately acquainted with St. Peter, and it was to her house, as to a familiar home, that the apostle repaired, A.D. 44, after his deliverance from prison (Acts 12:12) This fact accounts for St. Mark's intimate acquaintance with that apostle, to whom also he probably owed his conversion, for St. Peter calls him his son. (1 Peter 5:13) We hear Of him for the first time in Acts 15:25 where we find him accompanying and Barnabas on their return from Jerusalem to Antioch, A.D. 45. He next comes before us on the occasion of the earliest missionary journey of the same apostles, A.D. 48, when he joined them as their \"minister.\" (Acts 13:8) With them he visited Cyprus; but at Perga in Pamphylia, (Acts 13:13) when they were about to enter upon the more arduous part of their mission, he left them, and, for some unexplained reason, returned to Jerusalem to his mother and his home. Notwithstanding this, we find him at Paul's side during that apostle's first imprisonment at Rome, A.D. 61-63, and he Is acknowledged by him as one of his few fellow laborers who had been a \"comfort\" to him during the weary hours of his imprisonment. (Colossians 4:10,11); Phle 1:24 We next have traces of him in (1 Peter 5:13) \"The church that is in Babylon ... saluteth you, and so doth Marcus my son.\" From this we infer that he joined his spiritual father, the great friend of his mother, at Babylon, then and for same hundred years afterward one of the chief seats of Jewish culture. From Babylon he would seem to have returned to Asia Minor; for during his second imprisonment A.D. 68 St. Paul, writing to Timothy charges him to bring Mark with him to me, on the ground that he was \"profitable to him For the ministry.\" (2 Timothy 4:11) From this point we gain no further information from the New Testament respecting the evangelist. It is most probable, however that he did join the apostle at Rome whither also St. Peter would seem to have proceeded, and suffered martyrdom with St. Paul. After the death of these two great pillars of the Church; ecclesiastical tradition affirms that St. Mark visited Egypt, founded the church of Alexandria, and died by martyrdom.--Condensed from Cambridge Bible for Schools.--ED.)"
        ]
    },
    {
        "Word": "Market-place",
        "Definitions": [
            "Any place of public resort, and hence a public place or broad street (Matt. 11:16; 20:3), as well as a forum or market-place proper, where goods were exposed for sale, and where public assemblies and trials were held (Acts 16:19; 17:17). This word occurs in the Old Testament only in Ezek. 27:13.",
            "In early times markets were held at the gates of cities, where commodities were exposed for sale (2 Kings 7:18). In large towns the sale of particular articles seems to have been confined to certain streets, as we may infer from such expressions as \"the bakers' street\" (Jer. 37:21), and from the circumstance that in the time of Josephus the valley between Mounts Zion and Moriah was called the Tyropoeon or the \"valley of the cheesemakers.\""
        ]
    },
    {
        "Word": "Mark, Gospel according to",
        "Definitions": [
            "It is the current and apparently well-founded tradition that Mark derived his information mainly from the discourses of Peter. In his mother's house he would have abundant opportunities of obtaining information from the other apostles and their coadjutors, yet he was \"the disciple and interpreter of Peter\" specially.",
            "As to the time when it was written, the Gospel furnishes us with no definite information. Mark makes no mention of the destruction of Jerusalem, hence it must have been written before that event, and probably about A.D. 63.",
            "The place where it was written was probably Rome. Some have supposed Antioch (comp. Mark 15:21 with Acts 11:20).",
            "It was intended primarily for Romans. This appears probable when it is considered that it makes no reference to the Jewish law, and that the writer takes care to interpret words which a Gentile would be likely to misunderstand, such as, \"Boanerges\" (3:17); \"Talitha cumi\" (5:41); \"Corban\" (7:11); \"Bartimaeus\" (10:46); \"Abba\" (14:36); \"Eloi,\" etc. (15:34). Jewish usages are also explained (7:3; 14:3; 14:12; 15:42). Mark also uses certain Latin words not found in any of the other Gospels, as \"speculator\" (6:27, rendered, A.V., \"executioner;\" R.V., \"soldier of his guard\"), \"xestes\" (a corruption of sextarius, rendered \"pots,\" 7:4, 8), \"quadrans\" (12:42, rendered \"a farthing\"), \"centurion\" (15:39, 44, 45). He only twice quotes from the Old Testament (1:2; 15:28).",
            "The characteristics of this Gospel are, (1) the absence of the genealogy of our Lord, (2) whom he represents as clothed with power, the \"lion of the tribe of Judah.\" (3.) Mark also records with wonderful minuteness the very words (3:17; 5:41; 7:11, 34; 14:36) as well as the position (9:35) and gestures (3:5, 34; 5:32; 9:36; 10:16) of our Lord. (4.) He is also careful to record particulars of person (1:29, 36; 3:6, 22, etc.), number (5:13; 6:7, etc.), place (2:13; 4:1; 7:31, etc.), and time (1:35; 2:1; 4:35, etc.), which the other evangelists omit. (5.) The phrase \"and straightway\" occurs nearly forty times in this Gospel; while in Luke's Gospel, which is much longer, it is used only seven times, and in John only four times.",
            "\"The Gospel of Mark,\" says Westcott, \"is essentially a transcript from life. The course and issue of facts are imaged in it with the clearest outline.\" \"In Mark we have no attempt to draw up a continuous narrative. His Gospel is a rapid succession of vivid pictures loosely strung together without much attempt to bind them into a whole or give the events in their natural sequence. This pictorial power is that which specially characterizes this evangelist, so that if any one desires to know an evangelical fact, not only in its main features and grand results, but also in its most minute and so to speak more graphic delineation, he must betake himself to Mark.'\" The leading principle running through this Gospel may be expressed in the motto: \"Jesus came...preaching the gospel of the kingdom\" (Mark 1:14).",
            "\"Out of a total of 662 verses, Mark has 406 in common with Matthew and Luke, 145 with Matthew, 60 with Luke, and at most 51 peculiar to itself.\" (See [379]MATTHEW.)"
        ]
    },
    {
        "Word": "Maroth",
        "Definitions": [
            "Bitterness; i.e., \"perfect grief\", a place not far from Jerusalem; mentioned in connection with the invasion of the Assyrian army (Micah 1:12).",
            "bitterness",
            "(bitterness), one of the towns of the western lowland of Judah. (Micah 1:12)"
        ]
    },
    {
        "Word": "Marriage",
        "Definitions": [
            "Was instituted in Paradise when man was in innocence (Gen. 2:18-24). Here we have its original charter, which was confirmed by our Lord, as the basis on which all regulations are to be framed (Matt. 19:4, 5). It is evident that monogamy was the original law of marriage (Matt. 19:5; 1 Cor. 6:16). This law was violated in after times, when corrupt usages began to be introduced (Gen. 4:19; 6:2). We meet with the prevalence of polygamy and concubinage in the patriarchal age (Gen. 16:1-4; 22:21-24; 28:8, 9; 29:23-30, etc.). Polygamy was acknowledged in the Mosaic law and made the basis of legislation, and continued to be practised all down through the period of Jewish histroy to the Captivity, after which there is no instance of it on record.",
            "It seems to have been the practice from the beginning for fathers to select wives for their sons (Gen. 24:3; 38:6). Sometimes also proposals were initiated by the father of the maiden (Ex. 2:21). The brothers of the maiden were also sometimes consulted (Gen. 24:51; 34:11), but her own consent was not required. The young man was bound to give a price to the father of the maiden (31:15; 34:12; Ex. 22:16, 17; 1 Sam. 18:23, 25; Ruth 4:10; Hos. 3:2) On these patriarchal customs the Mosaic law made no change.",
            "In the pre-Mosaic times, when the proposals were accepted and the marriage price given, the bridegroom could come at once and take away his bride to his own house (Gen. 24:63-67). But in general the marriage was celebrated by a feast in the house of the bride's parents, to which all friends were invited (29:22, 27); and on the day of the marriage the bride, concealed under a thick veil, was conducted to her future husband's home.",
            "Our Lord corrected many false notions then existing on the subject of marriage (Matt. 22:23-30), and placed it as a divine institution on the highest grounds. The apostles state clearly and enforce the nuptial duties of husband and wife (Eph. 5:22-33; Col. 3:18, 19; 1 Pet. 3:1-7). Marriage is said to be \"honourable\" (Heb. 13:4), and the prohibition of it is noted as one of the marks of degenerate times (1 Tim. 4:3).",
            "The marriage relation is used to represent the union between God and his people (Isa. 54:5; Jer. 3:1-14; Hos. 2:9, 20). In the New Testament the same figure is employed in representing the love of Christ to his saints (Eph. 5:25-27). The Church of the redeemed is the \"Bride, the Lamb's wife\" (Rev. 19:7-9).",
            "+ Its origin and history .--The institution of marriage dates from the time of man's original creation. (Genesis 2:18-25) From (Genesis 2:24) we may evolve the following principles:",
            "(1) The unity of man and wife, as implied in her being formed out of man. (2) The indissolubleness of the marriage bond, except on; the strongest grounds, Comp. (Matthew 19:9) (3) Monogamy, as the original law of marriage (4) The social equality of man and wife. (5) The subordination of the wife to the husband. (1 Corinthians 11:8,9; 1 Timothy 2:13) (6) The respective duties of man and wife. In the patriarchal age polygamy prevailed, (Genesis 16:4; 25:1,8; 28:9; 29:23,26; 1 Chronicles 7:14) but to a great extent divested of the degradation which in modern times attaches to that practice. Divorce also prevailed in the patriarchal age, though but one instance of it is recorded. (Genesis 21:14) The Mosaic law discouraged polygamy, restricted divorce, and aimed to enforce purity of life. It was the best civil law possible at the time, and sought to bring the people up to the pure standard of the moral law. In the Post-Babylonian period monogamy appears to have become more prevalent than at any previous time. The practice of polygamy nevertheless still existed; Herod the Great had no less than nine wives at one time. The abuse of divorce continued unabated. Our Lord and his apostles re-established the integrity and sanctity of the marriage bond by the following measures: (a) By the confirmation of the original charter of marriage as the basis on which all regulations were to be framed. (Matthew 19:4,5) (b) By the restriction of divorce to the case of fornication, and the prohibition of remarriage in all persons divorced on improper grounds. (Matthew 5:32; 19:9; Romans 7:3; 1 Corinthians 7:10,11) (c) By the enforcement of moral purity generally (Hebrews 13:4) etc., and especial formal condemnation of fornication. (Acts 15:20) + The conditions of legal marriage .--In the Hebrew commonwealth marriage was prohibited (a) between an Israelite and a non-Israelite. There were three grades of prohibition: total in regard to the Canaanites on either side; total on the side of the males in regard to the Ammonites and Moabites; and temporary on the side of the males in regard to the Edomites and Egyptians, marriages with females in the two latter instances being regarded as legal. The progeny of illegal marriages between Israelites and non-Israelites was described as \"bastard.\" (23:2) (b) between an Israelite and one of his own community. The regulations relative to marriage between Israelites and Israelites were based on considerations of relationship. The most important passage relating to these is contained in (Leviticus 18:6-18) wherein we have in the first place a general prohibition against marriage between a man and the \"flesh of his flesh,\" and in the second place special prohibitions against marriage with a mother, stepmother, sister or half-sister, whether \"born at home or abroad,\" granddaughter, aunt, whether by consanguinity on either side or by marriage on the father's side, daughter in-law, brother's wife, stepdaughter, wife's mother, stepgranddaughter, or wife's sister during the lifetime of the wife. An exception is subsequently made, (26:5-9) in favor of marriage with a brother's wife in the event of his having died childless. The law which regulates this has been named the \"levirate,\" from the Latin levir, \"brother-in-law.\" + The modes by which marriage was effected .--The choice of the bride devolved not on the bridegroom himself, but on his relations or on a friend deputed by the bridegroom for this purpose. The consent of the maiden was sometimes asked (Genesis 24:58) but this appears to have been subordinate to the previous consent of the father and the adult brothers. (Genesis 24:51; 34:11) Occasionally the whole business of selecting the wife was left in the hands of a friend. The selection of the bride was followed by the espousal, which was a formal proceeding undertaken by a friend or legal representative on the part of the bridegroom and by the parents on the part of the bride; it was confirmed by oaths, and accompanied with presents to the bride. The act of betrothal was celebrated by a feast, and among the more modern Jews it is the custom in some parts for the bride. groom to place a ring on the bride's finger. The ring was regarded among the Hebrews as a token of fidelity (Genesis 41:42) and of adoption into a family. (Luke 15:25) Between the betrothal sad the marriage so interval elapsed, varying from a few days in the patriarchal age, (Genesis 24:55) to a full year for virgins and a month for widows in later times. During this period the bride-elect lived with her friends, and all communication between herself and her future husband was carried on through the medium of a friend deputed for the purpose, termed the \"friend of the bridegroom.\" (John 3:29) She was now virtually regarded as the wife of her future husband; hence faithlessness on her part was punishable with death, (22:23,24) the husband having, however, the option of \"putting her away.\" (24:1; Matthew 1:19) The essence of the marriage ceremony consisted in the removal of the bride from her father's house to that of the bridegroom or his father. The bridegroom prepared himself for the occasion by putting on a festive dress, and especially by placing on his head a handsome nuptial turban. (Psalms 45:8; Song of Solomon 4:10,11) The bride was veiled. Her robes were white, (Revelation 19:8) and sometimes embroidered with gold thread, (Psalms 45:13,14) and covered with perfumes! (Psalms 45:8) she was further decked out with jewels. (Isaiah 49:18; 61:10; Revelation 21:2) When the fixed hour arrived, which was, generally late in the evening, the bridegroom set forth from his house, attended by his groomsmen (Authorized Version \"companions,\" (Judges 14:11) \"children of the bride-chamber,\" (Matthew 9:15) preceded by a band of musicians or singers, (Genesis 31:27; Jeremiah 7:34; 16:9) and accompanied by persons hearing flambeaux, (Jeremiah 25:10) 2 Esdr. 10:2; (Matthew 25:7; Revelation 18:23) and took the bride with the friends to his own house. At the house a feast was prepared, to which all the friends and neighbors were invited, (Genesis 29:22; Matthew 22:1-10; Luke 14:8; John 2:2) and the festivities were protracted for seven or even fourteen days. (Judges 14:12; Job 8:19) The guests were provided by the host with fitting robes, (Matthew 22:11) and the feast was enlivened with riddles, (Judges 14:12) and other amusements. The last act in the ceremonial was the conducting of the bride to the bridal chamber, (Judges 15:1; Joel 2:16) where a canopy was prepared. (Psalms 19:5; Joel 2:16) The bride was still completely veiled, so that the deception practiced on Jacob, (Genesis 29:23) was not difficult. A newly married man was exempt from military service, or from any public business which might draw him away from his home, for the space of a year, (24:5) a similar privilege was granted to him who was 'betrothed. (20:7) + The social and domestic conditions of married life .--The wife must have exercised an important influence in her own home. She appears to have taken her part in family affairs, and even to have enjoyed a considerable amount of independence. (Judges 4:18; 1 Samuel 25:14; 2 Kings 4:8) etc. In the New Testament the mutual relations of husband and wife are a subject of frequent exhortation. (Ephesians 5:22,33; Colossians 3:18,19; Titus 2:4,5; 1 Peter 3:1-7) The duties of the wife in the Hebrew household were multifarious; in addition to the general superintendence of the domestic arrangements, such as cooking, from which even women of rank were not exempt. (Genesis 18:8; 2 Samuel 13:5) and the distribution of food at meal times, (Proverbs 31:13) the manufacture of the clothing and of the various fabrics required in her home devolved upon her, (Proverbs 31:13,21,22) and if she were a model of activity and skill, she produced a surplus of fine linen shirts and girdles, which she sold and so, like a well-freighted merchant ship, brought in wealth to her husband from afar. (Proverbs 31:14,24) The legal rights of the wife are noticed in (Exodus 21:10) under the three heads of food, raiment, and duty of marriage or conjugal right. + The allegorical and typical allusions to marriage have exclusive reference to one object, viz., to exhibit the spiritual relationship between God and his people. In the Old Testament (Isaiah 54:5; Jeremiah 3:14; Hosea 2:19) In the New Testament the image of the bridegroom is transferred from Jehovah to Christ, (Matthew 9:15; John 3:29) and that of the bride to the Church, (2 Corinthians 11:2; Revelation 19:7; 21:2,9)",
            "Divinely instituted -- Ge 2:24.",
            "A covenant relationship -- Mal 2:4.",
            "Designed for",
            "The happiness of man. -- Ge 2:18.",
            "Increasing the human population. -- Ge 1:28; 9:1.",
            "Raising up godly seed. -- Mal 2:15.",
            "Preventing fornication. -- 1Co 7:2.",
            "The expectation of the promised seed of the woman an incentive to, in the early age -- Ge 3:15; 4:1.",
            "Lawful in all -- 1Co 7:2,28; 1Ti 5:14.",
            "Honourable for all -- Heb 13:4.",
            "Should be only in the Lord -- 1Co 7:39.",
            "Expressed by",
            "Joining together. -- Mt 19:6.",
            "Making affinity. -- 1Ki 3:1.",
            "Taking to wife. -- Ex 2:1.",
            "Giving daughters to sons, and sons to daughters. -- De 7:3; Ezr 9:12.",
            "Indissoluble during the joint lives of the parties -- Mt 19:6; Ro 7:2,3; 1Co 7:39.",
            "Early introduction of polygamy -- Ge 4:19.",
            "Contracted in patriarchal age with near relations -- Ge 20:12; 24:24; 28:2.",
            "Often contracted by parents for children -- Ge 24:49-51; 34:6,8.",
            "Should be with consent of parents -- Ge 28:8; Jdj 14:2,3.",
            "Consent of the parties necessary to -- Ge 24:57,58; 1Sa 18:20; 25:41.",
            "Parents might refuse to give their children in -- Ex 22:17; De 7:3.",
            "The Jews",
            "Forbidden to contract, with their near relations. -- Le 18:6.",
            "Forbidden to contract with idolaters. -- De 7:3,4; Jos 23:12; Ezr 9:11,12.",
            "Often contracted with foreigners. -- 1Ki 11:1; Ne 13:23.",
            "Sometimes guilty of polygamy. -- 1Ki 11:1,3.",
            "Careful in contracting for their children. -- Ge 24:2,3; 28:1,2.",
            "Betrothed themselves some time before. -- De 20:7; Jdj 14:5,7,8; Mt 1:18.",
            "Contracted when young. -- Pr 2:17; Joe 1:8.",
            "Often contracted, in their own tribe. -- Ex 2:1; Nu 36:6-13; Lu 1:5,27.",
            "Obliged to contract with a brother's wife who died without seed. -- De 25:5; Mt 22:24.",
            "Considered being debarred from, a reproach. -- Isa 4:1.",
            "Considered being debarred from, a cause of grief. -- Jdj 11:38.",
            "Often punished by being debarred from. -- Jer 7:34; 16:9; 25:10.",
            "Were allowed divorce from, because of hardness of their hearts. -- De 24:1; Mt 19:7,8.",
            "Exempted from going to war immediately after. -- De 20:7.",
            "Priest not to contract, with divorced or improper persons -- Le 21:7.",
            "The high priest not to contract, with a widow or a divorced or profane person -- Le 21:14.",
            "Contracted at the gate and before witnesses -- Ru 4:1,10,11.",
            "Modes of demanding women in -- Ge 24:3,4; 34:6,8; 1Sa 25:39,40.",
            "Elder daughters usually given in, before the younger -- Ge 29:26.",
            "A dowry given to the woman's parents before -- Ge 29:18; 34:12; 1Sa 18:27,28; Ho 3:2.",
            "Celebrated",
            "With great rejoicing. -- Jer 33:11; Joh 3:29.",
            "With feasting. -- Ge 29:22; Jdj 14:10; Mt 22:2,3; Joh 2:1-10.",
            "For seven days. -- Jdj 14:12.",
            "A benediction pronounced after -- Ge 24:60; Ru 4:11,12.",
            "The bride",
            "Received presents before. -- Ge 24:53.",
            "Given a handmaid at. -- Ge 24:59; 29:24,29.",
            "Adorned with jewels for. -- Isa 49:18; 61:10.",
            "Gorgeously apparelled. -- Ps 45:13,14.",
            "Attended by bridesmaids. -- Ps 45:9.",
            "Stood on the right of bridegroom. -- Ps 45:9.",
            "Called to forget her father's house. -- Ps 45:10.",
            "The bridegroom",
            "Adorned with ornaments. -- Isa 61:10.",
            "Attended by many friends. -- Jdj 14:11; Joh 3:29.",
            "Presented with gifts. -- Ps 45:12.",
            "Crowned with garlands. -- Song 3:11.",
            "Rejoiced over the bride. -- Isa 62:5.",
            "Returned with the bride to his house at night. -- Mt 25:1-6.",
            "Garments provided for guests at -- Mt 22:12.",
            "Infidelity of those contracted in, punished as if married -- De 22:23,24; Mt 1:19.",
            "Illustrative of",
            "God's union with the Jewish nation. -- Isa 54:5; Jer 3:14; Ho 2:19,20.",
            "Christ's union with his church. -- Eph 5:23,24,32."
        ]
    },
    {
        "Word": "Marriage-feasts",
        "Definitions": [
            "(John 2:1-11) \"lasted usually for a whole week; but the cost of such prolonged rejoicing is very small in the East. The guests sit round the great bowl or bowls on the floor, the meal usually consisting of a lamb or kid stewed in rice or barley. The most honoured guests sit nearest, others behind; and all in eating dip their hand into the one smoking mound, pieces of the thin bread, bent together, serving for spoons when necessary. After the first circle have satisfied themselves, those lower in honour sit down to the rest, the whole company being men, for women are never seen at a feast. Water is poured on the hands before eating; and this is repeated when the meal closes, the fingers having first been wiped on pieces of bread, which, after serving the same purpose as table-napkins with us, are thrown on the ground to be eaten by any dog that may have stolen in from the streets through the ever-open door, or picked up by those outside when gathered and tossed out to them (Matt. 15:27; Mark 7:28). Rising from the ground and retiring to the seats round the walls, the guests then sit down cross-legged and gossip, or listen to recitals, or puzzle over riddles, light being scantily supplied by a small lamp or two, or if the night be chilly, by a smouldering fire of weeds kindled in the middle of the room, perhaps in a brazier, often in a hole in the floor. As to the smoke, it escapes as it best may; but indeed there is little of it, though enough to blacken the water or wine or milk skins hung up on pegs on the wall. (Comp. Ps. 119:83.) To some such marriage-feast Jesus and his five disciples were invited at Cana of Galilee.\" Geikie's Life of Christ. (See [380]CANA.)"
        ]
    },
    {
        "Word": "Mars Hill",
        "Definitions": [
            "The Areopagus or rocky hill in Athens, north-west of the Acropolis, where the Athenian supreme tribunal and court of morals was held. From some part of this hill Paul delivered the address recorded in Acts 17:22-31. (See [381]AREOPAGUS.)",
            "the hill of Mars or Ares, better known by the name of Areopagus, of which hill of Mars or Ares is a translation. The Areopagus was a rocky height in Athens, opposite the western end of the Acropolis. It rises gradually from the northern end, and terminates abruptly on the south, over against the Acropolis, at which point it is about fifty or sixty feet above the valley. The spot is memorable as the place of meeting of the Council of Areopagus. This body existed as a criminal tribunal before the time of Solon, and was the most ancient and venerable of all the Athenian courts. It consisted of all persons who had held the office of archon, and who were members of the council for life unless expelled for misconduct. Before the time of Solon the court tried only cases of willful murder, wounding, poison, and arson: but he gave it extensive powers of a censorial and political nature. The council continued to exist even under the Roman emperors. Its meetings were held on the southeastern summit of the rock. The Areopagus possesses peculiar interest to the Christian as the spot from which St. Paul delivered his memorable address to the men of Athens. (Acts 17:22-31) St. Paul \"disputed daily\" in the \"market\" or agora, (Acts 17:17) which was situated south of the Areopagus in the valley lying between this and the hills of the Acropolis, the Pnyx and the Museum. Attracting more and more attention, \"certain philosophers of the Epicureans and Stoics\" brought him up from the valley, probably by the stone steps, to the Areopagus above, that they might listen to him more conveniently."
        ]
    },
    {
        "Word": "Martha",
        "Definitions": [
            "Bitterness, the sister of Lazarus and Mary, and probably the eldest of the family, who all resided at Bethany (Luke 10:38, 40, 41; John 11:1-39). From the residence being called \"her house,\" some have supposed that she was a widow, and that her brother and sister lodged with her. She seems to have been of an anxious, bustling spirit, anxious to be helpful in providing the best things for the Master's use, in contrast to the quiet earnestness of Mary, who was more concerned to avail herself of the opportunity of sitting at his feet and learning of him. Afterwards at a supper given to Christ and his disciples in her house \"Martha served.\" Nothing further is known of her.",
            "\"Mary and Martha are representatives of two orders of human character. One was absorbed, preoccupied, abstracted; the other was concentrated and single-hearted. Her own world was the all of Martha; Christ was the first thought with Mary. To Martha life was a succession of particular businesses;' to Mary life 'was rather the flow of one spirit.' Martha was Petrine, Mary was Johannine. The one was a well-meaning, bustling busybody; the other was a reverent disciple, a wistful listener.\" Paul had such a picture as that of Martha in his mind when he spoke of serving the Lord \"without distraction\" (1 Cor. 7:35).",
            "who becomes bitter; provoking",
            "(a lady), the sister of Lazarus and Mary. [[845]Lazarus] The facts recorded in Luke 10 and John 11 indicate a character devout after the customary Jewish type of devotion, sharing in Messianic hopes and accepting Jesus as the Christ. When she first comes before us, (Luke 10:38) her spirit is \"cumbered with much serving,\" is \"careful and troubled about many things.\" Her love, though imperfect in its form, is yet recognized as true, and she has the distinction of being one whom Jesus loved. (John 11:5) Her position is obviously that of the elder sister the head and manager of the household. In the supper at Bethany (John 12:2) the old character shows itself still, but it has been freed from evil. She is no longer \"cumbered,\" no longer impatient. Activity has been calmed by trust."
        ]
    },
    {
        "Word": "Martyr",
        "Definitions": [
            "One who bears witness of the truth, and suffers death in the cause of Christ (Acts 22:20; Rev. 2:13; 17:6). In this sense Stephen was the first martyr. The Greek word so rendered in all other cases is translated \"witness.\" (1.) In a court of justice (Matt. 18:16; 26:65; Acts 6:13; 7:58; Heb. 10:28; 1 Tim. 5:19). (2.) As of one bearing testimony to the truth of what he has seen or known (Luke 24:48; Acts 1:8, 22; Rom. 1:9; 1 Thess. 2:5, 10; 1 John 1:2)."
        ]
    },
    {
        "Word": "Mary",
        "Definitions": [
            "Hebrew Miriam. (1.) The wife of Joseph, the mother of Jesus, called the \"Virgin Mary,\" though never so designated in Scripture (Matt. 2:11; Acts 1:14). Little is known of her personal history. Her genealogy is given in Luke 3. She was of the tribe of Judah and the lineage of David (Ps. 132:11; Luke 1:32). She was connected by marriage with Elisabeth, who was of the lineage of Aaron (Luke 1:36).",
            "While she resided at Nazareth with her parents, before she became the wife of Joseph, the angel Gabriel announced to her that she was to be the mother of the promised Messiah (Luke 1:35). After this she went to visit her cousin Elisabeth, who was living with her husband Zacharias (probably at Juttah, Josh. 15:55; 21:16, in the neighbourhood of Maon), at a considerable distance, about 100 miles, from Nazareth. Immediately on entering the house she was saluted by Elisabeth as the mother of her Lord, and then forthwith gave utterance to her hymn of thanksgiving (Luke 1:46-56; comp. 1 Sam. 2:1-10). After three months Mary returned to Nazareth to her own home. Joseph was supernaturally made aware (Matt. 1:18-25) of her condition, and took her to his own home. Soon after this the decree of Augustus (Luke 2:1) required that they should proceed to Bethlehem (Micah 5:2), some 80 or 90 miles from Nazareth; and while they were there they found shelter in the inn or khan provided for strangers (Luke 2:6, 7). But as the inn was crowded, Mary had to retire to a place among the cattle, and there she brought forth her son, who was called Jesus (Matt. 1:21), because he was to save his people from their sins. This was followed by the presentation in the temple, the flight into Egypt, and their return in the following year and residence at Nazareth (Matt. 2). There for thirty years Mary, the wife of Joseph the carpenter, resides, filling her own humble sphere, and pondering over the strange things that had happened to her. During these years only one event in the history of Jesus is recorded, viz., his going up to Jerusalem when twelve years of age, and his being found among the doctors in the temple (Luke 2:41-52). Probably also during this period Joseph died, for he is not again mentioned.",
            "After the commencement of our Lord's public ministry little notice is taken of Mary. She was present at the marriage in Cana. A year and a half after this we find her at Capernaum (Matt. 12:46, 48, 49), where Christ uttered the memorable words, \"Who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!\" The next time we find her is at the cross along with her sister Mary, and Mary Magdalene, and Salome, and other women (John 19:26). From that hour John took her to his own abode. She was with the little company in the upper room after the Ascension (Acts 1:14). From this time she wholly disappears from public notice. The time and manner of her death are unknown.",
            "(2.) Mary Magdalene, i.e., Mary of Magdala, a town on the western shore of the Lake of Tiberias. She is for the first time noticed in Luke 8:3 as one of the women who \"ministered to Christ of their substance.\" Their motive was that of gratitude for deliverances he had wrought for them. Out of Mary were cast seven demons. Gratitude to her great Deliverer prompted her to become his follower. These women accompanied him also on his last journey to Jerusalem (Matt. 27:55; Mark 15:41; Luke 23:55). They stood near the cross. There Mary remained till all was over, and the body was taken down and laid in Joseph's tomb. Again, in the earliest dawn of the first day of the week she, with Salome and Mary the mother of James (Matt. 28:1; Mark 16:2), came to the sepulchre, bringing with them sweet spices, that they might anoint the body of Jesus. They found the sepulchre empty, but saw the \"vision of angels\" (Matt. 28:5). She hastens to tell Peter and John, who were probably living together at this time (John 20:1, 2), and again immediately returns to the sepulchre. There she lingers thoughtfully, weeping at the door of the tomb. The risen Lord appears to her, but at first she knows him not. His utterance of her name \"Mary\" recalls her to consciousness, and she utters the joyful, reverent cry, \"Rabboni.\" She would fain cling to him, but he forbids her, saying, \"Touch me not; for I am not yet ascended to my Father.\" This is the last record regarding Mary of Magdala, who now returned to Jerusalem. The idea that this Mary was \"the woman who was a sinner,\" or that she was unchaste, is altogether groundless.",
            "(3.) Mary the sister of Lazarus is brought to our notice in connection with the visits of our Lord to Bethany. She is contrasted with her sister Martha, who was \"cumbered about many things\" while Jesus was their guest, while Mary had chosen \"the good part.\" Her character also appears in connection with the death of her brother (John 11:20, 31, 33). On the occasion of our Lord's last visit to Bethany, Mary brought \"a pound of ointment of spikenard, very costly, and anointed the feet of Jesus\" as he reclined at table in the house of one Simon, who had been a leper (Matt. 26:6; Mark 14:3; John 12:2, 3). This was an evidence of her overflowing love to the Lord. Nothing is known of her subsequent history. It would appear from this act of Mary's, and from the circumstance that they possessed a family vault (11:38), and that a large number of Jews from Jerusalem came to condole with them on the death of Lazarus (11:19), that this family at Bethany belonged to the wealthier class of the people. (See [382]MARTHA.)",
            "(4.) Mary the wife of Cleopas is mentioned (John 19:25) as standing at the cross in company with Mary of Magdala and Mary the mother of Jesus. By comparing Matt. 27:56 and Mark 15:40, we find that this Mary and \"Mary the mother of James the little\" are on and the same person, and that she was the sister of our Lord's mother. She was that \"other Mary\" who was present with Mary of Magdala at the burial of our Lord (Matt. 27:61; Mark 15:47); and she was one of those who went early in the morning of the first day of the week to anoint the body, and thus became one of the first witnesses of the resurrection (Matt. 28:1; Mark 16:1; Luke 24:1).",
            "(5.) Mary the mother of John Mark was one of the earliest of our Lord's disciples. She was the sister of Barnabas (Col. 4:10), and joined with him in disposing of their land and giving the proceeds of the sale into the treasury of the Church (Acts 4:37; 12:12). Her house in Jerusalem was the common meeting-place for the disciples there.",
            "(6.) A Christian at Rome who treated Paul with special kindness (Rom. 16:6).",
            "same as Miriam",
            "a Roman Christian who is greeted by St. Paul in his Epistle to the Romans, ch. (Romans 16:6) as having toiled hard for him.",
            "(a tear) of Cle'ophas. So in Authorized Version, but accurately \"of Clopas,\" i.e. the wife of Clopas (or Alphaeus). She is brought before us for the first time on the day of the crucifixion, standing by the cross. (John 19:25) In the evening of the same day we find her sitting desolate at the tomb with Mary Magdalene, (Matthew 27:61; Mark 15:47) and at the dawn of Easter morning she was again there with sweet spices, which she had prepared on the Friday night, (Matthew 28:1; Mark 16:1; Luke 23:56) and was one of those who had \"a vision of angels, which said that he was alive.\" (Luke 24:23) She had four sons and at least three daughters. The names of the daughters are unknown to us; those of the sons are, James, Joses, Jude and Simon, two of whom became enrolled among the twelve apostles [[846]James The Less], and a third [[847]Simon] may have succeeded his brother ill charge of the church of Jerusalem. By many she is thought to have been the sister of the Virgin Mary."
        ]
    },
    {
        "Word": "Maschil",
        "Definitions": [
            "Instructing, occurs in the title of thirteen Psalms (32, 42, 44, etc.). It denotes a song enforcing some lesson of wisdom or piety, a didactic song. In Ps. 47:7 it is rendered, Authorized Version, \"with understanding;\" Revised Version, marg., \"in a skilful psalm.\"",
            "(song of wisdom), the title of thirteen Psalms 32,45,44,45,52-55,74,78,68,69,142 Ewald regards (Psalms 47:7) (Authorized Version, \"sing ye praises with understanding; \" Heb. maschil) as the key to the meaning of maschil, which in his opinion is a musical term denoting a melody requiring great skill in its execution."
        ]
    },
    {
        "Word": "Mash",
        "Definitions": [
            "(= Meshech 1 Chr. 1:17), one of the four sons of Aram, and the name of a tribe descended from him (Gen. 10:23) inhabiting some part probably of Mesopotamia. Some have supposed that they were the inhabitants of Mount Masius, the present Karja Baghlar, which forms part of the chain of Taurus.",
            "same as Meshech",
            "(drawn out), one of the sons of Aram. (Genesis 10:23) In (1 Chronicles 1:17) the name appears as Meshech. The name Mash is probably represented by the Mons Masius of classical writers, a range which forms the northern boundary of Mesopotamia, between the Tigris and Euphrates."
        ]
    },
    {
        "Word": "Mashal",
        "Definitions": [
            "Entreaty, a levitical town in the tribe of Asher (1 Chr. 6:74); called Mishal (Josh. 21:30).",
            "a parable; governing",
            "(entreaty), the same as Misheal or Mishal. (1 Chronicles 6:74)"
        ]
    },
    {
        "Word": "Mason",
        "Definitions": [
            "An artificer in stone. The Tyrians seem to have been specially skilled in architecture (1 Kings 5:17, 18; 2 Sam. 5:11). This art the Hebrews no doubt learned in Egypt (Ex. 1:11, 14), where ruins of temples and palaces fill the traveller with wonder at the present day."
        ]
    },
    {
        "Word": "Masrekah",
        "Definitions": [
            "Vineyard of noble vines, a place in Idumea, the native place of Samlah, one of the Edomitish kings (Gen. 36:36; 1 Chr. 1:47).",
            "whistling; hissing"
        ]
    },
    {
        "Word": "Massa",
        "Definitions": [
            "A lifting up, gift, one of the sons of Ishmael, the founder of an Arabian tribe (Gen. 25:14); a nomad tribe inhabiting the Arabian desert toward Babylonia.",
            "a burden; prophecy",
            "(burden), a son of Ishmael. (Genesis 26:14; 1 Chronicles 1:30) His descendants were not improbably the Masani, placed by Ptolemy in the east of Arabia, near the borders of Babylonia."
        ]
    },
    {
        "Word": "Massah",
        "Definitions": [
            "Trial, temptation, a name given to the place where the Israelites, by their murmuring for want of water, provoked Jehovah to anger against them. It is also called Meribah (Ex. 17:7; Deut. 6:16; Ps. 95:8, 9; Heb. 3:8).",
            "temptation",
            "(temptation), a name given to the spot, also called Meribah, where the Israelites tempted Jehovah. (Exodus 16:7; Psalms 95:8,9; Hebrews 3:8)"
        ]
    },
    {
        "Word": "Mattan",
        "Definitions": [
            "Gift. (1.) A priest of Baal, slain before his altar during the reformation under Jehoiada (2 Kings 11:18).",
            "(2.) The son of Eleazar, and father of Jacob, who was the father of Joseph, the husband of the Virgin Mary (Matt. 1:15).",
            "(3.) The father of Shephatiah (Jer. 38:1).",
            "Mattana, Mattenai, gifts; rains",
            "(a gift).",
            "+ The priest of Baal slain before his altars in the idol temple at Jerusalem. (2 Kings 11:18; 2 Chronicles 23:17) He probably accompanied Athalia from Samaria. + The father of Shephatiah. (Jeremiah 38:1)"
        ]
    },
    {
        "Word": "Mattanah",
        "Definitions": [
            "A gift, a station of the Israelites (Num. 21:18, 19) between the desert and the borders of Moab, in the Wady Waleh.",
            "(gift of Jehovah), a station the latter part of the wandering of the Israelites. (Numbers 21:18,19) It was probably situated to the southeast of the Dead Sea."
        ]
    },
    {
        "Word": "Mattaniah",
        "Definitions": [
            "Gift of Jehovah. (1.) A Levite, son of Heman, the chief of the ninth class of temple singers (1 Chr. 25:4, 16).",
            "(2.) A Levite who assisted in purifying the temple at the reformation under Hezekiah (2 Chr. 29:13).",
            "(3.) The original name of Zedekiah (q.v.), the last of the kings of Judah (2 Kings 24:17). He was the third son of Josiah, who fell at Megiddo. He succeeded his nephew Jehoiakin.",
            "gift, or hope, of the Lord",
            "(gift of Jehovah).",
            "+ The original name of Zedekiah king of Judah, which was changed when Nebuchadnezzar placed him on the throne. (2 Kings 24:17) + A Levite singer of the sons of Asaph. (1 Chronicles 9:15) He was leader of the temple choir after its restoration, (Nehemiah 11:17; 12:8) in the time of Nehemiah, and took part in the musical service which accompanied the dedication of the wall of Jerusalem. (Nehemiah 12:25,35) + A descendant of Asaph, and ancestor of Jahaziel the Levite, in the reign of Jehoshaphat. (2 Chronicles 20:14) + One of the sons of Elam. (Ezra 10:26) + One of the sons of Zattu. (Ezra 10:27) + A descendant of Pahath-moab, (Ezra 10:30) and + One of the sons of Bani. (Ezra 10:37) who all put away their foreign wives at Ezra's command. + A Levite, father of Zaccur and ancestor of Hanan the under-treasurer who had charge of the offerings for the Levites in the time of Nehemiah. (Nehemiah 13:13) + One of the fourteen sons of Heman, whose office it was to blow the horns in the temple service appointed by David. (1 Chronicles 25:4,16) + A descendant of Asaph the Levite minstrel, who assisted in the purification of the temple in the reign of Hezekiah. (2 Chronicles 29:13)"
        ]
    },
    {
        "Word": "Mattathias",
        "Definitions": [
            "Ibid. (1.) The son of Amos, in the genealogy of our Lord (Luke 3:25).",
            "(2.) The son of Semei, in the same genealogy (Luke 3:26).",
            "the gift of the Lord",
            "(gift of Jehovah), the Greek form of Mattathiah.",
            "+ Son of Amos, in the genealogy of Christ. (Luke 3:25) (B.C. after 406.) + Son of Semei. (Luke 3:26) + The father of the Maccabees. (B.C. 168 and previous.)"
        ]
    },
    {
        "Word": "Matthan",
        "Definitions": [
            "Gift, one of our Lord's ancestry (Matt. 1:15).",
            "same as Mattan",
            "(gift), grandfather of Joseph the husband of the Virgin Mary. (Matthew 1:15)"
        ]
    },
    {
        "Word": "Matthat",
        "Definitions": [
            "Gift of God. (1.) The son of Levi, and father of Heli (Luke 3:24).",
            "(2.) Son of another Levi (Luke 3:29).",
            "(gift of God), a form of the name Matthan.",
            "+ son of Levi, in the genealogy of Christ. (Luke 3:20) (B.C. after 623.) + Grandfather of the Virgin Mary. (Luke 3:21)"
        ]
    },
    {
        "Word": "Matthew",
        "Definitions": [
            "Gift of God, a common Jewish name after the Exile. He was the son of Alphaeus, and was a publican or tax-gatherer at Capernaum. On one occasion Jesus, coming up from the side of the lake, passed the custom-house where Matthew was seated, and said to him, \"Follow me.\" Matthew arose and followed him, and became his disciple (Matt. 9:9). Formerly the name by which he was known was Levi (Mark 2:14; Luke 5:27); he now changed it, possibly in grateful memory of his call, to Matthew. The same day on which Jesus called him he made a \"great feast\" (Luke 5:29), a farewell feast, to which he invited Jesus and his disciples, and probably also many of old associates. He was afterwards selected as one of the twelve (6:15). His name does not occur again in the Gospel history except in the lists of the apostles. The last notice of him is in Acts 1:13. The time and manner of his death are unknown.",
            "given; a reward",
            "(gift of Jehovah). (A contraction, as is also Matthias, of Mattathias. His original name was Levi, and his name Matthew was probably adopted as his new apostolic name was a Jew. His father's name was Alphaeus. His home was at Capernaum His business was the collection of dues and customs from persons and goods crossing the Sea of Galilee, or passing along the great Damascus road which ran along the shore between Bethsaida, Julius and Capernaum. Christ called him from this work to he his disciple. He appears to have been a man of wealth, for he made a great feast in his own house, perhaps in order to introduce his former companions and friends to Jesus. His business would tend to give him a knowledge of human nature, and accurate business habits, and of how to make a way to the hearts of many publicans and sinners not otherwise easily reached. He is mentioned by name, after the resurrection of Christ, only in (Acts 1:15) but he must have lived many years as an apostle, since he was the author of the Gospel of Matthew which was written at least twenty years later. There is reason to believe that he remained for fifteen years at Jerusalem, after which he went as missionary to the Persians, Parthians and Medes. There is a legend that he died a martyr in Ethiopia.--ED.)"
        ]
    },
    {
        "Word": "Matthew, Gospel according to",
        "Definitions": [
            "The author of this book was beyond a doubt the Matthew, an apostle of our Lord, whose name it bears. He wrote the Gospel of Christ according to his own plans and aims, and from his own point of view, as did also the other \"evangelists.\"",
            "As to the time of its composition, there is little in the Gospel itself to indicate. It was evidently written before the destruction of Jerusalem (Matt. 24), and some time after the events it records. The probability is that it was written between the years A.D. 60 and 65.",
            "The cast of thought and the forms of expression employed by the writer show that this Gospel was written for Jewish Christians of Palestine. His great object is to prove that Jesus of Nazareth was the promised Messiah, and that in him the ancient prophecies had their fulfilment. The Gospel is full of allusions to those passages of the Old Testament in which Christ is predicted and foreshadowed. The one aim prevading the whole book is to show that Jesus is he \"of whom Moses in the law and the prophets did write.\" This Gospel contains no fewer than sixty-five references to the Old Testament, forty-three of these being direct verbal citations, thus greatly outnumbering those found in the other Gospels. The main feature of this Gospel may be expressed in the motto, \"I am not come to destroy, but to fulfil.\"",
            "As to the language in which this Gospel was written there is much controversy. Many hold, in accordance with old tradition, that it was originally written in Hebrew (i.e., the Aramaic or Syro-Chaldee dialect, then the vernacular of the inhabitants of Palestine), and afterwards translated into Greek, either by Matthew himself or by some person unknown. This theory, though earnestly maintained by able critics, we cannot see any ground for adopting. From the first this Gospel in Greek was received as of authority in the Church. There is nothing in it to show that it is a translation. Though Matthew wrote mainly for the Jews, yet they were everywhere familiar with the Greek language. The same reasons which would have suggested the necessity of a translation into Greek would have led the evangelist to write in Greek at first. It is confessed that this Gospel has never been found in any other form than that in which we now possess it.",
            "The leading characteristic of this Gospel is that it sets forth the kingly glory of Christ, and shows him to be the true heir to David's throne. It is the Gospel of the kingdom. Matthew uses the expression \"kingdom of heaven\" (thirty-two times), while Luke uses the expression \"kingdom of God\" (thirty-three times). Some Latinized forms occur in this Gospel, as kodrantes (Matt. 5:26), for the Latin quadrans, and phragello (27:26), for the Latin flagello. It must be remembered that Matthew was a tax-gatherer for the Roman government, and hence in contact with those using the Latin language.",
            "As to the relation of the Gospels to each other, we must maintain that each writer of the synoptics (the first three) wrote independently of the other two, Matthew being probably first in point of time.",
            "\"Out of a total of 1071 verses, Matthew has 387 in common with Mark and Luke, 130 with Mark, 184 with Luke; only 387 being peculiar to itself.\" (See [383]MARK; [384]LUKE; [385]GOSPELS.)",
            "The book is fitly divided into these four parts: (1.) Containing the genealogy, the birth, and the infancy of Jesus (1; 2).",
            "(2.) The discourses and actions of John the Baptist preparatory to Christ's public ministry (3; 4:11).",
            "(3.) The discourses and actions of Christ in Galilee (4:12-20:16).",
            "(4.) The sufferings, death and resurrection of our Lord (20:17-28)."
        ]
    },
    {
        "Word": "Matthias",
        "Definitions": [
            "Gift of God. Acts 1:23.",
            "Mattithiah, same as Mattathias",
            "(gift of God), the apostle elected to fill the place of the traitor Judas. (Acts 1:26) All beyond this that we know of him for certainty is that he had been a constant attendant upon the Lord Jesus during the whole course of his ministry; for such was declared by St. Peter to be the necessary qualification of one who was to be a witness of the resurrection. It is said that he preached the gospel and suffered martyrdom in Ethiopia."
        ]
    },
    {
        "Word": "Mattithiah",
        "Definitions": [
            "Gift of Jehovah. (1.) One of the sons of Jeduthun (1 Chr. 25:3, 21).",
            "(2.) The eldest son of Shallum, of the family of Korah (1 Chr. 9:31).",
            "(3.) One who stood by Ezra while reading the law (Neh. 8:4).",
            "(4.) The son of Amos, and father of Joseph, in the genealogy of our Lord (Luke 3:25)."
        ]
    },
    {
        "Word": "Mattock",
        "Definitions": [
            "(1.) Heb. ma'eder, an instrument for dressing or pruning a vineyard (Isa. 7:25); a weeding-hoe.",
            "(2.) Heb. mahareshah (1 Sam. 13:1), perhaps the ploughshare or coulter.",
            "(3.) Heb. herebh, marg. of text (2 Chr. 34:6). Authorized Version, \"with their mattocks,\" marg. \"mauls.\" The Revised Version renders \"in their ruins,\" marg. \"with their axes.\" The Hebrew text is probably corrupt.",
            "(Isaiah 7:25) The tool used in Arabia for loosening the ground, described by Neibuhr, answers generally to our mattock or grubbing-axe, i.e. a single-headed pickaxe. The ancient Egyptian hoe was of wood, and answered for hoe, spade and pick."
        ]
    },
    {
        "Word": "Maul",
        "Definitions": [
            "An old name for a mallet, the rendering of the Hebrew mephits (Prov. 25:18), properly a war-club.",
            "(i.e. a hammer), a sort of battleaxe or hammer, used as an implement of war. (25:18)"
        ]
    },
    {
        "Word": "Mazzaroth",
        "Definitions": [
            "Prognostications, found only Job 38:32, probably meaning \"the twelve signs\" (of the zodiac), as in the margin (comp. 2 Kings 23:5).",
            "the twelve signs of the zodiac",
            "(the twelve signs). The margin of the Authorized Version of (Job 38:32) gives Mazzaroth as the name of the twelve signs of the zodiac."
        ]
    },
    {
        "Word": "Meadow",
        "Definitions": [
            "(1.) Heb. ha'ahu (Gen. 41:2, 18), probably an Egyptain word transferred to the Hebrew; some kind of reed or water-plant. In the Revised Version it is rendered \"reed-grass\", i.e., the sedge or rank grass by the river side.",
            "(2.) Heb. ma'areh (Judg. 20:33), pl., \"meadows of Gibeah\" (R.V., after the LXX., \"Maareh-geba\"). Some have adopted the rendering \"after Gibeah had been left open.\" The Vulgate translates the word \"from the west.\"",
            "+ In (Genesis 41:2,18) meadow appears to be an Egyptian term meaning some kind of flag or waterplant, as its use in (Job 8:11) (Authorized Version \"flag\") seems to show. + In (Judges 20:33) the sense of the Hebrew word translated meadow is doubly uncertain. The most plausible interpretation is that of the Peshito-Syriac, which by a slight difference in the vowel-points makes the word mearah, \"the cave.\""
        ]
    },
    {
        "Word": "Meah",
        "Definitions": [
            "An hundred, a tower in Jersalem on the east wall (Neh. 3:1) in the time of Nehemiah.",
            "a hundred cubits",
            "(a hundred), The tower of, one of the towers of the wall of Jerusalem when rebuilt by Nehemiah, (Nehemiah 3:1; 12:39) appears to have been situated somewhere at the northeast part of the city, outside of the walls of Zion."
        ]
    },
    {
        "Word": "Meals",
        "Definitions": [
            "Are at the present day \"eaten from a round table little higher than a stool, guests sitting cross-legged on mats or small carpets in a circle, and dipping their fingers into one large dish heaped with a mixture of boiled rice and other grain and meat. But in the time of our Lord, and perhaps even from the days of Amos (6:4, 7), the foreign custom had been largely introduced of having broad couches, forming three sides of a small square, the guests reclining at ease on their elbows during meals, with their faces to the space within, up and down which servants passed offering various dishes, or in the absence of servants, helping themselves from dishes laid on a table set between the couches.\" Geikie's Life of Christ. (Comp. Luke 7:36-50.) (See [386]ABRAHAM'S BOSOM; [387]BANQUET; [388]FEAST.)",
            "Our information on the subject of meals is but scanty. The early Hebrews do not seem to have given special names to their several meals, for the terms rendered \"dine\" and \"dinner\" in the Authorized Version ((Genesis 43:16; Proverbs 15:17)) are in reality general expressions, which might more correctly be rendered \"eat\" and \"portion of food.\" In the New Testament \"dinner\" and \"supper,\" (Luke 14:12; John 21:12) are more properly \"breakfast\" and \"dinner.\" There is some uncertainty as to the hours at which meals were taken; the Egyptians undoubtedly took their principal mean at noon, (Genesis 43:16) laborers took a light meal at that time. (Ruth 2:14) comp. ver. Ruth 2:17 The Jews rather followed the custom that prevails among the Bedouins, and made their principal meal after sunset, and a lighter meal at about 9 or 10 A.M. The old Hebrews were in the habit of sitting . (Genesis 27:19; Judges 19:6; 1 Samuel 20:5,24; 1 Kings 13:20) The table was in this case but slightly elevated above the ground, as is still the case in Egypt. As luxury increased, the practice of sitting was exchanged for that of reclining was the universal custom. As several guests reclined on the same couch, each overlapped his neighbor, as it were, and rested his head on or near the breast of the one who lay behind him; he was then said to \"lean on the bosom\" of his neighbor. (John 13:23; 21:20) The ordinary arrangement of the couches was in three sides of a square, the fourth being left open for the servants to bring up the dishes. Some doubt attends the question whether the females took their meals along with the males. Before commencing the meal the guests washed their hands. This custom was founded on natural decorum: not only was the hand the substitute for our knife and for, but the hands of all the guests were dipped into one and the same dish. Another preliminary step was the grace or blessing, of which we have but one instance in the Old Testament-- (1 Samuel 9:13)--and more than one pronounced by our Lord himself in the new Testament--Matt 15:36; Luke 9:16; John 6:11 The mode of taking the food differed in no material point from the modern usages of the East. Generally there was a single dish, into which each guest dipped his hand. (Matthew 26:23) Occasionally separate portions were served out to each. (Genesis 43:34; Ruth 2:14; 1 Samuel 1:4) A piece of bread was held between the thumb and two fingers of the right hand, and was dipped either into a bowl of melted grease (in which case it was termed \"a sop,\") (John 13:26) or into the dish of meat, whence a piece was conveyed to the mouth between the layers of bread. At the conclusion of the meal, grace was again said in conformity with (8:10) and the hands were again washed. On state occasions more ceremony was used, and the meal was enlivened in various ways. A sumptuous repast was prepared; the guests were previously invited, (Esther 5:8; Matthew 22:3) and on the day of the feast a second invitation was issued to those that were bidden. (Esther 6:14; Proverbs 9:3; Matthew 22:4) The visitors were received with a kiss, (Luke 7:45) water was furnished for them to wash their feet with, (Luke 7:44) the head, the beard, the feet, and sometimes the clothes, were perfumed with ointment, (Psalms 23:5; John 12:3) on special occasions robes were provided, (Matthew 22:11) and the head was decorated with wreaths. (Isaiah 28:1) The regulation of the feast was under the superintendence of a special officer, (John 2:8) (Authorized Version \"governor of the feast\"), whose business it was to taste the food and the liquors before they were placed on the table, and to settle about the toasts and amusements; he was generally one of the guests, Ecclus. 32:1,2, and might therefore take part in the conversation. The places of the guests were settled according to their respective rand, (Genesis 43:33; Mark 12:39) portions of food were placed before each, (1 Samuel 1:4) the most honored guests receiving either larger, (Genesis 43:34) or more choice, (1 Samuel 9:24) portions than the rest. The meal was enlivened with music, singing and dancing, (2 Samuel 19:35) or with riddles, (Judges 14:12) and amid these entertainments the festival was prolonged for several days. (Esther 1:3,4)"
        ]
    },
    {
        "Word": "Mearah",
        "Definitions": [
            "A cave, a place in the northern boundary of Palestine (Josh. 13:4). This may be the cave of Jezzin in Lebanon, 10 miles east of Sidon, on the Damascus road; or probably, as others think, Mogheirizeh, north-east of Sidon.",
            "den; cave; making empty",
            "(a cave), a place named in (Joshua 13:4) only. The word means in Hebrew a cave, and it is commonly assumed that the reference is to some remarkable cavern in the neighborhood of Zidon."
        ]
    },
    {
        "Word": "Measure",
        "Definitions": [
            "Several words are so rendered in the Authorized Version. (1.) Those which are indefinite. (a) Hok, Isa. 5:14, elsewhere \"statute.\" (b) Mad, Job 11:9; Jer. 13:25, elsewhere \"garment.\" (c) Middah, the word most frequently thus translated, Ex. 26:2, 8, etc. (d) Mesurah, Lev. 19:35; 1 Chr. 23:29. (e) Mishpat, Jer. 30:11, elsewhere \"judgment.\" (f) Mithkoneth and token, Ezek. 45:11. (g) In New Testament metron, the usual Greek word thus rendered (Matt. 7:2; 23:32; Mark 4:24).",
            "(2.) Those which are definite. (a) Eyphah, Deut. 25:14, 15, usually \"ephah.\" (b) Ammah, Jer. 51:13, usually \"cubit.\" (c) Kor, 1 Kings 4:22, elsewhere \"cor;\" Greek koros, Luke 16:7. (d) Seah, Gen. 18:6; 1 Sam. 25:18, a seah; Greek saton, Matt. 13:33; Luke 13:21. (e) Shalish, \"a great measure,\" Isa. 40:12; literally a third, i.e., of an ephah. (f) In New Testament batos, Luke 16:6, the Hebrew \"bath;\" and choinix, Rev. 6:6, the choenix, equal in dry commodities to one-eighth of a modius."
        ]
    },
    {
        "Word": "Meat-offering",
        "Definitions": [
            "(Heb. minhah), originally a gift of any kind. This Hebrew word came latterly to denote an \"unbloody\" sacrifice, as opposed to a \"bloody\" sacrifice. A \"drink-offering\" generally accompanied it. The law regarding it is given in Lev. 2, and 6:14-23. It was a recognition of the sovereignty of God and of his bounty in giving all earthly blessings (1 Chr. 29:10-14; Deut. 26:5-11). It was an offering which took for granted and was based on the offering for sin. It followed the sacrifice of blood. It was presented every day with the burnt-offering (Ex. 29:40, 41), and consisted of flour or of cakes prepared in a special way with oil and frankincense."
        ]
    },
    {
        "Word": "Mebunnai",
        "Definitions": [
            "Construction, building of Jehovah, one of David's bodyguard (2 Sam. 23:27; comp. 21:18); called Sibbechai and Sibbecai (1 Chr. 11:29; 27:11).",
            "son; building; understanding",
            "(building of Jehovah). In this form appears, In one passage only--2Sam 23:27--The name of one of David's guard, who is elsewhere called [852]Sibbechai, (2 Samuel 21:18; 1 Chronicles 20:4) or [853]Sibbecai, (1 Chronicles 11:29; 27:11) in the Authorized Version."
        ]
    },
    {
        "Word": "Medad",
        "Definitions": [
            "Love, one of the elders nominated to assist Moses in the government of the people. He and Eldad \"prophesied in the camp\" (Num. 11:24-29).",
            "he that measures; water of love",
            "(love). [[854]Eldad AND MEDAD]"
        ]
    },
    {
        "Word": "Medan",
        "Definitions": [
            "Contention, the third son of Abraham by Keturah (Gen. 25:2).",
            "judgment; process",
            "(contention), a son of Abraham and Keturah. (Genesis 23:5; 1 Chronicles 1:42)"
        ]
    },
    {
        "Word": "Mede",
        "Definitions": [
            "(Heb. Madai), a Median or inhabitant of Media (Dan. 11:1). In Gen. 10:2 the Hebrew word occurs in the list of the sons of Japheth. But probably this is an ethnic and not a personal name, and denotes simply the Medes as descended from Japheth."
        ]
    },
    {
        "Word": "Medeba",
        "Definitions": [
            "Waters of quiet, an ancient Moabite town (Num. 21:30). It was assigned to the tribe of Reuben (Josh. 13:16). Here was fought the great battle in which Joab defeated the Ammonites and their allies (1 Chr. 19:7-15; comp. 2 Sam. 10:6-14). In the time of Isaiah (15:2) the Moabites regained possession of it from the Ammonites. (See [389]HANUN.)",
            "The ruins of this important city, now Madeba or Madiyabah, are seen about 8 miles south-west of Heshbon, and 14 east of the Dead Sea. Among these are the ruins of what must have been a large temple, and of three cisterns of considerable extent, which are now dry. These cisterns may have originated the name Medeba, \"waters of quiet.\" (See [390]OMRI.)",
            "waters of grief; waters springing up",
            "(water of rest), a town on the eastern side of Jordan, first alluded to in (Numbers 21:30) Here it seems to denote the limit of the territory of Heshbon. It next occurs in the enumeration of the country divided among the transjordanic tribes, (Joshua 13:9) as giving its name to a district of level downs called \"the Mishor of Medeba\" or \"the Mishor on Medeba.\" At the time of the conquest Medeba belonged to the Amorites, apparently one of the towns taken from Moab by them. In the time of Ahaz Medeba was a sanctuary of Moab. (Isaiah 15:2) It has retained its name down, our own times, and lies four miles southeast of Heshbon, on it rounded but rocky hill."
        ]
    },
    {
        "Word": "Media",
        "Definitions": [
            "Heb. Madai, which is rendered in the Authorized Version (1) \"Madai,\" Gen. 10:2; (2) \"Medes,\" 2 Kings 17:6; 18:11; (3) \"Media,\" Esther 1:3; 10:2; Isa. 21:2; Dan. 8:20; (4) \"Mede,\" only in Dan. 11:1.",
            "We first hear of this people in the Assyrian cuneiform records, under the name of Amada, about B.C. 840. They appear to have been a branch of the Aryans, who came from the east bank of the Indus, and were probably the predominant race for a while in the Mesopotamian valley. They consisted for three or four centuries of a number of tribes, each ruled by its own chief, who at length were brought under the Assyrian yoke (2 Kings 17:6). From this subjection they achieved deliverance, and formed themselves into an empire under Cyaxares (B.C. 633). This monarch entered into an alliance with the king of Babylon, and invaded Assyria, capturing and destroying the city of Nineveh (B.C. 625), thus putting an end to the Assyrian monarchy (Nah. 1:8; 2:5, 6; 3:13, 14).",
            "Media now rose to a place of great power, vastly extending its boundaries. But it did not long exist as an independent kingdom. It rose with Cyaxares, its first king, and it passed away with him; for during the reign of his son and successor Astyages, the Persians waged war against the Medes and conquered them, the two nations being united under one monarch, Cyrus the Persian (B.C. 558).",
            "The \"cities of the Medes\" are first mentioned in connection with the deportation of the Israelites on the destruction of Samaria (2 Kings 17:6; 18:11). Soon afterwards Isaiah (13:17; 21:2) speaks of the part taken by the Medes in the destruction of Babylon (comp. Jer. 51:11, 28). Daniel gives an account of the reign of Darius the Mede, who was made viceroy by Cyrus (Dan. 6:1-28). The decree of Cyrus, Ezra informs us (6:2-5), was found in \"the palace that is in the province of the Medes,\" Achmetha or Ecbatana of the Greeks, which is the only Median city mentioned in Scripture.",
            "measure; habit; covering"
        ]
    },
    {
        "Word": "Mediator",
        "Definitions": [
            "One who intervenes between two persons who are at variance, with a view to reconcile them. This word is not found in the Old Testament; but the idea it expresses is found in Job 9:33, in the word \"daysman\" (q.v.), marg., \"umpire.\"",
            "This word is used in the New Testament to denote simply an internuncius, an ambassador, one who acts as a medium of communication between two contracting parties. In this sense Moses is called a mediator in Gal. 3:19.",
            "Christ is the one and only mediator between God and man (1 Tim. 2:5; Heb. 8:6; 9:15; 12:24). He makes reconciliation between God and man by his all-perfect atoning sacrifice. Such a mediator must be at once divine and human, divine, that his obedience and his sufferings might possess infinite worth, and that he might possess infinite wisdom and knowlege and power to direct all things in the kingdoms of providence and grace which are committed to his hands (Matt. 28:18; John 5:22, 25, 26, 27); and human, that in his work he might represent man, and be capable of rendering obedience to the law and satisfying the claims of justice (Heb. 2:17, 18; 4:15, 16), and that in his glorified humanity he might be the head of a glorified Church (Rom. 8:29).",
            "This office involves the three functions of prophet, priest, and king, all of which are discharged by Christ both in his estate of humiliation and exaltation. These functions are so inherent in the one office that the quality appertaining to each gives character to every mediatorial act. They are never separated in the exercise of the office of mediator."
        ]
    },
    {
        "Word": "Meekness",
        "Definitions": [
            "A calm temper of mind, not easily provoked (James 3:13). Peculiar promises are made to the meek (Matt. 5:5; Isa. 66:2). The cultivation of this spirit is enjoined (Col. 3:12; 1 Tim. 6:11; Zeph. 2:3), and is exemplified in Christ (Matt. 11:29), Abraham (Gen. 13; 16:5, 6) Moses (Num. 12:3), David (Zech. 12:8; 2 Sam. 16:10, 12), and Paul (1 Cor. 9:19).",
            "Christ set an example of -- Ps 45:4; Isa 53:7; Mt 11:29; 21:5; 2Co 10:1; 1Pe 2:21-23.",
            "His teaching -- Mt 5:38-45.",
            "A fruit of the Spirit -- Ga 5:22,23.",
            "Saints should",
            "Seek. -- Zep 2:3.",
            "Put on. -- Col 3:12-13.",
            "Receive the word of God with. -- Jas 1:21.",
            "Exhibit, in conduct, &c. -- Jas 3:13.",
            "Answer for their hope with. -- 1Pe 3:15.",
            "Show to all men. -- Tit 3:2.",
            "Restore the erring with. -- Ga 6:1.",
            "Precious in the sight of God -- 1Pe 3:4.",
            "Ministers should",
            "Follow after. -- 1Ti 6:11.",
            "Instruct opposers with. -- 2Ti 2:24,25.",
            "Urge, on their people. -- Tit 3:1,2.",
            "A characteristic of wisdom -- Jas 3:17.",
            "Necessary to a Christian walk -- Eph 4:1,2; 1Co 6:7.",
            "Those who are gifted with",
            "Are preserved. -- Ps 76:9.",
            "Are exalted. -- Ps 147:6; Mt 23:12.",
            "Are guided and taught. -- Ps 25:9.",
            "Are richly provided for. -- Ps 22:26.",
            "Are beautified with salvation. -- Ps 149:4.",
            "Increase their joy. -- Isa 29:19.",
            "Shall inherit the earth. -- Ps 37:11.",
            "The gospel to be preached to those who possess -- Isa 61:1.",
            "Blessedness of -- Mt 5:5.",
            "Exemplified",
            "Moses. -- Nu 12:3.",
            "David. -- 1Sa 30:6; 2Sa 16:9-12.",
            "Paul. -- 1Co 4:12; 1Th 2:7."
        ]
    },
    {
        "Word": "Megiddo",
        "Definitions": [
            "Place of troops, originally one of the royal cities of the Canaanites (Josh. 12:21), belonged to the tribe of Manasseh (Judg. 1:27), but does not seem to have been fully occupied by the Israelites till the time of Solomon (1 Kings 4:12; 9:15).",
            "The valley or plain of Megiddo was part of the plain of Esdraelon, the great battle-field of Palestine. It was here Barak gained a notable victory over Jabin, the king of Hazor, whose general, Sisera, led on the hostile army. Barak rallied the warriors of the northern tribes, and under the encouragement of Deborah (q.v.), the prophetess, attacked the Canaanites in the great plain. The army of Sisera was thrown into complete confusion, and was engulfed in the waters of the Kishon, which had risen and overflowed its banks (Judg. 4:5).",
            "Many years after this (B.C. 610), Pharaohnecho II., on his march against the king of Assyria, passed through the plains of Philistia and Sharon; and King Josiah, attempting to bar his progress in the plain of Megiddo, was defeated by the Egyptians. He was wounded in battle, and died as they bore him away in his chariot towards Jerusalem (2 Kings 23:29; 2 Chr. 35:22-24), and all Israel mourned for him. So general and bitter was this mourning that it became a proverb, to which Zechariah (12:11, 12) alludes. Megiddo has been identified with the modern el-Lejjun, at the head of the Kishon, under the north-eastern brow of Carmel, on the south-western edge of the plain of Esdraelon, and 9 miles west of Jezreel. Others identify it with Mujedd'a, 4 miles south-west of Bethshean, but the question of its site is still undetermined.",
            "his precious fruit; declaring a message",
            "(place of crowns) was in a very marked position on the southern rim of the plain of Esdraelon, on the frontier line of the territories of the tribes of Issachar and Manasseh, 6 miles from Mount Carmel and 11 from Nazareth. It commanded one of those passes from the north into the hill country which were of such critical importance on various occasions in the history of Judea. Judith 4:7. The first mention occurs in (Joshua 12:21) where Megiddo appears as the city of one of the kings whom Joshua defeated on the west of the Jordan. The song of Deborah brings the place vividly before us, as the scene of the great conflict between Sisera and Barak. When Pharaoh-necho came from Egypt against the king of Assyria, Josiah joined the latter, and was slain at Megiddo. (2 Kings 23:29; 2 Chronicles 35:22-24) Megiddo is the modern el-Lejjun, which is undoubtedly the Legio of Eusebius and Jerome. There is a copious stream flowing down the gorge, and turning some mills before joining the Kishon. Here are probably the \"waters of Megiddo\" of (Judges 5:19)"
        ]
    },
    {
        "Word": "Mehetabeel",
        "Definitions": [
            "Whose benefactor is God, the father of Delaiah, and grandfather of Shemaiah, who joined Sanballat against Nehemiah (Neh. 6:10)."
        ]
    },
    {
        "Word": "Mehetabel",
        "Definitions": [
            "Wife of Hadad, one of the kings of Edom (Gen. 36:39).",
            "how good is God",
            "(favored of God), the daughter of Matred, and wife of Hadad king of Edom. (Genesis 36:39)"
        ]
    },
    {
        "Word": "Mehujael",
        "Definitions": [
            "Smitten by God, the son of Irad, and father of Methusael (Gen. 4:18).",
            "who proclaims God",
            "(smitten by God), the son of Irad, and fourth in descent from Cain. (Genesis 4:18)"
        ]
    },
    {
        "Word": "Mehuman",
        "Definitions": [
            "Faithful, one of the eunchs whom Ahasuerus (Xerxes) commanded to bring in Vashti (Esther 1:10).",
            "making an uproar; a multitude",
            "(faithful), one of the seven eunuchs of Ahasuerus. (Esther 1:10)"
        ]
    },
    {
        "Word": "Mehunims",
        "Definitions": [
            "Habitations, (2 Chr. 26:7; R.V. \"Meunim,\" Vulg. Ammonitae), a people against whom Uzziah waged a successful war. This word is in Hebrew the plural of Ma'on, and thus denotes the Maonites who inhabited the country on the eastern side of the Wady el-Arabah. They are again mentioned in 1 Chr. 4:41 (R.V.), in the reign of King Hezekiah, as a Hamite people, settled in the eastern end of the valley of Gedor, in the wilderness south of Palestine. In this passage the Authorized Version has \"habitation,\" erroneously following the translation of Luther.",
            "They are mentioned in the list of those from whom the Nethinim were made up (Ezra 2:50; Neh. 7:52)."
        ]
    },
    {
        "Word": "Me-jarkon",
        "Definitions": [
            "Waters of yellowness, or clear waters, a river in the tribe of Dan (Josh. 19:46). It has been identified with the river Aujeh, which rises at Antipatris."
        ]
    },
    {
        "Word": "Mekonah",
        "Definitions": [
            "A base or foundation, a town in the south of Judah (Neh. 11:28), near Ziklag.",
            "a foot of a pillar; provision",
            "(foundation), one of the towns which were reinhabited after the captivity by the men of Judah. (Nehemiah 11:28)"
        ]
    },
    {
        "Word": "Melchi",
        "Definitions": [
            "My king. (1.) The son of Addi, and father of Neri (Luke 3:28). (2.) Luke 3:24.",
            "my king; my counsel",
            "(my king, my counsel).",
            "+ The son of Janna, and ancestor of Joseph in the genealogy of Jesus Christ. (Luke 3:24)"
        ]
    },
    {
        "Word": "Melchizedek",
        "Definitions": [
            "King of righteousness, the king of Salem (q.v.). All we know of him is recorded in Gen. 14:18-20. He is subsequently mentioned only once in the Old Testament, in Ps. 110:4. The typical significance of his history is set forth in detail in the Epistle to the Hebrews, ch. 7. The apostle there points out the superiority of his priesthood to that of Aaron in these several respects, (1) Even Abraham paid him tithes; (2) he blessed Abraham; (3) he is the type of a Priest who lives for ever; (4) Levi, yet unborn, paid him tithes in the person of Abraham; (5) the permanence of his priesthood in Christ implied the abrogation of the Levitical system; (6) he was made priest not without an oath; and (7) his priesthood can neither be transmitted nor interrupted by death: \"this man, because he continueth ever, hath an unchangeable priesthood.\"",
            "The question as to who this mysterious personage was has given rise to a great deal of modern speculation. It is an old tradition among the Jews that he was Shem, the son of Noah, who may have survived to this time. Melchizedek was a Canaanitish prince, a worshipper of the true God, and in his peculiar history and character an instructive type of our Lord, the great High Priest (Heb. 5:6, 7; 6:20). One of the Amarna tablets is from Ebed-Tob, king of Jerusalem, the successor of Melchizedek, in which he claims the very attributes and dignity given to Melchizedek in the Epistle to the Hebrews.",
            "king of justice",
            "(king of righteousness), king of Salem and priest of the most high God, who met Abram in the valley of Shaveh, which is the king's valley, bought out bread and wine, blessed him, and received tithes from him. (Genesis 14:18-20) The other places in which Melchizedek is mentioned are (Psalms 110:4) where Messiah is described as a priest forever, \"after the order of Melchizedek,\" and (Hebrews 5:1; Hebrews 6:1; Hebrews 7:1) ... where these two passages of the Old Testament are quoted, and the typical relation of Melchizedek to our Lord is stated at great length. There is something surprising and mysterious in the first appearance of Melchizedek, and in the subsequent reference to him. Bearing a title which Jews in after ages would recognize as designating their own sovereign, bearing gifts which recall to Christians the Lord's Supper, this Canaanite crosses for a moment the path of Abram, and is unhesitatingly recognized as a person of higher spiritual rank than the friend of God. Disappearing as suddenly as he came, he is lost to the sacred writings for a thousand years. Jewish tradition pronounces Melchizedek to be a survivor of the deluge, the patriarch Shem. The way in which he is mentioned in Genesis would rather lead to the inference that Melchizedek was of one blood with the children of Ham, among whom he lived, chief (like the king od Sodom) of a settled Canaanitish tribe. The \"order of Melchizedek,\" in (Psalms 110:4) is explained to mean \"manner\" = likeness in official dignity = a king and priest. The relation between Melchizedek and Christ as type and antitype is made in the Epistle to the Hebrews to consist in the following particulars: Each was a priest, (1) not of the Levitical tribe;",
            "(2) superior to Abraham; (3) whose beginning and end are unknown; (4) who is not only a priest, but also a king of righteousness and peace. A fruitful source of discussion has been found in the site of Salem. [[858]Salem]"
        ]
    },
    {
        "Word": "Melea",
        "Definitions": [
            "Fulness, the son of Menan and father of Eliakim, in the genealogy of our Lord (Luke 3:31).",
            "supplying; supplied",
            "the son of Menan, and ancestor of Joseph in the genealogy of Jesus Christ. (Luke 3:31)"
        ]
    },
    {
        "Word": "Melech",
        "Definitions": [
            "King, the second of Micah's four sons (1 Chr. 8:35), and thus grandson of Mephibosheth.",
            "king; counselor",
            "the second son of Micah, the son of Merib-baal or Mephibosheth. (1 Chronicles 8:35; 9:41)"
        ]
    },
    {
        "Word": "Melita",
        "Definitions": [
            "(Acts 27:28), an island in the Mediterranean, the modern Malta. Here the ship in which Paul was being conveyed a prisoner to Rome was wrecked. The bay in which it was wrecked now bears the name of \"St. Paul's Bay\", \"a certain creek with a shore.\" It is about 2 miles deep and 1 broad, and the whole physical condition of the scene answers the description of the shipwreck given in Acts 28. It was originally colonized by Phoenicians (\"barbarians,\" 28:2). It came into the possession of the Greeks (B.C. 736), from whom it was taken by the Carthaginians (B.C. 528). In B.C. 242 it was conquered by the Romans, and was governed by a Roman propraetor at the time of the shipwreck (Acts 28:7). Since 1800, when the French garrison surrendered to the English force, it has been a British dependency. The island is about 17 miles long and 9 wide, and about 60 in circumference. After a stay of three months on this island, during which the \"barbarians\" showed them no little kindness, Julius procured for himself and his company a passage in another Alexandrian corn-ship which had wintered in the island, in which they proceeded on their voyage to Rome (Acts 28:13, 14).",
            "affording honey",
            "(honey), the modern Malta. This island lies in the Mediterranean 60 miles south of Cape Passaro in Sicily, 900 miles from Gibraltar and about 1200 from Jerusalem. It is 17 miles long. by 13 or 10 broad. It is naturally a barren rock, with no high mountains, but has been rendered fertile by industry and toil. It is famous for its honey and fruits. It is now in the hands of the English.--McClintock and Strong. This island has an illustrious place in Scripture as the scene of that shipwreck of St. Paul which is described in such minute detail in the Acts of the Apostle. (Acts 27:1) ... The wreck probably happened at the place traditionally known as St.Paul's day, an inlet with a creek two miles deep and one broad. The question has been set at rest forever by Mr. Smith of Jordan Hill, in his \"Voyage and Shipwreck of St. Paul,\" the first published work in which it was thoroughly investigated from a sailor's point of view. The objection that there are no vipers in Malta is overruled by the fact that Mr. Lewin saw such a serpent there and that there may have been vipers in the wilder ancient times, even were none found there now. As regards the condition of the island of Melitu, when St. Paul was there it was a dependency of the Roman province of Sicily. Its chief officer (under the governor of Sicily) appears from inscriptions to have had the title of protos Melitaion, or Primus Melitensium and this is the very phrase which Luke uses. (Acts 28:7) Melita, from its position in the Mediterranean and the excellence of its harbors, has always been important in both commerce and war. It was a settlement of the Phoenicians at an early period, and their language in a corrupted form, was still spoken there in St. Paul's day."
        ]
    },
    {
        "Word": "Melons",
        "Definitions": [
            "Only in Num. 11:5, the translation of the Hebrew abattihim, the LXX. and Vulgate pepones, Arabic britikh. Of this plant there are various kinds, the Egyptian melon, the Cucumus chate, which has been called \"the queen of cucumbers;\" the water melon, the Cucurbita citrullus; and the common or flesh melon, the Cucumus melo. \"A traveller in the East who recollects the intense gratitude which a gift of a slice of melon inspired while journeying over the hot and dry plains, will readily comprehend the regret with which the Hebrews in the Arabian desert looked back upon the melons of Egypt\" (Kitto).",
            "(Heb. abattichim) are mentioned only in (Numbers 11:5) By the Hebrew word we are probably to understand both the melon (Cumcumis melo) and the watermelon (Cucurbita citrullus). The watermelon, which is now extensively cultivated in all hot countries, is a fruit not unlike the common melon, but the leaves are deeply lobed and gashed; the flesh is pink or white, and contains a large quantity of cold watery juice with out much flavor; the seeds are black."
        ]
    },
    {
        "Word": "Melzar",
        "Definitions": [
            "Probably a Persian word meaning master of wine, i.e., chief butler; the title of an officer at the Babylonian court (Dan. 1:11, 16) who had charge of the diet of the Hebrew youths.",
            "circumcision of a narrow place, or of a bond",
            "(steward). The Authorized Version is wrong in regarding melzar as a proper name; it is rather an official title, (Daniel 1:11,16) the marginal reading, \"the steward,\" is therefore more correct."
        ]
    },
    {
        "Word": "Memphis",
        "Definitions": [
            "Only in Hos. 9:6, Hebrew Moph. In Isa. 19:13; Jer. 2:16; 46:14, 19; Ezek. 30:13, 16, it is mentioned under the name Noph. It was the capital of Lower, i.e., of Northern Egypt. From certain remains found half buried in the sand, the site of this ancient city has been discovered near the modern village of Minyet Rahinch, or Mitraheny, about 16 miles above the ancient head of the Delta, and 9 miles south of Cairo, on the west bank of the Nile. It is said to have been founded by Menes, the first king of Egypt, and to have been in circumference about 19 miles. \"There are few remains above ground,\" says Manning (The Land of the Pharaohs), \"of the splendour of ancient Memphis. The city has utterly disappeared. If any traces yet exist, they are buried beneath the vast mounds of crumbling bricks and broken pottery which meet the eye in every direction. Near the village of Mitraheny is a colossal statue of Rameses the Great. It is apparently one of the two described by Herodotus and Diodorus as standing in front of the temple of Ptah. They were originally 50 feet in height. The one which remains, though mutilated, measures 48 feet. It is finely carved in limestone, which takes a high polish, and is evidently a portrait. It lies in a pit, which, during the inundation, is filled with water. As we gaze on this fallen and battered statue of the mighty conqueror who was probably contemporaneous with Moses, it is impossible not to remember the words of the prophet Isaiah, 19:13; 44:16-19, and Jeremiah, 46:19.\"",
            "abode of the good",
            "(haven, of the good), a city of ancient Egypt, situated on that western bank of the Nile, about nine miles south of Cairo and five from the great pyramids and the sphinx. It is mentioned by (Isaiah 40:14,19) and Ezekiel, (Ezekiel 30:13,16) under the name of Noph. Though some regard Thebes as the more ancient city, the monuments of Memphis are of higher antiquity than those of Thebus. The city is said to have had a circumference of about 10 miles. The temple of Apis was one of the most noted structures of Memphis. It stood opposite the southern portico of the temple of Ptah; and Psammetichus, who built that gateway, also erected in front of the sanctuary of Apis a magnificent colonnade, supported by colossal statues or Osiride pillars, such as may still be seen at the temple of Medeenet Habou at Thebes. Herod. ii, 153. Through this colonnade the Apis was led with great pomp upon state occasions. At Memphis was the reputed burial-place of Isis; it has also a temple to that \"myriad-named\" divinity. Memphis had also its Serapeium, which probably stood in the western quarter of the city. The sacred cubit until other symbols used in measuring the rise of the Nile were deposited in the temple of Serapis. The Necropolis, adjacent to Memphis, was on a scale of grandeur corresponding with the city itself. The \"city of the pyramids\" is a title of Memphis in the hieroglyphics upon the monuments. Memphis long held its place as a capital; and for centuries a Memphite dynasty ruled over all Egypt. Lepsius, Bunsen and Brugsch agree in regarding the third, fourth, sixth, seventh and eighth dynasties of the old empire as Memphite, reaching through a period of about 1000 years. The city's overthrow was distinctly predicted by the Hebrew prophets. (Isaiah 19:13; Jeremiah 46:19) The latest of these predictions was uttered nearly 600 years before Christ, and a half a century before the invasion of Egypt by Cambyses (cir, B.C. 525). Herodotus informs us that Cambyses, engaged at the opposition he encountered at Memphis, committed many outrages upon the city. The city never recovered from the blow inflicted by Cambyses. The rise of Alexandria hastened its decline. The caliph conquerors founded Fostat (old Cairo) upon the opposite bank of the Nile, a few miles north of Memphis, and brought materials from the old city to build their new capital, A.D. 638. At length so complete was the ruin of Memphis that for a long time its very site was lost. Recent explorations have brought to light many of its antiquities."
        ]
    },
    {
        "Word": "Memucan",
        "Definitions": [
            "Dignified, one of the royal counsellors at the court of Ahasuerus, by whose suggestion Vashti was divorced (Esther 1:14, 16, 21).",
            "impoverished; to prepare; certain; true",
            "(dignified), one of the seven princes of Persia in the reign of Ahasuerus, who \"saw the king's face,\" and sat first in the kingdom. (Esther 1:14,16,21)"
        ]
    },
    {
        "Word": "Menahem",
        "Definitions": [
            "Conforting, the son of Gadi, and successor of Shallum, king of Israel, whom he slew. After a reign of about ten years (B.C. 771-760) he died, leaving the throne to his son Pekahiah. His reign was one of cruelty and oppression (2 Kings 15:14-22). During his reign, Pul (q.v.), king of Assyria, came with a powerful force against Israel, but was induced to retire by a gift from Menahem of 1,000 talents of silver.",
            "comforter; who conducts them; preparation of heat",
            "(comforter), son of Gadi, who slew the usurper Shallum, and seized the vacant throne of Israel. B.C. 772. His reign, which lasted ten years, is briefly recorded in (2 Kings 15:14-22) He maintained the calf-worship of Jeroboam. The contemporary prophets Hosea and Amos have left a melancholy picture of the ungodliness, demoralization and feebleness of Israel. Menahem reigned B.C. 771-760."
        ]
    },
    {
        "Word": "Mene",
        "Definitions": [
            "(Dan. 5:25, 26), numbered, one of the words of the mysterious inscription written \"upon the plaister of the wall\" in Belshazzar's palace at Babylon. The writing was explained by Daniel. (See [391]BELSHAZZAR.)",
            "who reckons or is counted",
            "(numbered), the first word of the mysterious inscription written upon the wall of Belshazzar's palace, in which Daniel read the doom of the king and his dynasty. (Daniel 5:25,26)"
        ]
    },
    {
        "Word": "Meni",
        "Definitions": [
            "Isa. 65:11, marg. (A.V., \"that number;\" R.V., \"destiny\"), probably an idol which the captive Israelites worshipped after the example of the Babylonians. It may have been a symbol of destiny. LXX., tuche.",
            "(fate, fortune). (Isaiah 65:11) This word is a proper name, and is also the proper name of an object of idolatrous worship cultivated by the Jews in Babylon."
        ]
    },
    {
        "Word": "Meonenim",
        "Definitions": [
            "(Judg. 9:37; A.V., \"the plain of Meonenim;\" R.V., \"the oak of Meonenim\") means properly \"soothsayers\" or \"sorcerers,\" \"wizards\" (Deut. 18:10, 14; 2 Kings 21:6; Micah 5:12). This may be the oak at Shechem under which Abram pitched his tent (see [392]SHECHEM), the \"enchanter's oak,\" so called, perhaps, from Jacob's hiding the \"strange gods\" under it (Gen. 35:4).",
            "charmers, regarders of times",
            "(enchanters), The plain of, an oak or terebinth. or other great tree. (Judges 9:37) The meaning of Meonenim if interpreted as a Hebrew word, is enchanters or \"observers of times,\" as it is elsewhere rendered (18:10,14) in (Micah 5:12) it is soothsayers."
        ]
    },
    {
        "Word": "Mephaath",
        "Definitions": [
            "Splendour, a Levitical city (Josh. 21:37) of the tribe of Reuben (13:18).",
            "appearance, or force, of waters",
            "(splendor height), city of the Reubenites, one of the towns independently an Heshhon, (Joshua 13:18) lying in the district of the Mishor comp. ver. (Joshua 13:17) and Jere 48:21 Authorized Version \"plain,\" which probably answered to the modern Belka . It was one of the cities allotted with their suburbs to the Merarite Levites. (Joshua 21:37; 1 Chronicles 6:79) Its site is uncertain."
        ]
    },
    {
        "Word": "Mephibosheth",
        "Definitions": [
            "Exterminator of shame; i.e., of idols. (1.) The name of Saul's son by the concubine Rizpah (q.v.), the daughter of Aiah. He and his brother Armoni were with five others \"hanged on a hill before the Lord\" by the Gibeonites, and their bodies exposed in the sun for five months (2 Sam. 21:8-10). (2.) The son of Jonathan, and grandson of Saul (2 Sam. 4:4). He was but five years old when his father and grandfather fell on Mount Gilboa. The child's nurse hearing of this calamity, fled with him from Gibeah, the royal residence, and stumbling in her haste, the child was thrown to the ground and maimed in both his feet, and ever after was unable to walk (19:26). He was carried to the land of Gilead, where he found a refuge in the house of Machir, the son of Ammiel, at Lo-debar, by whom he was brought up.",
            "Some years after this, when David had subdued all the adversaries of Israel, he began to think of the family of Jonathan, and discovered that Mephibosheth was residing in the house of Machir. Thither he sent royal messengers, and brought him and his infant son to Jerusalem, where he ever afterwards resided (2 Sam. 9).",
            "When David was a fugitive, according to the story of Ziba (2 Sam. 16:1-4) Mephibosheth proved unfaithful to him, and was consequently deprived of half of his estates; but according to his own story, however (19:24-30), he had remained loyal to his friend. After this incident he is only mentioned as having been protected by David against the vengeance the Gibeonites were permitted to execute on the house of Saul (21:7). He is also called Merib-baal (1 Chr. 8:34; 9:40). (See [393]ZIBA.)",
            "out of my mouth proceeds reproach",
            "(exterminating the idol), the name borne by two members of the family of Saul--his son and his grandson.",
            "+ Saul's son by Rizpah the daughter of Aiah, his concubine. (2 Samuel 21:8) He and his brother Armoni were among the seven victims who were surrendered by David to the Gibeonites, and by them crucified to avert a famine from which the country was suffering. + The son of Jonathan, grandson of Saul and nephew of the preceding; called also Merib-baal. (1 Chronicles 8:34) His life seems to have been, from beginning to end, one of trial and discomfort. When his father and grandfather were slain on Gilboa he was an infant but five years old. At this age he met with an accident which deprived him for life of the use of both feet. (2 Samuel 4:4) After this he is found a home with Machir ben-Ammiel a powerful Gadite, who brought him up, and while here was married. Later on David invited him to Jerusalem, and there treated him and his son Micha with the greatest kindness. From this time forward he resided at Jerusalem, of Mephibosheth's behavior during the rebellion of Absalom we possess two accounts--his own, (2 Samuel 13:24-30) and that of Ziba, (2 Samuel 16:1-4) They are naturally at variance with each other. In consequence of the story of Ziba, he was rewarded by the possessions of his master. Mephibosheth's story--which however, he had not the opportunity of telling until several days later, when he met David returning to his kingdom at the western bank of Jordan--was very different from Ziba's. That David did not disbelieve it is shown by his revoking the judgment he had previously given. That he did not entirely reverse his decision, but allowed Ziba to retain possession of half the lands of Mephibosheth, is probably due partly to weariness at the whole transaction, but mainly to the conciliatory frame of mind in which he was at that moment. \"Shall there any man be put to death this day?\" is the keynote of the whole proceeding."
        ]
    },
    {
        "Word": "Merab",
        "Definitions": [
            "Increase, the eldest of Saul's two daughters (1 Sam. 14:49). She was betrothed to David after his victory over Goliath, but does not seem to have entered heartily into this arrangement (18:2, 17, 19). She was at length, however, married to Adriel of Abel-Meholah, a town in the Jordan valley, about 10 miles south of Bethshean, with whom the house of Saul maintained alliance. She had five sons, who were all put to death by the Gibeonites on the hill of Gibeah (2 Sam. 21:8).",
            "he that fights or disputes",
            "(increase), eldest daughter of King Saul. (1 Samuel 14:49) In accordance with the promise which he made before the engagement with Goliath, ch. (1 Samuel 17:25) Saul betrothed Merab to David. ch. (1 Samuel 18:17) Before the marriage Merab's younger sister Michal had displayed her attachment for David, and Merab was then married to Adriel the Meholathite to whom she bore five sons. (2 Samuel 21:8)"
        ]
    },
    {
        "Word": "Meraiah",
        "Definitions": [
            "Resistance, a chief priest, a contemporary of the high priest Joiakim (Neh. 12:12).",
            "(rebellion), a priest in the day of Joiakim. (Nehemiah 12:13)"
        ]
    },
    {
        "Word": "Meraioth",
        "Definitions": [
            "Rebellions. (1.) Father of Amariah, a high priest of the line of Eleazar (1 Chr. 6:6, 7, 52).",
            "(2.) Neh. 12:15, a priest who went to Jerusalem with Zerubbabel. He is called Meremoth in Neh. 12:3.",
            "bitterness; rebellious; changing",
            "(rebellious).",
            "+ A descendant of Eleazar the son of Aaron and head of a priestly house. (1 Chronicles 6:61; 7:62) It is apparently another Meraioth who comes in between Zadok and Ahitub in the genealogy of Azariah. (1 Chronicles 9:11; Nehemiah 11:11) + The head of one of the houses of priests, which in the time of Joiakim the son of Jeshua was represented by helkai. (Nehemiah 12:15)"
        ]
    },
    {
        "Word": "Merari",
        "Definitions": [
            "Sad; bitter, the youngest son of Levi, born before the descent of Jacob into Egypt, and one of the seventy who accompanied him thither (Gen. 46:11; Ex. 6:16). He became the head of one of the great divisions of the Levites (Ex. 6:19). (See [394]MERARITES.)",
            "bitter; to provoke"
        ]
    },
    {
        "Word": "Merarites",
        "Definitions": [
            "The descendants of Merari (Num. 26:57). They with the Gershonites and the Kohathites had charge of the tabernacle, which they had to carry from place to place (Num. 3:20, 33-37; 4:29-33). In the distribution of the oxen and waggons offered by the princes (Num. 7), Moses gave twice as many to the Merarites (four waggons and eight oxen) as he gave to the Gershonites, because the latter had to carry only the lighter furniture of the tabernacle, such as the curtains, hangings, etc., while the former had to carry the heavier portion, as the boards, bars, sockets, pillars, etc., and consequently needed a greater supply of oxen and waggons. This is a coincidence illustrative of the truth of the narrative. Their place in marching and in the camp was on the north of the tabernacle. The Merarites afterwards took part with the other Levitical families in the various functions of their office (1 Chr. 23:6, 21-23; 2 Chr. 29:12, 13). Twelve cities with their suburbs were assigned to them (Josh. 21:7, 34-40)."
        ]
    },
    {
        "Word": "Merathaim",
        "Definitions": [
            "Double rebellion, probably a symbolical name given to Babylon (Jer. 50:21), denoting rebellion exceeding that of other nations.",
            "(double rebellion), The land of, alluding to the country of the Chaldeans, and to the double captivity which it had inflicted on the nation of Israel. (Jeremiah 50:21)"
        ]
    },
    {
        "Word": "Merchant",
        "Definitions": [
            "The Hebrew word so rendered is from a root meaning \"to travel about,\" \"to migrate,\" and hence \"a traveller.\" In the East, in ancient times, merchants travelled about with their merchandise from place to place (Gen. 37:25; Job 6:18), and carried on their trade mainly by bartering (Gen. 37:28; 39:1). After the Hebrews became settled in Palestine they began to engage in commercial pursuits, which gradually expanded (49:13; Deut. 33:18; Judg. 5:17), till in the time of Solomon they are found in the chief marts of the world (1 Kings 9:26; 10:11, 26, 28; 22:48; 2 Chr. 1:16; 9:10, 21). After Solomon's time their trade with foreign nations began to decline. After the Exile it again expanded into wider foreign relations, because now the Jews were scattered in many lands."
        ]
    },
    {
        "Word": "Mercurius",
        "Definitions": [
            "The Hermes (i.e., \"the speaker\") of the Greeks (Acts 14:12), a heathen God represented as the constant attendant of Jupiter, and the god of eloquence. The inhabitants of Lystra took Paul for this god because he was the \"chief speaker.\"",
            "an orator; an interpreter",
            "(herald of the gods), properly Hermes, the Greek deity, whom the Romans identified with their Mercury, the god of commerce and bargains. Hermes was the son of Zeus (Jupiter) and Maia the daughter of Atals, and is constantly represented as the companion of his father in his wandering upon earth. The episode of Baucis and Philemon, Ovid, Metam . viii. 620-724, appears to have formed part of the folk-lore of Asia Minor, and strikingly illustrates the readiness with which the simple people of Lystra recognized in Barnabas and Paul the gods who, according to their wont, had come down in the likeness of men. (Acts 14:11)"
        ]
    },
    {
        "Word": "Mercy",
        "Definitions": [
            "Compassion for the miserable. Its object is misery. By the atoning sacrifice of Christ a way is open for the exercise of mercy towards the sons of men, in harmony with the demands of truth and righteousness (Gen. 19:19; Ex. 20:6; 34:6, 7; Ps. 85:10; 86:15, 16). In Christ mercy and truth meet together. Mercy is also a Christian grace (Matt. 5:7; 18:33-35).",
            "After the example of God -- Lu 6:36.",
            "Enjoined -- 2Ki 6:21-23; Ho 12:6; Ro 12:20,21; Col 3:12.",
            "To be engraved on the heart -- Pr 3:3.",
            "Characteristic of saints -- Ps 37:26; Isa 57:1.",
            "Should be shown",
            "With cheerfulness. -- Ro 12:8.",
            "To our brethren. -- Zec 7:9.",
            "to those that are in distress. -- Lu 10:37.",
            "To the poor. -- Pr 14:31; Da 4:27.",
            "To backsliders. -- Lu 15:18-20; 2Co 2:6-8.",
            "To animals. -- Pr 12:10.",
            "Upholds the throne of kings -- Pr 20:28.",
            "Beneficial to those who exercise -- Pr 11:17.",
            "Blessedness of showing -- Pr 14:21; Mt 5:7.",
            "Hypocrites devoid of -- Mt 23:23.",
            "Denunciations against those devoid of -- Ho 4:1,3; Mt 18:23-25; Jas 2:13."
        ]
    },
    {
        "Word": "Mercy-seat",
        "Definitions": [
            "(Heb. kapporeth, a \"covering;\" LXX. and N.T., hilasterion; Vulg., propitiatorium), the covering or lid of the ark of the covenant (q.v.). It was of acacia wood, overlaid with gold, or perhaps rather a plate of solid gold, 2 1/2 cubits long and 1 1/2 broad (Ex. 25:17; 30:6; 31:7). It is compared to the throne of grace (Heb. 9:5; Eph. 2:6). The holy of holies is called the \"place of the mercy-seat\" (1 Chr. 28:11: Lev. 16:2).",
            "It has been conjectured that the censer (thumiaterion, meaning \"anything having regard to or employed in the burning of incense\") mentioned in Heb. 9:4 was the \"mercy-seat,\" at which the incense was burned by the high priest on the great day of atonement, and upon or toward which the blood of the goat was sprinkled (Lev. 16:11-16; comp. Num. 7:89 and Ex. 25:22)."
        ]
    },
    {
        "Word": "Mered",
        "Definitions": [
            "Rebellion, one of the sons of Ezra, of the tribe of Judah (1 Chr. 4:17).",
            "rebellious, ruling",
            "(rebellion). This name occurs in a fragmentary genealogy in (1 Chronicles 4:17,18) as that of one of the sons of Ezra. Tradition identifies him with Caleb and Moses."
        ]
    },
    {
        "Word": "Meremoth",
        "Definitions": [
            "Exaltations, heights, a priest who returned from Babylon with Zerubbabel (Neh. 12:3), to whom were sent the sacred vessels (Ezra 8:33) belonging to the temple. He took part in rebuilding the walls of Jerusalem (Neh. 3:4).",
            "bitterness; myrrh of death",
            "(elevations),",
            "+ Son of Uriah or Urijah the priest, of the family of Koz or Hakkoz, the head of the seventh course of priests as established by David. In (Ezra 8:33) Meremoth is appointed to weigh and register the gold and silver vessels belonging to the temple. In the rebuilding of the wall of Jerusalem under Nehemiah we find Meremoth taking an active part. (Nehemiah 3:4) + A layman of the sons of Bani, who had married a foreign wife. (Ezra 10:36) + A priest, or more probably a family of priests, who sealed the covenant with Nehemiah. (Nehemiah 10:5)"
        ]
    },
    {
        "Word": "Meribah",
        "Definitions": [
            "Quarrel or strife. (1.) One of the names given by Moses to the fountain in the desert of Sin, near Rephidim, which issued from the rock in Horeb, which he smote by the divine command, \"because of the chiding of the children of Israel\" (Ex. 17:1-7). It was also called Massah (q.v.). It was probably in Wady Feiran, near Mount Serbal.",
            "(2.) Another fountain having a similar origin in the desert of Zin, near to Kadesh (Num. 27:14). The two places are mentioned together in Deut. 33:8. Some think the one place is called by the two names (Ps. 81:7). In smiting the rock at this place Moses showed the same impatience as the people (Num. 20:10-12). This took place near the close of the wanderings in the desert (Num. 20:1-24; Deut. 32:51).",
            "dispute; quarrel",
            "(strife, contention). In (Exodus 17:7) we read, \"he called the name of the place Massah and Meribah,\" where the people murmured and the rock was smitten. [For the situation see [860]Rephidim] The name is also given to Kadesh, (Numbers 20:13,24; 27:14; 32:51) (Meribah-kadesh), because there also the people, when in want of water, strove with God."
        ]
    },
    {
        "Word": "Merib-baal",
        "Definitions": [
            "Contender with Baal, (1 Chr. 8:34; 9:40), elsewhere called Mephibosheth (2 Sam. 4:4), the son of Jonathan."
        ]
    },
    {
        "Word": "Merodach",
        "Definitions": [
            "Death; slaughter, the name of a Babylonian god, probably the planet Mars (Jer. 50:2), or it may be another name of Bel, the guardian divinity of Babylon. This name frequently occurs as a surname to the kings of Assyria and Babylon.",
            "bitter contrition",
            "(death), (Jeremiah 50:2) identical with the famous Babylonian Bel or Belus, the word being probably at first a mere epithet of the god, which by degrees superseded his proper appellation."
        ]
    },
    {
        "Word": "Merodach-baladan",
        "Definitions": [
            "Merodach has given a son, (Isa. 39:1), \"the hereditary chief of the Chaldeans, a small tribe at that time settled in the marshes at the mouth of the Euphrates, but in consequence of his conquest of Babylon afterwards, they became the dominant caste in Babylonia itself.\" One bearing this name sent ambassadors to Hezekiah (B.C. 721). He is also called Berodach-baladan (2 Kings 20:12; 2 Chr. 20:31). (See [395]HEZEKIAH.)",
            "bitter contrition, without judgment"
        ]
    },
    {
        "Word": "Merom",
        "Definitions": [
            "Height, a lake in Northern Palestine through which the Jordan flows. It was the scene of the third and last great victory gained by Joshua over the Canaanites (Josh. 11:5-7). It is not again mentioned in Scripture. Its modern name is Bakrat el-Huleh. \"The Ard el-Huleh, the centre of which the lake occupies, is a nearly level plain of 16 miles in length from north to south, and its breadth from east to west is from 7 to 8 miles. On the west it is walled in by the steep and lofty range of the hills of Kedesh-Naphtali; on the east it is bounded by the lower and more gradually ascending slopes of Bashan; on the north it is shut in by a line of hills hummocky and irregular in shape and of no great height, and stretching across from the mountains of Naphtali to the roots of Mount Hermon, which towers up at the north-eastern angle of the plain to a height of 10,000 feet. At its southern extremity the plain is similarly traversed by elevated and broken ground, through which, by deep and narrow clefts, the Jordan, after passing through Lake Huleh, makes its rapid descent to the Sea of Galilee.\"",
            "The lake is triangular in form, about 4 1/2 miles in length by 3 1/2 at its greatest breadth. Its surface is 7 feet above that of the Mediterranean. It is surrounded by a morass, which is thickly covered with canes and papyrus reeds, which are impenetrable. Macgregor with his canoe, the Rob Roy, was the first that ever, in modern times, sailed on its waters. (See [396]JORDAN.)",
            "eminences; elevations",
            "(high place), The waters of, a lake formed by the river Jordan, about ten miles north of the Sea of Galilee. It is a place memorable in the history of the conquest of Palestine. Here Joshua completely routed the confederacy of the northern chiefs under Jabin. (Joshua 11:5,7) It is a remarkable fact that though by common consent \"the waters of Merom\" are identified with the lake thorough which the Jordan runs between Banias and the Sea of Galilee--the Bahr el-Huleh of the modern Arabs-- Yet that identity cannot be proved by any ancient record. In form the lake is not far from a triangle, base being at the north and the apex at the south. It measures about three miles in each direction, and eleven feet deep. The water is clear and sweet; it is covered in parts by a broad-leaved plant, and abounds in water-fowl. (The northern part is a dense swamp of papyrus reeds, as large as the lake itself. See \"Rob Roy on the Jordan.\"--ED.)"
        ]
    },
    {
        "Word": "Meronothite",
        "Definitions": [
            "A name given to Jehdeiah, the herdsman of the royal asses in the time of David and Solomon (1 Chr. 27:30), probably as one being a native of some unknown town called Meronoth.",
            "my singing; rejoicing; bearing rule"
        ]
    },
    {
        "Word": "Meroz",
        "Definitions": [
            "A plain in the north of Palestine, the inhabitants of which were severely condemned because they came not to help Barak against Sisera (Judg. 5:23: comp. 21:8-10; 1 Sam. 11:7). It has been identified with Marassus, on a knoll to the north of Wady Jalud, but nothing certainly is known of it. Like Chorazin, it is only mentioned in Scripture in connection with the curse pronounced upon it.",
            "secret, leanness",
            "(refuge), a place, (Judges 5:23) denounced because its inhabitants had refused to take any part in the struggle with Sisera. Meroz must have been in the neighborhood of the Kishon, but its real position is not known. Possibly it was destroyed in the obedience to the curse."
        ]
    },
    {
        "Word": "Mesha",
        "Definitions": [
            "Middle district, Vulgate, Messa. (1.) A plain in that part of the boundaries of Arabia inhabited by the descendants of Joktan (Gen. 10:30).",
            "(2.) Heb. meysh'a, \"deliverance,\" the eldest son of Caleb (1 Chr. 2:42), and brother of Jerahmeel.",
            "(3.) Heb. id, a king of Moab, the son of Chemosh-Gad, a man of great wealth in flocks and herds (2 Kings 3:4). After the death of Ahab at Ramoth-Gilead, Mesha shook off the yoke of Israel; but on the ascension of Jehoram to the throne of Israel, that king sought the help of Jehoshaphat in an attempt to reduce the Moabites again to their former condition. The united armies of the two kings came unexpectedly on the army of the Moabites, and gained over them an easy victory. The whole land was devastated by the conquering armies, and Mesha sought refuge in his last stronghold, Kir-harasheth (q.v.). Reduced to despair, he ascended the wall of the city, and there, in the sight of the allied armies, offered his first-born son a sacrifice to Chemosh, the fire-god of the Moabites. This fearful spectacle filled the beholders with horror, and they retired from before the besieged city, and recrossed the Jordan laden with spoil (2 Kings 3:25-27).",
            "The exploits of Mesha are recorded in the Phoenician inscription on a block of black basalt found at Dibon, in Moab, usually called the \"Moabite stone\" (q.v.).",
            "burden; salvation",
            "(freedom).",
            "+ The name of one of the geographical limits of the Joktanites when they first settled in Arabia. (Genesis 10:30) + The king of Moab who was tributary to Ahab, (2 Kings 3:4) but when Ahab fell at Ramoth-gilead, Mesha refused to pay tribute to his successor, Jehoram. When Jehoram succeeded to the throne of Israel, one of his first acts was to secure the assistance of Jehoshaphat, his father's ally, in reducing the Moabites to their former condition of tributaries. The Moabites were defeated, and the king took refuge in his last stronghold, and defended himself with the energy of despair. With 700 fighting men he made a vigorous attempt to cut his way through the beleaguering army, and when beaten back, he withdrew to the wall of his city, and there, in sight of the allied host, offered his first-born son, his successor in the kingdom, as a burnt offering to Chemosh, the ruthless fire-god of Moab. His bloody sacrifice had so far the desired effect that the besiegers retired from him to their own land. (At Dibon in Moab has lately been discovered the famous Moabite Stone, which contains inscriptions concerning King Mesha and his wars, and which confirms the Bible account.--ED.) + The eldest son of Caleb the son of Hezron by his wife Azubah, as Kimchi conjectures. (1 Chronicles 2:42) + A Benjamite, son of Shabaraim by his wife Hodesh, who bore him in the land of Moab. (1 Chronicles 8:9)"
        ]
    },
    {
        "Word": "Meshach",
        "Definitions": [
            "The title given to Mishael, one of the three Hebrew youths who were under training at the Babylonian court for the rank of Magi (Dan. 1:7; 2:49; 3:12-30). This was probably the name of some Chaldean god.",
            "that draws with force",
            "(guest of a king), the name given to Mishael, one of the companions of Daniel, who with three others was taught, (Daniel 1:4) and qualified to \"stand before\" King Nebuchadnezzar, (Daniel 1:5) as his personal attendants and advisers. (Daniel 1:20) But notwithstanding their Chaldeans education, these three young Hebrews were strongly attached to the religion of their fathers; and their refusal to join in the worship of the image on the plain of Dura gave a handle of accusation to the Chaldeans. The rage of the king, the swift sentence of condemnation passed upon the three offenders, their miraculous preservation from the fiery furnace heated seven times hotter than usual, the king's acknowledgement of the God of Shadrach, Meshach and Abednego, with their restoration to office, are written in the third chapter of Daniel, and there the history leaves them."
        ]
    },
    {
        "Word": "Meshech",
        "Definitions": [
            "Drawing out, the sixth son of Japheth (Gen. 10:2), the founder of a tribe (1 Chr. 1:5; Ezek. 27:13; 38:2, 3). They were in all probability the Moschi, a people inhabiting the Moschian Mountains, between the Black and the Caspian Seas. In Ps. 120:5 the name occurs as simply a synonym for foreigners or barbarians. \"During the ascendency of the Babylonians and Persians in Western Asia, the Moschi were subdued; but it seems probable that a large number of them crossed the Caucasus range and spread over the northern steppes, mingling with the Scythians. There they became known as Muscovs, and gave that name to the Russian nation and its ancient capital by which they are still generally known throughout the East\"",
            "who is drawn by force"
        ]
    },
    {
        "Word": "Meshelemiah",
        "Definitions": [
            "Friendship of Jehovah, a Levite of the family of the Korhites, called also Shelemiah (1 Chr. 9:21; 26:1, 2, 9, 14). He was a temple gate-keeper in the time of David.",
            "peace, or perfection, of the Lord",
            "(whom Jehovah repays), a Korhite porter or gate-keeper of the house of Jehovah in the reign of David. (1 Chronicles 9:21; 26:1,2,9)"
        ]
    },
    {
        "Word": "Meshillemoth",
        "Definitions": [
            "Requitals. (1.) The father of Berechiah (2 Chr. 28:12).",
            "(2.) A priest, the son of Immer (Neh. 11:13).",
            "(recompense).",
            "+ An Ephraimite, one of the chiefs of the tribe in the reign of Pekah. (2 Chronicles 28:12) + The same as [862]Meshillemith. (Nehemiah 11:13)"
        ]
    },
    {
        "Word": "Meshullam",
        "Definitions": [
            "Befriended. (1.) One of the chief Gadites in Bashan in the time of Jotham (1 Chr. 5:13).",
            "(2.) Grandfather of Shaphan, \"the scribe,\" in the reign of Josiah (2 Kings 22:3).",
            "(3.) A priest, father of Hilkiah (1 Chr. 9:11; Neh. 11:11), in the reign of Ammon; called Shallum in 1 Chr. 6:12.",
            "(4.) A Levite of the family of Kohath (2 Chr. 34:12), in the reign of Josiah.",
            "(5.) 1 Chr. 8:17.",
            "(6.) 1 Chr. 3:19.",
            "(7.) Neh. 12:13.",
            "(8.) A chief priest (Neh. 12:16).",
            "(9.) One of the leading Levites in the time of Ezra (8:16).",
            "(10.) A priest (1 Chr. 9:12).",
            "(11.) One of the principal Israelites who supported Ezra when expounding the law to the people (Neh. 8:4).",
            "peaceable; perfect; their parables",
            "(friend).",
            "+ Ancestor of Shaphan the scribe. (2 Kings 22:3) + The son of Zerubbabel. (1 Chronicles 3:19) + A Gadite in the reign of Jotham king of Judah. (1 Chronicles 5:13) + A Benjamite, of the sons of Elpaal. (1 Chronicles 8:17) + A Benjamite, father of Sallu. (1 Chronicles 9:7; Nehemiah 11:7) + A Benjamite who lived at Jerusalem after the captivity. (1 Chronicles 9:8) + The same as Shallum, who was high priest probably in the reign of Amon, and father of Hilkiah. (1 Chronicles 9:11; Nehemiah 11:11) + A priest, son of Meshillemith or Meshillemoth the son of Immer, and ancestor of Maasiai or Amashai. (1 Chronicles 9:12) comp. Nehe 11:13 + A Kohathite or a family of Kohathite Levites, in the reign of Josiah. (2 Chronicles 34:12) + One of the \"heads\" sent by Ezra to Iddo, \"the head,\" to gather together the Levites to join the caravan about to return to Jerusalem. (Ezra 8:16) + A chief man who assisted Ezra in abolishing the marriages which some of the people had contracted with foreign wives. (Ezra 10:15) + One of the descendants of Bani, who had married a foreign wife and put her away. (Ezra 10:29) + (Nehemiah 3:30; 6:18) The son of Berechiah, who assisted in rebuilding the wall of Jerusalem. (Nehemiah 3:4) + The son of Besodeiah: he assisted Jehoiada the son of Paseah in restoring the old gate of Jerusalem. (Nehemiah 3:6) + One of those who stood at the left hand of Ezra when he read the law to the people. (Nehemiah 8:4) + A priest or family of priests who sealed the covenant with Nehemiah. (Nehemiah 10:7) + One of the heads of the people who sealed the covenant with Nehemiah. (Nehemiah 10:20) + A priest in the days of Joiakim the son of Jeshua, and representative of the house of Ezra. (Nehemiah 12:13) + Also a priest at the same time as the preceding, and head of the priestly family of Ginnethon. (Nehemiah 12:16) + A family of porters, descendants of Meshullam, (Nehemiah 12:25) who is also called Meshelemiah, (1 Chronicles 26:1) Shelemiah, (1 Chronicles 26:14) and Shallum. (Nehemiah 7:45) + One of the princes of Judah at the dedication of the wall of Jerusalem. (Nehemiah 12:33)"
        ]
    },
    {
        "Word": "Meshullemeth",
        "Definitions": [
            "Friend, the wife of Manasseh, and the mother of Amon (2 Kings 21:19), Kings of Judah.",
            "(friend), the daughter of Haruz of Jotbah, wife of Manasseh king of Judah, and mother of his successor, Amon. (2 Kings 21:19)"
        ]
    },
    {
        "Word": "Mesopotamia",
        "Definitions": [
            "The country between the two rivers (Heb. Aram-naharaim; i.e., \"Syria of the two rivers\"), the name given by the Greeks and Romans to the region between the Euphrates and the Tigris (Gen. 24:10; Deut. 23:4; Judg. 3:8, 10). In the Old Testament it is mentioned also under the name \"Padan-aram;\" i.e., the plain of Aram, or Syria (Gen. 25:20). The northern portion of this fertile plateau was the original home of the ancestors of the Hebrews (Gen. 11; Acts 7:2). From this region Isaac obtained his wife Rebecca (Gen. 24:10, 15), and here also Jacob sojourned (28:2-7) and obtained his wives, and here most of his sons were born (35:26; 46:15). The petty, independent tribes of this region, each under its own prince, were warlike, and used chariots in battle. They maintained their independence till after the time of David, when they fell under the dominion of Assyria, and were absorbed into the empire (2 Kings 19:13).",
            "between two rivers",
            "(between the rivers), the entire country between the two rivers, the Tigris and the Euphrates. This is a tract nearly 700 miles long and from 20 to 250 miles broad, extending in a southeasterly direction from Telek to Kurnah . The Arabian geographers term it \"the Island,\" a name which is almost literally correct, since a few miles only intervene between the source of the Tigris and the Euphrates at Telek . But the region which bears the name of Mesopotamia, par excellence, both in Scripture and in the classical writers, is the northwestern portion of this tract, or the country between the great bend of the Euphrates, lat. 35 degrees to 37 degrees 30', and the upper Tigris. We first hear of Mesopotamia in Scripture as the country where Nahor and his family settled after quitting Ur of the Chaldees. (Genesis 24:10) Here lived Bethuel and Laban; and hither Abraham sent his servants to fetch Isaac a wife. Ibid. ver. 38. Hither too, a century later, came Jacob on the same errand; and hence he returned with his two wives after an absence of twenty-one years. After this we have no mention of Mesopotamia till the close of the wanderings int he wilderness. (23:4) About half a century later we find, for the first and last time, Mesopotamia the seat of a powerful monarchy. (Judges 3:1) ... Finally, the children of Ammon, having provoked a war with David, \"sent a thousand talents of silver to hire them chariots and horsemen out of Mesopotamia, and out of Syria-maachah, and out of Zobah.\" (1 Chronicles 19:6) According to the Assyrian inscriptions Mesopotamia was inhabited in the early times of the empire, B.C. 1200-1100, by a vast number of petty tribes, each under its own prince, and all quite independent of one another. The Assyrian monarchs contended with these chiefs at great advantage, and by the time of Jehu, B.C. 880, had fully established their dominion over them. On the destruction of the Assyrian empire, Mesopotamia seems to have been divided between the Medes and the Babylonians. The conquests of Cyrus brought it wholly under the Persian yoke; and thus it continued to the time of Alexander. Since 1516 it has formed a part of the Turkish empire. It is full of ruins and mounds of ancient cities, some of which are now throwing much light on the Scripture."
        ]
    },
    {
        "Word": "Mess",
        "Definitions": [
            "A portion of food given to a guest (Gen. 43:34; 2 Sam. 11:8)."
        ]
    },
    {
        "Word": "Messenger",
        "Definitions": [
            "(Heb. mal'ak, Gr. angelos), an angel, a messenger who runs on foot, the bearer of despatches (Job 1:14; 1 Sam. 11:7; 2 Chr. 36:22); swift of foot (2 Kings 9:18)."
        ]
    },
    {
        "Word": "Messiah",
        "Definitions": [
            "(Heb. mashiah), in all the thirty-nine instances of its occurring in the Old Testament, is rendered by the LXX. \"Christos.\" It means anointed. Thus priests (Ex. 28:41; 40:15; Num. 3:3), prophets (1 Kings 19:16), and kings (1 Sam. 9:16; 16:3; 2 Sam. 12:7) were anointed with oil, and so consecrated to their respective offices. The great Messiah is anointed \"above his fellows\" (Ps. 45:7); i.e., he embraces in himself all the three offices. The Greek form \"Messias\" is only twice used in the New Testament, in John 1:41 and 4:25 (R.V., \"Messiah\"), and in the Old Testament the word Messiah, as the rendering of the Hebrew, occurs only twice (Dan 9:25, 26; R.V., \"the anointed one\").",
            "The first great promise (Gen. 3:15) contains in it the germ of all the prophecies recorded in the Old Testament regarding the coming of the Messiah and the great work he was to accomplish on earth. The prophecies became more definite and fuller as the ages rolled on; the light shone more and more unto the perfect day. Different periods of prophetic revelation have been pointed out, (1) the patriarchal; (2) the Mosaic; (3) the period of David; (4) the period of prophetism, i.e., of those prophets whose works form a part of the Old Testament canon. The expectations of the Jews were thus kept alive from generation to generation, till the \"fulness of the times,\" when Messiah came, \"made of a woman, made under the law, to redeem them that were under the law.\" In him all these ancient prophecies have their fulfilment. Jesus of Nazareth is the Messiah, the great Deliverer who was to come. (Comp. Matt. 26:54; Mark 9:12; Luke 18:31; 22:37; John 5:39; Acts 2; 16:31; 26:22, 23.)",
            "anointed",
            "(anointed). This word (Mashiach) answers to the word Christ (Christos) in the New Testament, and is applicable in its first sense to any one anointed with the holy oil. The kings of Israel were called anointed, from the mode of their consecration. (1 Samuel 2:10,35; 12:3,5) etc. This word also refers to the expected Prince of the chosen people who was to complete God's purposes for them and to redeem them, and of whose coming the prophets of the old covenant in all time spoke. He was the Messiah, the Anointed, i.e. consecrated as the king and prophet by God's appointment. The word is twice used in the New Testament of Jesus. (John 1:41; 4:25) Authorized Version \"Messias.\" The earliest gleam of the gospel is found in the account of the fall. (Genesis 3:15) the blessings in store for the children of Shem are remarkable indicated int he words of Noah. (Genesis 9:26) Next follows the promise to Abraham. (Genesis 12:2,3) A great step is made in (Genesis 49:10) This is the first case in which the promises distinctly centre in one person. The next passage usually quoted is the prophecy of Balaam. (Numbers 24:17-19) The prophecy of Moses, (18:18) claims attention. Passages in the Psalms are numerous which are applied to the Messiah in the New Testament; such as Psal 2,16,22,40,110. The advance in clearness in this period is great. The name of Anointed, i.e. King, comes in, and the Messiah is to come of the Lineage of David. He is described in his exaltation, with his great kingdom that shall be spiritual rather than temporal. Psal 2,21,40,110. In other places he is seen in suffering and humiliation. Psal 16,22,40. Later on the prophets show the Messiah as a king and ruler of David's house, who should come to reform and restore the Jewish nation and purify the Church, as in Isai 11,40-66 The blessings of the restoration, however, will not be confined to Jews; the heathen are made to share them fully. (Isaiah 2:66) The passage of (Micah 5:2) (comp. Matt 2:6) left no doubt in the mind of the Sanhedrin as to the birthplace of the Messiah. The lineage of David is again alluded to in (Zechariah 12:1-14) The coming of the Forerunner and of the Anointed is clearly revealed in (Malachi 3:1; 4:5,6) The Pharisees and those of the Jews who expected Messiah at all looked for a temporal prince only. The apostles themselves were infected with this opinion till after the resurrection. (Matthew 20:20,21; Luke 24:21; Acts 1:6) Gleams of a purer faith appear in (Luke 2:30; 23:42; John 4:25)"
        ]
    },
    {
        "Word": "Metheg-ammah",
        "Definitions": [
            "Bridle of the mother, a figurative name for a chief city, as in 2 Sam. 8:1, \"David took Metheg-ammah out of the hand of the Philistines\" (R.V., \"took the bridle of the mother-city\"); i.e., subdued their capital or strongest city, viz., Gath (1 Chr. 18:1).",
            "bridle of bondage"
        ]
    },
    {
        "Word": "Methusael",
        "Definitions": [
            "Champion of El; man of God, a descendant of Cain (Gen. 4:18), so called, perhaps, to denote that even among the descendants of Cain God had not left himself without a witness.",
            "who demands his death",
            "(man of God), the son of Mehujael, fourth in descent from Cain, and father of Lamech. (Genesis 4:18)"
        ]
    },
    {
        "Word": "Methuselah",
        "Definitions": [
            "Man of the dart, the son of Enoch, and grandfather of Noah. He was the oldest man of whom we have any record, dying at the age of nine hundred and sixty-nine years, in the year of the Flood (Gen. 5:21-27; 1 Chr. 1:3).",
            "(man of the dart), the son of Enoch, sixth in descent from Seth, and father of Lamech. (Genesis 5:25-27)"
        ]
    },
    {
        "Word": "Mezahab",
        "Definitions": [
            "Water of gold, the father of Matred (Gen. 36:39; 1 Chr. 1:50), and grandfather of Mehetabel, wife of Hadar, the last king of Edom.",
            "gilded",
            "(waters of gold), the father of Matred and grandfather of Mehetabel, who was wife of Hadar or Hadad, the last-named king of Edom. (Genesis 36:39; 1 Chronicles 1:50)"
        ]
    },
    {
        "Word": "Miamin",
        "Definitions": [
            "=Mijamin, from the right hand. (1.) The head of one of the divisions of the priests (1 Chr. 24:9).",
            "(2.) A chief priest who returned from Babylon with Zerubbabel (Neh. 12:5), called Mijamin (10:7) and Miniamin (12:17).",
            "the right hand",
            "(from the right hand).",
            "+ A layman of Israel who had married a foreign wife and put her away at the bidding of Ezra. (Ezra 10:25) + A priest or family of priests who went up from Babylon with Zerubbabel. (Nehemiah 12:5)"
        ]
    },
    {
        "Word": "Mibhar",
        "Definitions": [
            "Choice, a Hagarene, one of David's warriors (1 Chr. 11:38); called also Bani the Gadite (2 Sam. 23:36).",
            "chosen; youth",
            "(choicest), one of David's heroes in the list given in (1 Chronicles 11:38)"
        ]
    },
    {
        "Word": "Mibsam",
        "Definitions": [
            "Fragrance. (1.) One of Ishmael's twelve sons, and head of an Arab tribe (Gen. 25:13).",
            "(2.) A son of Simeon (1 Chr. 4:25).",
            "smelling sweet",
            "(sweet odor).",
            "+ A son of Ishmael. (Genesis 25:13; 1 Chronicles 1:29) + A son of Simeon. (1 Chronicles 4:25)"
        ]
    },
    {
        "Word": "Mibzar",
        "Definitions": [
            "Fortress, one of the Edomitish \"dukes\" descended from Esau (Gen. 36:42; 1 Chr. 1:53).",
            "defending; forbidding; taking away",
            "(fortress), one of the \"dukes\" of Edom. (Genesis 36:42; 1 Chronicles 1:53)"
        ]
    },
    {
        "Word": "Micah",
        "Definitions": [
            "A shortened form of Micaiah, who is like Jehovah? (1.) A man of Mount Ephraim, whose history so far is introduced in Judg. 17, apparently for the purpose of leading to an account of the settlement of the tribe of Dan in Northern Palestine, and for the purpose also of illustrating the lawlessness of the times in which he lived (Judg. 18; 19:1-29; 21:25).",
            "(2.) The son of Merib-baal (Mephibosheth), 1 Chr. 8:34, 35.",
            "(3.) The first in rank of the priests of the family of Kohathites (1 Chr. 23:20).",
            "(4.) A descendant of Joel the Reubenite (1 Chr. 5:5).",
            "(5.) \"The Morasthite,\" so called to distinguish him from Micaiah, the son of Imlah (1 Kings 22:8). He was a prophet of Judah, a contemporary of Isaiah (Micah 1:1), a native of Moresheth of Gath (1:14, 15). Very little is known of the circumstances of his life (comp. Jer. 26:18, 19).",
            "poor; humble",
            "(who is like God?), the same name as Micaiah. [[865]Micaiah]",
            "+ An Israelite whose familiar story is preserved in the 17th and 18th chapters of Judges. Micah is evidently a devout believers in Jehovah, and yet so completely ignorant is he of the law of Jehovah that the mode which he adopts of honoring him is to make a molten and graven image, teraphim or images of domestic gods, and to set up an unauthorized priesthood, first in his own family, (Judges 17:5) and then in the person of a Levite not of the priestly line. ver. (Judges 17:12) A body of 600 Danites break in upon and steal his idols from him. + The sixth in order of the minor prophets. He is called the Morasthite, that is, a native of Moresheth, a small village near Eleutheropolis to the east, where formerly the prophet's tomb was shown, though in the days of Jerome it had been succeeded by a church. Micah exercised the prophetical office during the reigns of Jotham, Ahaz and Hezekiah, kings of Judah, giving thus a maximum limit of 59 years, B.C. 756-697, from the accession of Jotham to the death of Hezekiah, and a minimum limit of 16 years, B.C. 742-726, from the death of Jotham to the accession of Hezekiah. He was contemporary with Hosea and Amos during the part of their ministry in Israel, and with Isaiah in Judah. + A descendant of Joel the Reubenite. (1 Chronicles 5:5) + The son of Meribbaal or Mephibosheth, the son of Jonathan. (1 Chronicles 8:34,35; 9:40,41) + A Kohathite levite, the eldest son of Uzziel the brother of Amram. (1 Chronicles 23:30) + The father of Abdon, a man of high station in the reign of Josiah. (2 Chronicles 34:20)"
        ]
    },
    {
        "Word": "Micah, Book of",
        "Definitions": [
            "The sixth in order of the so-called minor prophets. The superscription to this book states that the prophet exercised his office in the reigns of Jotham, Ahaz, and Hezekiah. If we reckon from the beginning of Jotham's reign to the end of Hezekiah's (B.C. 759-698), then he ministered for about fifty-nine years; but if we reckon from the death of Jotham to the accession of Hezekiah (B.C. 743-726), his ministry lasted only sixteen years. It has been noticed as remarkable that this book commences with the last words of another prophet, \"Micaiah the son of Imlah\" (1 Kings 22:28): \"Hearken, O people, every one of you.\"",
            "The book consists of three sections, each commencing with a rebuke, \"Hear ye,\" etc., and closing with a promise, (1) ch. 1; 2; (2) ch. 3-5, especially addressed to the princes and heads of the people; (3) ch. 6-7, in which Jehovah is represented as holding a controversy with his people: the whole concluding with a song of triumph at the great deliverance which the Lord will achieve for his people. The closing verse is quoted in the song of Zacharias (Luke 1:72, 73). The prediction regarding the place \"where Christ should be born,\" one of the most remarkable Messianic prophecies (Micah 5:2), is quoted in Matt. 2:6.",
            "There are the following references to this book in the New Testament:",
            "5:2, with Matt. 2:6; John 7:42. 7:6, with Matt. 10:21, 35, 36. 7:20, with Luke 1:72, 73."
        ]
    },
    {
        "Word": "Micaiah",
        "Definitions": [
            "Who is like Jehovah?, the son of Imlah, a faithful prophet of Samaria (1 Kings 22:8-28). Three years after the great battle with Ben-hadad (20:29-34), Ahab proposed to Jehoshaphat, king of Judah, that they should go up against Ramoth-Gilead to do battle again with Ben-hadad. Jehoshaphat agreed, but suggested that inquiry should be first made \"at the word of Jehovah.\" Ahab's prophets approved of the expedition; but Jehoshaphat, still dissatisfied, asked if there was no other prophet besides the four hundred that had appeared, and was informed of this Micaiah. He was sent for from prison, where he had been confined, probably on account of some prediction disagreeable to Ahab; and he condemned the expedition, and prophesied that it would end, as it did, in disaster. We hear nothing further of this prophet. Some have supposed that he was the unnamed prophet referred to in 1 Kings 20:35-42.",
            "who is like to God?",
            "(who is like God?). Micahiah, the son of Imlah, was a prophet of Samaria, who in the last year of the reign of Ahab king of Israel predicted his defeat and death, B.C. 897. (1 Kings 22:1-35; 2 Chronicles 18:1) ..."
        ]
    },
    {
        "Word": "Micha",
        "Definitions": [
            "(1.) 2 Sam. 9:12 =MICAH (2).",
            "(2.) The son of Zabdi, a Levite of the family of Asaph (Neh. 11:17, 22).",
            "same as Micaiah",
            "(who is like God?).",
            "+ The son of Mephibosheth. (2 Samuel 9:12) + A Levite who signed the covenant with Nehemiah. (Nehemiah 10:11) + The father of Mattaniah, a Gershonite Levite and descendant of Ashaph. (Nehemiah 11:17,22)"
        ]
    },
    {
        "Word": "Michael",
        "Definitions": [
            "Who is like God? (1.) The title given to one of the chief angels (Dan. 10:13, 21; 12:1). He had special charge of Israel as a nation. He disputed with Satan (Jude 1:9) about the body of Moses. He is also represented as warning against \"that old serpent, called the Devil, and Satan, which deceiveth the whole world\" (Rev. 12:7-9).",
            "(2.) The father of Sethur, the spy selected to represent Asher (Num. 13:13).",
            "(3.) 1 Chr. 7:3, a chief of the tribe of Issachar.",
            "(4.) 1 Chr. 8:16, a Benjamite.",
            "(5.) A chief Gadite in Bashan (1 Chr. 5:13).",
            "(6.) A Manassite, \"a captain of thousands\" who joined David at Ziklag (1 Chr. 12:20).",
            "(7.) A Gershonite Levite (1 Chr. 6:40).",
            "(8.) The father of Omri (1 Chr. 27:18).",
            "(9.) One of the sons of king Jehoshaphat (2 Chr. 21:2, 4). He was murdered by his brother Jehoram.",
            "(who is like God?).",
            "+ An Asherite, father of Sethur, one of the twelve spies. (Numbers 13:13) + One of the Gadites who settled in the land of Bashan. (1 Chronicles 5:13) + Another Gadite, ancestor of Abihail. (1 Chronicles 5:14) + A Gershionite Levite, ancestor of Asaph. (1 Chronicles 6:40) + One of the five sons of Izrahiah, of the tribe of Issachar. (1 Chronicles 7:3) + A Benjamite of the sons of Beriah. (1 Chronicles 8:16) + One of the captains of the \"thousands\" of Manasseh who joined David at Ziklag. (1 Chronicles 12:20) + The father or ancestor of Omri, chief of the tribe of Issachar in the reign of David. (1 Chronicles 27:18) + One of the sons of Jehoshaphat who were murdered by their elder brother, Jehoram. (2 Chronicles 21:2,4) + The father or ancestor of Zebadiah, of the sons of Shephatiah. (Ezra 8:8) + \"One,\" or \"the first, of the chief princes\" or archangels, (Daniel 10:21) as the \"prince\" of Israel, and in ch. (Daniel 12:1) as \"the great prince which standeth\" in time conflict \"for the children of thy people.\""
        ]
    },
    {
        "Word": "Michaiah",
        "Definitions": [
            "(1.) The queen-mother of King Abijah (2 Chr. 13:2). (See [397]MAACAH [4]).",
            "(2.) One of those sent out by Jehoshaphat to instruct the people in the law (2 Chr. 17:7).",
            "(3.) 2 Kings 22:12.",
            "(4.) The son of Gemariah. He reported to the king's officers Jeremiah's prediction, which he had heard Baruch read (Jer. 36:11, 13) from his father Gemariah's chamber in the temple.",
            "(5.) A Levite (Neh. 12:35).",
            "(6.) A priest (Neh. 12:41).",
            "Michael, same as Micah",
            "(who is like God?).",
            "+ Same as [867]Micah 6. (2 Chronicles 34:25) + Same as [868]Micha 3. (1 Chronicles 9:15; Nehemiah 12:35) + One of the priests at the dedication of the wall of Jerusalem. (Nehemiah 12:41) + The daughter of Uriel of Gibeah, wife of Rehoboam and mother of Abijah king of Judah. (2 Chronicles 13:2) [[869]Maachah,3] + One of the princes of Jehoshaphat whom he sent to teach the law of Jehovah in the cities of Judah. (2 Chronicles 17:7) + The son of Gemariah. He is only mentioned on one occasion. (Jeremiah 36:11,13,14)"
        ]
    },
    {
        "Word": "Michal",
        "Definitions": [
            "Rivulet, or who as God?, the younger of Saul's two daughters by his wife Ahinoam (1 Sam. 14:49, 50). \"Attracted by the graces of his person and the gallantry of his conduct, she fell in love with David and became his wife\" (18:20-28). She showed her affection for him by promoting his escape to Naioth when Saul sought his life (1 Sam. 19:12-17. Comp. Ps. 59. See [398]TERAPHIM). After this she did not see David for many years. Meanwhile she was given in marriage to another man, Phalti or Phaltiel of Gallim (1 Sam. 25:44), but David afterwards formally reclaimed her as his lawful wife (2 Sam. 3:13-16). The relation between her and David soon after this was altered. They became alienated from each other. This happened on that memorable day when the ark was brought up in great triumph from its temporary resting-place to the Holy City. In David's conduct on that occasion she saw nothing but a needless humiliation of the royal dignity (1 Chr. 15:29). She remained childless, and thus the races of David and Saul were not mixed. In 2 Sam. 21:8 her name again occurs, but the name Merab should probably be here substituted for Michal (comp. 1 Sam. 18:19).",
            "who is perfect?",
            "(who is like God?), the younger of Saul's two daughters, (1 Samuel 14:49) who married David. The price fixed on Michal's hand was no less than the slaughter of a hundred Philistines. David by a brilliant feat doubled the tale of victims, and Michal became his wife. Shortly afterward she saved David from the assassins whom her father had sent to take his life. (1 Samuel 19:11-17) When the rupture between Saul and David had become open and incurable, she was married to another man, Phalti or Phaltiel of Gallim. (1 Samuel 25:44) After the death of her father and brothers at Gilboa, David compelled her new husband to surrender Michal to him. (2 Samuel 3:13-16) How Michal comported herself in the altered circumstances of David's household we are not told; but it is plain from the subsequent occurrences that something had happened to alter the relations of herself and David, for on the day of David's greatest triumph, when he brought the ark of Jehovah to Jerusalem, we are told that \"she despised him in her heart.\" All intercourse between her and David ceased from that date. (2 Samuel 6:20-23) Her name appears, (2 Samuel 21:8) as the mother of five of the grandchildren of Saul."
        ]
    },
    {
        "Word": "Michmash",
        "Definitions": [
            "Something hidden, a town of Benjamin (Ezra 2:27), east of Bethel and south of Migron, on the road to Jerusalem (Isa. 10:28). It lay on the line of march of an invading army from the north, on the north side of the steep and precipitous Wady es-Suweinit (\"valley of the little thorn-tree\" or \"the acacia\"), and now bears the name of Mukhmas. This wady is called \"the passage of Michmash\" (1 Sam. 13:23). Immediately facing Mukhmas, on the opposite side of the ravine, is the modern representative of Geba, and behind this again are Ramah and Gibeah.",
            "This was the scene of a great battle fought between the army of Saul and the Philistines, who were utterly routed and pursued for some 16 miles towards Philistia as far as the valley of Aijalon. \"The freedom of Benjamin secured at Michmash led through long years of conflict to the freedom of all its kindred tribes.\" The power of Benjamin and its king now steadily increased. A new spirit and a new hope were now at work in Israel. (See [399]SAUL.)"
        ]
    },
    {
        "Word": "Michmethah",
        "Definitions": [
            "Hiding-place, a town in the northern border of Ephraim and Manasseh, and not far west of Jordan (Josh. 16:6; 17:7).",
            "the gift or death of a striker",
            "(hiding-place), a place which formed one of the landmarks of the boundary of the territories of Ephraim and Manasseh on the western side of Jordan. (Joshua 17:7) The position of the place must be somewhere on the east of and not far distant from Shechem."
        ]
    },
    {
        "Word": "Michri",
        "Definitions": [
            "Prize of Jehovah, a Benjamite, the father of Uzzi (1 Chr. 9:8).",
            "selling",
            "(worthy of price), ancestor of Elah, one of the heads of the fathers of Benjamin. (1 Chronicles 9:8)"
        ]
    },
    {
        "Word": "Michtam",
        "Definitions": [
            "Writing; i.e., a poem or song found in the titles of Ps. 16; 56-60. Some translate the word \"golden\", i.e., precious. It is rendered in the LXX. by a word meaning \"tablet inscription\" or a \"stelograph.\" The root of the word means to stamp or grave, and hence it is regarded as denoting a composition so precious as to be worthy to be engraven on a durable tablet for preservation; or, as others render, \"a psalm precious as stamped gold,\" from the word kethem, \"fine or stamped gold.\"",
            "golden psalm",
            "(golden psalm). This word occurs in the titles of six psalms (16,56-60), all of which are ascribed to David. The marginal reading of our Authorized Version is \"a golden psalm,\" while in the Geneva version it is described as \"a certain tune.\" From the position which it occupies in the title we may infer that michtam is a term applied to these psalms to denote their musical character, but beyond this everything is obscure."
        ]
    },
    {
        "Word": "Middin",
        "Definitions": [
            "Measures, one of the six cities \"in the wilderness,\" on the west of the Dead Sea, mentioned along with En-gedi (Josh. 15:61).",
            "judgment; striving",
            "(measures), a city of Judah, (Joshua 15:61) one of the six specified as situated in the district of \"the midbar\" (Authorized Version \"wilderness\")."
        ]
    },
    {
        "Word": "Midian",
        "Definitions": [
            "Strife, the fourth son of Abraham by Keturah, the father of the Midianites (Gen. 25:2; 1 Chr. 1:32).",
            "judgment; covering; habit",
            "(strife), a son of Abraham and Keturah, (Genesis 25:2; 1 Chronicles 1:32) progenitor of the Midianites, or Arabians dwelling principally in the desert north of the peninsula of Arabia. Southward they extended along the eastern shore of the Gulf of Eyleh (Sinus AElaniticus); and northward they stretched along the eastern frontier of Palestine. The \"land of Midian,\" the place to which Moses fled after having killed the Egyptian, (Exodus 2:15,21) or the portion of it specially referred to, was probably the peninsula of Sinai. The influence of the Midianties on the Israelites was clearly most evil, and directly tended to lead them from the injunctions of Moses. The events at Shittim occasioned the injunction to vex Midian and smite them. After a lapse of some years, the Midianites appear again as the enemies of the Israelites, oppressing them for seven years, but are finally defeated with great slaughter by Gideon. [[870]Gideon] The Midianites are described as true Arabs, and possessed cattle and flocks and camels as the sand of the seashore for multitude. The spoil taken in the war of both Moses and of Gideon is remarkable. (Numbers 31:22; Judges 8:21,24-26) We have here a wealthy Arab nation, living by plunder, delighting in finery; and, where forays were impossible, carrying ont he traffic southward into Arabia, the land of gold--if not naturally, by trade-- and across to Chaldea, or into the rich plains of Egypt."
        ]
    },
    {
        "Word": "Midianite",
        "Definitions": [
            "An Arabian tribe descended from Midian. They inhabited principally the desert north of the peninsula of Arabia. The peninsula of Sinai was the pasture-ground for their flocks. They were virtually the rulers of Arabia, being the dominant tribe. Like all Arabians, they were a nomad people. They early engaged in commercial pursuits. It was to one of their caravans that Joseph was sold (Gen. 37:28, 36). The next notice of them is in connection with Moses' flight from Egypt (Ex. 2:15-21). Here in Midian Moses became the servant and afterwards the son-in-law of Reuel or Jethro, the priest. After the Exodus, the Midianites were friendly to the Israelites so long as they traversed only their outlying pasture-ground on the west of the Arabah; but when, having passed the southern end of Edom, they entered into the land of Midian proper, they joined with Balak, the king of Moab, in a conspiracy against them (Num. 22:4-7). Balaam, who had been sent for to curse Israel, having utterly failed to do so, was dismissed by the king of Moab; nevertheless he still tarried among the Midianites, and induced them to enter into correspondence with the Israelites, so as to bring them into association with them in the licentious orgies connected with the worship of Baal-Peor. This crafty counsel prevailed. The Israelites took part in the heathen festival, and so brought upon themselves a curse indeed. Their apostasy brought upon them a severe punishment. A plague broke out amongst them, and more than twenty-four thousand of the people perished (Num. 25:9). But the Midianites were not to be left unpunished. A terrible vengeance was denounced against them. A thousand warriors from each tribe, under the leadership of Phinehas, went forth against them. The Midianites were utterly routed. Their cities were consumed by fire, five of their kings were put to death, and the whole nation was destroyed (Josh. 13:21, 22). Balaam also perished by the sword, receiving the \"wages of his unrighteousness\" (Num. 31:8; 2 Pet. 2:15). The whole of the country on the east of Jordan, now conquered by the Israelites (see [400]SIHON; [401]OG), was divided between the two tribes of Reuben and Gad and the half tribe of Manasseh.",
            "Some two hundred and fifty years after this the Midianites had regained their ancient power, and in confederation with the Amalekites and the \"children of the east\" they made war against their old enemies the Israelites, whom for seven years they oppressed and held in subjection. They were at length assailed by Gideon in that ever-memorable battle in the great plain of Esdraelon, and utterly destroyed (Judg. 6:1-ch. 7). Frequent allusions are afterwards made to this great victory (Ps. 83:10, 12; Isa. 9:4; 10:6). They now wholly pass away from the page of history both sacred and profane."
        ]
    },
    {
        "Word": "Midwife",
        "Definitions": [
            "The two midwives mentioned in Ex. 1:15 were probably the superintendents of the whole class."
        ]
    },
    {
        "Word": "Migdal-Edar",
        "Definitions": [
            "Tower of the flock, a place 2 miles south of Jerusalem, near the Bethlehem road (Gen. 35:21). (See [402]EDAR.)"
        ]
    },
    {
        "Word": "Migdal-el",
        "Definitions": [
            "Tower of God, a fortified city of Naphtali (Josh. 19:38), supposed by some to be identical with Magdala (q.v.)."
        ]
    },
    {
        "Word": "Migdal-gad",
        "Definitions": [
            "Tower of fortune, a town in the plains of Judah, probably the modern el-Mejdel, a little to the north-east of Ascalon (Josh. 15:37)."
        ]
    },
    {
        "Word": "Migdol",
        "Definitions": [
            "Tower. (1.) A strongly-fortified place 12 miles from Pelusium, in the north of Egypt (Jer. 44:1; 46:14). This word is rendered \"tower\" in Ezek. 29:10, but the margin correctly retains the name Migdol, \"from Migdol to Syene;\" i.e., from Migdol in the north to Syene in the south, in other words, the whole of Egypt.",
            "(2.) A place mentioned in the passage of the Red Sea (Ex. 14:2; Num. 33:7, 8). It is probably to be identified with Bir Suweis, about 2 miles from Suez.",
            "a tower",
            "(tower), the name of one of two places on the eastern frontier of Egypt.",
            "+ A Migdol is mentioned int he account of the exodus, (Exodus 14:2; Numbers 33:7,8) near the head of the Red Sea. + A Migdol is spoken of by Jeremiah and Ezekiel. The latter prophet mentions it as a boundary-town, evidently on the eastern border. (Ezekiel 29:10; 30:6) In the prophecy of Jeremiah the Jews in Egypt are spoken of as dwelling at Migdol. (Jeremiah 44:1) It seems plain, from its being spoken of with Memphis, and from Jews dwelling there, that this Midgol was an important town."
        ]
    },
    {
        "Word": "Migron",
        "Definitions": [
            "Precipice or landslip, a place between Aiath and Michmash (Isa. 10:28). The town of the same name mentioned in 1 Sam. 14:2 was to the south of this.",
            "fear; farm; throat",
            "(precipice), a town or a spot in the neighborhood of Gibeah. (1 Samuel 14:23) Migron is also mentioned in Sennacherib's approach to Jerusalem. (Isaiah 10:28)"
        ]
    },
    {
        "Word": "Mikloth",
        "Definitions": [
            "Staves. (1.) An officer under Dodai, in the time of David and Solomon (1 Chr. 27:4).",
            "(2.) A Benjamite (1 Chr. 8:32; 9:37, 38).",
            "little wants; little voices; looking downward",
            "(staves).",
            "+ One of the sons of Jehiel, the father or prince of Gibeon, by his wife Maachah. (1 Chronicles 8:32; 9:37,38) + The leader of the second division of David's army. (1 Chronicles 27:4)"
        ]
    },
    {
        "Word": "Milaiai",
        "Definitions": [
            "Eloquent, a Levitical musician (Neh. 12:36) who took part in the dedication of the wall of Jerusalem."
        ]
    },
    {
        "Word": "Mildew",
        "Definitions": [
            "(the rendering of a Hebrew word meaning \"to be yellow,\" yellowness), the result of cutting east winds blighting and thus rendering the grain unproductive (Deut. 28:22; 1 Kings 8:37; 2 Chr. 6:28)."
        ]
    },
    {
        "Word": "Mile",
        "Definitions": [
            "(from Lat. mille, \"a thousand;\" Matt. 5:41), a Roman measure of 1,000 paces of 5 feet each. Thus the Roman mile has 1618 yards, being 142 yards shorter than the English mile.",
            "a Roman measure of length, equal to 1618 English yards--4854 feet, or about nine-tenths of an English mile. It is only once noticed in the Bible, (Matthew 5:41) the usual method of reckoning both in the New Testament and in Josephus being by the stadium. The mile of the Jews is said to have been of two kinds, long or short, dependent on the length of the pace, which varied in different parts, the long pace being double the length of the short one."
        ]
    },
    {
        "Word": "Miletus",
        "Definitions": [
            "(Miletum, 2 Tim. 4:20), a seaport town and the ancient capital of Ionia, about 36 miles south of Ephesus. On his voyage from Greece to Syria, Paul touched at this port, and delivered that noble and pathetic address to the elders (\"presbyters,\" ver. 28) of Ephesus recorded in Acts 20:15-35. The site of Miletus is now some 10 miles from the coast. (See EPHESIANS, EPISTLE [403]TO.)",
            "(Acts 20:15,17) less correctly called MILETUM in (2 Timothy 4:20) It lay on the coast, 36 miles to the south of Ephesus, a day's sail from Trogyllium. (Acts 20:15) Moreover, to those who are sailing from the north it is in the direct line for Cos. The site of Miletus has now receded ten miles from the coast, and even in the apostles' time it must have lost its strictly maritime position. Miletus was far more famous five hundred years before St. Paul's day than it ever became afterward. In early times it was the most flourishing city of the Ionian Greeks. In the natural order of events it was absorbed in the Persian empire. After a brief period of spirited independence, it received a blow from which it never recovered, in the siege conducted by Alexander when on his eastern campaign. But still it held, even through the Roman period, the rank of a second-rate trading town, and Strabo mentions its four harbors. At this time it was politically in the province of Asia, though Caria was the old ethnological name of the district in which it was situated. All that is left now is a small Turkish village called Melas, near the site of the ancient city."
        ]
    },
    {
        "Word": "Milk",
        "Definitions": [
            "(1.) Hebrew halabh, \"new milk\", milk in its fresh state (Judg. 4:19). It is frequently mentioned in connection with honey (Ex. 3:8; 13:5; Josh. 5:6; Isa. 7:15, 22; Jer. 11:5). Sheep (Deut. 32:14) and goats (Prov. 27:27) and camels (Gen. 32:15), as well as cows, are made to give their milk for the use of man. Milk is used figuratively as a sign of abundance (Gen. 49:12; Ezek. 25:4; Joel 3:18). It is also a symbol of the rudiments of doctrine (1 Cor. 3:2; Heb. 5:12, 13), and of the unadulterated word of God (1 Pet. 2:2).",
            "(2.) Heb. hem'ah, always rendered \"butter\" in the Authorized Version. It means \"butter,\" but also more frequently \"cream,\" or perhaps, as some think, \"curdled milk,\" such as that which Abraham set before the angels (Gen. 18:8), and which Jael gave to Sisera (Judg. 5:25). In this state milk was used by travellers (2 Sam. 17:29). If kept long enough, it acquired a slightly intoxicating or soporific power.",
            "This Hebrew word is also sometimes used for milk in general (Deut. 32:14; Job 20:17).",
            "As an article of diet, milk holds a more important position in eastern countries than with us. It is not a mere adjunct in cookery, or restricted to the use of the young, although it is naturally the characteristic food of childhood, both from its simple and nutritive qualities. (1 Peter 2:2) and particularly as contrasted with meat, (1 Corinthians 3:2; Hebrews 5:12) but beyond this it is regarded as substantial food adapted alike to all ages and classes. Not only the milk of cows, but of sheep, (32:14) of camels, (Genesis 32:15) and of goats, (Proverbs 27:27) was used; that latter appears to have been most highly prized.",
            "An animal secretion, of a white colour -- La 4:7.",
            "Used as food by the Jews -- Ge 18:8; Jdj 5:25.",
            "Different kinds mentioned",
            "Of cows. -- De 32:14; 1Sa 6:7.",
            "Of camels. -- Ge 32:15.",
            "Of goats. -- Pr 27:27.",
            "Of sheep. -- De 32:14.",
            "Of sea-monsters. -- La 4:3.",
            "Flocks and herds fed for supply of -- Pr 27:23,27; Isa 7:21,22; 1Co 9:7.",
            "Canaan abounded with -- Ex 3:8,17; Jos 5:6.",
            "Made into",
            "Butter. -- Pr 30:33.",
            "Cheese. -- Job 10:10.",
            "Kept by the Jews in bottles -- Jdj 4:19.",
            "Young animals not to be seethed in that of the mother -- Ex 23:19.",
            "Illustrative of",
            "Temporal blessings. -- Ge 49:12.",
            "Blessings of the gospel. -- Isa 55:1; Joe 3:18.",
            "First principles of God's word. -- 1Co 3:2; Heb 5:12; 1Pe 2:2.",
            "Godly and edifying discourses. -- Song 4:11.",
            "Wealth of the Gentiles. -- Isa 60:16.",
            "Doctrines of the gospel. -- Song 5:1."
        ]
    },
    {
        "Word": "Mill",
        "Definitions": [
            "For grinding corn, mentioned as used in the time of Abraham (Gen. 18:6). That used by the Hebrews consisted of two circular stones, each 2 feet in diameter and half a foot thick, the lower of which was called the \"nether millstone\" (Job 41:24) and the upper the \"rider.\" The upper stone was turned round by a stick fixed in it as a handle. There were then no public mills, and thus each family required to be provided with a hand-mill. The corn was ground daily, generally by the women of the house (Isa. 47:1, 2; Matt. 24:41). It was with the upper stone of a hand-mill that \"a certain woman\" at Thebez broke Abimelech's skull (Judg. 9:53, \"a piece of a millstone;\" literally, \"a millstone rider\", i.e., the \"runner,\" the stone which revolves. Comp. 2 Sam. 11:21). Millstones could not be pledged (Deut. 24:6), as they were necessary in every family.",
            "The mills of the ancient Hebrews probably differed but little from those at present in use in the East. These consist of two circular stones, each about eighteen inches or two feet in diameter, the lower of which is fixed, and has its upper surface slightly convex, fitting into a corresponding concavity in the upper stone. In the latter is a hole thorough which the grain passes, immediately above a pivot or shaft which rises from the centre of the lower stone, and about which the upper stone is turned by means of an upright handle fixed near the edge. It is worked by women, sometimes singly and sometimes two together, who are usually seated on the bare ground. (Isaiah 47:1,2) \"facing each other; both have hold of the handle by which the upper is turned round on the 'nether' millstone. The one whose right hand is disengaged throws in the grain as occasion requires through the hole in the upper stone. It is not correct to say that one pushes it half round and then the other seizes the handle. This would be slow work, and would give a spasmodic motion to the stone. Both retain their hold, and pull to or push from, as men do with the whip or cross-cut saw. The proverb of our Saviour, (Matthew 24:41) is true to life, for women only grind. I cannot recall an instance in which men were at the mill.\"--Thomson, \"The Land and the Book,\" c.34. So essential were millstones for daily domestic use that they were forbidden to be taken in pledge. (24:6) There were also larger mills that could only be turned by cattle or asses. Allusion to one of these is made in (Matthew 18:6) With the movable upper millstone of the hand-mill the woman of Thebez broke Abimelech's skull. (Judges 9:53)"
        ]
    },
    {
        "Word": "Millennium",
        "Definitions": [
            "A thousand years; the name given to the era mentioned in Rev. 20:1-7. Some maintain that Christ will personally appear on earth for the purpose of establishing his kingdom at the beginning of this millennium. Those holding this view are usually called \"millenarians.\" On the other hand, it is maintained, more in accordance with the teaching of Scripture, we think, that Christ's second advent will not be premillennial, and that the right conception of the prospects and destiny of his kingdom is that which is taught, e.g., in the parables of the leaven and the mustard-seed. The triumph of the gospel, it is held, must be looked for by the wider and more efficient operation of the very forces that are now at work in extending the gospel; and that Christ will only come again at the close of this dispensation to judge the world at the \"last day.\" The millennium will thus precede his coming."
        ]
    },
    {
        "Word": "Millet",
        "Definitions": [
            "(Heb. dohan; only in Ezek. 4:9), a small grain, the produce of the Panicum miliaceum of botanists. It is universally cultivated in the East as one of the smaller corn-grasses. This seed is the cenchros of the Greeks. It is called in India warree, and by the Arabs dukhan, and is extensively used for food, being often mixed with other grain. In this country it is only used for feeding birds.",
            "a kind of grain. A number os species are cultivated in the East. When green it is used as fodder, and for bread when ripe. (Ezekiel 4:9) It is probable that both the Sorghum vulgare and that Panicum miliaceum were used, and the Hebrew dochan may denote either of these plants."
        ]
    },
    {
        "Word": "Millo",
        "Definitions": [
            "(Heb. always with the article, \"the\" Millo). (1.) Probably the Canaanite name of some fortification, consisting of walls filled in with earth and stones, which protected Jerusalem on the north as its outermost defence. It is always rendered Akra i.e., \"the citadel\", in the LXX. It was already existing when David conquered Jerusalem (2 Sam. 5:9). He extended it to the right and left, thus completing the defence of the city. It was rebuilt by Solomon (1 Kings 9:15, 24; 11:27) and repaired by Hezekiah (2 Chr. 32:5).",
            "(2.) In Judg. 9:6, 20 it is the name of a rampart in Shechem, probably the \"tower of Shechem\" (9:46, 49).",
            "fullness",
            "(a rampart, mound) a place in ancient Jerusalem. Both name and place seem to have been already in existence when the city was taken from the Jebusites by David. (2 Samuel 5:9; 1 Chronicles 11:8) Its repair or restoration was one of the great works for which Solomon raised his \"levy,\" (1 Kings 9:15,24; 11:27) and it formed a prominent part of the fortifications by which Hezekiah prepared for the approach of the Assyrians. (2 Chronicles 32:5) The last passage seems to show that \"the Milo\" was part of the \"city of David,\" that is, of Zion. Comp. (2 Kings 12:20)"
        ]
    },
    {
        "Word": "Mincing",
        "Definitions": [
            "(Heb. taphoph, Isa. 3:16), taking affectedly short and quick steps. Luther renders the word by \"wag\" or \"waggle,\" thus representing \"the affected gait of coquettish females.\""
        ]
    },
    {
        "Word": "Mine",
        "Definitions": [
            "The process of mining is described in Job 28:1-11. Moses speaks of the mineral wealth of Palestine (Deut. 8:9). Job 28:4 is rightly thus rendered in the Revised Version, \"He breaketh open a shaft away from where men sojourn; they are forgotten of the foot [that passeth by]; they hang afar from men, they swing to and fro.\" These words illustrate ancient mining operations."
        ]
    },
    {
        "Word": "Minister",
        "Definitions": [
            "One who serves, as distinguished from the master. (1.) Heb. meshereth, applied to an attendant on one of superior rank, as to Joshua, the servant of Moses (Ex. 33:11), and to the servant of Elisha (2 Kings 4:43). This name is also given to attendants at court (2 Chr. 22:8), and to the priests and Levites (Jer. 33:21; Ezek. 44:11).",
            "(2.) Heb. pelah (Ezra 7:24), a \"minister\" of religion. Here used of that class of sanctuary servants called \"Solomon's servants\" in Ezra 2:55-58 and Neh. 7:57-60.",
            "(3.) Greek leitourgos, a subordinate public administrator, and in this sense applied to magistrates (Rom. 13:6). It is applied also to our Lord (Heb. 8:2), and to Paul in relation to Christ (Rom. 15:16).",
            "(4.) Greek hyperetes (literally, \"under-rower\"), a personal attendant on a superior, thus of the person who waited on the officiating priest in the synagogue (Luke 4:20). It is applied also to John Mark, the attendant on Paul and Barnabas (Acts 13:5).",
            "(5.) Greek diaconos, usually a subordinate officer or assistant employed in relation to the ministry of the gospel, as to Paul and Apollos (1 Cor. 3:5), Tychicus (Eph. 6:21), Epaphras (Col. 1:7), Timothy (1 Thess. 3:2), and also to Christ (Rom. 15:8).",
            "This term is used in the Authorized Version to describe various officials of a religious and civil character. Its meaning, as distinguished from servant, is a voluntary attendant on another. In the Old Testament it is applied (1) to an attendance upon a person of high rank, (Exodus 24:13; Joshua 1:1; 2 Kings 4:43)",
            "(2) to the attaches of a royal court, (1 Kings 10:5; 2 Chronicles 22:8) comp. Psal 104:4 (3) To the priests and Levites. (Ezra 8:17; Nehemiah 10:36; Isaiah 61:6; Ezekiel 44:11; Joel 1:9,13) One term in the New Testament betokens a subordinate public administrator, (Romans 13:6; 15:16; Hebrews 8:2) one who performs certain gratuitous public services. A second term contains the idea of actual and personal attendance upon a superior, as in (Luke 4:20) The minister's duty was to open and close the building, to produce and replace the books employed in the service, and generally to wait on the officiating priest or teacher. A third term, diakonos (from which comes our word deacon), is the one usually employed in relation to the ministry of the gospel: its application is twofold,--in a general sense to indicate ministers of any order, whether superior or inferior, and in a special sense to indicate an order of inferiors ministers. [[872]Deacon]"
        ]
    },
    {
        "Word": "Minni",
        "Definitions": [
            "Only in Jer. 51:27, as the name of a province in Armenia, which was at this time under the Median kings. Armenia is regarded by some as = Har-minni i.e., the mountainous country of Minni. (See [404]ARMENIA.)",
            "reckoned; prepared",
            "(division), (Jeremiah 51:27) already noticed as a portion of Armenia. [[873]Armenia]"
        ]
    },
    {
        "Word": "Minnith",
        "Definitions": [
            "Distribution, an Ammonitish town (Judg. 11:33) from which wheat was exported to Tyre (Ezek. 27:17). It was probably somewhere in the Mishor or table-land on the east of Jordan. There is a gentle valley running for about 4 miles east of Dhiban called Kurm Dhiban, \"the vineyards of Dibon.\" Tristram supposes that this may be the \"vineyards\" mentioned in Judg. (l.c.).",
            "same as Minni",
            "(distribution), a place on the east of the Jordan, named as the point to which Jephthah's slaughter of the Ammonites extended. (Judges 11:33) The \"wheat of Minnith\" is mentioned in (Ezekiel 27:17) as being supplied by Judah and Israel to Tyre; but there is nothing to indicate that the same place is intended, and indeed the word is believed by some not to be a proper name."
        ]
    },
    {
        "Word": "Minstrel",
        "Definitions": [
            "(Matt. 9:23), a flute-player. Such music was a usual accompaniment of funerals. In 2 Kings 3:15 it denotes a player on a stringed instrument.",
            "The Hebrew word in (2 Kings 3:15) properly signifies a player upon a stringed instruments like the harp or kinnor [[874]Harp], whatever its precise character may have been, on which David played before Saul, (1 Samuel 16:16; 18:10; 19:9) and which the harlots of the great cities used to carry with them as they walked, to attract notice. (Isaiah 23:16) The \"minstrels\" in (Matthew 9:23) were the flute-players who were employed as professional mourners, to whom frequent allusion is made. (2 Chronicles 35:25; Ecclesiastes 12:5; Jeremiah 9:17-20)"
        ]
    },
    {
        "Word": "Mint",
        "Definitions": [
            "(Gr. heduosmon, i.e., \"having a sweet smell\"), one of the garden herbs of which the Pharisees paid tithes (Matt. 23:23; Luke 11:42). It belongs to the labiate family of plants. The species most common in Syria is the Mentha sylvestris, the wild mint, which grows much larger than the garden mint (M. sativa). It was much used in domestic economy as a condiment, and also as a medicine. The paying of tithes of mint was in accordance with the Mosiac law (Deut. 14:22), but the error of the Pharisees lay in their being more careful about this little matter of the mint than about weightier matters.",
            "This name occurs only in (Matthew 23:23) and Luke 11:42 As one of those herbs the tithe of which the Jews were most scrupulously exact in paying. The horse mint, M. Sylvestris, and several other species of mint are common in Syria."
        ]
    },
    {
        "Word": "Miracle",
        "Definitions": [
            "An event in the external world brought about by the immediate agency or the simple volition of God, operating without the use of means capable of being discerned by the senses, and designed to authenticate the divine commission of a religious teacher and the truth of his message (John 2:18; Matt. 12:38). It is an occurrence at once above nature and above man. It shows the intervention of a power that is not limited by the laws either of matter or of mind, a power interrupting the fixed laws which govern their movements, a supernatural power.",
            "\"The suspension or violation of the laws of nature involved in miracles is nothing more than is constantly taking place around us. One force counteracts another: vital force keeps the chemical laws of matter in abeyance; and muscular force can control the action of physical force. When a man raises a weight from the ground, the law of gravity is neither suspended nor violated, but counteracted by a stronger force. The same is true as to the walking of Christ on the water and the swimming of iron at the command of the prophet. The simple and grand truth that the universe is not under the exclusive control of physical forces, but that everywhere and always there is above, separate from and superior to all else, an infinite personal will, not superseding, but directing and controlling all physical causes, acting with or without them.\" God ordinarily effects his purpose through the agency of second causes; but he has the power also of effecting his purpose immediately and without the intervention of second causes, i.e., of invading the fixed order, and thus of working miracles. Thus we affirm the possibility of miracles, the possibility of a higher hand intervening to control or reverse nature's ordinary movements.",
            "In the New Testament these four Greek words are principally used to designate miracles: (1.) Semeion, a \"sign\", i.e., an evidence of a divine commission; an attestation of a divine message (Matt. 12:38, 39; 16:1, 4; Mark 8:11; Luke 11:16; 23:8; John 2:11, 18, 23; Acts 6:8, etc.); a token of the presence and working of God; the seal of a higher power.",
            "(2.) Terata, \"wonders;\" wonder-causing events; portents; producing astonishment in the beholder (Acts 2:19).",
            "(3.) Dunameis, \"might works;\" works of superhuman power (Acts 2:22; Rom. 15:19; 2 Thess. 2:9); of a new and higher power.",
            "(4.) Erga, \"works;\" the works of Him who is \"wonderful in working\" (John 5:20, 36).",
            "Miracles are seals of a divine mission. The sacred writers appealed to them as proofs that they were messengers of God. Our Lord also appealed to miracles as a conclusive proof of his divine mission (John 5:20, 36; 10:25, 38). Thus, being out of the common course of nature and beyond the power of man, they are fitted to convey the impression of the presence and power of God. Where miracles are there certainly God is. The man, therefore, who works a miracle affords thereby clear proof that he comes with the authority of God; they are his credentials that he is God's messenger. The teacher points to these credentials, and they are a proof that he speaks with the authority of God. He boldly says, \"God bears me witness, both with signs and wonders, and with divers miracles.\"",
            "The credibility of miracles is established by the evidence of the senses on the part of those who are witnesses of them, and to all others by the testimony of such witnesses. The witnesses were competent, and their testimony is trustworthy. Unbelievers, following Hume, deny that any testimony can prove a miracle, because they say miracles are impossible. We have shown that miracles are possible, and surely they can be borne witness to. Surely they are credible when we have abundant and trustworthy evidence of their occurrence. They are credible just as any facts of history well authenticated are credible. Miracles, it is said, are contrary to experience. Of course they are contrary to our experience, but that does not prove that they were contrary to the experience of those who witnessed them. We believe a thousand facts, both of history and of science, that are contrary to our experience, but we believe them on the ground of competent testimony. An atheist or a pantheist must, as a matter of course, deny the possibility of miracles; but to one who believes in a personal God, who in his wisdom may see fit to interfere with the ordinary processes of nature, miracles are not impossible, nor are they incredible. (See LIST OF MIRACLES, Appendix.)"
        ]
    },
    {
        "Word": "Miriam",
        "Definitions": [
            "Their rebellion. (1.) The sister of Moses and Aaron (Ex. 2:4-10; 1 Chr. 6:3). Her name is prominent in the history of the Exodus. She is called \"the prophetess\" (Ex. 15:20). She took the lead in the song of triumph after the passage of the Red Sea. She died at Kadesh during the second encampment at that place, toward the close of the wanderings in the wilderness, and was buried there (Num. 20:1). (See [405]AARON; [406]MOSES.)",
            "(2.) 1 Chr. 4:17, one of the descendants of Judah.",
            "rebellion",
            "(rebellion), the sister of Moses, was the eldest of that sacred family; and she first appears, probably as a young girl, watching her infant brother's cradle in the Nile, (Exodus 2:4) and suggesting her mother as a nurse. ver. 7. After the crossing of the Red Sea \"Miriam the prophetess\" is her acknowledged title. ch. (Exodus 15:20) The prophetic power showed itself in her under the same form as that which it assumed in the days of Samuel and David,--poetry, accompanied with music and processions. ch. (Exodus 15:1-19) She took the lead, with Aaron, in the complaint against Moses for his marriage with a Cushite, (Numbers 12:1,2) and for this was attacked with leprosy. This stroke and its removal, which took place at Hazeroth, form the last public event of Miriam's life. ch. (Numbers 12:1-15) She died toward the close of the wanderings at Kadesh, and was buried there. ch. (Numbers 20:1) (B.C. about 1452.)"
        ]
    },
    {
        "Word": "Misdeem",
        "Definitions": [
            "(Deut. 32:27, R.V.). The Authorized Version reads, \"should behave themselves strangely;\" i.e., not recognize the truth, misunderstand or mistake the cause of Israel's ruin, which was due to the fact that God had forsaken them on account of their apostasy."
        ]
    },
    {
        "Word": "Misgab",
        "Definitions": [
            "Height, a town of Moab, or simply, the height=the citadel, some fortress so called; or perhaps a general name for the highlands of Moab, as some think (Jer. 48:1). In Isa. 25:12, the word is rendered \"high fort.\"",
            "(height), a place in Moab. (Jeremiah 48:1) It appears to be mentioned also in (Isaiah 25:12) thorough there rendered in the Authorized Version \"high fort.\""
        ]
    },
    {
        "Word": "Mishael",
        "Definitions": [
            "Who is like God! (1.) A Levite; the eldest of the three sons of Uzziel (Ex. 6:22).",
            "(2.) One of the three Hebrew youths who were trained with Daniel in Babylon (Dan. 1:11, 19), and promoted to the rank of Magi. He and his companions were afterwards cast into the burning fiery furnace for refusing to worship the idol the king had set up, from which they were miraculously delivered (3:13-30). His Chaldean name was Meshach (q.v.).",
            "who is asked for or lent",
            "(who is what God is?).",
            "+ One of the sons of Uzziel, the uncle of Aaron and Moses. (Exodus 6:22) when Nadab and Abihu were struck dead for offering strange fire, Mishael and his brother Elzaphan, at the command of Moses, removed their bodies from the sanctuary, and buried them without the camp, their loose-fitting tunics serving for winding-sheets. (Leviticus 10:4,5) + One of those who stood at Ezra's left hand when he read the law to the people. (Nehemiah 8:4) [[875]Meshach]"
        ]
    },
    {
        "Word": "Mishal",
        "Definitions": [
            "A city of the tribe of Asher (Josh. 21:30; 1 Chr. 6:74). It is probably the modern Misalli, on the shore near Carmel.",
            "parables; governing"
        ]
    },
    {
        "Word": "Misham",
        "Definitions": [
            "Their cleansing or their beholding, a Benjamite, one of the sons of Elpaal (1 Chr. 8:12).",
            "their savior; taking away",
            "(purification), a Benjamite, son of Elpaal and descendant of Shaharaim. (1 Chronicles 8:12)"
        ]
    },
    {
        "Word": "Misheal",
        "Definitions": [
            "(Josh. 19:26), a town of Asher, probably the same as Mishal.",
            "requiring; lent; pit"
        ]
    },
    {
        "Word": "Mishma",
        "Definitions": [
            "Hearing. (1.) One of the sons of Ishmael (Gen. 25:14), and founder of an Arab tribe.",
            "(2.) A Simeonite (1 Chr. 4:25, 26).",
            "hearing; obeying",
            "(a hearing).",
            "+ A son of Ishmael and brother of Mibsam. (Genesis 25:14; 1 Chronicles 1:30) + A son of Simeon, (1 Chronicles 4:25) brother of Mibsam."
        ]
    },
    {
        "Word": "Mishmannah",
        "Definitions": [
            "Fatness, one of the Gadite heroes who gathered to David at Ziklag (1 Chr. 12:10).",
            "fatness; taking away provision",
            "(fatness), the fourth of the twelve lion-faced Gadites who joined David at Ziklag. (1 Chronicles 12:10)"
        ]
    },
    {
        "Word": "Misrephoth-maim",
        "Definitions": [
            "Burning of waters, supposed to be salt-pans, or lime-kilns, or glass-factories, a place to which Joshua pursued a party of Canaanites after the defeat of Jabin (Josh. 11:8). It is identified with the ruin Musheirifeh, at the promontory of en-Nakhurah, some 11 miles north of Acre.",
            "hot waters"
        ]
    },
    {
        "Word": "Mite",
        "Definitions": [
            "Contraction of minute, from the Latin minutum, the translation of the Greek word lepton, the very smallest bronze of copper coin (Luke 12:59; 21:2). Two mites made one quadrans, i.e., the fourth part of a Roman as, which was in value nearly a halfpenny. (See [407]FARTHING.)",
            "a coin current in Palestine in the time of our Lord. (Mark 12:41-44; Luke 21:1-4) It seems in Palestine to have been the smallest piece of money (worth about one-fifth of a cent), being the half of the farthing, which was a coin of very low value. From St. Mark's explanation, \"two mites, which make a farthing,\" ver. 42, it may perhaps be inferred that the farthing was the commoner coin."
        ]
    },
    {
        "Word": "Mithcah",
        "Definitions": [
            "Sweetness, one of the stations of the Israelites in the wilderness (Num. 33:28, 29).",
            "sweetness; pleasantness",
            "(sweetness), the name of an unknown desert encampment of the Israelites. (Numbers 33:28,29)"
        ]
    },
    {
        "Word": "Mithredath",
        "Definitions": [
            "Given by Mithra, or dedicated to Mithra, i.e., the sun, the Hebrew form of the Greek name Mithridates. (1.) The \"treasurer\" of King Cyrus (Ezra 1:8).",
            "(2.) Ezra 4:7, a Persian officer in Samaria.",
            "breaking the law",
            "(given by Mithra).",
            "+ The treasurer of Cyrus king of Persia, to whom the king gave the vessels of the temple. (Ezra 1:8) + A Persian officer stationed at Samaria. (Ezra 4:7)"
        ]
    },
    {
        "Word": "Mitre",
        "Definitions": [
            "(Heb. mitsnepheth), something rolled round the head; the turban or head-dress of the high priest (Ex. 28:4, 37, 39; 29:6, etc.). In the Authorized Version of Ezek. 21:26, this Hebrew word is rendered \"diadem,\" but in the Revised Version, \"mitre.\" It was a twisted band of fine linen, 8 yards in length, coiled into the form of a cap, and worn on official occasions (Lev. 8:9; 16:4; Zech. 3:5). On the front of it was a golden plate with the inscription, \"Holiness to the Lord.\" The mitsnepheth differed from the mitre or head-dress (migba'ah) of the common priest. (See [408]BONNET.)",
            "(something rolled around the head), the turban or headdress of the high priest, made of fine linen cloth, eight yards long, folded around the head. On the front was a gold plate on which was inscribed Holiness to the Lord . (Exodus 28:4,37,39; 39:28,30; Leviticus 8:9)"
        ]
    },
    {
        "Word": "Mitylene",
        "Definitions": [
            "The chief city of the island of Lesbos, on its east coast, in the AEgean Sea. Paul, during his third missionary journey, touched at this place on his way from Corinth to Judea (Acts 20:14), and here tarried for a night. It lies between Assos and Chios. It is now under the Turkish rule, and bears the name of Metelin.",
            "purity; cleansing; press",
            "(mutilated), the chief town of Lesbos, an island of the AEgean Sea, 7 1/2 miles from the opposite point of Asia Minor. The city is situated on the east coast of the island. Mitylene is the intermediate place where St. Paul stopped for the night between Assos and Chios. (Acts 20:14,15) The town itself was celebrated in Roman times for the beauty of its buildings. In St. Paul's day it had the privileges of a free city. (It is now a place of no importance, called Mitelin . It contains about 1100 houses, Greek and Turkish, with narrow and filthy streets.--ED.)"
        ]
    },
    {
        "Word": "Mixed multitude",
        "Definitions": [
            "(Ex. 12:38), a class who accompanied the Israelites as they journeyed from Rameses to Succoth, the first stage of the Exodus. These were probably miscellaneous hangers-on to the Hebrews, whether Egyptians of the lower orders, or the remains of the Hyksos (see [409]EGYPT; [410]MOSES), as some think. The same thing happened on the return of the Jews from Babylon (Neh. 13:3), a \"mixed multitude\" accompanied them so far."
        ]
    },
    {
        "Word": "Mizar",
        "Definitions": [
            "Smallness, a summit on the eastern ridge of Lebanon, near which David lay after escaping from Absalom (Ps. 42:6). It may, perhaps, be the present Jebel Ajlun, thus named, \"the little\", in contrast with the greater elevation of Lebanon and Hermon.",
            "little",
            "(small), The hill, a mountain apparently in the northern part of transjordanic Palestine, from which the author of Psalm 42 utters his pathetic appeal. ver. 6. (It is probably a summit of the eastern ridge of Lebanon, not far from Mahanaim, where David lay after escaping from the rebellion of Absalom.--McClintock and Strong.)"
        ]
    },
    {
        "Word": "Mizpah",
        "Definitions": [
            "Or Miz'peh, watch-tower; the look-out. (1.) A place in Gilead, so named by Laban, who overtook Jacob at this spot (Gen. 31:49) on his return to Palestine from Padan-aram. Here Jacob and Laban set up their memorial cairn of stones. It is the same as Ramath-mizpeh (Josh. 13:26).",
            "(2.) A town in Gilead, where Jephthah resided, and where he assumed the command of the Israelites in a time of national danger. Here he made his rash vow; and here his daughter submitted to her mysterious fate (Judg. 10:17; 11:11, 34). It may be the same as Ramoth-Gilead (Josh. 20:8), but it is more likely that it is identical with the foregoing, the Mizpeh of Gen. 31:23, 25, 48, 49.",
            "(3.) Another place in Gilead, at the foot of Mount Hermon, inhabited by Hivites (Josh. 11:3, 8). The name in Hebrew here has the article before it, \"the Mizpeh,\" \"the watch-tower.\" The modern village of Metullah, meaning also \"the look-out,\" probably occupies the site so called.",
            "(4.) A town of Moab to which David removed his parents for safety during his persecution by Saul (1 Sam. 22:3). This was probably the citadel known as Kir-Moab, now Kerak. While David resided here he was visited by the prophet Gad, here mentioned for the first time, who was probably sent by Samuel to bid him leave the land of Moab and betake himself to the land of Judah. He accordingly removed to the forest of Hareth (q.v.), on the edge of the mountain chain of Hebron.",
            "(5.) A city of Benjamin, \"the watch-tower\", where the people were accustomed to meet in great national emergencies (Josh. 18:26; Judg. 20:1, 3; 21:1, 5; 1 Sam. 7:5-16). It has been supposed to be the same as Nob (1 Sam. 21:1; 22:9-19). It was some 4 miles north-west of Jerusalem, and was situated on the loftiest hill in the neighbourhood, some 600 feet above the plain of Gibeon. This village has the modern name of Neby Samwil, i.e., the prophet Samuel, from a tradition that Samuel's tomb is here. (See [411]NOB.)",
            "Samuel inaugurated the reformation that characterized his time by convening a great assembly of all Israel at Mizpeh, now the politico-religious centre of the nation. There, in deep humiliation on account of their sins, they renewed their vows and entered again into covenant with the God of their fathers. It was a period of great religious awakening and of revived national life. The Philistines heard of this assembly, and came up against Israel. The Hebrews charged the Philistine host with great fury, and they were totally routed. Samuel commemorated this signal victory by erecting a memorial-stone, which he called \"Ebenezer\" (q.v.), saying, \"Hitherto hath the Lord helped us\" (1 Sam. 7:7-12).",
            "Mizpeh, a watch-tower; speculation",
            "and Miz'peh (a watch-tower), the name of several places in Palestine.",
            "+ The earliest of all, in order of the narrative, is the heap of stones piled up by Jacob and Laban, (Genesis 31:48) on Mount Gilead, ver. (Genesis 31:25) to serve both as a witness to the covenant then entered into and as a landmark of the boundary between them. ver. (Genesis 31:52) On this natural watch-tower did the children of Israel assemble for the choice of a leader to resist the children of Ammon. (Judges 10:17) There the fatal meeting took place between Jephthah and his daughter on his return from the war. ch. (Judges 11:34) It seems most probable that the \"Mizpeh-gilead\" which is mentioned here, and here only, is the same as the \"ham-Mizpah\" of the other parts of the narrative; and both are probably identical with the Ramath-mizpeh and Ramoth-gilead, so famous in the later history. + A second Mizpeh, on the east of Jordan, was the Mizpeh-moab, where the king of that nation was living when David committed his parents to his care. (1 Samuel 22:3) + A third was \"the land of Mizpeh,\" or more accurately \"of Mizpah,\" the residence of the Hivites who joined the northern confederacy against Israel, headed by Jabin king of Hazor. (Joshua 11:3) No other mention is found of this district in the Bible, unless it be identical with-- + The valley of Mizpeh, to which the discomfited hosts of the same confederacy were chased by Joshua, (Joshua 11:8) perhaps identical with the great country of Coele-Syria. + Mizpeh, a city of Judah, (Joshua 15:38) in the district of the Shefelah or maritime lowland. + Mizpeh, in Joshua and Samuel; elsewhere Mizpah, a \"city\" of Benjamin, not far from Jerusalem. (Joshua 18:26; 1 Kings 15:22; 2 Chronicles 16:6; Nehemiah 3:7) It was one of the places fortified by Asa against the incursions of the kings of northern Israel, (1 Kings 15:22; 2 Chronicles 16:6; Jeremiah 41:10) and after the destruction of Jerusalem it became the residence of the superintendent appointed by the king of Babylon, (Jeremiah 40:7) etc., and the scene of his murder and of the romantic incidents connected with the name of Ishmael the son of Nethaniah. It was one of the three holy cities which Samuel visited in turn as judge of the people, (1 Samuel 7:6,16) the other two being Bethel and Gilgal. With the conquest of Jerusalem and the establishment there of the ark, the sanctity of Mizpah, or at least its reputation, seems to have declined. From Mizpah the city or the temple was visible. These conditions are satisfied by the position of Scopus, the broad ridge which forms the continuation of the Mount of Olives to the north and cast, from which the traveller gains, like Titus, his first view, and takes his last farewell, of the domes, walls and towers of the holy city."
        ]
    },
    {
        "Word": "Mizpar",
        "Definitions": [
            "Number, one of the Jews who accompanied Zerubbabel from Babylon (Ezra 2:2); called also Mispereth (Neh. 7:7).",
            "(number); properly Mispar, the same as [876]Mispereth. (Ezra 2:2)"
        ]
    },
    {
        "Word": "Mizraim",
        "Definitions": [
            "The dual form of matzor, meaning a \"mound\" or \"fortress,\" the name of a people descended from Ham (Gen. 10:6, 13; 1 Chr. 1:8, 11). It was the name generally given by the Hebrews to the land of Egypt (q.v.), and may denote the two Egypts, the Upper and the Lower. The modern Arabic name for Egypt is Muzr.",
            "tribulations"
        ]
    },
    {
        "Word": "Mizzah",
        "Definitions": [
            "Despair, one of the four sons of Reuel, the son of Esau (Gen. 36:13, 17).",
            "defluxion from the head",
            "(fear), son of Reuel and grandson of Esau. (Genesis 36:13,17; 1 Chronicles 1:37)"
        ]
    },
    {
        "Word": "Mnason",
        "Definitions": [
            "Reminding, or remembrancer, a Christian of Jerusalem with whom Paul lodged (Acts 21:16). He was apparently a native of Cyprus, like Barnabas (11:19, 20), and was well known to the Christians of Caesarea (4:36). He was an \"old disciple\" (R.V., \"early disciple\"), i.e., he had become a Christian in the beginning of the formation of the Church in Jerusalem.",
            "a diligent seeker; an exhorter",
            "(remembering) is honorably mentioned in Scripture. (Acts 21:16) It is most likely that his residence at this time was not Caesarea, but Jerusalem. He was a Cyprian by birth, and may have been a friend of Barnabas. (Acts 4:36)"
        ]
    },
    {
        "Word": "Moab",
        "Definitions": [
            "The seed of the father, or, according to others, the desirable land, the eldest son of Lot (Gen. 19:37), of incestuous birth.",
            "(2.) Used to denote the people of Moab (Num. 22:3-14; Judg. 3:30; 2 Sam. 8:2; Jer. 48:11, 13).",
            "(3.) The land of Moab (Jer. 48:24), called also the \"country of Moab\" (Ruth 1:2, 6; 2:6), on the east of Jordan and the Dead Sea, and south of the Arnon (Num. 21:13, 26). In a wider sense it included the whole region that had been occupied by the Amorites. It bears the modern name of Kerak.",
            "In the Plains of Moab, opposite Jericho (Num. 22:1; 26:63; Josh. 13:32), the children of Israel had their last encampment before they entered the land of Canaan. It was at that time in the possession of the Amorites (Num. 21:22). \"Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah,\" and \"died there in the land of Moab, according to the word of the Lord\" (Deut. 34:5, 6). \"Surely if we had nothing else to interest us in the land of Moab, the fact that it was from the top of Pisgah, its noblest height, this mightiest of the prophets looked out with eye undimmed upon the Promised Land; that it was here on Nebo, its loftiest mountain, that he died his solitary death; that it was here, in the valley over against Beth-peor, he found his mysterious sepulchre, we have enough to enshrine the memory in our hearts.\"",
            "of his father",
            "(of his father), Mo'abites. Moab was the son of the Lot's eldest daughter, the progenitor of the Moabites. Zoar was the cradle of the race of Lot. From this centre the brother tribes spread themselves. The Moabites first inhabited the rich highlands which crown the eastern side of the chasm of the Dead Sea, extending as far north as the mountain of Gilead, from which country they expelled the Emims, the original inhabitants, (2:11) but they themselves were afterward driven southward by the warlike Amorites, who had crossed the Jordan, and were confined to the country south of the river Arnon, which formed their northern boundary. (Numbers 21:13; Judges 11:18) The territory occupied by Moab at the period of its greatest extent, before the invasion of the Amorites, divided itself naturally into three distinct and independent portions:-- (1) The enclosed corner or canton south of the Arnon was the \"field of Moab.\" (Ruth 1:1,2,6) etc. (2) The more open rolling country north of the Arnon, opposite Jericho, and up to the hills of Gilead, was the \"land of Moab.\" (1:5; 32:49) etc. (3) The sunk district in the tropical depths of the Jordan valley. (Numbers 22:1) etc. The Israelites, in entering the promised land, did not pass through the Moabites, (Judges 11:18) but conquered the Amorites, who occupied the country from which the Moabites had been so lately expelled. After the conquest of Canaan the relations of Moab with Israel were of a mixed character, sometimes warlike and sometimes peaceable. With the tribe of Benjamin they had at least one severe struggle, in union with their kindred the Ammonites. (Judges 3:12-30) The story of Ruth, on the other hand, testifies to the existence of a friendly intercourse between Moab and Bethlehem, one of the towns of Judah. By his descent from Ruth, David may be said to have had Moabite blood in his veins. He committed his parents to the protection of the king of Moab, when hard pressed by Saul. (1 Samuel 22:3,4) But here all friendly relations stop forever. The next time the name is mentioned is in the account of David's war, who made the Moabites tributary. (2 Samuel 8:2; 1 Chronicles 18:2) At the disruption of the kingdom Moab seems to have fallen to the northern realm. At the death of Ahab the Moabites refused to pay tribute and asserted their independence, making war upon the kingdom of Judah. (2 Chronicles 22:1) ... As a natural consequence of the late events, Israel, Judah and Edom united in an attack on Moab, resulting in the complete overthrow of the Moabites. Falling back into their own country, they were followed and their cities and farms destroyed. Finally, shut up within the walls of his own capital, the king, Mesha, in the sight of the thousands who covered the sides of that vast amphitheater, killed and burnt his child as a propitiatory sacrifice to the cruel gods of his country. Isaiah, chs. (Isaiah 15,16,25:10-12) predicts the utter annihilation of the Moabites; and they are frequently denounced by the subsequent prophets. For the religion of the Moabites see [878]Chemosh; [879]Molech; [880]Peor. See also Tristram's \"Land of Moab.\" Present condition.--(Noldeke says that the extinction of the Moabites was about A.D. 200, at the time when the Yemen tribes Galib and Gassara entered the eastern districts of the Jordan. Since A.D. 536 the last trace of the name Moab, which lingered in the town of Kir-moab, has given place to Kerak, its modern name. Over the whole region are scattered many ruins of ancient cities; and while the country is almost bare of larger vegetation, it is still a rich pasture-ground, with occasional fields of grain. The land thus gives evidence of its former wealth and power.--ED.)"
        ]
    },
    {
        "Word": "Moabite",
        "Definitions": [
            "The designation of a tribe descended from Moab, the son of Lot (Gen. 19:37). From Zoar, the cradle of this tribe, on the south-eastern border of the Dead Sea, they gradually spread over the region on the east of Jordan. Rameses II., the Pharaoh of the Oppression, enumerates Moab (Muab) among his conquests. Shortly before the Exodus, the warlike Amorites crossed the Jordan under Sihon their king and drove the Moabites (Num. 21:26-30) out of the region between the Arnon and the Jabbok, and occupied it, making Heshbon their capital. They were then confined to the territory to the south of the Arnon.",
            "On their journey the Israelites did not pass through Moab, but through the \"wilderness\" to the east (Deut. 2:8; Judg. 11:18), at length reaching the country to the north of the Arnon. Here they remained for some time till they had conquered Bashan (see [412]SIHON; [413]OG). The Moabites were alarmed, and their king, Balak, sought aid from the Midianites (Num. 22:2-4). It was while they were here that the visit of Balaam (q.v.) to Balak took place. (See [414]MOSES.)",
            "After the Conquest, the Moabites maintained hostile relations with the Israelites, and frequently harassed them in war (Judg. 3:12-30; 1 Sam. 14). The story of Ruth, however, shows the existence of friendly relations between Moab and Bethlehem. By his descent from Ruth, David may be said to have had Moabite blood in his veins. Yet there was war between David and the Moabites (2 Sam. 8:2; 23:20; 1 Chr. 18:2), from whom he took great spoil (2 Sam. 8:2, 11, 12; 1 Chr. 11:22; 18:11).",
            "During the one hundred and fifty years which followed the defeat of the Moabites, after the death of Ahab (see [415]MESHA), they regained, apparently, much of their former prosperty. At this time Isaiah (15:1) delivered his \"burden of Moab,\" predicting the coming of judgment on that land (comp. 2 Kings 17:3; 18:9; 1 Chr. 5:25, 26). Between the time of Isaiah and the commencement of the Babylonian captivity we have very seldom any reference to Moab (Jer. 25:21; 27:3; 40:11; Zeph. 2:8-10).",
            "After the Return, it was Sanballat, a Moabite, who took chief part in seeking to prevent the rebuilding of Jerusalem (Neh. 2:19; 4:1; 6:1)."
        ]
    },
    {
        "Word": "Moabite Stone",
        "Definitions": [
            "A basalt stone, bearing an inscription by King Mesha, which was discovered at Dibon by Klein, a German missionary at Jerusalem, in 1868. It was 3 1/2 feet high and 2 in breadth and in thickness, rounded at the top. It consisted of thirty-four lines, written in Hebrew-Phoenician characters. It was set up by Mesha as a record and memorial of his victories. It records (1) Mesha's wars with Omri, (2) his public buildings, and (3) his wars against Horonaim. This inscription in a remarkable degree supplements and corroborates the history of King Mesha recorded in 2 Kings 3:4-27.",
            "With the exception of a very few variations, the Moabite language in which the inscription is written is identical with the Hebrew. The form of the letters here used supplies very important and interesting information regarding the history of the formation of the alphabet, as well as, incidentally, regarding the arts of civilized life of those times in the land of Moab.",
            "This ancient monument, recording the heroic struggles of King Mesha with Omri and Ahab, was erected about B.C. 900. Here \"we have the identical slab on which the workmen of the old world carved the history of their own times, and from which the eye of their contemporaries read thousands of years ago the record of events of which they themselves had been the witnesses.\" It is the oldest inscription written in alphabetic characters, and hence is, apart from its value in the domain of Hebrew antiquities, of great linguistic importance."
        ]
    },
    {
        "Word": "Moladah",
        "Definitions": [
            "Birth, a city in the south of Judah which fell to Simeon (Josh. 15:21-26; 19:2). It has been identified with the modern el-Milh, 10 miles east of Beersheba.",
            "birth; generation",
            "(birth, race), a city of Judah, one of those which lay in the district of \"the south.\" (Joshua 15:26; 19:2) In the latter tribe it remained at any rate till the reign of David, (1 Chronicles 4:28) but by the time of the captivity it seems to have come back into the hands of Judah, by whom it was reinhabited after the captivity. (Nehemiah 11:26) It may be placed at el-Milh, which is about 4 English miles from Tell Arad, 17 or 18 from Hebron, and 9 or 10 due east of Beersheba."
        ]
    },
    {
        "Word": "Mole",
        "Definitions": [
            "Heb. tinshameth (Lev. 11:30), probably signifies some species of lizard (rendered in R.V., \"chameleon\"). In Lev. 11:18, Deut. 14:16, it is rendered, in Authorized Version, \"swan\" (R.V., \"horned owl\").",
            "The Heb. holed (Lev. 11:29), rendered \"weasel,\" was probably the mole-rat. The true mole (Talpa Europoea) is not found in Palestine. The mole-rat (Spalax typhlus) \"is twice the size of our mole, with no external eyes, and with only faint traces within of the rudimentary organ; no apparent ears, but, like the mole, with great internal organs of hearing; a strong, bare snout, and with large gnawing teeth; its colour a pale slate; its feet short, and provided with strong nails; its tail only rudimentary.\"",
            "In Isa. 2:20, this word is the rendering of two words _haphar peroth_, which are rendered by Gesenius \"into the digging of rats\", i.e., rats' holes. But these two Hebrew words ought probably to be combined into one (lahporperoth) and translated \"to the moles\", i.e., the rat-moles. This animal \"lives in underground communities, making large subterranean chambers for its young and for storehouses, with many runs connected with them, and is decidedly partial to the loose debris among ruins and stone-heaps, where it can form its chambers with least trouble.\"",
            "+ Tinshemeth. (Leviticus 11:30) It is probable that the animals mentioned with the tinshemeth in the above passage denote different kinds of lizards; perhaps, therefore, the chameleon is the animal intended. + Chephor peroth is rendered \"moles\" in (Isaiah 2:20) (The word means burrowers, hole-diggers, and may designate any of the small animals, as rats and weasels, which burrow among ruins. Many scholars, according to McClintock and Strong's \"Cyclopedia,\" consider that the Greek aspalax is the animal intended by both the words translated mole. It is not the European mole, but is a kind of blind mole-rat, from 8 to 12 inches long, feeding on vegetables, and burrowing like a mole, but on a larger scale. It is very common in Russia, and Hasselquiest says it is abundant on the plains of Sharon in Palestine.--ED.)"
        ]
    },
    {
        "Word": "Moloch",
        "Definitions": [
            "King, the name of the national god of the Ammonites, to whom children were sacrificed by fire. He was the consuming and destroying and also at the same time the purifying fire. In Amos 5:26, \"your Moloch\" of the Authorized Version is \"your king\" in the Revised Version (comp. Acts 7:43). Solomon (1 Kings 11:7) erected a high place for this idol on the Mount of Olives, and from that time till the days of Josiah his worship continued (2 Kings 23:10, 13). In the days of Jehoahaz it was partially restored, but after the Captivity wholly disappeared. He is also called Molech (Lev. 18:21; 20:2-5, etc.), Milcom (1 Kings 11:5, 33, etc.), and Malcham (Zeph. 1:5). This god became Chemosh among the Moabites.",
            "The same as Molech. [882]Molech"
        ]
    },
    {
        "Word": "Money",
        "Definitions": [
            "Of uncoined money the first notice we have is in the history of Abraham (Gen. 13:2; 20:16; 24:35). Next, this word is used in connection with the purchase of the cave of Machpelah (23:16), and again in connection with Jacob's purchase of a field at Shalem (Gen. 33:18, 19) for \"an hundred pieces of money\"=an hundred Hebrew kesitahs (q.v.), i.e., probably pieces of money, as is supposed, bearing the figure of a lamb.",
            "The history of Joseph affords evidence of the constant use of money, silver of a fixed weight. This appears also in all the subsequent history of the Jewish people, in all their internal as well as foreign transactions. There were in common use in trade silver pieces of a definite weight, shekels, half-shekels, and quarter-shekels. But these were not properly coins, which are pieces of metal authoritatively issued, and bearing a stamp.",
            "Of the use of coined money we have no early notice among the Hebrews. The first mentioned is of Persian coinage, the daric (Ezra 2:69; Neh. 7:70) and the adarkon (Ezra 8:27). The daric (q.v.) was a gold piece current in Palestine in the time of Cyrus. As long as the Jews, after the Exile, lived under Persian rule, they used Persian coins. These gave place to Greek coins when Palestine came under the dominion of the Greeks (B.C. 331), the coins consisting of gold, silver, and copper pieces. The usual gold pieces were staters (q.v.), and the silver coins tetradrachms and drachms.",
            "In the year B.C. 140, Antiochus VII. gave permission to Simon the Maccabee to coin Jewish money. Shekels (q.v.) were then coined bearing the figure of the almond rod and the pot of manna.",
            "+ Uncointed money.--It is well known that ancient nations that were without a coinage weighed the precious metals, a practice represented on the Egyptian monuments, on which gold and silver are shown to have been kept in the form of rings. We have no evidence of the use of coined money before the return from the Babylonian captivity; but silver was used for money, in quantities determined by weight, at least as early as the time of Abraham; and its earliest mention is in the generic sense of the price paid for a slave. (Genesis 17:13) The 1000 pieces of silver paid by Abimelech to Abraham, (Genesis 20:16) and the 20 pieces of silver for which Joseph was sold to the Ishmaelites, (Genesis 37:28) were probably rings such as we see on the Egyptian monuments in the act of being weighed. In the first recorded transaction of commerce, the cave of Machpelah is purchased by Abraham for 400 shekels of silver. The shekel weight of silver was the unit of value through the whole age of Hebrew history, down to the Babylonian captivity. + Coined money.--After the captivity we have the earliest mention of coined money, in allusion, as might have been expected, to the Persian coinage, the gold daric (Authorized version dram). (Ezra 2:69; 8:27; Nehemiah 7:70,71,72) [[883]Daric] No native Jewish coinage appears to have existed till Antiochus VII. Sidetes granted Simon Maccabaeus the license to coin money, B.C. 140; and it is now generally agreed that the oldest Jewish silver coins belong to this period. They are shekels and half-shekels, of the weight of 220 and 110 grains. With this silver there was associated a copper coinage. The abundant money of Herod the Great, which is of a thoroughly Greek character, and of copper only, seems to have been a continuation of the copper coinage of the Maccabees, with some adaptation to the Roman standard. In the money of the New Testament we see the native copper coinage side by side with the Graeco-Roman copper, silver and gold. (The first coined money mentioned in the Bible refers to the Persian coinage, (1 Chronicles 29:7; Ezra 2:69) and translated dram . It is the Persian daric, a gold coin worth about .50. The coins mentioned by the evangelists, and first those of silver, are the following: The stater, (Matthew 17:24-27) called piece of money, was a Roman coin equal to four drachmas. It was worth 55 to 60 cents, and is of about the same value as the Jewish stater, or coined shekel. The denarius, or Roman penny, as well as the Greek drachma, then of about the same weight, are spoken of as current coins. (Matthew 22:15-21; Luke 20:19-25) They were worth about 15 cents. Of copper coins the farthing and its half, the mite, are spoken of, and these probably formed the chief native currency. (The Roman farthing (quadrans) was a brass coin worth .375 of a cent. The Greek farthing (as or assarion) was worth four Roman farthings, i.e. about one cent and a half. A mite was half a farthing, and therefore was worth about two-tenths of a cent if the half of the Roman farthing, and about 2 cents if the half of the Greek farthing. See table of Jewish weights and measures.--ED.)",
            "Gold and silver used as -- Ge 13:2; Nu 22:18.",
            "Brass introduced as, by the Romans -- Mt 10:9.",
            "Originally stamped with the image of a lamb -- Ge 23:15; 33:19.",
            "Of the Romans, stamped with the image of Caesar -- Mt 22:20,21.",
            "Usually taken by weight -- Ge 23:16; Jer 32:10.",
            "Pieces of mentioned",
            "Talent of gold. -- 1Ki 9:14; 2Ki 23:23.",
            "Talent of silver. -- 1Ki 16:24; 2Ki 5:22,23.",
            "Shekel of silver. -- Jdj 17:10; 2Ki 15:20.",
            "Half shekel or bekah. -- Ex 30:15.",
            "Third of a shekel. -- Ne 10:32.",
            "Fourth of a shekel. -- 1Sa 9:8.",
            "Gerah the twentieth of a shekel. -- Nu 3:47.",
            "Pound. -- Lu 19:13.",
            "Penny. -- Mt 20:2; Mr 6:37.",
            "Farthing. -- Mt 5:26; Lu 12:6.",
            "Mite. -- Mr 12:42; Lu 21:2.",
            "Of the Jews regulated by the standard of sanctuary -- Le 5:15; Nu 3:47.",
            "Was current with the merchants -- Ge 23:16.",
            "Jews forbidden to take usury for -- Le 25:37.",
            "Changing of, a trade -- Mt 21:12; Joh 2:15.",
            "Was given",
            "For lands. -- Ge 23:9; Ac 4:37.",
            "For slaves. -- Ge 37:28; Ex 21:21.",
            "For merchandise. -- Ge 43:12; De 2:6.",
            "For tribute. -- 2Ki 23:33; Mt 22:19.",
            "As wages. -- Ezr 3:7; Mt 20:2; Jas 5:4.",
            "As offerings. -- 2Ki 12:7-9; Ne 10:32.",
            "As alms. -- 1Sa 2:36; Ac 3:3,6.",
            "Custom of presenting a piece of. -- Job 42:11.",
            "Power and usefulness of. -- Ec 7:12; 10:19.",
            "Love of, the root of all evil. -- 1Ti 6:10."
        ]
    },
    {
        "Word": "Money-changer",
        "Definitions": [
            "(Matt. 21:12; Mark 11:15; John 2:15). Every Israelite from twenty years and upwards had to pay (Ex. 30:13-15) into the sacred treasury half a shekel every year as an offering to Jehovah, and that in the exact Hebrew half-shekel piece. There was a class of men, who frequented the temple courts, who exchanged at a certain premium foreign moneys for these half-shekels to the Jews who came up to Jerusalem from all parts of the world. (See [416]PASSOVER.) When our Lord drove the traffickers out of the temple, these money-changers fared worst. Their tables were overturned and they themselves were expelled."
        ]
    },
    {
        "Word": "Month",
        "Definitions": [
            "Among the Egyptians the month of thirty days each was in use long before the time of the Exodus, and formed the basis of their calculations. From the time of the institution of the Mosaic law the month among the Jews was lunar. The cycle of religious feasts depended on the moon. The commencement of a month was determined by the observation of the new moon. The number of months in the year was usually twelve (1 Kings 4:7; 1 Chr. 27:1-15); but every third year an additional month (ve-Adar) was inserted, so as to make the months coincide with the seasons.",
            "\"The Hebrews and Phoenicians had no word for month save 'moon,' and only saved their calendar from becoming vague like that of the Moslems by the interpolation of an additional month. There is no evidence at all that they ever used a true solar year such as the Egyptians possessed. The latter had twelve months of thirty days and five epagomenac or odd days.\", Palestine Quarterly, January 1889.",
            "From the time of the institution of the Mosaic law downward the religious feasts commencing with the passover depended not simply on the month, but on the moon; the 14th of Abib was coincident with the full moon; and the new moons themselves were the occasions of regular festivals. (Numbers 10:10; 28:11-14) The commencement of the month was generally decided by observation of the new moon. The usual number of months in a year was twelve, as implied in (1 Kings 4:7; 1 Chronicles 27:1-15) but since twelve lunar months would make but 354 1/2 days, the years would be short twelve days of the short twelve days of the true year, and therefore it follows as a matter of course that an additional month must have been inserted about every third year, which would bring the number up to thirteen. No notice, however, is taken of this month in the Bible. In the modern Jewish calendar the intercalary month is introduced seven times in every nineteen years. The usual method of designating the months was by their numerical order, e.g. \"the second month,\" (Genesis 7:11) \"the fourth month,\" (2 Kings 25:3) and this was generally retained even when the names were given, e.g. \"in the month Zif, which is the second month.\" (1 Kings 6:1) The names of the months belong to two distinct periods. In the first place we have those peculiar to the period of Jewish independence, of which four only, even including Abib, which we hardly regard as a proper name are mentioned, viz.: Abib, in which the passover fell, (Exodus 13:4; 23:15; 34:18; 16:1) and which was established as the first month in commemoration of the exodus, (Exodus 12:2) Zif, the second month, (1 Kings 6:1,37) Bul, the eighth, (1 Kings 6:38) and Ethanim, the seventh. (1 Kings 6:38) and Ethanim, the seventh. (1 Kings 8:2) In the second place we have the names which prevailed subsequent to the Babylonish captivity; of these the following seven appear in the Bible: Nisan, the first, in which the passover was held, (Nehemiah 2:1; Esther 3:7) Sivan, the third (Esther 8:9) Bar. 1:8; Elul, the sixth, (Nehemiah 6:15) 1 Macc. 14:27; Chisleu, the ninth, (Nehemiah 1:1; Zechariah 7:1) 1 Macc. 1:54; Tebeth, the tenth, (Esther 2:16) Sebat, the eleventh, (Zechariah 1:7) 1 Macc. 16:14; and Adar, the twelfth. (Esther 3:7; 8:1) 2 Macc. 15:36. The names of the remaining five occur int he Talmud and other works; they were, Iyar, the second, Targum; (2 Chronicles 30:2) Tammuz, the fourth; Ab, the fifth; Tisri, the seventh; and Marcheshvan, the eighth. The name of the intercalary month was Ve-adar, i.e. the additional Adar. The identification of the jewish months with our own cannot be effected with precision on account of the variations that must inevitably exist between the lunar and the solar month. Nisan (or Abib) answers to March; Zif or Iyar to May; Sivan to June; Tammuz to July; Ab to August; Elul to September; Ethanim or Tisri to October; Bul or Marcheshvan to November; Chisleu to December; Tebeth to January; Sebat to February; and Adar to March."
        ]
    },
    {
        "Word": "Moon",
        "Definitions": [
            "Heb. yareah, from its paleness (Ezra 6:15), and lebanah, the \"white\" (Cant. 6:10; Isa. 24:23), was appointed by the Creator to be with the sun \"for signs, and for seasons, and for days, and years\" (Gen. 1:14-16). A lunation was among the Jews the period of a month, and several of their festivals were held on the day of the new moon. It is frequently referred to along with the sun (Josh. 10:12; Ps. 72:5, 7, 17; 89:36, 37; Eccl. 12:2; Isa. 24:23, etc.), and also by itself (Ps. 8:3; 121:6).",
            "The great brilliance of the moon in Eastern countries led to its being early an object of idolatrous worship (Deut. 4:19; 17:3; Job 31:26), a form of idolatry against which the Jews were warned (Deut. 4:19; 17:3). They, however, fell into this idolatry, and offered incense (2 Kings 23:5; Jer. 8:2), and also cakes of honey, to the moon (Jer. 7:18; 44:17-19, 25).",
            "The moon held an important place in the kingdom of nature, as known to the Hebrews. Conjointly with the sun, it was appointed \"for signs and for seasons, and for days and years;\" though in this respect it exercised a more important influence, if by the \"seasons\" we understand the great religious festivals of the Jews, as is particularly stated in (Psalms 104:19) and more at length in Ecclus 43:6,7. The worship of the moon prevailed extensively among the nations of the East, and under a variety of aspects. It was one of the only two deities which commanded the reverence of all the Egyptians. The worship of the heavenly bodies is referred to in (Job 31:26,27) and Moses directly warns the Jews against it. (4:19) In the figurative language of Scripture, the moon is frequently noticed as presaging events of the greatest importance through the temporary or permanent withdrawal of its light. (Isaiah 13:10; Joel 2:31; Matthew 24:29; Mark 13:24)"
        ]
    },
    {
        "Word": "Mordecai",
        "Definitions": [
            "The son of Jair, of the tribe of Benjamin. It has been alleged that he was carried into captivity with Jeconiah, and hence that he must have been at least one hundred and twenty-nine years old in the twelfth year of Ahasuerus (Xerxes). But the words of Esther do not necessarily lead to this conclusion. It was probably Kish of whom it is said (ver. 6) that he \"had been carried away with the captivity.\"",
            "He resided at Susa, the metropolis of Persia. He adopted his cousin Hadassah (Esther), an orphan child, whom he tenderly brought up as his own daughter. When she was brought into the king's harem and made queen in the room of the deposed queen Vashti, he was promoted to some office in the court of Ahasuerus, and was one of those who \"sat in the king's gate\" (Esther 2:21). While holding this office, he discovered a plot of the eunuchs to put the king to death, which, by his vigilance, was defeated. His services to the king in this matter were duly recorded in the royal chronicles.",
            "Haman (q.v.) the Agagite had been raised to the highest position at court. Mordecai refused to bow down before him; and Haman, being stung to the quick by the conduct of Mordecai, resolved to accomplish his death in a wholesale destruction of the Jewish exiles throughout the Persian empire (Esther 3:8-15). Tidings of this cruel scheme soon reached the ears of Mordecai, who communicated with Queen Esther regarding it, and by her wise and bold intervention the scheme was frustrated. The Jews were delivered from destruction, Mordecai was raised to a high rank, and Haman was executed on the gallows he had by anticipation erected for Mordecai (6:2-7:10). In memory of the signal deliverance thus wrought for them, the Jews to this day celebrate the feast (9:26-32) of Purim (q.v.).",
            "contrition; bitter; bruising",
            "(little man, or worshipper or Mars), the deliverer, under divine Providence, of the Jews from the destruction plotted against them by Haman the chief minister of Xerxes; the institutor of the feast of Purim. The incidents of his history are too well known to need to be dwelt upon. [[884]Esther, Book Of] Three things are predicated of Mordecai in the book of Esther: (1) That he lived in Shushan; (2) That his name was Mordecai, son of Jair, son of Shimei, son of Kish the Benjamite who was taken captive with Jehoiachin; (3) That he brought up Esther."
        ]
    },
    {
        "Word": "Moreh",
        "Definitions": [
            "An archer, teacher; fruitful. (1.) A Canaanite probably who inhabited the district south of Shechem, between Mounts Ebal and Gerizim, and gave his name to the \"plain\" there (Gen. 12:6). Here at this \"plain,\" or rather (R.V.) \"oak,\" of Moreh, Abraham built his first altar in the land of Palestine; and here the Lord appeared unto him. He afterwards left this plain and moved southward, and pitched his tent between Bethel on the west and Hai on the east (Gen. 12:7, 8).",
            "stretching",
            "(teacher).",
            "+ The plain or plains (or, as it should rather be rendered, the oak or oaks) of Moreh. The oak of Moreh was the first recorded halting-place of Abram after his entrance into the land of Canaan. (Genesis 12:6) It was at the \"place of Shechem,\" ch. (Genesis 12:6) close to the mountains of Ebal and Gerizim. (11:30) + The hill of Moreh, at the foot of which the Midianites and Amalekites were encamped before Gideon's attack upon them. (Judges 7:1) It lay in the valley of Jezreel, rather on the north side of the valley, and north also of the eminence on which Gideon's little band of heroes was clustered. These conditions are most accurately fulfilled if we assume Jebel ed-Duhy, the \"Little Hermon\" of the modern travellers, 1815 feet above the Mediterranean, to be Moreh, the Ain-Jalood to be the spring of Harod, and Gideon's position to have been on the northeast slope of Jebel Fukua (Mount Gilboa), between the village of Nuris and the last-mentioned spring."
        ]
    },
    {
        "Word": "Moreh, the Hill of",
        "Definitions": [
            "Probably identical with \"little Hermon,\" the modern Jebel ed-Duhy, or perhaps one of the lower spurs of this mountain. It is a gray ridge parallel to Gilboa on the north; and between the two lay the battle-field, the plain of Jezreel (q.v.), where Gideon overthrew the Midianites (Judg. 7:1-12)."
        ]
    },
    {
        "Word": "Moresheth-gath",
        "Definitions": [
            "Possession of the wine-press, the birthplace of the prophet Micah (1:14), who is called the \"Morasthite\" (Jer. 26:18). This place was probably a suburb of Gath."
        ]
    },
    {
        "Word": "Moriah",
        "Definitions": [
            "The chosen of Jehovah. Some contend that Mount Gerizim is meant, but most probably we are to regard this as one of the hills of Jerusalem. Here Solomon's temple was built, on the spot that had been the threshing-floor of Ornan the Jebusite (2 Sam. 24:24, 25; 2 Chr. 3:1). It is usually included in Zion, to the north-east of which it lay, and from which it was separated by the Tyropoean valley. This was \"the land of Moriah\" to which Abraham went to offer up his son Isaac (Gen. 22:2). It has been supposed that the highest point of the temple hill, which is now covered by the Mohammedan Kubbetes-Sakhrah, or \"Dome of the Rock,\" is the actual site of Araunah's threshing-floor. Here also, one thousand years after Abraham, David built an altar and offered sacrifices to God. (See [417]JERUSALEM; NUMBERING THE [418]PEOPLE.)",
            "bitterness of the Lord",
            "(chosen by Jehovah).",
            "+ The land of Moriah--On \"one of the mountains\" in this district took place the sacrifice of Isaac. (Genesis 22:2) Its position is doubtful, some thinking it to be Mount MOriah, others that Moreh, near Shechem, is meant. [See [885]Mount, [886]Mount, Mountain MORIAH] + Mount Moriah .--The elevation on which Solomon built the temple, where God appeared to David \"in the threshing floor of Araunah the Jebusite.\" it is the Eastern eminence of Jerusalem, separated from Mount Zion by the Tyropoeon valley. The tope was levelled by Solomon, and immense walls were built around it from the base to enlarge the level surface for the temple area. A tradition which first appears in a definite shape in Josephus, and is now almost universally accepted, asserts that the \"Mount Moriah\" of the Chronicles is identical with the \"mountain\" in \"the land of Moriah\" of Genesis, and that the spot on which Jehovah appeared to David, and on which the temple was built, was the very spot of the sacrifice of Isaac. (Smith, Stanley and Grove are, however, inclined to doubt this tradition.)"
        ]
    },
    {
        "Word": "Mortar",
        "Definitions": [
            "(Heb. homer), cement of lime and sand (Gen. 11:3; Ex. 1:14); also potter's clay (Isa. 41:25; Nah. 3:14). Also Heb. aphar, usually rendered \"dust,\" clay or mud used for cement in building (Lev. 14:42, 45).",
            "Mortar for pulverizing (Prov. 27:22) grain or other substances by means of a pestle instead of a mill. Mortars were used in the wilderness for pounding the manna (Num. 11:8). It is commonly used in Palestine at the present day to pound wheat, from which the Arabs make a favourite dish called kibby.",
            "(Genesis 11:3; Exodus 1:14; Leviticus 14:42,45; Isaiah 41:25; Ezekiel 13:10,11,14,15; 22:28; Nehemiah 3:14) The various compacting substances used in Oriental buildings appear to be--",
            "+ Bitumen, as in the Babylonian structures; + Common mud or moistened clay; + A very firm cement compounded of sand, ashes and lime, in the proportions respectively of 1,2,3, well pounded, sometimes mixed and sometimes coated with oil, so as to form a surface almost impenetrable to wet or the weather. In Assyrian and also Egyptian brick buildings, stubble or straw, as hair or wool among ourselves, was added to increase the tenacity.",
            "\"a wide-mouthed vessel in form of an inverted bell, in which substances are pounded or bruised with a pestle.\"--Webster. The simplest and probably most ancient method of preparing corn for food was by pounding it between two stones. The Israelites in the desert appear to have possessed mortars and handmills among their necessary domestic utensils. When the manna fell they gathered it, and either ground it in the mill or pounded it in the mortar till it was fit for use. (Numbers 11:8) So in the present day stone mortars are used by the Arabs to pound wheat for their national dish kibby . Another word occurring in (Proverbs 27:22) probably denotes a mortar of a larger kind in which corn was pounded: \"Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him.\" Corn may be separated from its husk and all its good properties preserved by such an operation, but the fool's folly is so essential a part of himself that no analogous process can remove it from him. Such seems the natural interpretation of this remarkable proverb. The language is intentionally exaggerated, and there is no necessity for supposing an allusion to a mode of punishment by which criminals were put to death by being pounded in a mortar. A custom of this king existed among the Turks, but there is no distinct trace of it among the Hebrews. Such, however, is supposed to be the reference in the proverb by Mr. Roberts, who illustrates it from his Indian experience."
        ]
    },
    {
        "Word": "Mosera",
        "Definitions": [
            "A bond, one of the stations of the Israelites in the wilderness (Deut. 10:6), at the foot of Mount Hor. (Comp. Num. 33:37, 38). It has been identified with el-Tayibeh, a small fountain at the bottom of the pass leading to the ascent of Mount Hor."
        ]
    },
    {
        "Word": "Moseroth",
        "Definitions": [
            "Bonds, one of the stations in the wilderness (Num. 33:30, 31), probably the same as Mosera."
        ]
    },
    {
        "Word": "Moses",
        "Definitions": [
            "Drawn (or Egypt. mesu, \"son;\" hence Rameses, royal son). On the invitation of Pharaoh (Gen. 45:17-25), Jacob and his sons went down into Egypt. This immigration took place probably about 350 years before the birth of Moses. Some centuries before Joseph, Egypt had been conquered by a pastoral Semitic race from Asia, the Hyksos, who brought into cruel subjection the native Egyptians, who were an African race. Jacob and his retinue were accustomed to a shepherd's life, and on their arrival in Egypt were received with favour by the king, who assigned them the \"best of the land\", the land of Goshen, to dwell in. The Hyksos or \"shepherd\" king who thus showed favour to Joseph and his family was in all probability the Pharaoh Apopi (or Apopis).",
            "Thus favoured, the Israelites began to \"multiply exceedingly\" (Gen. 47:27), and extended to the west and south. At length the supremacy of the Hyksos came to an end. The descendants of Jacob were allowed to retain their possession of Goshen undisturbed, but after the death of Joseph their position was not so favourable. The Egyptians began to despise them, and the period of their \"affliction\" (Gen. 15:13) commenced. They were sorely oppressed. They continued, however, to increase in numbers, and \"the land was filled with them\" (Ex. 1:7). The native Egyptians regarded them with suspicion, so that they felt all the hardship of a struggle for existence.",
            "In process of time \"a king [probably Seti I.] arose who knew not Joseph\" (Ex. 1:8). (See [419]PHARAOH.) The circumstances of the country were such that this king thought it necessary to weaken his Israelite subjects by oppressing them, and by degrees reducing their number. They were accordingly made public slaves, and were employed in connection with his numerous buildings, especially in the erection of store-cities, temples, and palaces. The children of Israel were made to serve with rigour. Their lives were made bitter with hard bondage, and \"all their service, wherein they made them serve, was with rigour\" (Ex. 1:13, 14). But this cruel oppression had not the result expected of reducing their number. On the contrary, \"the more the Egyptians afflicted them, the more they multiplied and grew\" (Ex. 1:12).",
            "The king next tried, through a compact secretly made with the guild of midwives, to bring about the destruction of all the Hebrew male children that might be born. But the king's wish was not rigorously enforced; the male children were spared by the midwives, so that \"the people multiplied\" more than ever. Thus baffled, the king issued a public proclamation calling on the people to put to death all the Hebrew male children by casting them into the river (Ex. 1:22). But neither by this edict was the king's purpose effected.",
            "One of the Hebrew households into which this cruel edict of the king brought great alarm was that of Amram, of the family of the Kohathites (Ex. 6:16-20), who with his wife Jochebed and two children, Miriam, a girl of perhaps fifteen years of age, and Aaron, a boy of three years, resided in or near Memphis, the capital city of that time. In this quiet home a male child was born (B.C. 1571). His mother concealed him in the house for three months from the knowledge of the civic authorities. But when the task of concealment became difficult, Jochebed contrived to bring her child under the notice of the daughter of the king by constructing for him an ark of bulrushes, which she laid among the flags which grew on the edge of the river at the spot where the princess was wont to come down and bathe. Her plan was successful. The king's daughter \"saw the child; and behold the child wept.\" The princess (see [420]PHARAOH'S DAUGHTER [1]) sent Miriam, who was standing by, to fetch a nurse. She went and brought the mother of the child, to whom the princess said, \"Take this child away, and nurse it for me, and I will give thee thy wages.\" Thus Jochebed's child, whom the princess called \"Moses\", i.e., \"Saved from the water\" (Ex. 2:10), was ultimately restored to her.",
            "As soon as the natural time for weaning the child had come, he was transferred from the humble abode of his father to the royal palace, where he was brought up as the adopted son of the princess, his mother probably accompanying him and caring still for him. He grew up amid all the grandeur and excitement of the Egyptian court, maintaining, however, probably a constant fellowship with his mother, which was of the highest importance as to his religious belief and his interest in his \"brethren.\" His education would doubtless be carefully attended to, and he would enjoy all the advantages of training both as to his body and his mind. He at length became \"learned in all the wisdom of the Egyptians\" (Acts 7:22). Egypt had then two chief seats of learning, or universities, at one of which, probably that of Heliopolis, his education was completed. Moses, being now about twenty years of age, spent over twenty more before he came into prominence in Bible history. These twenty years were probably spent in military service. There is a tradition recorded by Josephus that he took a lead in the war which was then waged between Egypt and Ethiopia, in which he gained renown as a skilful general, and became \"mighty in deeds\" (Acts 7:22).",
            "After the termination of the war in Ethiopia, Moses returned to the Egyptian court, where he might reasonably have expected to be loaded with honours and enriched with wealth. But \"beneath the smooth current of his life hitherto, a life of alternate luxury at the court and comparative hardness in the camp and in the discharge of his military duties, there had lurked from childhood to youth, and from youth to manhood, a secret discontent, perhaps a secret ambition. Moses, amid all his Egyptian surroundings, had never forgotten, had never wished to forget, that he was a Hebrew.\" He now resolved to make himself acquainted with the condition of his countrymen, and \"went out unto his brethren, and looked upon their burdens\" (Ex. 2:11). This tour of inspection revealed to him the cruel oppression and bondage under which they everywhere groaned, and could not fail to press on him the serious consideration of his duty regarding them. The time had arrived for his making common cause with them, that he might thereby help to break their yoke of bondage. He made his choice accordingly (Heb. 11:25-27), assured that God would bless his resolution for the welfare of his people. He now left the palace of the king and took up his abode, probably in his father's house, as one of the Hebrew people who had for forty years been suffering cruel wrong at the hands of the Egyptians.",
            "He could not remain indifferent to the state of things around him, and going out one day among the people, his indignation was roused against an Egyptian who was maltreating a Hebrew. He rashly lifted up his hand and slew the Egyptian, and hid his body in the sand. Next day he went out again and found two Hebrews striving together. He speedily found that the deed of the previous day was known. It reached the ears of Pharaoh (the \"great Rameses,\" Rameses II.), who \"sought to slay Moses\" (Ex. 2:15). Moved by fear, Moses fled from Egypt, and betook himself to the land of Midian, the southern part of the peninsula of Sinai, probably by much the same route as that by which, forty years afterwards, he led the Israelites to Sinai. He was providentially led to find a new home with the family of Reuel, where he remained for forty years (Acts 7:30), under training unconsciously for his great life's work.",
            "Suddenly the angel of the Lord appeared to him in the burning bush (Ex. 3), and commissioned him to go down to Egypt and \"bring forth the children of Israel\" out of bondage. He was at first unwilling to go, but at length he was obedient to the heavenly vision, and left the land of Midian (4:18-26). On the way he was met by Aaron (q.v.) and the elders of Israel (27-31). He and Aaron had a hard task before them; but the Lord was with them (ch. 7-12), and the ransomed host went forth in triumph. (See [421]EXODUS.) After an eventful journey to and fro in the wilderness, we see them at length encamped in the plains of Moab, ready to cross over the Jordan into the Promised Land. There Moses addressed the assembled elders (Deut. 1:1-4; 5:1-26:19; 27:11-30:20), and gives the people his last counsels, and then rehearses the great song (Deut. 32), clothing in fitting words the deep emotions of his heart at such a time, and in review of such a marvellous history as that in which he had acted so conspicious a part. Then, after blessing the tribes",
            "(33), he ascends to \"the mountain of Nebo (q.v.), to the top of Pisgah, that is over against Jericho\" (34:1), and from thence he surveys the land. \"Jehovah shewed him all the land of Gilead, unto Dan, and all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea, and the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar\" (Deut. 34:2-3), the magnificient inheritance of the tribes of whom he had been so long the leader; and there he died, being one hundred and twenty years old, according to the word of the Lord, and was buried by the Lord \"in a valley in the land of Moab, over against Beth-peor\" (34:6). The people mourned for him during thirty days.",
            "Thus died \"Moses the man of God\" (Deut. 33:1; Josh. 14:6). He was distinguished for his meekness and patience and firmness, and \"he endured as seeing him who is invisible.\" \"There arose not a prophet since in Israel like unto Moses, whom the Lord knew face to face, in all the signs and the wonders, which the Lord sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land, and in all that mighty hand, and in all the great terror which Moses shewed in the sight of all Israel\" (Deut. 34:10-12).",
            "The name of Moses occurs frequently in the Psalms and Prophets as the chief of the prophets.",
            "In the New Testament he is referred to as the representative of the law and as a type of Christ (John 1:17; 2 Cor. 3:13-18; Heb. 3:5, 6). Moses is the only character in the Old Testament to whom Christ likens himself (John 5:46; comp. Deut. 18:15, 18, 19; Acts 7:37). In Heb. 3:1-19 this likeness to Moses is set forth in various particulars.",
            "In Jude 1:9 mention is made of a contention between Michael and the devil about the body of Moses. This dispute is supposed to have had reference to the concealment of the body of Moses so as to prevent idolatry.",
            "taken out; drawn forth",
            "(Heb. Mosheh, \"drawn,\" i.e. from the water; in the Coptic it means \"saved from the water\"), the legislator of the Jewish people, and in a certain sense the founder of the Jewish religion. The immediate pedigree of Moses is as follows: Levi was the father of: Gershon-- Kohath-- Merari Kohath was the father of: Amram = Jochebed Amram = Jochebed was the father of: Hur = Miriam-- Aaron = Elisheba-- Moses = Zipporah Aaron = Elisheba was the father of: Nadab-- Abihu-- Eleazar-- Ithamar Eleazar was the father of: Phineas Moses = Zipporah was the father of: Gershom-- Eliezer Gershom was the father of: Jonathan The history of Moses naturally divides itself into three periods of 40 years each. Moses was born at Goshen, In Egypt, B.C. 1571. The story of his birth is thoroughly Egyptian in its scene. His mother made extraordinary efforts for his preservation from the general destruction of the male children of Israel. For three months the child was concealed in the house. Then his mother placed him in a small boat or basket of papyrus, closed against the water by bitumen. This was placed among the aquatic vegetation by the side of one of the canals of the Nile. The sister lingered to watch her brother's fate. The Egyptian princess, who, tradition says, was a childless wife, came down to bathe in the sacred river. Her attendant slaves followed her. She saw the basket in the flags, and despatched divers, who brought it. It was opened, and the cry of the child moved the princess to compassion. She determined to rear it as her own. The sister was at hand to recommend a Hebrew nurse, the child's own mother. here was the first part of Moses' training,--a training at home in the true religion, in faith in God, in the promises to his nation, in the life of a saint,--a training which he never forgot, even amid the splendors and gilded sin of Pharaoh's court. The child was adopted by the princess. From this time for many years Moses must be considered as an Egyptian. In the Pentateuch this period is a blank, but in the New Testament he is represented as \"learned in all the wisdom of the Egyptians,\" and as \"mighty in words and deeds.\" (Acts 7:22) this was the second part of Moses' training. The second period of Moses' life began when he was forty years old. Seeing the sufferings of his people, Moses determined to go to them as their helper, and made his great life-choice, \"choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt.\" (Hebrews 11:25,26) Seeing an Israelite suffering the bastinado from an Egyptian, and thinking that they were alone, he slew the Egyptian, and buried the corpse in the sand. But the people soon showed themselves unfitted as yet to obtain their freedom, nor was Moses yet fitted to be their leader. He was compelled to leave Egypt when the slaying of the Egyptian became known, and he fled to the land of Midian, in the southern and southeastern part of the Sinai peninsula. There was a famous well (\"the well,\") (Exodus 2:15) surrounded by tanks for the watering of the flocks of the Bedouin herdsmen. By this well the fugitive seated himself and watched the gathering of the sheep. There were the Arabian shepherds, and there were also seven maidens, whom the shepherds rudely drove away from the water. The chivalrous spirit which had already broken forth in behalf of his oppressed countrymen broke forth again in behalf of the distressed maidens. They returned unusually soon to their father, Jethro, and told him of their adventure. Moses, who up to this time had been \"an Egyptian,\" (Exodus 2:19) now became for a time an Arabian. He married Zipporah, daughter of his host, to whom he also became the slave and shepherd. (Exodus 2:21; 3:1) Here for forty years Moses communed with God and with nature, escaping from the false ideas taught him in Egypt, and sifting out the truths that were there. This was the third process of his training for his work; and from this training he learned infinitely more than from Egypt. Stanely well says, after enumerating what the Israelites derived from Egypt, that the contrast was always greater than the likeness. This process was completed when God met him on Horeb, appearing in a burning bush, and, communicating with him, appointed him to be the leader and deliverer of his people. Now begins the third period of forty years in Moses' life. He meets Aaron, his next younger brother, whom God permitted to be the spokesman, and together they return to Goshen in Egypt. From this time the history of Moses is the history of Israel for the next forty years. Aaron spoke and acted for Moses, and was the permanent inheritor of the sacred staff of power. But Moses was the inspiring soul behind. he is incontestably the chief personage of the history, in a sense in which no one else is described before or since. He was led into a closer communion with the invisible world than was vouchsafed to any other in the Old Testament. There are two main characters in which he appears--as a leader and as a prophet. (1) As a leader, his life divides itself into the three epochs--the march to Sinai; the march from Sinai to Kadesh; and the conquest of the transjordanic kingdoms. On approaching Palestine the office of the leader becomes blended with that of the general or the conqueror. By Moses the spies were sent to explore the country. Against his advice took place the first disastrous battle at hormah. To his guidance is ascribed the circuitous route by which the nation approached Palestine from the east, and to his generalship the two successful campaigns in which Sihon and Og were defeated. The narrative is told so briefly that we are in danger of forgetting that at this last stage of his life Moses must have been as much a conqueror and victorious soldier as was Joshua. (2) His character as a prophet is, from the nature of the case, more distinctly brought out. He is the first as he is the greatest example of a prophet in the Old Testament. His brother and sister were both endowed with prophetic gifts. The seventy elders, and Eldad and Medad also, all \"prophesied.\" (Numbers 11:25-27) But Moses rose high above all these. With him the divine revelations were made \"mouth to mouth.\" (Numbers 12:8) Of the special modes of this more direct communication, four great examples are given, corresponding to four critical epochs in his historical career. (a) The appearance of the divine presence in the flaming acacia tree. (Exodus 3:2-6) (b) In the giving of the law from Mount Sinai, the outward form of the revelation was a thick darkness as of a thunder-cloud, out of which proceeded a voice. (Exodus 19:19; 20:21) on two occasions he is described as having penetrated within the darkness. (Exodus 24:18; 34:28) (c) It was nearly at the close of these communications in the mountains of Sinai that an especial revelation of God was made to him personally. (Exodus 33:21,22; 34:5,6,7) God passed before him. (d) The fourth mode of divine manifestation was that which is described as beginning at this juncture, and which was maintained with more or less continuity through the rest of his career. (Exodus 33:7) It was the communication with God in the tabernacle from out the pillar of cloud and fire. There is another form of Moses' prophetic gift, viz., the poetical form of composition which characterizes the Jewish prophecy generally. These poetical utterances are--",
            "+ \"The song which Moses and the children of Israel sung\" (after the passage of the Red Sea). (Exodus 15:1-19) + A fragment of the war-song against Amalek. (Exodus 17:16) + A fragment of lyrical burst of indignation. (Exodus 32:18) + The fragments of war-songs, probably from either him or his immediate prophetic followers, in (Numbers 21:14,15,27-30) preserved in the \"book of the wars of Jehovah,\" (Numbers 21:14) and the address to the well. ch. (Numbers 21:14) and the address to the well. ch. (Numbers 21:16,17,18) + The song of Moses, (32:1-43) setting forth the greatness and the failings of Israel. + The blessing of Moses on the tribes, (33:1-29) + The 90th Psalm, \"A prayer of Moses, the man of God.\" The title, like all the titles of the psalms, is of doubtful authority, and the psalm has often been referred to a later author. Character .--The prophetic office of Moses can only be fully considered in connection with his whole character and appearance. (Hosea 12:13) He was in a sense peculiar to himself the founder and representative of his people; and in accordance with this complete identification of himself with his nation is the only strong personal trait which we are able to gather from his history. (Numbers 12:3) The word \"meek\" is hardly an adequate reading of the Hebrew term, which should be rather \"much enduring.\" It represents what we should now designate by the word \"disinterested.\" All that is told of him indicates a withdrawal of himself, a preference of the cause of his nation to his own interests, which makes him the most complete example of Jewish patriotism. (He was especially a man of prayer and of faith, of wisdom, courage and patience.) In exact conformity with his life is the account of his end. The book of Deuteronomy describes, and is, the long last farewell of the prophet to his people. This takes place on the first day of the eleventh month of the fortieth year of the wanderings, in the plains of Moab. (1:3,5) Moses is described as 120 years of age, but with his sight and his freshness of strength unabated. (34:7) Joshua is appointed his successor. The law is written out and ordered to be deposited in the ark. ch. 31. The song and the blessing of the tribes conclude the farewell. chs. 32,33. And then comes the mysterious close. He is told that he is to see the good land beyond the Jordan, but not to possess it himself. He ascends the mount of Pisgah and stands on Nebo, one of its summits, and surveys the four great masses of Palestine west of the Jordan, so far as it can be discerned from that height. The view has passes into a proverb for all nations. \"So Moses the servant of Jehovah died there in the land of Moab, according to the word of Jehovah. And he buried him in a 'ravine' in the land of Moab, 'before' Beth-peor: but no man knoweth of his sepulchre unto this day... And the children of Israel wept for Moses in the plains of Moab thirty days.\" (34:5,6,8) This is all that is said in the sacred record. (This burial was thus hidden probably-- (1) To preserve his grave from idolatrous worship or superstitious reverence; and (2) Because it may be that God did not intend to leave his body to corruption, but to prepare it, as he did the body of Elijah, so that Moses could in his spiritual body meet Christ, together with Elijah, on the mount of transfiguration.) Moses is spoken of as a likeness of Christ; and as this is a point of view which has been almost lost in the Church, compared with the more familiar comparisons of Christ to Adam, David, Joshua, and yet has as firm a basis in fact as any of them, it may be well to draw it out in detail.",
            "(1) Moses is, as it would seem, the only character of the Old Testament to whom Christ expressly likens himself: \"Moses wrote of me.\" (John 5:46) It suggests three main points of likeness: (a) Christ was, like Moses, the great prophet of the people--the last, as Moses was the first. (b) Christ, like Moses, is a lawgiver: \"Him shall ye hear.\" (c) Christ, like Moses, was a prophet out of the midst of the nation, \"from their brethren.\" As Moses was the entire representative of his people, feeling for them more than for himself, absorbed in their interests, hopes and fears, so, with reverence be it said, was Christ. (2) In (Hebrews 3:1-19; 12:24-29; Acts 7:37) Christ is described, though more obscurely, as the Moses of the new dispensation--as the apostle or messenger or mediator of God to the people--as the controller and leader of the flock or household of God. (3) The details of their lives are sometimes, though not often, compared. (Acts 7:24-28; 35) In (Jude 1:9) is an allusion to an altercation between Michael and Satan over the body of Moses. It probably refers to a lost apocryphal book, mentioned by Origen, called the \"Ascension\" or \"Assumption of Moses.\" Respecting the books of Moses, see [887]Pentateuch, The."
        ]
    },
    {
        "Word": "Mote",
        "Definitions": [
            "(Gr. karphos, something dry, hence a particle of wood or chaff, etc.). A slight moral defect is likened to a mote (Matt. 7:3-5; Luke 6:41, 42)."
        ]
    },
    {
        "Word": "Moth",
        "Definitions": [
            "Heb. ash, from a root meaning \"to fall away,\" as moth-eaten garments fall to pieces (Job 4:19; 13:28; Isa. 50:9; 51:8; Hos. 5:12).",
            "Gr. ses, thus rendered in Matt. 6:19, 20; Luke 12:33. Allusion is thus made to the destruction of clothing by the larvae of the clothes-moth. This is the only lepidopterous insect referred to in Scripture.",
            "By the Hebrew word we are certainly to understand some species of clothes-moth (tinea). Reference to the destructive habits of the clothes-moth is made in (Job 4:19; 13:28; Psalms 39:11) etc. (The moth is a well-known insect which in its caterpillar state is very destructive to woollen clothing, furs, etc. The egg of the moth, being deposited on the fur or cloth, produces a very small shining insect, which immediately forms a house for itself by cuttings from the cloth. It east away the nap, and finally ruins the fabric. There are more than 1500 species of moths.--McClintock and Strong's Cyclopedia.)"
        ]
    },
    {
        "Word": "Mouldy",
        "Definitions": [
            "Of the Gibeonites it is said that \"all the bread of their provision was dry and mouldy\" (Josh. 9:5, 12). The Hebrew word here rendered \"mouldy\" (nikuddim) is rendered \"cracknels\" in 1 Kings 14:3, and denotes a kind of crisp cake. The meaning is that the bread of the Gibeonites had become dry and hard, hard as biscuits, and thus was an evidence of the length of the journey they had travelled."
        ]
    },
    {
        "Word": "Mount",
        "Definitions": [
            "Palestine is a hilly country (Deut. 3:25; 11:11; Ezek. 34:13). West of Jordan the mountains stretch from Lebanon far down into Galilee, terminating in Carmel. The isolated peak of Tabor rises from the elevated plain of Esdraelon, which, in the south, is shut in by hills spreading over the greater part of Samaria. The mountains of Western and Middle Palestine do not extend to the sea, but gently slope into plains, and toward the Jordan fall down into the Ghor.",
            "East of the Jordan the Anti-Lebanon, stretching south, terminates in the hilly district called Jebel Heish, which reaches down to the Sea of Gennesareth. South of the river Hieromax there is again a succession of hills, which are traversed by wadies running toward the Jordan. These gradually descend to a level at the river Arnon, which was the boundary of the ancient trans-Jordanic territory toward the south.",
            "The composition of the Palestinian hills is limestone, with occasional strata of chalk, and hence the numerous caves, some of large extent, found there.",
            "(Isaiah 29:3; Jeremiah 6:6) etc. [SIEGE]"
        ]
    },
    {
        "Word": "Mount of beatitudes",
        "Definitions": [
            "See [422]SERMON."
        ]
    },
    {
        "Word": "Mount of corruption",
        "Definitions": [
            "(2 Kings 23:13; Vulg., \"mount of offence\"), the name given to a part of the Mount of Olives, so called because idol temples were there erected in the time of Solomon, temples to the Zidonian Ashtoreth and to the \"abominations\" of Moab and Ammon."
        ]
    },
    {
        "Word": "Mount of the Amalekites",
        "Definitions": [
            "A place near Pirathon (q.v.), in the tribe of Ephraim (Judg. 12:15)."
        ]
    },
    {
        "Word": "Mount of the Amorites",
        "Definitions": [
            "The range of hills which rises abruptly in the wilderness of et-Tih (\"the wandering\"), mentioned Deut. 1:19, 20, \"that great and terrible wilderness.\""
        ]
    },
    {
        "Word": "Mount of the congregation",
        "Definitions": [
            "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."
        ]
    },
    {
        "Word": "Mount of the valley",
        "Definitions": [
            "(Josh. 13:19), a district in the east of Jordan, in the territory of Reuben. The \"valley\" here was probably the Ghor or valley of the Jordan, and hence the \"mount\" would be the hilly region in the north end of the Dead Sea. (See [423]ZARETH-SHAHAR.)"
        ]
    },
    {
        "Word": "Mourn",
        "Definitions": [
            "Frequent references are found in Scripture to, (1.) Mourning for the dead. Abraham mourned for Sarah (Gen. 23:2); Jacob for Joseph (37:34, 35); the Egyptians for Jacob (50:3-10); Israel for Aaron (Num. 20:29), for Moses (Deut. 34:8), and for Samuel (1 Sam. 25:1); David for Abner (2 Sam. 3:31, 35); Mary and Martha for Lazarus (John 11); devout men for Stephen (Acts 8:2), etc.",
            "(2.) For calamities, Job (1:20, 21; 2:8); Israel (Ex. 33:4); the Ninevites (Jonah 3:5); Israel, when defeated by Benjamin (Judg. 20:26), etc.",
            "(3.) Penitential mourning, by the Israelites on the day of atonement (Lev. 23:27; Acts 27:9); under Samuel's ministry (1 Sam. 7:6); predicted in Zechariah (Zech. 12:10, 11); in many of the psalms (51, etc.).",
            "Mourning was expressed, (1) by weeping (Gen. 35:8, marg.; Luke 7:38, etc.); (2) by loud lamentation (Ruth 1:9; 1 Sam. 6:19; 2 Sam. 3:31); (3) by the disfigurement of the person, as rending the clothes (Gen. 37:29, 34; Matt. 26:65), wearing sackcloth (Gen. 37:34; Ps. 35:13), sprinkling dust or ashes on the person (2 Sam. 13:19; Jer. 6:26; Job 2:12), shaving the head and plucking out the hair of the head or beard (Lev. 10:6; Job 1:20), neglect of the person or the removal of ornaments (Ex. 33:4; Deut. 21:12, 13; 2 Sam. 14:2; 19:24; Matt. 6:16, 17), fasting (2 Sam. 1:12), covering the upper lip (Lev. 13:45; Micah 3:7), cutting the flesh (Jer. 16:6, 7), and sitting in silence (Judg. 20:26; 2 Sam. 12:16; 13:31; Job 1:20).",
            "In the later times we find a class of mourners who could be hired to give by their loud lamentation the external tokens of sorrow (2 Chr. 35:25; Jer. 9:17; Matt. 9:23).",
            "The period of mourning for the dead varied. For Jacob it was seventy days (Gen. 50:3); for Aaron (Num. 20:29) and Moses (Deut. 34:8) thirty days; and for Saul only seven days (1 Sam. 31:13). In 2 Sam. 3:31-35, we have a description of the great mourning for the death of Abner."
        ]
    },
    {
        "Word": "Mouse",
        "Definitions": [
            "Heb. akhbar, \"swift digger\"), properly the dormouse, the field-mouse (1 Sam. 6:4). In Lev. 11:29, Isa. 66:17 this word is used generically, and includes the jerboa (Mus jaculus), rat, hamster (Cricetus), which, though declared to be unclean animals, were eaten by the Arabs, and are still eaten by the Bedouins. It is said that no fewer than twenty-three species of this group (akhbar=Arab. ferah) of animals inhabit Palestine. God \"laid waste\" the people of Ashdod by the terrible visitation of field-mice, which are like locusts in their destructive effects (1 Sam. 6:4, 11, 18). Herodotus, the Greek historian, accounts for the destruction of the army of Sennacherib (2 Kings 19:35) by saying that in the night thousands of mice invaded the camp and gnawed through the bow-strings, quivers, and shields, and thus left the Assyrians helpless. (See [424]SENNACHERIB.)",
            "(the corn-eater). The name of this animal occurs in (Leviticus 11:29; 1 Samuel 6:4,5; Isaiah 66:17) The Hebrew word is in all probability generic, and is not intended to denote any particular species of mouse. The original word denotes a field-ravager, and may therefore comprehend any destructive rodent. Tristram found twenty-three species of mice in Palestine. It is probable that in (1 Samuel 6:5) the expression \"the mice that mar the land\" includes and more particularly refers to the short-tailed field-mice (Arvicola agrestis, Flem.), which cause great destruction to the corn-lands of Syria."
        ]
    },
    {
        "Word": "Mowing",
        "Definitions": [
            "(Heb. gez), rendered in Ps. 72:6 \"mown grass.\" The expression \"king's mowings\" (Amos 7:1) refers to some royal right of early pasturage, the first crop of grass for the cavalry (comp. 1 Kings 18:5).",
            "As the great heat of the climate in Palestine and other similarly situated countries soon dries up the herbage itself, hay-making in our sense of the term is not in use. The \"king's mowings,\" (Amos 7:1) may perhaps refer to some royal right of early pasturage for the use of the cavalry."
        ]
    },
    {
        "Word": "Moza",
        "Definitions": [
            "A going forth. (1.) One of the sons of Caleb (1 Chr. 2:46).",
            "(2.) The son of Zimri, of the posterity of Saul (1 Chr. 8:36, 37; 9:42, 43).",
            "(fountain).",
            "+ Son of Caleb the son of Hezron. (1 Chronicles 2:46) + Son of Zimri and descendant of Saul. (1 Chronicles 8:36,37; 9:42,43)"
        ]
    },
    {
        "Word": "Mozah",
        "Definitions": [
            "An issuing of water, a city of Benjamin (Josh. 18:26).",
            "unleavened",
            "(fountain), one of the cities in the allotment of Benjamin, (Joshua 18:26) only, named between hae-Cephirah and Rekem."
        ]
    },
    {
        "Word": "Mufflers",
        "Definitions": [
            "(Isa. 3:19), veils, light and tremulous. Margin, \"spangled ornaments.\""
        ]
    },
    {
        "Word": "Mulberry",
        "Definitions": [
            "Heb. bakah, \"to weep;\" rendered \"Baca\" (R.V., \"weeping\") in Ps. 84:6. The plural form of the Hebrew bekaim is rendered \"mulberry trees\" in 2 Sam. 5:23, 24 and 1 Chr. 14:14, 15. The tree here alluded to was probably the aspen or trembling poplar. \"We know with certainty that the black poplar, the aspen, and the Lombardy poplar grew in Palestine. The aspen, whose long leaf-stalks cause the leaves to tremble with every breath of wind, unites with the willow and the oak to overshadow the watercourses of the Lebanon, and with the oleander and the acacia to adorn the ravines of Southern Palestine\" (Kitto). By \"the sound of a going in the tops of the mulberry trees\" we are to understand a rustling among the trees like the marching of an army. This was the signal that the Lord himself would lead forth David's army to victory. (See [425]SYCAMINE.)"
        ]
    },
    {
        "Word": "Mule",
        "Definitions": [
            "(Heb. pered), so called from the quick step of the animal or its power of carrying loads. It is not probable that the Hebrews bred mules, as this was strictly forbidden in the law (Lev. 19:19), although their use was not forbidden. We find them in common use even by kings and nobles (2 Sam. 18:9; 1 Kings 1:33; 2 Kings 5:17; Ps. 32:9). They are not mentioned, however, till the time of David, for the word rendered \"mules\" (R.V. correctly, \"hot springs\") in Gen. 36:24 (yemim) properly denotes the warm springs of Callirhoe, on the eastern shore of the Dead Sea. In David's reign they became very common (2 Sam. 13:29; 1 Kings 10:25).",
            "Mules are not mentioned in the New Testament. Perhaps they had by that time ceased to be used in Palestine.",
            "a hybrid animal, the offspring of a horse and an ass. \"The mule is smaller than the horse, and is a remarkably hardy, patient, obstinate, sure-footed animal, living, ordinarily, twice as long as a horse.\"--McClintock and Strong's Cyclopedia. It was forbidden to the Israelites to breed mules, but sometimes they imported them. It would appear that only kings and great men rode on mules. We do not read of mules at all in the New Testament; perhaps therefore they had ceased to be imported."
        ]
    },
    {
        "Word": "Murder",
        "Definitions": [
            "Wilful murder was distinguished from accidental homicide, and was invariably visited with capital punishment (Num. 35:16, 18, 21, 31; Lev. 24:17). This law in its principle is founded on the fact of man's having been made in the likeness of God (Gen. 9:5, 6; John 8:44; 1 John 3:12, 15). The Mosiac law prohibited any compensation for murder or the reprieve of the murderer (Ex. 21:12, 14; Deut. 19:11, 13; 2 Sam. 17:25; 20:10). Two witnesses were required in any capital case (Num. 35:19-30; Deut. 17:6-12). If the murderer could not be discovered, the city nearest the scene of the murder was required to make expiation for the crime committed (Deut. 21:1-9). These offences also were to be punished with death, (1) striking a parent; (2) cursing a parent; (3) kidnapping (Ex. 21:15-17; Deut. 27:16).",
            "The law of Moses, while it protected the accidental homicide, defined with additional strictness the crime of murder. It prohibited compensation or reprieve of the murderer, or his protection if he took refuge in the refuge city, or even at the altar of Jehovah. (Exodus 21:12,14; Leviticus 24:17,21; 1 Kings 2:5,6,31) The duty of executing punishment on the murderer is in the law expressly laid on the \"revenger of blood;\" but the question of guilt was to be previously decided by the Levitical tribunal. In regal times the duty of execution of justice on a murderer seems to have been assumed to some extent by the sovereign, as was also the privilege of pardon. (2 Samuel 13:39; 14:7,11; 1 Kings 2:34) It was lawful to kill a burglar taken at night in the act, but unlawful to do so after sunrise. (Exodus 22:2,3)",
            "Forbidden by Mosaic law -- Ex 20:13; De 5:17.",
            "Why forbidden by God -- Ge 9:6.",
            "The law made to restrain -- 1Ti 1:9.",
            "Described as killing",
            "With premeditation. -- Ex 21:14.",
            "From hatred. -- Nu 35:20,21; De 19:11.",
            "By lying in wait. -- Nu 35:20; De 19:11.",
            "By an instrument of iron. -- Nu 35:16.",
            "By the blow of a stone. -- Nu 35:17.",
            "By a hand weapon of wood. -- Nu 35:18.",
            "Killing a thief in the day, counted as -- Ex 22:3.",
            "Early introduction of -- Ge 4:8.",
            "Represented as a sin crying to heaven -- Ge 4:10; Heb 12:24; Re 6:10.",
            "The Jews often guilty of -- Isa 1:21.",
            "Persons guilty of",
            "Fearful and cowardly. -- Ge 4:14.",
            "Wanderers and vagabonds. -- Ge 4:14.",
            "Flee from God's presence. -- Ge 4:16.",
            "Not protected in refuge cities. -- De 19:11,12.",
            "Had no protection from altars. -- Ex 21:14.",
            "Not to be pitied or spared. -- De 19:13.",
            "Often committed by night -- Ne 6:10; Job 24:14.",
            "Imputed to the nearest city when the murderer was unknown -- De 21:1-3.",
            "Mode of clearing those suspected of -- De 21:3-9; Mt 27:24.",
            "To be proved by two witnesses at least -- Nu 35:30; De 19:11,15.",
            "Punishment for",
            "The curse of God. -- Ge 4:11.",
            "Death. -- Ge 9:5,6; Ex 21:12; Nu 35:16.",
            "Not to be commuted. -- Nu 35:32.",
            "Inflicted by the nearest of kin. -- Nu 35:19,21.",
            "Forbidden. -- Ge 9:6; Ex 20:13; De 5:17; Ro 13:9.",
            "Explained by Christ -- Mt 5:21,22.",
            "Hatred is -- 1Jo 3:15.",
            "Is a work for the flesh -- Ga 5:21.",
            "Comes from the heart -- Mt 15:19.",
            "Defiles the",
            "Hands. -- Isa 59:3.",
            "Person and garments. -- La 4:13,14.",
            "Land. -- Nu 35:33; Ps 106:38.",
            "Not concealed from God -- Isa 26:21; Jer 2:34.",
            "Cries for vengeance -- Ge 4:10.",
            "God",
            "Abominates. -- Pr 6:16,17.",
            "Makes inquisition for. -- Ps 9:12.",
            "Will avenge. -- De 32:43; 1Ki 21:19; Ho 1:4.",
            "Requires blood for. -- Ge 9:5; Nu 35:33; 1Ki 2:32.",
            "Rejects the prayers of those guilty of. -- Isa 1:15; 59:2,3.",
            "Curses those guilty of. -- Ge 4:11.",
            "The law made to restrain -- 1Ti 1:9.",
            "Saints",
            "Specially warned against. -- 1Pe 4:15.",
            "Deprecate the guilt of. -- Ps 51:14.",
            "Should warn others against. -- Ge 37:22; Jer 26:15.",
            "Connected with idolatry -- Eze 22:3,4; 2Ki 3:27.",
            "The wicked",
            "Filled with. -- Ro 1:29.",
            "Devise. -- Ge 27:41; 37:18.",
            "Intent on. -- Jer 22:17.",
            "Lie in wait to commit. -- Ps 10:8-10.",
            "Swift to commit. -- Pr 1:16; Ro 3:15.",
            "Perpetrate. -- Job 24:14; Eze 22:3.",
            "Have hands full of. -- Isa 1:15.",
            "Encourage others to commit. -- 1Ki 21:8-10; Pr 1:11.",
            "Characteristic of the devil -- Joh 8:44.",
            "Punishment of -- Ge 4:12-15; 9:6; Nu 35:30; 2Ki 9:36,37; Jer 19:4-9.",
            "Punishment of, not commuted under the Law -- Nu 35:31.",
            "Of saints, specially avenged -- De 32:43; Mt 23:35; Re 18:20,24.",
            "Excludes from heaven -- Ga 5:21; Re 22:15.",
            "Exemplified",
            "Cain. -- Ge 4:8.",
            "Esau. -- Ge 27:41.",
            "Joseph's brethren. -- Ge 37:20.",
            "Pharaoh. -- Ex 1:22.",
            "Abimelech. -- Jdj 9:5.",
            "Men of Shechem. -- Jdj 9:24.",
            "Amalekite. -- 2Sa 1:16.",
            "Rechab. -- 2Sa 4:5-7.",
            "David. -- 2Sa 12:9.",
            "Absalom. -- 2Sa 13:29.",
            "Joab. -- 1Ki 2:31,32.",
            "Baasha. -- 1Ki 15:27.",
            "Zimri. -- 1Ki 16:10.",
            "Jezebel. -- 1Ki 21:10.",
            "Elders of Jezreel. -- 1Ki 21:13.",
            "Ahab. -- 1Ki 21:19.",
            "Hazael. -- 2Ki 8:12,15.",
            "Adrammelech, &c. -- 2Ki 19:37.",
            "Manasseh. -- 2Ki 21:16.",
            "Ishmael. -- Jer 41:7.",
            "Princes of Israel. -- Eze 11:6.",
            "People of Gilead. -- Ho 6:8.",
            "The Herods. -- Mt 2:16; 14:10; Ac 12:2.",
            "Herodias and her daughter. -- Mt 14:8-11.",
            "Chief priests. -- Mt 27:1.",
            "Judas. -- Mt 27:4.",
            "Barabbas. -- Mr 15:7.",
            "Jews -- Ac 7:52; 1Th 2:15."
        ]
    },
    {
        "Word": "Murmuring",
        "Definitions": [
            "Of the Hebrews in the wilderness, called forth the displeasure of God, which was only averted by the earnest prayer of Moses (Num. 11:33, 34; 12; 14:27, 30, 31; 16:3; 21:4-6; Ps. 106:25). Forbidden by Paul (1 Cor. 10:10).",
            "Forbidden -- 1Co 10:10; Php 2:14.",
            "Against",
            "God. -- Pr 19:3.",
            "The sovereignty of God. -- Ro 9:19,20.",
            "The service of God. -- Mal 3:14.",
            "Christ. -- Lu 5:30; 15:2; 19:7; Joh 6:41-43,52.",
            "Ministers of God. -- Ex 17:3; Nu 16:41.",
            "Disciples of Christ. -- Mt 7:2; Lu 5:30; 6:2.",
            "Unreasonableness of -- La 3:39.",
            "Tempts God -- Ex 17:2.",
            "Provokes God -- Nu 14:2,11; De 9:8,22.",
            "Saints cease from -- Isa 29:23,24.",
            "Characteristic of the wicked -- Jude 1:16.",
            "Guilt of encouraging others in -- Nu 13:31-33; 14:36,37.",
            "Punishment of -- Nu 11:1; 14:27-29; 16:45,46; Ps 106:25,26.",
            "Illustrated -- Mt 20:11; Lu 15:29,30.",
            "Exemplified",
            "Cain. -- Ge 4:13,14.",
            "Moses. -- Ex 5:22,23.",
            "Israelites. -- Ex 14:11; 15:24; 16:2; 17:2,3; Nu 11:1-4; 21:5.",
            "Aaron, &c. -- Nu 12:1,2,8.",
            "Korah &c. -- Nu 16:3.",
            "Elijah. -- 1Ki 19:4.",
            "Job. -- Job 3:1-26.",
            "Jeremiah. -- Jer 20:14-18.",
            "Jonah. -- Jon 4:8,9.",
            "Disciples. -- Mr 14:4,5; Joh 6:61.",
            "Pharisees. -- Lu 15:2; 19:7.",
            "Jews. -- Joh 6:41-43.",
            "Grecians. -- Ac 6:1."
        ]
    },
    {
        "Word": "Murrain",
        "Definitions": [
            "Heb. deber, \"destruction,\" a \"great mortality\", the fifth plague that fell upon the Egyptians (Ex. 9:3). It was some distemper that resulted in the sudden and widespread death of the cattle. It was confined to the cattle of the Egyptians that were in the field (9:6)."
        ]
    },
    {
        "Word": "Mushi",
        "Definitions": [
            "Receding, the second of the two sons of Merari (Ex. 6:19; Num. 3:20). His sons were called Mushites (Num. 3:33; 26:58).",
            "he that touches, that withdraws or takes away",
            "(yielding), the son of Merari the son of Kohath. (Exodus 6:19; Numbers 3:20; 1 Chronicles 6:19,47; 23:21,23; 24:26,30)"
        ]
    },
    {
        "Word": "Music",
        "Definitions": [
            "Jubal was the inventor of musical instruments (Gen. 4:21). The Hebrews were much given to the cultivation of music. Their whole history and literature afford abundant evidence of this. After the Deluge, the first mention of music is in the account of Laban's interview with Jacob (Gen. 31:27). After their triumphal passage of the Red Sea, Moses and the children of Israel sang their song of deliverance (Ex. 15).",
            "But the period of Samuel, David, and Solomon was the golden age of Hebrew music, as it was of Hebrew poetry. Music was now for the first time systematically cultivated. It was an essential part of training in the schools of the prophets (1 Sam. 10:5; 19:19-24; 2 Kings 3:15; 1 Chr. 25:6). There now arose also a class of professional singers (2 Sam. 19:35; Eccl. 2:8). The temple, however, was the great school of music. In the conducting of its services large bands of trained singers and players on instruments were constantly employed (2 Sam. 6:5; 1 Chr. 15; 16; 23;5; 25:1-6).",
            "In private life also music seems to have held an important place among the Hebrews (Eccl. 2:8; Amos 6:4-6; Isa. 5:11, 12; 24:8, 9; Ps. 137; Jer. 48:33; Luke 15:25).",
            "+ The most ancient music.--The inventor of musical instruments, like the first poet and the first forger of metals, was a Cainite. We learn from (Genesis 4:21) that Jubal the son of Lamech was \"the father of all such as handle the harp and organ,\" that is, of all players upon stringed and wind instruments. The first mentioned of music in the times after the deluge is in the narrative of Laban's interview with Jacob, (Genesis 32:27) so that, whatever way it was preserved, the practice of music existed in the upland country of Syria, and of the three possible kinds of musical instruments two were known and employed to accompany the song. The three kinds are alluded to in (Job 21:12) On the banks of the Red Sea Moses and the children of Israel sang their triumphal song of deliverance from the hosts of Egypt; and Miriam, in celebration of the same event, exercised one of her functions as a prophetess by leading a procession of the women of the camp, chanting in chorus the burden of the song of Moses. The song of Deborah and Barak is cast in a distinctly metrical form, and was probably intended to be sung with a musical accompaniment as one of the people's songs. The simpler impromptu with which the women from the cities of Israel greeted David after the slaughter of the Philistines was apparently struck off on the spur of the moment, under the influence of the wild joy with which they welcomed their national champion. \"the darling of the sons of Israel.\" (1 Samuel 18:6,7) Up to this time we meet with nothing like a systematic cultivation of music among the Hebrews, but the establishment of the schools of the prophets appears to have supplied this want. Whatever the students of these schools may have been taught, music was an essential part of their practice. Professional musicians soon became attached to the court. + The golden age of Hebrew music . David seems to have gathered round him \"singing men and singing women.\" (2 Samuel 19:35) Solomon did the same, (Ecclesiastes 2:8) adding to the luxury of his court by his patronage of art, and obtaining a reputation himself as no mean composer. (1 Kings 4:32) But the temple was the great school of music, and it was consecrated to its highest service in the worship of Jehovah. Before, however the elaborate arrangements had been made by David for the temple choir, there must have been a considerable body of musicians throughout the country. (2 Samuel 6:5) (David chose 4000 musicians from the 38,000 Levies in his reign, or one in ten of the whole tribe. Of these musicians 288 were specially trained and skillful. (1 Chronicles 26:6,7) The whole number was divided into 24 courses, each of which would thus consist of a full band of 154 musicians, presided over by a body of 12 specially-trained leaders, under one of the twenty-four sons of Asaph, Heman or Jeduthun as conductor. The leaders appear to have played on the cymbals, perhaps to make the time. (1 Chronicles 15:19; 16:5) All these joined in a special chant which David taught them, and which went by his name. (1 Chronicles 23:5) Women also took part in the temple choir. (1 Chronicles 13:8; 25:5,6) These great choirs answered one to another in responsive singing; thus the temple music most have been grand and inspiring beyond anything known before that time. + Character of Hebrew music .--As in all Oriental nations, the music of the Hebrews was melody rather than harmony, which latter was then unknown. All old and young, men and maidens, singers and instruments, appear to have sung one part only in or in octaves. \"The beauty of the music consisted altogether in the melody;\" but this, with so many instruments and voices, was so charming that \"the whole of antiquity is full of the praises of this music. By its means battles were won, cities conquered, mutinies quelled, diseases cured.\"--ED.) + Uses of music .--In the private as well as in the religions life of the Hebrews music held a prominent place. The kings had their court musicians, (2 Chronicles 35:25; Ecclesiastes 2:8) and in the luxurious times of the later monarchy the effeminate gallants of Israel amused themselves with devising musical instruments while their nation was perishing (\"as Nero fiddled while Rome was burning\"). But music was also the legitimate expression of mirth and gladness The bridal processions as they passed through the streets were accompanied with music and song. (Jeremiah 7:34) The music of the banquets was accompanied with song and dancing. (Luke 15:26) The triumphal processions which celebrated victory were enlivened by minstrels and singers. (Exodus 15:1,20; Judges 5:1; 11:34) There were also religious songs. (Isaiah 30:29; James 5:13) Love songs are alluded to; in (Psalms 45:1) title, and Isai 5:1 There were also the doleful songs of the funeral procession, and the wailing chant of the mourners. The grape-gatherers sang at their work, and the women sang as they toiled at the mill, and on every occasion the land of the Hebrews during their national prosperity was a land of music and melody.",
            "Early invention of -- Ge 4:21.",
            "Divided into",
            "Vocal. -- 2Sa 19:35; Ac 16:25.",
            "Instrumental. -- Da 6:18.",
            "Designed to promote joy -- Ec 2:8,10.",
            "Vanity of all unsanctified -- Ec 2:8,11.",
            "Considered efficacious in mental disorders -- 1Sa 16:14-17,23.",
            "Effects produced on the prophets of old by -- 1Sa 10:5,6; 2Ki 3:15.",
            "Instruments of",
            "Cymbals. -- 1Ch 16:5; Ps 150:5.",
            "Cornet. -- Ps 98:6; Ho 5:8.",
            "Dulcimer. -- Da 3:5.",
            "Flute. -- Da 3:5.",
            "Harp. -- Ps 137:2; Eze 26:13.",
            "Organ. -- Ge 4:21; Job 21:12; Ps 150:4.",
            "Pipe. -- 1Ki 1:40; Isa 5:12; Jer 48:36.",
            "Psaltery. -- Ps 33:2; 71:22.",
            "Sackbut. -- Da 3:5.",
            "Tabret. -- 1Sa 10:5; Isa 24:8.",
            "Timbrel. -- Ex 15:20; Ps 68:25.",
            "Trumpet. -- 2Ki 11:14; 2Ch 29:27.",
            "Viol. -- Isa 14:11; Am 5:23.",
            "Made of fir wood. -- 2Sa 6:5.",
            "Made of almug wood. -- 1Ki 10:12.",
            "Made of brass. -- 1Co 13:1.",
            "Made of silver. -- Nu 10:2.",
            "Made of horns of animals. -- Jos 6:8.",
            "Many, with strings. -- Ps 33:2; 150:4.",
            "Early invention of. -- Ge 4:21.",
            "Invented by David. -- 1Ch 23:5; 2Ch 7:6.",
            "The Jews celebrated for inventing. -- Am 6:5.",
            "Often expensively ornamented. -- Eze 28:13.",
            "Great diversity of. -- Ec 2:8.",
            "Appointed to be used in the temple -- 1Ch 16:4-6; 23:5,6; 25:1; 2Ch 29:25.",
            "Custom of sending away friends with -- Ge 31:27.",
            "The Jews used",
            "In sacred processions. -- 2Sa 6:4,5,15; 1Ch 13:6-8; 15:27,28.",
            "At laying foundation of temple. -- Ezr 3:9,10.",
            "At consecration of temple. -- 2Ch 5:11-13.",
            "At coronation of kings. -- 2Ch 23:11,13.",
            "At dedication of city walls. -- Ne 12:27,28.",
            "To celebrate victories. -- Ex 15:20; 1Sa 18:6,7.",
            "In religious feasts. -- 2Ch 30:21.",
            "In private entertainments. -- Isa 5:12; Am 6:5.",
            "In dances. -- Mt 11:17; Lu 15:25.",
            "In funeral ceremonies. -- Mt 9:23.",
            "In commemorating great men. -- 2Ch 35:25.",
            "Used in idol worship -- Da 3:5.",
            "The movements of armies regulated by -- Jos 6:8; 1Co 14:8.",
            "Generally put aside in times of affliction -- Ps 137:2-4; Da 6:18.",
            "Illustrative",
            "Of joy and gladness. -- Zep 3:17; Eph 5:19.",
            "Of heavenly felicity. -- Re 5:8,9.",
            "(Ceasing of,) of calamities. -- Isa 24:8,9; Re 18:22."
        ]
    },
    {
        "Word": "Musician, Chief",
        "Definitions": [
            "(Heb. menatstseah), the precentor of the Levitical choir or orchestra in the temple, mentioned in the titles of fifty-five psalms, and in Hab. 3:19, Revised Version. The first who held this office was Jeduthun (1 Chr. 16:41), and the office appears to have been hereditary. Heman and Asaph were his two colleagues (2 Chr. 35:15)."
        ]
    },
    {
        "Word": "Music, Instrumental",
        "Definitions": [
            "Among instruments of music used by the Hebrews a principal place is given to stringed instruments. These were, (1.) The kinnor, the \"harp.\" (2.) The nebel, \"a skin bottle,\" rendered \"psaltery.\" (3.) The sabbeka, or \"sackbut,\" a lute or lyre. (4.) The gittith, occurring in the title of Ps. 8; 8; 84. (5.) Minnim (Ps. 150:4), rendered \"stringed instruments;\" in Ps. 45:8, in the form minni, probably the apocopated (i.e., shortened) plural, rendered, Authorized Version, \"whereby,\" and in the Revised Version \"stringed instruments.\" (6.) Machalath, in the titles of Ps. 53 and 88; supposed to be a kind of lute or guitar.",
            "Of wind instruments mention is made of, (1.) The ugab (Gen. 4:21; Job 21:12; 30:31), probably the so-called Pan's pipes or syrinx. (2.) The qeren or \"horn\" (Josh. 6:5; 1 Chr. 25:5). (3.) The shophar, rendered \"trumpet\" (Josh. 6:4, 6, 8). The word means \"bright,\" and may have been so called from the clear, shrill sound it emitted. It was often used (Ex. 19:13; Num. 10:10; Judg. 7:16, 18; 1 Sam. 13:3). (4.) The hatsotserah, or straight trumpet (Ps. 98:6; Num. 10:1-10). This name is supposed by some to be an onomatopoetic word, intended to imitate the pulse-like sound of the trumpet, like the Latin taratantara. Some have identified it with the modern trombone. (5.) The halil, i.e, \"bored through,\" a flute or pipe (1 Sam. 10:5; 1 Kings 1:40; Isa. 5:12; Jer. 48:36) which is still used in Palestine. (6.) The sumponyah, rendered \"dulcimer\" (Dan. 3:5), probably a sort of bagpipe. (7.) The maskrokith'a (Dan. 3:5), rendered \"flute,\" but its precise nature is unknown.",
            "Of instruments of percussion mention is made of, (1.) The toph, an instrument of the drum kind, rendered \"timbrel\" (Ex. 15:20; Job 21:12; Ps. 68:25); also \"tabret\" (Gen. 31:27; Isa. 24:8; 1 Sam. 10:5). (2.) The paamon, the \"bells\" on the robe of the high priest (Ex. 28:33; 39:25). (3.) The tseltselim, \"cymbals\" (2 Sam. 6:5; Ps. 150:5), which are struck together and produce a loud, clanging sound. Metsilloth, \"bells\" on horses and camels for ornament, and metsiltayim, \"cymbals\" (1 Chr. 13:8; Ezra 3:10, etc.). These words are all derived from the same root, tsalal, meaning \"to tinkle.\" (4.) The menaan'im, used only in 2 Sam. 6:5, rendered \"cornets\" (R.V., \"castanets\"); in the Vulgate, \"sistra,\" an instrument of agitation. (5.) The shalishim, mentioned only in 1 Sam. 18:6, rendered \"instruments of music\" (marg. of R.V., \"triangles or three-stringed instruments\").",
            "The words in Eccl. 2:8, \"musical instruments, and that of all sorts,\" Authorized Version, are in the Revised Version \"concubines very many.\""
        ]
    },
    {
        "Word": "Mustard",
        "Definitions": [
            "A plant of the genus sinapis, a pod-bearing, shrub-like plant, growing wild, and also cultivated in gardens. The little round seeds were an emblem of any small insignificant object. It is not mentioned in the Old Testament; and in each of the three instances of its occurrence in the New Testament (Matt. 13:31, 32; Mark 4:31, 32; Luke 13:18, 19) it is spoken of only with reference to the smallness of its seed. The common mustard of Palestine is the Sinapis nigra. This garden herb sometimes grows to a considerable height, so as to be spoken of as \"a tree\" as compared with garden herbs.",
            "is mentioned in (Matthew 13:31; 17:20; Mark 4:31; Luke 13:19; 17:6) It is generally agreed that the mustard tree of Scripture is the black mustard (Sinapis nigru). The objection commonly made against any sinapis being the plant of the parable is that the reed grew into \"a tree,\" in which the fowls of the air are said to come and lodge. As to this objection, it is urged with great truth that the expression is figurative and Oriental, and that in a proverbial simile no literal accuracy is to be expected. It is an error, for which the language of Scripture is not accountable, to assert that the passage implies that birds \"built their nests\" in the tree: the Greek word has no such meaning; the word merely means \"to settle or rest upon\" anything for a longer or shorter time; nor is there any occasion to suppose that the expression \"fowls of the air\" denotes any other than the smaller insessorial kinds--linnets, finches, etc. Hiller's explanation is probably the correct one,--that the birds came and settled on the mustard-plant for the sake of the seed, of which they are very fond. Dr. Thomson also says he has seen the wild mustard on the rich plain of Akkar as tall as the horse and the rider. If, then, the wild plant on the rich plain of Akkar grows as high as a man on horseback, it might attain to the same or a greater height when in a cultivated garden. The expression \"which is indeed-the least of all seeds\" is in all probability hyperbolical, to denote a very small seed indeed, as there are many seeds which are smaller than mustard. The Lord in his popular teaching,\" says Trench (\"Notes on Parables\", 108), \"adhered to the popular language;\" and the mustard-seed was used proverbially to denote anything very minute; or may mean that it was the smallest of all garden seeds, which it is in truth."
        ]
    },
    {
        "Word": "Muth-labben",
        "Definitions": [
            "Occurring only in the title of Psalm 9. Some interpret the words as meaning \"on the death of Labben,\" some unknown person. Others render the word, \"on the death of the son;\" i.e., of Absalom (2 Sam. 18:33). Others again have taken the word as the name of a musical instrument, or as the name of an air to which the psalm was sung."
        ]
    },
    {
        "Word": "Muzzle",
        "Definitions": [
            "Grain in the East is usually thrashed by the sheaves being spread out on a floor, over which oxen and cattle are driven to and fro, till the grain is trodden out. Moses ordained that the ox was not to be muzzled while thrashing. It was to be allowed to eat both the grain and the straw (Deut. 25:4). (See [426]AGRICULTURE.)"
        ]
    },
    {
        "Word": "Myra",
        "Definitions": [
            "One of the chief towns of Lycia, in Asia Minor, about 2 1/2 miles from the coast (Acts 27:5). Here Paul removed from the Adramyttian ship in which he had sailed from Caesarea, and entered into the Alexandrian ship, which was afterwards wrecked at Melita (27:39-44).",
            "I flow; pour out; weep",
            "an important town in Lycia, on the southwest coast of Asia Minor, on the river Andriacus, 21 miles from its mouth referred to in (Acts 27:5) Myra (named Dembra by the Greeks) Is remarkable still for its remains of various periods of history."
        ]
    },
    {
        "Word": "Myrrh",
        "Definitions": [
            "Heb. mor. (1.) First mentioned as a principal ingredient in the holy anointing oil (Ex. 30:23). It formed part of the gifts brought by the wise men from the east, who came to worship the infant Jesus (Matt. 2:11). It was used in embalming (John 19:39), also as a perfume (Esther 2:12; Ps. 45:8; Prov. 7:17). It was a custom of the Jews to give those who were condemned to death by crucifixion \"wine mingled with myrrh\" to produce insensibility. This drugged wine was probably partaken of by the two malefactors, but when the Roman soldiers pressed it upon Jesus \"he received it not\" (Mark 15:23). (See [427]GALL.)",
            "This was the gum or viscid white liquid which flows from a tree resembling the acacia, found in Africa and Arabia, the Balsamodendron myrrha of botanists. The \"bundle of myrrh\" in Cant. 1:13 is rather a \"bag\" of myrrh or a scent-bag.",
            "(2.) Another word lot is also translated \"myrrh\" (Gen. 37:25; 43:11; R.V., marg., \"or ladanum\"). What was meant by this word is uncertain. It has been thought to be the chestnut, mastich, stacte, balsam, turpentine, pistachio nut, or the lotus. It is probably correctly rendered by the Latin word ladanum, the Arabic ladan, an aromatic juice of a shrub called the Cistus or rock rose, which has the same qualities, though in a slight degree, of opium, whence a decoction of opium is called laudanum. This plant was indigenous to Syria and Arabia.",
            "This substance is mentioned in (Exodus 30:23) as one of the ingredients of the \"oil of holy ointment:\" in (Esther 2:12) as one of the substances used in the purification of women; in (Psalms 45:8; Proverbs 7:17) and in several passages in Canticles, as a perfume. The Greek occurs in (Matthew 2:11) among the gifts brought by the wise men to the infant Jesus and in (Mark 15:23) it is said that \"wine mingled with myrrh\" was offered to but refused by, our Lord on the cross. Myrrh was also used for embalming. See John 19;39 and Herod. ii. 86. The Balsamodendron myrrha, which produces the myrrh of commerce, has a wood and bark which emit a strong odor; the gum which exudes from the bark is at first oily, but becomes hard by exposure to the air. (This myrrh is in small yellowish or white globules or tears. The tree is small, with a stunted trunk, covered with light-gray bark, It is found in Arabia Felix. The myrrh of (Genesis 37:25) was probably ladalzum, a highly-fragrant resin and volatile oil used as a cosmetic, and stimulative as a medicine. It is yielded by the cistus, known in Europe as the rock rose, a shrub with rose-colored flowers, growing in Palestine and along the shores of the Mediterranean.--ED.) For wine mingled with myrrh see [889]Gall."
        ]
    },
    {
        "Word": "Myrtle",
        "Definitions": [
            "(Isa. 41:19; Neh. 8:15; Zech. 1:8), Hebrew hadas, known in the East by the name as, the Myrtus communis of the botanist. \"Although no myrtles are now found on the mount (of Olives), excepting in the gardens, yet they still exist in many of the glens about Jerusalem, where we have often seen its dark shining leaves and white flowers. There are many near Bethlehem and about Hebron, especially near Dewir Dan, the ancient Debir. It also sheds its fragrance on the sides of Carmel and of Tabor, and fringes the clefts of the Leontes in its course through Galilee. We meet with it all through Central Palestine\" (Tristram).",
            "a plant mentioned in (Nehemiah 8:15; Isaiah 41:19; 55:13; Zechariah 1:8,10,11) The modern Jews still adorn with myrtle the booths and sheds at the feast of tabernacles. Formerly, as we learn from Nehemiah, (Nehemiah 8:15) myrtles grew on the hills about Jerusalem. \"On Olivet.\" says Dean Stanley, \"nothing is now to be seen but the olive and the fig tree:\" on some of the hills near Jerusalem, however, Hasselquist observed the myrtle. Dr. Hooker says it is not uncommon in Samaria and Galilee. The Myrtus communis is the kind denoted by the Hebrew word. (It is a shrub or low tree sometimes ten feet high, with green shining leaves, and snow-white flowers bordered with purple, \"which emit a perfume more exquisite than that of the rose.\" The seeds of the myrtle, dried before they are ripe, form our allspice.--ED.)"
        ]
    },
    {
        "Word": "Mysia",
        "Definitions": [
            "A province in the north-west of Asia Minor. On his first voyage to Europe (Acts 16:7, 8) Paul passed through this province and embarked at its chief port Troas.",
            "criminal; abominable",
            "(land of beech trees) (Acts 16:7,8) was the region about the frontier of the provinces of Asia and Bithynia. The term is evidently used in an ethnological, not a political, sense."
        ]
    },
    {
        "Word": "Mystery",
        "Definitions": [
            "The calling of the Gentiles into the Christian Church, so designated (Eph. 1:9, 10; 3:8-11; Col. 1:25-27); a truth undiscoverable except by revelation, long hid, now made manifest. The resurrection of the dead (1 Cor. 15:51), and other doctrines which need to be explained but which cannot be fully understood by finite intelligence (Matt. 13:11; Rom. 11:25; 1 Cor. 13:2); the union between Christ and his people symbolized by the marriage union (Eph. 5:31, 32; comp. 6:19); the seven stars and the seven candlesticks (Rev. 1:20); and the woman clothed in scarlet (17:7), are also in this sense mysteries. The anti-Christian power working in his day is called by the apostle (2 Thess. 2:7) the \"mystery of iniquity.\""
        ]
    },
    {
        "Word": "Naam",
        "Definitions": [
            "Pleasantness, one of the three sons of Caleb, the son of Jephunneh (1 Chr. 4:15).",
            "fair; pleasant",
            "(pleasantness), one of the sons of Caleb the son of Jephunneh. (1 Chronicles 4:15) (B.C. about 1451-1420.)"
        ]
    },
    {
        "Word": "Naamah",
        "Definitions": [
            "The beautiful. (1.) The daughter of Lamech and Zillah (Gen. 4: 22).",
            "(2.) The daughter of the king of Ammon, one of the wives of Solomon, the only one who appears to have borne him a son, viz., Rehoboam (1 Kings 14:21, 31).",
            "(3.) A city in the plain of Judah (Josh. 15:41), supposed by some to be identified with Na'aneh, some 5 miles south-east of Makkedah.",
            "Naaman, beautiful; agreeable",
            "one of the towns of Judah in the district of the lowland or Shefelah. (Joshua 15:41) Capt. Warren, in Report of Palestine Exploration Fund, 1871, locates it at Naameh, six miles northeast of Yebna.",
            "(loveliness).",
            "+ One of the four women whose names are preserved in the records of the world before the flood; all except Eve being Cainites. Site was daughter of Lamech by his wife Zillah, and sister, as is expressly mentioned to Tubal-cain (Genesis 4:22) only. (B.C. about 3550.) + Mother of King Rehoboam. (1 Kings 14:21,31; 2 Chronicles 12:13) In each of these passages she is distinguished by the title \"the (not 'an,' as in Authorized Version) Ammonite.\" She was therefore one of the foreign women whom Solomon took into his establishment. (1 Kings 11:1) (B.C. 1015-975.)"
        ]
    },
    {
        "Word": "Naaman",
        "Definitions": [
            "Pleasantness, a Syrian, the commander of the armies of Benhadad II. in the time of Joram, king of Israel. He was afflicted with leprosy; and when the little Hebrew slave-girl that waited on his wife told her of a prophet in Samaria who could cure her master, he obtained a letter from Benhadad and proceeded with it to Joram. The king of Israel suspected in this some evil design against him, and rent his clothes. Elisha the prophet hearing of this, sent for Naaman, and the strange interview which took place is recorded in 2 Kings 5. The narrative contains all that is known of the Syrian commander. He was cured of his leprosy by dipping himself seven times in the Jordan, according to the word of Elisha. His cure is alluded to by our Lord (Luke 4:27).",
            "(pleasantness).",
            "+ \"Naaman the Syrian.\" (Luke 4:27) Naaman was commander-in-chief of the army of Syria, and was nearest to the person of the king, Ben-hadad II., whom he accompanied officially and supported when he went to worship in the temple of Rimmon, (2 Kings 5:18) at Damascus, the capital. (B.C. 885.) A Jewish tradition at least as old as the time of Josephus, and which may very well be a genuine one identifies him with the archer whose arrow, whether at random or not, struck Ahab with his mortal wound, and thus \"gave deliverance to Syria.\" The expression in (2 Kings 5:1) is remarkable--\"because that by him Jehovah had given deliverance to Syria.\" The most natural explanation perhaps is that Naaman in delivering his country, had killed one who was the enemy of Jehovah not less than he was of Syria. Whatever the particular exploit referred to was, it had given Naaman a great position at the court of Ben-hadad. Naaman was afflicted with a leprosy of the white kind which had hitherto defied cure. A little Israelitish captive maiden tells him of the fame and skill of Elisha, and he is cured by him by following his simple directions to bathe in the Jordan seven times. See (2 Kings 5:14) His first business after his cure is to thank his benefactor and gratefully acknowledge the power of the God of Israel, and promise \"henceforth to offer neither burnt offering nor sacrifice unto other gods, but unto the Lord.\" How long Naaman lived to continue a worshipper of Jehovah while assisting officially at the worship of Rimmon we are not told; (\"but his memory is perpetuated by a leper hospital which occupies the traditional site of his house in Damascus, on the banks of the Abana.\"--Schaff.) + One of the family of Benjamin who came down to Egypt with Jacob as read in (Genesis 46:21) He was the son of Bela, and head of the family of the Naamites. (Numbers 26:40; 1 Chronicles 8:3,4) (B.C. 1706.)"
        ]
    },
    {
        "Word": "Naamathite",
        "Definitions": [
            "The designation of Zophar, one of Job's three friends (Job 2:11; 11:1), so called from some place in Arabia, called Naamah probably.",
            "the Gentile name of one of Job's friends, Zophar the Naamathite. (Job 2:11; 11:1; 20:1; 42:9) There is no other trace of this name in the Bible, and the town whence it is derived is unknown. (But as Uz was in Arabia, probably the Naamah where he lived was on the Arabian borders of Syria.)"
        ]
    },
    {
        "Word": "Naarah",
        "Definitions": [
            "A girl, the second of Ashur's two wives, of the tribe of Judah (1 Chr. 4:5, 6).",
            "Naarai, young person",
            "(a maiden), the second wife of Ashur; a descendant of Judah. (1 Chronicles 4:5,6)"
        ]
    },
    {
        "Word": "Naarai",
        "Definitions": [
            "Youthful, a military chief in David's army (1 Chr. 11:37), called also Paarai (2 Sam. 23:35).",
            "(handmaid), one of the valiant men of David's armies. (1 Chronicles 11:37) In 1 Chron. he is called the son of Ezbai, but in (2 Samuel 23:35) he appears as \"Paarai the Arbite.\" Kennicott decides that the former is correct. (B.C. about 1015.)"
        ]
    },
    {
        "Word": "Naaran",
        "Definitions": [
            "Boyish, juvenile, a town in Ephraim between Bethel and Jericho (1 Chr. 7:28).",
            "(juvenile), a city of Ephraim, which in a very ancient record, (1 Chronicles 7:28) is mentioned as the eastern limit of the tribe. It is very probably identical with Naarath, or more accurately Naarah."
        ]
    },
    {
        "Word": "Naarath",
        "Definitions": [
            "Girl, a town on the boundary between Ephraim and Benjamin (Josh. 16:7), not far probably from Jericho, to the north (1 Chr. 7:28).",
            "(juvenile) (the Hebrew is equivalent to Naarah, which is therefore the real form of the name), a place named (Joshua 16:7) only as one of the landmarks on the southern boundary of Ephraim. It appears to have lain between Ataroth and Jericho, in the Jordan valley: Eusebius and Jerome speak of it as if well known to them--\"Naorath, a small village of the Jews, five miles from Jericho.\""
        ]
    },
    {
        "Word": "Nabal",
        "Definitions": [
            "Foolish, a descendant of Caleb who dwelt at Maon (1 Sam. 25), the modern Main, 7 miles south-east of Hebron. He was \"very great, and he had 3,000 sheep and 1,000 goats...but the man was churlish and evil in his doings.\" During his wanderings David came into that district, and hearing that Nabal was about to shear his sheep, he sent ten of his young men to ask \"whatsoever cometh unto thy hand for thy servants.\" Nabal insultingly resented the demand, saying, \"Who is David, and who is the son of Jesse?\" (1 Sam. 25:10, 11). One of the shepherds that stood by and saw the reception David's messengers had met with, informed Abigail, Nabal's wife, who at once realized the danger that threatened her household. She forthwith proceeded to the camp of David, bringing with her ample stores of provisions (25:18). She so courteously and persuasively pled her cause that David's anger was appeased, and he said to her, \"Blessed be the Lord God of Israel which sent thee this day to meet me.\"",
            "On her return she found her husband incapable from drunkenness of understanding the state of matters, and not till the following day did she explain to him what had happened. He was stunned by a sense of the danger to which his conduct had exposed him. \"His heart died within him, and he became as a stone.\" and about ten days after \"the Lord smote Nabal that he died\" (1 Sam. 25:37, 38). Not long after David married Abigail (q.v.).",
            "fool; senseless",
            "(fool) was a sheepmaster on the confines of Judea and the desert, in that part of the country which bore from its great conqueror the name of Caleb. (1 Samuel 25:3; 30:14) (B.C. about 1055.) His residence was on the southern Carmel, in the pasture lands of Maon. His wealth, as might be expected from his abode, consisted chiefly of sheep and goats. It was the custom of the shepherds to drive them into the wild downs on the slopes of Carmel; and it was whilst they were on one of these pastoral excursions that they met a band of outlaws, who showed them unexpected kindness, protecting them by day and night, and never themselves committing any depredations. (1 Samuel 25:7,15,18) Once a year there was a grand banquet on Carmel, \"like the feast of a king.\" ch. (1 Samuel 25:2,4; 36) It was on one of these occasions that ten youths from the chief of the freebooters approached Nabal, enumerated the services of their master, and ended by claiming, with a mixture of courtesy and defiance characteristic of the East, \"whatsoever cometh into thy hand for thy servants and for thy son David.\" The great sheepmaster peremptorily refused. The moment that the messengers were gone, the shepherds that stood by perceived the danger that their master and themselves would incur. To Nabal himself they durst not speak. ch. (1 Samuel 25:17) To his wife, as to the good angel of the household, one of the shepherds told the state of affairs. She, with the offerings usual on such occasions, with her attendants running before her, rode down the hill toward David's encampment. David had already made the fatal vow of extermination. ch. (1 Samuel 26:22) At this moment, as it would seem, Abigail appeared, threw herself on her face before him, and poured forth her petition in language which in both form and expression almost assumes the tone of poetry. She returned with the news of David's recantation of his vow. Nabal was then at the height of his orgies and his wife dared not communicate to him either his danger or his escape. ch. (1 Samuel 28:36) At break of day she told him both. The stupid reveller was suddenly roused to a sense of that which impended over him. \"His heart died within him, and he be came as a stone.\" It was as if a stroke of apoplexy or paralysis had fallen upon him. Ten days he lingered \"and the Lord smote Nabal, and he died.\" ch. (1 Samuel 25:37,38)"
        ]
    },
    {
        "Word": "Naboth",
        "Definitions": [
            "Fruits, \"the Jezreelite,\" was the owner of a portion of ground on the eastern slope of the hill of Jezreel (2 Kings 9:25, 26). This small \"plat of ground\" seems to have been all he possessed. It was a vineyard, and lay \"hard by the palace of Ahab\" (1 Kings 21:1, 2), who greatly coveted it. Naboth, however, refused on any terms to part with it to the king. He had inherited it from his fathers, and no Israelite could lawfully sell his property (Lev. 25:23). Jezebel, Ahab's wife, was grievously offended at Naboth's refusal to part with his vineyard. By a crafty and cruel plot she compassed his death. His sons also shared his fate (2 Kings 9:26; 1 Kings 21:19). She then came to Ahab and said, \"Arise, take possession of the vineyard; for Naboth is not alive, but dead.\" Ahab arose and went forth into the garden which had so treacherously and cruelly been acquired, seemingly enjoying his new possession, when, lo, Elijah suddenly appeared before him and pronounced against him a fearful doom (1 Kings 21:17-24). Jehu and Bidcar were with Ahab at this time, and so deeply were the words of Elijah imprinted on Jehu's memory that many years afterwards he refers to them (2 Kings 9:26), and he was the chief instrument in inflicting this sentence on Ahab and Jezebel and all their house (9:30-37). The house of Ahab was extinguished by him. Not one of all his great men and his kinsfolk and his priests did Jehu spare (10:11).",
            "Ahab humbled himself at Elijah's words (1 Kings 21:28, 29), and therefore the prophecy was fulfilled not in his fate but in that of his son Joram (2 Kings 9:25).",
            "The history of Naboth, compared with that of Ahab and Jezebel, furnishes a remarkable illustration of the law of a retributive providence, a law which runs through all history (comp. Ps. 109:17, 18).",
            "words; prophecies",
            "(fruits), the victim of Ahab and Jezebel, was the owner of a small vineyard at Jezreel, close to the royal palace of Shab. (1 Kings 21:1,2) (B.C. 897.) It thus became an object of desire to the king, who offered an equivalent in money or another vineyard. In exchange for this Naboth, in the independent spirit of a Jewish landholder, refused: \"The Lord forbid it me that I should give the inheritance of my father unto thee.\" Ahab was cowed by this reply; but the proud spirit of Jezebel was aroused. She took the matter into her own hands. A fast was proclaimed, as on the announcement of some impending calamity. Naboth was \"set on high\" in the public place of Samaria; two men of worthless character accused him of having \"cursed God and the king.\" He and his children, (2 Kings 9:26) were dragged out of the city and despatched; the same night. The place of execution there was by the large tank or reservoir which still remains an the slope of the hill of Samaria, immediately outside the walls. The usual punishment for blasphemy was enforced: Naboth and his sons were stoned; and the blood from their wounds ran down into the waters of the tank below. For the signal retribution taken on this judicial murder--a remarkable proof of the high regard paid in the old dispensation to the claims of justice and independence--see [892]Ahab; [893]Jehu; [894]Jezebel."
        ]
    },
    {
        "Word": "Nachon",
        "Definitions": [
            "Prepared, the owner of a thrashing-floor near which Uzzah was slain (2 Sam. 6:6); called also Chidon (1 Chr. 13:9).",
            "ready; sure"
        ]
    },
    {
        "Word": "Nadab",
        "Definitions": [
            "Liberal, generous. (1.) The eldest of Aaron's four sons (Ex. 6:23; Num. 3:2). He with his brothers and their father were consecrated as priests of Jehovah (Ex. 28:1). He afterwards perished with Abihu for the sin of offering strange fire on the altar of burnt-offering (Lev. 10:1, 2; Num. 3:4; 26:60).",
            "(2.) The son and successor of Jeroboam, the king of Israel (1 Kings 14:20). While engaged with all Israel in laying siege to Gibbethon, a town of southern Dan (Josh. 19:44), a conspiracy broke out in his army, and he was slain by Baasha (1 Kings 15:25-28), after a reign of two years (B.C. 955-953). The assassination of Nadab was followed by that of his whole house, and thus this great Ephraimite family became extinct (1 Kings 15:29).",
            "(3.) One of the sons of Shammai in the tribe of Judah (1 Chr. 2:28, 30).",
            "free and voluntary gift; prince",
            "(liberal).",
            "+ The eldest son of Aaron and Elisheba. Exod 8 13 Numb 3:2. (B.C. 1490.) He, his father and brother, and seventy old men of Israel were led out from the midst of the assembled people, (Exodus 24:1) and were commended to stay and worship God \"afar off,\" below the lofty summit of Sinai, where Moses alone was to come near to the Lord. Subsequently, (Leviticus 10:1) Nadab and his brother were struck dead before the sanctuary by fire from the Lord. Their offence was kindling the incense in their censers with \"strange\" fire, i.e. not taken from that which burned perpetually, (Leviticus 6:13) on the altar. + King Jeroboam's son, who succeeded to the throne of Israel B.C. 954, and reigned two years. (1 Kings 15:25-31) At the siege of Gibbethon a conspiracy broke out in the midst of the army, and the king was slain by Baasha, a man of Issachar. + A son of Shammai (1 Chronicles 2:28) of the tribe of Judah. + A son of Gibeon, (1 Chronicles 8:30; 9:36) of the tribe of Benjamin."
        ]
    },
    {
        "Word": "Nagge",
        "Definitions": [
            "Illuminating, one of the ancestors of Christ in the maternal line (Luke 3:25).",
            "clearness; brightness; light",
            "one of the ancestors of Christ. (Luke 3:25) See [[898]Naggai]"
        ]
    },
    {
        "Word": "Nahaliel",
        "Definitions": [
            "Possession, or valley of God, one of the encampments of the Israelites in the wilderness (Num. 21:19), on the confines of Moab. This is identified with the ravine of the Zerka M'ain, the ancient Callirhoe, the hot springs on the east of the Jordan, not far from the Dead Sea.",
            "inheritance; valley of God",
            "(torrents of God), one of the halting-places of Israel in the latter part of their progress to Canaan. (Numbers 21:19) It lay \"beyond,\" that is, north of, the Amen, ver. (Numbers 21:13) and between Mattanah and Bamoth, the next after Bamoth being Pisgah."
        ]
    },
    {
        "Word": "Nahallal",
        "Definitions": [
            "Pasture, a city in Zebulun on the border of Issachar (Josh. 19:15), the same as Nahalol (Judg. 1:30). It was given to the Levites. It has been by some identified with Malul in the plain of Esdraelon, 4 miles from Nazareth.",
            "praised; bright"
        ]
    },
    {
        "Word": "Naharai",
        "Definitions": [
            "Snorer, a Berothite, one of David's heroes, and armour-bearer of Joab (1 Chr. 11:39).",
            "my nostrils; hot; anger",
            "(snorter) the armor-bearer of Joab, called [901]Nahari in the Authorized Version of (2 Samuel 23:37) He was a native of Beeroth. (1 Chronicles 11:39) (B.C. 1013.)"
        ]
    },
    {
        "Word": "Nahash",
        "Definitions": [
            "Serpent. (1.) King of the Ammonites in the time of Saul. The inhabitants of Jabesh-Gilead having been exposed to great danger from Nahash, sent messengers to Gibeah to inform Saul of their extremity. He promptly responded to the call, and gathering together an army he marched against Nahash. \"And it came to pass that they which remained were scattered, so that two of them [the Ammonites] were not left together\" (1 Sam. 11:1-11).",
            "(2.) Another king of the Ammonites of the same name is mentioned, who showed kindness to David during his wanderings (2 Sam. 10:2). On his death David sent an embassy of sympathy to Hanun, his son and successor, at Rabbah Ammon, his capital. The grievous insult which was put upon these ambassadors led to a war against the Ammonites, who, with their allies the Syrians, were completely routed in a battle fought at \"the entering in of the gate,\" probably of Medeba (2 Sam. 10:6-14). Again Hadarezer rallied the Syrian host, which was totally destroyed by the Israelite army under Joab in a decisive battle fought at Helam (2 Sam. 10:17), near to Hamath (1 Chr. 18:3). \"So the Syrians feared to help the children of Ammon any more\" (2 Sam. 10:19).",
            "(3.) The father of Amasa, who was commander-in-chief of Abasolom's army (2 Sam. 17:25). Jesse's wife had apparently been first married to this man, to whom she bore Abigail and Zeruiah, who were thus David's sisters, but only on the mother's side (1 Chr. 2:16).",
            "snake; serpent",
            "(serpent).",
            "+ King of the Ammonites who dictated to the inhabitants of Jabesh-gilead that cruel alternative of the loss of their right eyes or slavery which roused the swift wrath of Saul, and caused the destruction of the Ammonite force. (1 Samuel 11:2-11) (B.C. 1092.) \"Nahaph\" would seem to have been the title of the king of the Ammonites rather than the name of an individual. Nahash the father of Hanun had rendered David some special and valuable service, which David was anxious for an opportunity of requiting. (2 Samuel 10:2) + A person mentioned once only-- (2 Samuel 17:25)--in stating the parentage of Amasa, the commander-in-chief of Absalom's army. Amasa is there said to have been the son of a certain Ithra by Abigail, \"daughter of Nahash and sister to Zeruiah.\" (B.C. before 1023.)"
        ]
    },
    {
        "Word": "Nahath",
        "Definitions": [
            "Rest. (1.) One of the four sons of Reuel, the son of Esau (Gen. 36:13, 17). (2.) A Kohathite Levite (1 Chr. 6:26). (3.) A Levite, one of the overseers of the sacred offerings of the temple (2 Chr. 31:13).",
            "rest; a leader",
            "(rest).",
            "+ One of the \"dukes\" of Edom, eldest son of Reuel the son of Esau. (Genesis 36:13,17; 1 Chronicles 1:37) (B.C. 1700.) + A Kohathite Levite, son of Zophai. (1 Chronicles 6:26) + A Levite in the reign of Hezekiah. (2 Chronicles 31:13) (B.C. 725.)"
        ]
    },
    {
        "Word": "Nahbi",
        "Definitions": [
            "Hidden, one of the twelve spies sent out to explore the land of Canaan (Num. 13:14).",
            "very secret",
            "(hidden), the son of Vophsi, a Naphtalite, and one of the twelve spies. (Numbers 13:14)"
        ]
    },
    {
        "Word": "Nahor",
        "Definitions": [
            "Snorting. (1.) The father of Terah, who was the father of Abraham (Gen. 11:22-25; Luke 3:34).",
            "(2.) A son of Terah, and elder brother of Abraham (Gen. 11:26, 27; Josh. 24:2, R.V.). He married Milcah, the daughter of his brother Haran, and remained in the land of his nativity on the east of the river Euphrates at Haran (Gen. 11:27-32). A correspondence was maintained between the family of Abraham in Canaan and the relatives in the old ancestral home at Haran till the time of Jacob. When Jacob fled from Haran all intercourse between the two branches of the family came to an end (Gen. 31:55). His grand-daughter Rebekah became Isaac's wife (24:67).",
            "hoarse; dry; hot",
            "(snorting), the name of two persons in the family of Abraham.",
            "+ His grandfather; the son of Serug and father of Terah. (Genesis 11:22-25) (B.C. 2174.) + Grandson of the preceding son of Terah and brother of Abraham and Haran. (Genesis 11:26,27) (B.C. 2000.) The order of the ages of the family of Terah is not improbably inverted in the narrative; in which case Nahor instead of being younger than Abraham, was really older. He married Milcah, the daughter of his brother Haran; and when Abraham and Lot migrated to Canaan, Nahor remained behind in the land of his birth, on the eastern side of the Euphrates."
        ]
    },
    {
        "Word": "Nahshon",
        "Definitions": [
            "Sorcerer, the son of Aminadab, and prince of the children of Judah at the time of the first numbering of the tribes in the wilderness (Ex. 6:23). His sister Elisheba was the wife of Aaron. He died in the wilderness (Num. 26:64, 65). His name occurs in the Greek form Naasson in the genealogy of Christ (Matt, 1:4; Luke 3:32).",
            "same as Naashon"
        ]
    },
    {
        "Word": "Nahum",
        "Definitions": [
            "Consolation, the seventh of the so-called minor prophets, an Elkoshite. All we know of him is recorded in the book of his prophecies. He was probably a native of Galilee, and after the deportation of the ten tribes took up his residence in Jerusalem. Others think that Elkosh was the name of a place on the east bank of the Tigris, and that Nahum dwelt there.",
            "comforter; penitent",
            "(consolation). Nahum, called \"the Elkoshite,\" is the seventh in order of the minor prophets. His personal history is quite unknown. The site of Elkosh, his native place, is disputed, some placing it in Galilee, others in Assyria. Those who maintain the latter view assume that the prophet's parents were carried into captivity by Tiglath-pileser and that the prophet was born at the village of Alkush, on the east bank of the Tigris, two miles north of Mosul. On the other hand, the imagery of his prophecy is such lie would be natural to an inhabitant of Palestine, (Nahum 1:4) to whom the rich pastures of Bashan the vineyards of Carmel and the blossoms of Lebanon were emblems of all that was luxuriant and fertile. The language employed in ch. (Nahum 1:15; 2:2) is appropriate to one who wrote for his countrymen in their native land. (McClintock and Strong come to the conclusion that Nahum was a native of Galilee that at the captivity of the ten tribes he escaped into Judah, and prophesied in the reign of Hezekiah, 726-698.--ED.) Prophecy of Nahum .--The date of Nahum a prophecy can be determined with as little precision as his birthplace. It is, however, certain that the prophecy was written before the final downfall of Nineveh and its capture by the Medes and Chaldeans, cir. B.C. 625. The allusions to the Assyrian power imply that it was still unbroken. ch. (Nahum 1:12; 2:8,13; 3:16-17) It is most probable that Nahum flourished in the latter half of the return of Hezekiah, and wrote his prophecy either in Jerusalem or its neighborhood. The subject of the prophecy is, in accordance with the superscription, \"the burden of Nineveh,\" the destruction of which he predicts. As a poet Nahum occupies a high place in the first rank of Hebrew literature. His style is clear and uninvolved, though pregnant and forcible; his diction sonorous and rhythmical, the words re-echoing to the sense. Comp. (Nahum 2:4; 3:3)"
        ]
    },
    {
        "Word": "Nahum, Book of",
        "Definitions": [
            "Nahum prophesied, according to some, in the beginning of the reign of Ahaz (B.C. 743). Others, however, think that his prophecies are to be referred to the latter half of the reign of Hezekiah (about B.C. 709). This is the more probable opinion, internal evidences leading to that conclusion. Probably the book was written in Jerusalem (soon after B.C. 709), where he witnessed the invasion of Sennacherib and the destruction of his host (2 Kings 19:35).",
            "The subject of this prophecy is the approaching complete and final destruction of Nineveh, the capital of the great and at that time flourishing Assyrian empire. Assur-bani-pal was at the height of his glory. Nineveh was a city of vast extent, and was then the centre of the civilzation and commerce of the world, a \"bloody city all full of lies and robbery\" (Nah. 3:1), for it had robbed and plundered all the neighbouring nations. It was strongly fortified on every side, bidding defiance to every enemy; yet it was to be utterly destroyed as a punishment for the great wickedness of its inhabitants.",
            "Jonah had already uttered his message of warning, and Nahum was followed by Zephaniah, who also predicted (Zeph. 2:4-15) the destruction of the city, predictions which were remarkably fulfilled (B.C. 625) when Nineveh was destroyed apparently by fire, and the Assyrian empire came to an end, an event which changed the face of Asia. (See [428]NINEVEH.)"
        ]
    },
    {
        "Word": "Nail",
        "Definitions": [
            "For fastening. (1.) Hebrew yathed, \"piercing,\" a peg or nail of any material (Ezek. 15:3), more especially a tent-peg (Ex. 27:19; 35:18; 38:20), with one of which Jael (q.v.) pierced the temples of Sisera (Judg. 4:21, 22). This word is also used metaphorically (Zech. 10:4) for a prince or counsellor, just as \"the battle-bow\" represents a warrior.",
            "(2.) Masmer, a \"point,\" the usual word for a nail. The words of the wise are compared to \"nails fastened by the masters of assemblies\" (Eccl. 12:11, A.V.). The Revised Version reads, \"as nails well fastened are the words of the masters,\" etc. Others (as Plumptre) read, \"as nails fastened are the masters of assemblies\" (comp. Isa. 22:23; Ezra 9:8). David prepared nails for the temple (1 Chr. 22:3; 2 Chr. 3:9). The nails by which our Lord was fixed to the cross are mentioned (John 20:25; Col. 2:14).",
            "Nail of the finger (Heb. tsipporen, \"scraping\"). To \"pare the nails\" is in Deut. 21:12 (marg., \"make,\" or \"dress,\" or \"suffer to grow\") one of the signs of purification, separation from former heathenism (comp. Lev. 14:8; Num. 8:7). In Jer. 17:1 this word is rendered \"point.\"",
            "+ Of finger. (a) A nail or claw of man or animal. (b) A point or style e.g. for writing; see (Jeremiah 17:1) + (a) A nail, (Isaiah 11:7) a stake, (Isaiah 33:20) also a tent-peg. Tent-pegs were usually of wood and of large size; but some times, as was the case with those used to fasten the curtains of the tabernacle of metal. (Exodus 27:19; 38:20) (b) A nail, primarily a point. We are told that David prepared iron for the nails to be used in the temple; and as the holy of holies was plated with gold, the nails for fastening the plates were probably of gold."
        ]
    },
    {
        "Word": "Nain",
        "Definitions": [
            "(from Heb. nain, \"green pastures,\" \"lovely\"), the name of a town near the gate of which Jesus raised to life a widow's son (Luke 7:11-17). It is identified with the village called Nein, standing on the north-western slope of Jebel ed-Duhy (=the \"hill Moreh\" = \"Little hermon\"), about 4 miles from Tabor and 25 southwest of Capernaum. At the foot of the slope on which it stands is the great plain of Esdraelon.",
            "This was the first miracle of raising the dead our Lord had wrought, and it excited great awe and astonishment among the people.",
            "beauty; pleasantness",
            "(beauty), a village of Galilee, the gate of which is made illustrious by the raising of the widow's son. (Luke 7:12) The modern Nein is situated on the northwestern edge of the \"Little Hermon,\" or Jebel-ed-Duhy, where the ground falls into the plain of Esdraelon. The entrance to the place, where our Saviour met the funeral, must probably always have seen up the steep ascent from the plain; and here on the west side of the village, the rock is full of sepulchral caves."
        ]
    },
    {
        "Word": "Naioth",
        "Definitions": [
            "Dwellings, the name given to the prophetical college established by Samuel near Ramah. It consisted of a cluster of separate dwellings, and hence its name. David took refuge here when he fled from Saul (1 Sam. 19:18, 19, 22, 23), and here he passed a few weeks in peace (comp. Ps. 11). It was probably the common residence of the \"sons of the prophets.\"",
            "beauties; habitations",
            "(habitations), or more fully, \"Naioth in Ramah,\" a place of Mount Ephraim, the birthplace of Samuel and Saul, and in which Samuel and David took refuge together after the latter had made his escape from the jealous fury of Saul. (1 Samuel 19:18,19,22,23; 20:1) It is evident from ver. (1 Samuel 20:18) that Naioth was not actually in Ramah, Samuel's habitual residence. In its corrected from the name signifies \"habitations,\" and probably means the huts or dwellings of a school or college of prophets over which Samuel presided as Elisha did over those at Gilgal and Jericho."
        ]
    },
    {
        "Word": "Naked",
        "Definitions": [
            "This word denotes (1) absolute nakedness (Gen. 2:25; Job 1:21; Eccl. 5:15; Micah 1:8; Amos 2:16); (2) being poorly clad (Isa. 58:7; James 2:15). It denotes also (3) the state of one who has laid aside his loose outer garment (Lat. nudus), and appears clothed only in a long tunic or under robe worn next the skin (1 Sam. 19:24; Isa. 47:3; comp. Mark 14:52; John 21:7). It is used figuratively, meaning \"being discovered\" or \"made manifest\" (Job 26:6; Heb. 4:13). In Ex. 32:25 the expression \"the people were naked\" (A.V.) is more correctly rendered in the Revised Version \"the people were broken loose\", i.e., had fallen into a state of lawlessness and insubordination. In 2 Chr. 28:19 the words \"he made Judah naked\" (A.V.), but Revised Version \"he had dealt wantonly in Judah,\" mean \"he had permitted Judah to break loose from all the restraints of religion.\""
        ]
    },
    {
        "Word": "Naomi",
        "Definitions": [
            "The lovable; my delight, the wife of Elimelech, and mother of Mahlon and Chilion, and mother-in-law of Ruth (1:2, 20, 21; 2:1). Elimelech and his wife left the district of Bethlehem-Judah, and found a new home in the uplands of Moab. In course of time he died, as also his two sons Mahlon and Chilion, who had married women of Moab, and three widows were left mourning the loss of their husbands. Naomi longs to return now to her own land, to Bethlehem. One of her widowed daughters-in-law, Ruth, accompanies her, and is at length married to Boaz (q.v.).",
            "beautiful; agreeable",
            "or Nao'mi (my delight), the wife of Elimelech and mother-in-law of Ruth. (Ruth 1:2) etc.; Ruth 2:1 etc.; Ruth 3:1; 4:3 etc. (B.C. 1363.) The name is derived from a root signifying sweetness or pleasantness. Naomi left Judea with her husband and two sons, in a time of famine and went to the land of Moab. Here her husband and sons died; and on her return to Bethlehem she wished to be known as Mara, bitterness, instead of Naomi, sweetness."
        ]
    },
    {
        "Word": "Naphish",
        "Definitions": [
            "Refresher, one of the sons of Ishmael (Gen. 25:15; 1 Chr. 1:31). He was the father of an Arab tribe.",
            "the soul; he that rests, refreshes himself, or respires",
            "(refreshment), the last but one of the sons of Ishmael. (Genesis 25:15; 1 Chronicles 1:31)"
        ]
    },
    {
        "Word": "Naphtali",
        "Definitions": [
            "My wrestling, the fifth son of Jacob. His mother was Bilhah, Rachel's handmaid (Gen. 30:8). When Jacob went down into Egypt, Naphtali had four sons (Gen. 46:24). Little is known of him as an individual.",
            "that struggles or fights",
            "(wrestling), the fifth son of Jacob; the second child name to him by Bilhah, Rachel's slave. His birth and the bestowal of his name are recorded in (Genesis 30:8) When the census was taken at Mount Sinai the tribe of Naphtali numbered no less than 53,400 fighting men, (Numbers 1:43; 2:50) but when the borders of the promised land were reached, its numbers were reduced to, 45,400. (Numbers 26:48-50) During the march through the wilderness Naphtali occupied a position on the north of the sacred tent with Dan and Asher. (Numbers 2:25-31) In the apportionment of the land, the lot of Naphtali was enclosed on three sides by those of other tribes. On the west lay Asher, on the south Zebulun, and on the east the transjordanic Manasseh. (In the division of the kingdom Naphtali belonged to the kingdom of Israel, and later was a part of Galilee, bordering on the northwestern pert of the Sea of Galilee, and including Capernaum and Bethsaida.--Ed.)"
        ]
    },
    {
        "Word": "Naphtali, Mount",
        "Definitions": [
            "The mountainous district of Naphtali (Josh. 20:7).",
            "the mountainous district which formed the main part of the inheritance of Naphtali, (Joshua 20:7) answering to \"Mount Ephraim\" in the centre and \"Mount Judah\" in the south of Palestine."
        ]
    },
    {
        "Word": "Naphtali, Tribe of",
        "Definitions": [
            "On this tribe Jacob pronounced the patriarchal blessing, \"Naphtali is a hind let loose: he giveth goodly words\" (Gen. 49:21). It was intended thus to set forth under poetic imagery the future character and history of the tribe.",
            "At the time of the Exodus this tribe numbered 53,400 adult males (Num. 1:43), but at the close of the wanderings they numbered only 45,400 (26:48-50). Along with Dan and Asher they formed \"the camp of Dan,\" under a common standard (2:25-31), occupying a place during the march on the north side of the tabernacle.",
            "The possession assigned to this tribe is set forth in Josh. 19:32-39. It lay in the north-eastern corner of the land, bounded on the east by the Jordan and the lakes of Merom and Galilee, and on the north it extended far into Coele-Syria, the valley between the two Lebanon ranges. It comprehended a greater variety of rich and beautiful scenery and of soil and climate than fell to the lot of any other tribe. The territory of Naphtali extended to about 800 square miles, being the double of that of Issachar. The region around Kedesh, one of its towns, was originally called Galil, a name afterwards given to the whole northern division of Canaan. A large number of foreigners settled here among the mountains, and hence it was called \"Galilee of the Gentiles\" (q.v.), Matt. 4:15, 16. The southern portion of Naphtali has been called the \"Garden of Palestine.\" It was of unrivalled fertility. It was the principal scene of our Lord's public ministry. Here most of his parables were spoken and his miracles wrought.",
            "This tribe was the first to suffer from the invasion of Benhadad, king of Syria, in the reigns of Baasha, king of Israel, and Asa, king of Judah (1 Kings 15:20; 2 Chr. 16:4). In the reign of Pekah, king of Israel, the Assyrians under Tiglath-pileser swept over the whole north of Israel, and carried the people into captivity (2 Kings 15:29). Thus the kingdom of Israel came to an end (B.C. 722).",
            "Naphtali is now almost wholly a desert, the towns of Tiberias, on the shore of the Lake of Galilee, and Safed being the only places in it of any importance."
        ]
    },
    {
        "Word": "Naphtuhim",
        "Definitions": [
            "A Hamitic tribe descended from Mizraim (Gen. 10:13). Others identify this word with Napata, the name of the city and territory on the southern frontier of Mizraim, the modern Meroe, at the great bend of the Nile at Soudan. This city was the royal residence, it is said, of Queen Candace (Acts 8:27). Here there are extensive and splendid ruins.",
            "(border-people), a Mizraite (Egyptian) nation or tribe mentioned only in the account of the descendants of Noah. (Genesis 10:13; 1 Chronicles 1:11) If we may judge from their position in the list Of the Mizraites, the Naphtuhim were possibly settled, at first, either in Egypt or immediately to the west of it."
        ]
    },
    {
        "Word": "Napkin",
        "Definitions": [
            "(Gr. soudarion, John 11:44; 20:7; Lat. sudarium, a \"sweat-cloth\"), a cloth for wiping the sweat from the face. But the word is used of a wrapper to fold money in (Luke 19:20), and as an article of dress, a \"handkerchief\" worn on the head (Acts 19:12)."
        ]
    },
    {
        "Word": "Narcissus",
        "Definitions": [
            "Daffodil, a Roman whom Paul salutes (Rom. 16:11). He is supposed to have been the private secretary of the emperor Claudius. This is, however, quite uncertain.",
            "astonishment; stupidity",
            "(stupidity), a dweller at Rome, (Romans 16:11) some members of whose household were known us Christians to St. Paul. Some have assumed the identity of this Narcissus with the secretary of the emperor Claudius; but this is quite uncertain."
        ]
    },
    {
        "Word": "Nathan",
        "Definitions": [
            "Given. (1.) A prophet in the reigns of David and Solomon (2 Chr. 9:29). He is first spoken of in connection with the arrangements David made for the building of the temple (2 Sam. 7:2, 3, 17), and next appears as the reprover of David on account of his sin with Bathsheba (12:1-14). He was charged with the education of Solomon (12:25), at whose inauguration to the throne he took a prominent part (1 Kings 1:8, 10, 11, 22-45). His two sons, Zabad (1 Chr. 2:36) and Azariah (1 Kings 4:5) occupied places of honour at the king's court. He last appears in assisting David in reorganizing the public worship (2 Chr. 29:25). He seems to have written a life of David, and also a life of Solomon (1 Chr. 29:29; 2 Chr. 9:29).",
            "(2.) A son of David, by Bathsheba (2 Sam. 5:14), whose name appears in the genealogy of Mary, the mother of our Lord (Luke 3:31).",
            "(3.) Ezra 8:16.",
            "given; giving; rewarded",
            "(a giver).",
            "+ An eminent Hebrew prophet in the reigns of David and Solomon. (B.C. 1015.) He first appears in the consultation with David about the building of the temple. (2 Samuel 7:2,3,17) He next comes forward as the reprover of David for the sin with Bathsheba; and his famous apologue on the rich man and the ewe lamb, which is the only direct example of his prophetic power, shows it to have been of a very high order. (2 Samuel 12:1-12) + A son of David; one of the four who were borne to him by Bathsheba. (1 Chronicles 3:5) comp, 1Chr 14:4 and 2Sam 5:14 + Son or brother of one of the members of David's guard. (2 Samuel 23:36; 1 Chronicles 11:38) + One of the head men who returned from Babylon with Ezra on his second expedition. (Ezra 8:16) 1 Esdr. 8:44. It is not impossible that he may be the same with the \"son of Bani.\" (Ezra 10:39)"
        ]
    },
    {
        "Word": "Nathanael",
        "Definitions": [
            "Given or gift of God, one of our Lord's disciples, \"of Cana in Galilee\" (John 21:2). He was \"an Israelite indeed, in whom was no guile\" (1:47, 48). His name occurs only in the Gospel of John, who in his list of the disciples never mentions Bartholomew, with whom he has consequently been identified. He was one of those to whom the Lord showed himself alive after his resurrection, at the Sea of Tiberias.",
            "the gift of God",
            "(gift of God), a disciple of Jesus Christ, concerning whom, under that name at least, we learn from Scripture little more than his birthplace, Cana of Galilee, (John 21:2) and his simple, truthful character. (John 1:47) The name does not occur in the first three Gospels; but it is commonly believed that Nathanael and Bartholomew are the same person. The evidence for that belief is as follows: St, John who twice mentions Nathanael, never introduces the name of Bartholomew at all. St. Matthew, (Matthew 10:3) St. Mark, (Mark 3:18) and St. Luke, (Luke 8:14) all speak of Bartholomew but never of Nathanael. If was Philip who first brought Nathanael to Jesus, just as Andrew had brought his brother Simon."
        ]
    },
    {
        "Word": "Nativity of Christ",
        "Definitions": [
            "The birth of our Lord took place at the time and place predicted by the prophets (Gen. 49:10; Isa. 7:14; Jer. 31:15; Micah 5:2; Hag. 2:6-9; Dan. 9:24, 25). Joseph and Mary were providentially led to go up to Bethlehem at this period, and there Christ was born (Matt. 2:1, 6; Luke 2:1, 7). The exact year or month or day of his birth cannot, however, now be exactly ascertained. We know, however, that it took place in the \"fulness of the time\" (Gal. 4:4), i.e., at the fittest time in the world's history. Chronologists are now generally agreed that the year 4 before the Christian era was the year of Christ's nativity, and consequently that he was about four years old in the year 1 A.D."
        ]
    },
    {
        "Word": "Naughty figs",
        "Definitions": [
            "(Jer. 24:2). \"The bad figs may have been such either from having decayed, and thus been reduced to a rotten condition, or as being the fruit of the sycamore, which contains a bitter juice\" (Tristram, Nat. Hist.). The inferiority of the fruit is here referred to as an emblem of the rejected Zedekiah and his people."
        ]
    },
    {
        "Word": "Nazarene",
        "Definitions": [
            "This epithet (Gr. Nazaraios) is applied to Christ only once (Matt. 2:23). In all other cases the word is rendered \"of Nazareth\" (Mark 1:24; 10:47; 14:67, etc.). When this Greek designation was at first applied to our Lord, it was meant simply to denote the place of his residence. In course of time the word became a term of reproach. Thus the word \"Nazarene\" carries with it an allusion to those prophecies which speak of Christ as \"despised of men\" (Isa. 53:3). Some, however, think that in this name there is an allusion to the Hebrew netser, which signifies a branch or sprout. It is so applied to the Messiah (Isa. 11:1), i.e., he whom the prophets called the Netse, the \"Branch.\"",
            "The followers of Christ were called \"the sect of Nazarenes\" (Acts 24:5). All over Palestine and Syria this name is still given to Christians. (See [429]NAZARETH.)",
            "an inhabitant of Nazareth. This appellative is applied to,Jesus in many passages in the New Testament. This name, made striking in so many ways, and which, if first given in scorn, was adopted and gloried in by the disciples, we are told in (Matthew 2:23) possesses a prophetic significance. Its application to Jesus, in consequence of the providential arrangements by which his Parents were led to take up their abode in Nazareth, was the filling out of the predictions in which the promised Messiah is described as a netser i.e. a shoot, sprout, of Jesse, a humble and despised descendant of the decayed royal family. Once, (Acts 24:5) the term Nazarenes is applied to the followers of Jesus by way of contempt. The name still exists in Arabic as the ordinary designation of Christians."
        ]
    },
    {
        "Word": "Nazareth",
        "Definitions": [
            "Separated, generally supposed to be the Greek form of the Hebrew netser, a \"shoot\" or \"sprout.\" Some, however, think that the name of the city must be connected with the name of the hill behind it, from which one of the finest prospects in Palestine is obtained, and accordingly they derive it from the Hebrew notserah, i.e., one guarding or watching, thus designating the hill which overlooks and thus guards an extensive region.",
            "This city is not mentioned in the Old Testament. It was the home of Joseph and Mary (Luke 2:39), and here the angel announced to the Virgin the birth of the Messiah (1:26-28). Here Jesus grew up from his infancy to manhood (4:16); and here he began his public ministry in the synagogue (Matt. 13:54), at which the people were so offended that they sought to cast him down from the precipice whereon their city was built (Luke 4:29). Twice they expelled him from their borders (4:16-29; Matt. 13:54-58); and he finally retired from the city, where he did not many mighty works because of their unbelief (Matt. 13:58), and took up his residence in Capernaum.",
            "Nazareth is situated among the southern ridges of Lebanon, on the steep slope of a hill, about 14 miles from the Sea of Galilee and about 6 west from Mount Tabor. It is identified with the modern village en-Nazirah, of six or ten thousand inhabitants. It lies \"as in a hollow cup\" lower down upon the hill than the ancient city. The main road for traffic between Egypt and the interior of Asia passed by Nazareth near the foot of Tabor, and thence northward to Damascus.",
            "It is supposed from the words of Nathanael in John 1:46 that the city of Nazareth was held in great disrepute, either because, it is said, the people of Galilee were a rude and less cultivated class, and were largely influenced by the Gentiles who mingled with them, or because of their lower type of moral and religious character. But there seems to be no sufficient reason for these suppositions. The Jews believed that, according to Micah 5:2, the birth of the Messiah would take place at Bethlehem, and nowhere else. Nathanael held the same opinion as his countrymen, and believed that the great \"good\" which they were all expecting could not come from Nazareth. This is probably what Nathanael meant. Moreover, there does not seem to be any evidence that the inhabitants of Galilee were in any respect inferior, or that a Galilean was held in contempt, in the time of our Lord. (See Dr. Merrill's Galilee in the Time of Christ.)",
            "The population of this city (now about 10,000) in the time of Christ probably amounted to 15,000 or 20,000 souls.",
            "\"The so-called Holy House' is a cave under the Latin church, which appears to have been originally a tank. The brow of the hill', site of the attempted precipitation, is probably the northern cliff: the traditional site has been shown since the middle ages at some distance to the south. None of the traditional sites are traceable very early, and they have no authority. The name Nazareth perhaps means a watch tower' (now en-Nasrah), but is connected in the New Testament with Netzer, 'a branch' (Isa. 4:2; Jer. 23:5; Zech. 3:8; 6:12; Matt. 2:23), Nazarene being quite a different word from Nazarite.\"",
            "separated; crowned; sanctified",
            "(the guarded one) the ordinary residence of our Saviour, is not mentioned in the Old Testament, but occurs first in (Matthew 2:23) It derives its celebrity from its connection with the history of Christ, and in that respect has a hold on the imagination and feelings of men which it shares only with Jerusalem and Bethlehem. It is situated among the hills which constitute the south ridges of Lebanon, just before they sink down into the plain of Esdraelon, (Mr. Merrill, in \"Galilee in the Time of Christ\" (1881), represents Nazareth in Christ's time as a city (so always called in the New Testament) of 15,000 to 20,000 inhabitants, of some importance and considerable antiquity, and not so insignificant and mean as has been represented.--ED.) Of the identification of the ancient site there can be no doubt. The name of the present village is en-Nazirah the same, therefore, as of old it is formed on a hill or mountain, (Luke 4:29) it is within the limits of the province of Galilee, (Mark 1:9) it is near Cana, according to the implication in (John 2:1,2,11) a precipice exists in the neighborhood. (Luke 4:29) The modern Nazareth belongs to the better class of eastern villages. It has a population of 3000 or 4000; a few are Mohammadans, the rest Latin and Greek Christians. (Near this town Napoleon once encamped (1799), after the battle of Mount Tabor.) The origin of the disrepute in which Nazareth stood, (John 1:47) is not certainly known. All the inhabitants of Galilee were looked upon with contempt by the people of Judea because they spoke a ruder dialect, were less cultivated and were more exposed by their position to contact with the heathen. But Nazareth labored under a special opprobrium, for it was a Galilean and not a southern Jew who asked the reproachful question whether \"any good thing\" could come from that source. Above the town are several rocky ledges, over which a person could not be thrown without almost certain destruction. There is one very remarkable precipice, almost perpendicular and forty or fifty near the Maronite church, which may well be supposed to be the identical one over which his infuriated fellow townsmen attempted to hurl Jesus."
        ]
    },
    {
        "Word": "Nazarite",
        "Definitions": [
            "(Heb. form Nazirite), the name of such Israelites as took on them the vow prescribed in Num. 6:2-21. The word denotes generally one who is separated from others and consecrated to God. Although there is no mention of any Nazarite before Samson, yet it is evident that they existed before the time of Moses. The vow of a Nazarite involved these three things, (1) abstinence from wine and strong drink, (2) refraining from cutting the hair off the head during the whole period of the continuance of the vow, and (3) the avoidance of contact with the dead.",
            "When the period of the continuance of the vow came to an end, the Nazarite had to present himself at the door of the sanctuary with (1) a he lamb of the first year for a burnt-offering, (2) a ewe lamb of the first year for a sin-offering, and (3) a ram for a peace-offering. After these sacrifices were offered by the priest, the Nazarite cut off his hair at the door and threw it into the fire under the peace-offering.",
            "For some reason, probably in the midst of his work at Corinth, Paul took on himself the Nazarite vow. This could only be terminated by his going up to Jerusalem to offer up the hair which till then was to be left uncut. But it seems to have been allowable for persons at a distance to cut the hair, which was to be brought up to Jerusalem, where the ceremony was completed. This Paul did at Cenchrea just before setting out on his voyage into Syria (Acts 18:18).",
            "On another occasion (Acts 21:23-26), at the feast of Pentecost, Paul took on himself again the Nazarite vow. \"The ceremonies involved took a longer time than Paul had at his disposal, but the law permitted a man to share the vow if he could find companions who had gone through the prescribed ceremonies, and who permitted him to join their company. This permission was commonly granted if the new comer paid all the fees required from the whole company (fee to the Levite for cutting the hair and fees for sacrifices), and finished the vow along with the others. Four Jewish Christians were performing the vow, and would admit Paul to their company, provided he paid their expenses. Paul consented, paid the charges, and when the last seven days of the vow began he went with them to live in the temple, giving the usual notice to the priests that he had joined in regular fashion, was a sharer with the four men, and that his vow would end with theirs. Nazarites retired to the temple during the last period of seven days, because they could be secure there against any accidental defilement\" (Lindsay's Acts).",
            "As to the duration of a Nazarite's vow, every one was left at liberty to fix his own time. There is mention made in Scripture of only three who were Nazarites for life, Samson, Samuel, and John the Baptist (Judg. 13:4, 5; 1 Sam. 1:11; Luke 1:15). In its ordinary form, however, the Nazarite's vow lasted only thirty, and at most one hundred, days. (See [430]RECHABITES.)",
            "This institution was a symbol of a life devoted to God and separated from all sin, a holy life.",
            "one chosen or set apart",
            "more properly Naz'irite (one separated), one of either sex who was bound by a vow of a peculiar kind to be set apart from others for the service of God. The obligation was either for life or for a defined time. There is no notice in the Pentateuch of Nazarites for life; but the regulations for the vow of a Nazarite of days are given. (Numbers 6:1-21) The Nazarite, during-the term of has consecration, was bound to abstain from wine grapes, with every production of the vine and from every kind of intoxicating drink. He was forbidden to cut the hair of his head, or to approach any dead body, even that of his nearest relation. When the period of his vow was fulfilled he was brought to the door of the tabernacle, and was required to offer a he lamb for a burnt offering, a ewe lamb for a sin offering, and a ram for a peace offering, with the usual accompaniments of peace offerings, (Leviticus 7:12,13) and of the offering made at the consecration of priests. (Exodus 29:2; Numbers 6:15) He brought also a meat offering and a drink offering, which appear to have been presented by themselves as a distinct act of service. ver. (Numbers 6:17) He was to cut off the hair of \"the head of his separation \"(that is, the hair which had grown during the period of his consecration) at the door of the tabernacle, and to put it into the fire under the sacrifice on the altar. Of the Nazarites for life three are mentioned in the Scriptures--Samson, Samuel and St. John the Baptist. The only one of these actually called a Nazarite is Samson. We do not know whether the vow for life was ever voluntarily taken by the individual. In all the cases mentioned in the sacred history, it was made by the parents before the birth of the Nazarite himself. The consecration of the Nazarite bore a striking resemblance to that of the nigh priest. (Leviticus 21:10-12) The meaning of the Nazarite vow has been regarded in different lights. It may be regarded as an act of self-sacrifice, That it was essentially a sacrifice of the person to the Lord is obviously in accordance with the terms of the law. (Numbers 6:2) As the Nazarite was a witness for the straitness of the law, as distinguished from the freedom of the gospel, his sacrifice of himself was a submission to the letter of the rule. Its outward manifestations were restraints and eccentricities. The man was separated from his brethren that he might be peculiarly devoted to the Lord. This was consistent with the purpose of divine wisdom for the time for which it was ordained."
        ]
    },
    {
        "Word": "Neah",
        "Definitions": [
            "Shaking, or settlement, or descent, a town on the east side of Zebulun, not far from Rimmon (Josh. 19:13).",
            "moved; moving",
            "(shaking) a place which was one of the landmarks on the boundary of Zebulun. (Joshua 19:13) only. It has not yet been certainly identified."
        ]
    },
    {
        "Word": "Neapolis",
        "Definitions": [
            "New city, a town in Thrace at which Paul first landed in Europe (Acts 16:11). It was the sea-port of the inland town of Philippi, which was distant about 10 miles. From this port Paul embarked on his last journey to Jerusalem (Acts 20:6). It is identified with the modern Turco-Grecian Kavalla.",
            "the new city",
            "(new city) is the place in northern Greece where Paul and his associates first landed in Europe. (Acts 16:11) where, no doubt, he landed also on his second visit to Macedonia, (Acts 20:1) and whence certainly he embarked on his last journey through that province to Troas and Jerusalem. (Acts 20:6) Philippi being an inland town, Neapolis was evidently the port, and is represented by the present Kavalla . (Kavalla is a city of 5000 or 6000 inhabitants, Greeks and Turks. Neapolis was situated within the bounds of Thrace, ten miles from Philippi, on a high rocky promontory jutting out into the AEgean Sea, while a temple of Diana crowned the hill-top.--ED.)"
        ]
    },
    {
        "Word": "Nebaioth",
        "Definitions": [
            "Height. (1.) Ishmael's eldest son (Gen. 25:13), and the prince of an Israelitish tribe (16). He had a sister, Mahalath, who was one of Esau's wives (Gen. 28:9; 36:3).",
            "(2.) The name of the Ishmaelite tribe descended from the above (Gen. 25:13, 18). The \"rams of Nebaioth\" (Isa. 60:7) are the gifts which these wandering tribes of the desert would consecrate to God.",
            "words; prophecies; buds"
        ]
    },
    {
        "Word": "Neballat",
        "Definitions": [
            "Wickedness in secret, (Neh. 11:34), probably the village of Beit Nebala, about 4 miles north of Lydda.",
            "prophecy; budding",
            "(hidden folly), town of Benjamin, one of those which the Benjamites reoccupied after the captivity. (Nehemiah 11:34)"
        ]
    },
    {
        "Word": "Nebat",
        "Definitions": [
            "Sight; aspect, the father of Jeroboam, the king of Israel (1 Kings 11:26, etc.).",
            "that beholds",
            "(aspect), the father of Jeroboam, (1 Kings 11:26; 12:2,15) etc., is described as an Ephrathite or Ephraimite of Zereda. (B.C. about 1000.)"
        ]
    },
    {
        "Word": "Nebo",
        "Definitions": [
            "Proclaimer; prophet. (1.) A Chaldean god whose worship was introduced into Assyria by Pul (Isa. 46:1; Jer. 48:1). To this idol was dedicated the great temple whose ruins are still seen at Birs Nimrud. A statue of Nebo found at Calah, where it was set up by Pul, king of Assyria, is now in the British Museum.",
            "(2.) A mountain in the land of Moab from which Moses looked for the first and the last time on the Promised Land (Deut. 32:49; 34:1). It has been identified with Jebel Nebah, on the eastern shore of the Dead Sea, near its northern end, and about 5 miles south-west of Heshbon. It was the summit of the ridge of Pisgah (q.v.), which was a part of the range of the \"mountains of Abarim.\" It is about 2,643 feet in height, but from its position it commands a view of Western Palestine. Close below it are the plains of Moab, where Balaam, and afterwards Moses, saw the tents of Israel spread along.",
            "(3.) A town on the east of Jordan which was taken possession of and rebuilt by the tribe of Reuben (Num. 32:3, 38; 1 Chr. 5:8). It was about 8 miles south of Heshbon.",
            "(4.) The \"children of Nebo\" (Ezra 2:29; Neh. 7:33) were of those who returned from Babylon. It was a town in Benjamin, probably the modern Beit Nubah, about 7 miles north-west of Hebron.",
            "that speaks or prophesies",
            "+ A town of Reuben on the east side of Jordan. (Numbers 32:3,38) In the remarkable prophecy adopted by Isaiah, (Isaiah 15:2) and Jeremiah, (Jeremiah 48:1,26) concerning Moab, Nebo is mentioned in the same connection as before, but in the hands of Moab. Eusebius and Jerome identify it with Nobah or Kerrath, and place it eight miles South of Heshbon, where the ruins of el-Habis appear to stand at present. (Prof. Paine identifies it with some ruins on Mount Nebo, a mile south of its summit, and Dr. Robinson seems to agree with this.--ED.) + The children of Nebo returned from Babylon with Zerubbabel. (Ezra 2:29; 10:43; Nehemiah 7:33) The name occurs between Bethel and Ai and Lydda, which implies that it was situated in the territory of Benjamin to the northwest of Jerusalem. This is possibly the modern Beit-Nubah, about 12 miles northwest by west of Jerusalem, 8 from Lydda. + Nebo, which occurs both in Isaiah, (Isaiah 46:11) and Jeremiah, (Jeremiah 45:1) as the name of a Chaldean god, is a well known deity of the Babylonians and Assyrians. He was the god who presided over learning and letters. His general character corresponds to that of the Egyptian Thoth the Greek Hermes and the Latin Mercury. Astronomically he is identified with the planet nearest the sun. In Babylonia Nebo held a prominent place from an early time. The ancient town of Borsippa was especially under his protection, and the great temple here, the modern Birs-Nimrud, was dedicated to him from a very remote age. He was the tutelar god of the most important Babylonian kings, in whose names the word Nabu or Nebo appears as an element.",
            "(prophet), Mount, the mountain from which Moses took his first and last view of the promised land. (32:41; 34:1) It is described as in the land of Moab, facing Jericho; the head or summit of a mountain called Pisgah, which again seems to have formed a portion of the general range of Abarim. (Notwithstanding the minuteness of this description, it is only recently that any one has succeeded in pointing out any spot which answers to Nebo. Tristram identifies it with a peak (Jebel Nebbah) of the Abarim or Moab mountains, about three miles southwest of Heshban (Heshbon) and about a mile and a half due west of Baal-meon. \"It overlooks the mouth of the Jordan, over against Jericho,\" (34:1) and the gentle slopes of its sides may well answer to the \"field of Zophim.\" (Numbers 23:14) Jebel Nebbah is 2683 feet high. It is not an isolated peak but one of a succession of bare turf-clad eminences, so linked together that the depressions between them were mere hollows rather than valleys. It commands a wide prospect. Prof. Paine, of the American Exploration Society, contends that Jebel Nebbah, the highest point of the range, is Mount Nebo, that Jebel Siaghah, the extreme headland of the hill, is Mount Pisgah, and that \"the mountains of Abarim \"are the cliffs west of these points, and descending toward the Dead Sea. Probably the whole mountain or range was called sometimes by the name of one peak and sometimes by that of another as is frequently the case with mountains now.--ED.)"
        ]
    },
    {
        "Word": "Nebuchadnezzar",
        "Definitions": [
            "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 [431]JOSIAH; [432]MEGIDDO.) This secured to Egypt the possession of the Syrian provinces of Assyria, including Palestine. 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 Palestine, 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 [433]DANIEL.)",
            "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 H. 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.",
            "Nebuchadrezzar, tears and groans of judgment"
        ]
    },
    {
        "Word": "Nebuchadrezzar",
        "Definitions": [
            "=Nebuchadnezzar (Jer. 21:2, 7; 22:25; 24:1, etc.), a nearer approach to the correct spelling of the word."
        ]
    },
    {
        "Word": "Nebushasban",
        "Definitions": [
            "Adorer of Nebo, or Nebo saves me, the \"Rabsaris,\" or chief chamberlain, of the court of Babylon. He was one of those whom the king sent to release Jeremiah from prison in Jerusalem (Jer. 39:13).",
            "(Nebo saves me), one of the officers of Nebuchadnezzar at the time of the capture of Jerusalem. He was Rab-saris, i.e. a chief of the eunuchs. (Jeremiah 39:13) Nebushasban's office and title were the same as those of Ashpenaz, (Daniel 1:3) whom he probably succeeded."
        ]
    },
    {
        "Word": "Nebuzaradan",
        "Definitions": [
            "\"the captain of the guard,\" in rank next to the king, who appears prominent in directing affairs at the capture of Jerusalem (2 Kings 25:8-20; Jer. 39:11; 40:2-5). He showed kindness toward Jeremiah, as commanded by Nebuchadnezzar (40:1). Five years after this he again came to Jerusalem and carried captive seven hundred and forty-five more Jews.",
            "(chief whom Nebo favors), the Rab-tabbachim i.e. chief of the slaughterers (Authorized Version \"captain of the guard\"), a high officer in the court of Nebuchadnezzar. On the capture of Jerusalem he was left by Nebuchadnezzar in charge of the city. Comp. (Jeremiah 39:11) He seems to have quitted Judea when he took down the chief people of Jerusalem to his master at Riblah. (2 Kings 25:18-20) In four years he again appeared. (Jeremiah 52:30) Nebuchadnezzar in his twenty-third year made a descent on the regions east of Jordan, including the Ammonites and Moabites, who escaped when Jerusalem was destroyed. Thence he proceeded to Egypt, and, either on the way thither or on the return, Nebuzaradan again passed through the country and carried off more captives. (Jeremiah 52:30)"
        ]
    },
    {
        "Word": "Necho II",
        "Definitions": [
            "An Egyptian king, the son and successor of Psammetichus (B.C. 610-594), the contemporary of Josiah, king of Judah. For some reason he proclaimed war against the king of Assyria. He led forth a powerful army and marched northward, but was met by the king of Judah at Megiddo, who refused him a passage through his territory. Here a fierce battle was fought and Josiah was slain (2 Chr. 35:20-24). Possibly, as some suppose, Necho may have brought his army by sea to some port to the north of Dor (comp. Josh. 11:2; 12:23), a Phoenician town at no great distance from Megiddo. After this battle Necho marched on to Carchemish (q.v.), where he met and conquered the Assyrian army, and thus all the Syrian provinces, including Palestine, came under his dominion.",
            "On his return march he deposed Jehoahaz, who had succeeded his father Josiah, and made Eliakim, Josiah's eldest son, whose name he changed into Jehoiakim, king. Jehoahaz he carried down into Egypt, where he died (2 Kings 23:31; 2 Chr. 36:1-4). Four years after this conquest Necho again marched to the Euphrates; but here he was met and his army routed by the Chaldeans (B.C. 606) under Nebuchadnezzar, who drove the Egyptians back, and took from them all the territory they had conquered, from the Euphrates unto the \"river of Egypt\" (Jer. 46:2; 2 Kings 24:7, 8). Soon after this Necho died, and was succeeded by his son, Psammetichus II. (See [434]NEBUCHADNEZZAR.)"
        ]
    },
    {
        "Word": "Neck",
        "Definitions": [
            "Used sometimes figuratively. To \"lay down the neck\" (Rom. 16:4) is to hazard one's life. Threatenings of coming judgments are represented by the prophets by their laying bands upon the people's necks (Deut. 28:48; Isa. 10:27; Jer. 27:2). Conquerors put their feet on the necks of their enemies as a sign of their subjection (Josh. 10:24; 2 Sam. 22:41)."
        ]
    },
    {
        "Word": "Necromancer",
        "Definitions": [
            "(Deut. 15:11), i.e., \"one who interrogates the dead,\" as the word literally means, with the view of discovering the secrets of futurity (comp. 1 Sam. 28:7). (See [435]DIVINATION.)"
        ]
    },
    {
        "Word": "Nedabiah",
        "Definitions": [
            "Moved of Jehovah, one of the sons of Jeconiah (1 Chr. 3:18).",
            "prince or vow of the Lord",
            "(whom Jehovah impels) apparently one of the sons of Jeconiah or Jehoiachin, king of Judah. (1 Chronicles 3:18)"
        ]
    },
    {
        "Word": "Needle",
        "Definitions": [
            "Used only in the proverb, \"to pass through a needle's eye\" (Matt. 19:24; Mark 10:25; Luke 18:25). Some interpret the expression as referring to the side gate, close to the principal gate, usually called the \"eye of a needle\" in the East; but it is rather to be taken literally. The Hebrew females were skilled in the use of the needle (Ex. 28:39; 26:36; Judg. 5:30)."
        ]
    },
    {
        "Word": "Neginah",
        "Definitions": [
            "In the title of Ps. 61, denotes the music of stringed instruments (1 Sam. 16:16; Isa. 38:20). It is the singular form of Neginoth.",
            "(stringed instruments), the singular of Neginoth. If occurs in the title of (Psalms 61:1) It is the general term by which all stringed instruments are described. \"The chief musician on Neginoth \" was therefore the conductor of that portion of the temple-choir who played upon the stringed instruments, and who are mentioned in (Psalms 68:25)"
        ]
    },
    {
        "Word": "Neginoth",
        "Definitions": [
            "I.e., songs with instrumental accompaniment, found in the titles of Ps. 4; 6; 54; 55; 67; 76; rendered \"stringed instruments,\" Hab. 3:19, A.V. It denotes all kinds of stringed instruments, as the \"harp,\" \"psaltery,\" \"viol,\" etc. The \"chief musician on Neginoth\" is the leader of that part of the temple choir which played on stringed instruments.",
            "stringed instruments",
            "[[904]Neginah]"
        ]
    },
    {
        "Word": "Nehelamite",
        "Definitions": [
            "The name given to a false prophet Shemaiah, who went with the captives to Babylon (Jer. 29:24, 31, 32). The origin of the name is unknown. It is rendered in the marg, \"dreamer.\"",
            "dreamer; vale; brook"
        ]
    },
    {
        "Word": "Nehemiah",
        "Definitions": [
            "Comforted by Jehovah. (1.) Ezra 2:2; Neh. 7:7. (2.) Neh. 3:16.",
            "(3.) The son of Hachaliah (Neh. 1:1), and probably of the tribe of Judah. His family must have belonged to Jerusalem (Neh. 2:3). He was one of the \"Jews of the dispersion,\" and in his youth was appointed to the important office of royal cup-bearer at the palace of Shushan. The king, Artaxerxes Longimanus, seems to have been on terms of friendly familiarity with his attendant. Through his brother Hanani, and perhaps from other sources (Neh. 1:2; 2:3), he heard of the mournful and desolate condition of the Holy City, and was filled with sadness of heart. For many days he fasted and mourned and prayed for the place of his fathers' sepulchres. At length the king observed his sadness of countenance and asked the reason of it. Nehemiah explained it all to the king, and obtained his permission to go up to Jerusalem and there to act as tirshatha, or governor of Judea. He went up in the spring of B.C. 446 (eleven years after Ezra), with a strong escort supplied by the king, and with letters to all the pashas of the provinces through which he had to pass, as also to Asaph, keeper of the royal forests, directing him to assist Nehemiah. On his arrival he set himself to survey the city, and to form a plan for its restoration; a plan which he carried out with great skill and energy, so that the whole was completed in about six months. He remained in Judea for thirteen years as governor, carrying out many reforms, notwithstanding much opposition that he encountered (Neh. 13:11). He built up the state on the old lines, \"supplementing and completing the work of Ezra,\" and making all arrangements for the safety and good government of the city. At the close of this important period of his public life, he returned to Persia to the service of his royal master at Shushan or Ecbatana. Very soon after this the old corrupt state of things returned, showing the worthlessness to a large extent of the professions that had been made at the feast of the dedication of the walls of the city (Neh. 12. See [436]EZRA). Malachi now appeared among the people with words of stern reproof and solemn warning; and Nehemiah again returned from Persia (after an absence of some two years), and was grieved to see the widespread moral degeneracy that had taken place during his absence. He set himself with vigour to rectify the flagrant abuses that had sprung up, and restored the orderly administration of public worship and the outward observance of the law of Moses. Of his subsequent history we know nothing. Probably he remained at his post as governor till his death (about B.C. 413) in a good old age. The place of his death and burial is, however, unknown. \"He resembled Ezra in his fiery zeal, in his active spirit of enterprise, and in the piety of his life: but he was of a bluffer and a fiercer mood; he had less patience with transgressors; he was a man of action rather than a man of thought, and more inclined to use force than persuasion. His practical sagacity and high courage were very markedly shown in the arrangement with which he carried through the rebuilding of the wall and balked the cunning plans of the adversaries.' The piety of his heart, his deeply religious spirit and constant sense of communion with and absolute dependence upon God, are strikingly exhibited, first in the long prayer recorded in ch. 1:5-11, and secondly and most remarkably in what have been called his interjectional prayers', those short but moving addresses to Almighty God which occur so frequently in his writings, the instinctive outpouring of a heart deeply moved, but ever resting itself upon God, and looking to God alone for aid in trouble, for the frustration of evil designs, and for final reward and acceptance\" (Rawlinson). Nehemiah was the last of the governors sent from the Persian court. Judea after this was annexed to the satrapy of Coele-Syria, and was governed by the high priest under the jurisdiction of the governor of Syria, and the internal government of the country became more and more a hierarchy.",
            "consolation; repentance of the Lord",
            "(consolation of the Lord).",
            "+ Son of Hachaliah, and apparently of the tribe of Judah. All that we know certainly concerning him is contained in the book which bears his name. We first find him at Shushan, the winter residence of the kings of Persia, in high office as the cupbearer of King Artaxerxes Longimanus. In the twentieth year of the king's reign, i.e. B.C. 445, certain Jews arrived from Judea, and gave Nehemiah a deplorable account of the state of Jerusalem. He immediately conceived the idea of going to Jerusalem to endeavor to better their state, and obtained the king's consent to his mission. Having received his appointment as governor of Judea, he started upon his journey, being under promise to return to Persia within a given time. Nehemiah's great work was rebuilding, for the first time since their destruction by Nebuzar-adan, the walls of Jerusalem, and restoring that city to its former state and dignity as a fortified town. To this great object therefore Nehemiah directed his whole energies without an hour's unnecessary delay. In a wonderfully short time the walls seemed to emerge from the heaps of burnt rubbish, end to encircle the city as in the days of old. It soon became apparent how wisely Nehemiah had acted in hastening on the work. On his very first arrival, as governor, Sanballat and Tobiah had given unequivocal proof of their mortification at his appointment; but when the restoration was seen to be rapidly progressing, their indignation knew no bounds. They made a great conspiracy to fall upon the builders with an armed force and put a stop to the undertaking. The project was defeated by the vigilance and prudence of Nehemiah. Various stratagems were then resorted to get Nehemiah away from Jerusalem and if possible to take his life; but that which most nearly succeeded was the attempt to bring him into suspicion with the king of Persia, as if he intended to set himself up as an independent king as soon as the walls were completed. The artful letter of Sanballat so-far wrought upon Artaxerxes that he issued a decree stopping the work till further orders. If is probable that at the same time he recalled Nehemiah, or perhaps his leave of absence had previously expired. But after a delay, perhaps of several years he was permitted to return to Jerusalem land to crown his work by repairing the temple and dedicating the walls. During his government Nehemiah firmly repressed the exactions of the nobles and the usury of the rich, and rescued the poor Jews from spoliation and slavery. He refused to receive his lawful allowance as governor from the people, in consideration of their poverty, during the whole twelve years that he was in office but kept at his own charge a table for 150 Jews, at which any who returned from captivity were welcome. He made most careful provision for the maintenance of the ministering priests and Levites and for the due and constant celebration of divine worship. He insisted upon the sanctity of the precincts of the temple being preserved inviolable, and peremptorily ejected the powerful Tobiah from one of the chambers which Eliashib had assigned to him. With no less firmness and impartiality he expelled from all sacred functions those of the high priest's family who had contracted heathen marriages, and rebuked and punished those of the common people who had likewise intermarried with foreigners; and lastly, he provided for keeping holy the Sabbath day, which was shamefully profaned by many both Jews and foreign merchants, and by his resolute conduct succeeded in repressing the lawless traffic on the day of rest. Beyond the thirty-second year of Artaxerxes, to which Nehemiah's own narrative leads us, we have no account of him whatever. + One of the leaders of the first expedition from Babylon to Jerusalem under Zerabbabel. (Ezra 2:2; Nehemiah 7:7) + Son of Azbuk and ruler of the half part of Beth-zur, who helped to repair the wall of Jerusalem. (Nehemiah 3:18)"
        ]
    },
    {
        "Word": "Nehemiah, Book of",
        "Definitions": [
            "The author of this book was no doubt Nehemiah himself. There are portions of the book written in the first person (ch. 1-7; 12:27-47, and 13). But there are also portions of it in which Nehemiah is spoken of in the third person (ch. 8; 9; 10). It is supposed that these portions may have been written by Ezra; of this, however, there is no distinct evidence. These portions had their place assigned them in the book, there can be no doubt, by Nehemiah. He was the responsible author of the whole book, with the exception of ch. 12:11, 22, 23.",
            "The date at which the book was written was probably about B.C. 431-430, when Nehemiah had returned the second time to Jerusalem after his visit to Persia.",
            "The book, which may historically be regarded as a continuation of the book of Ezra, consists of four parts. (1.) An account of the rebuilding of the wall of Jerusalem, and of the register Nehemiah had found of those who had returned from Babylon (ch. 1-7). (2.) An account of the state of religion among the Jews during this time (8-10). (3.) Increase of the inhabitants of Jerusalem; the census of the adult male population, and names of the chiefs, together with lists of priests and Levites (11-12:1-26). (4.) Dedication of the wall of Jerusalem, the arrangement of the temple officers, and the reforms carried out by Nehemiah (12:27-ch. 13).",
            "This book closes the history of the Old Testament. Malachi the prophet was contemporary with Nehemiah."
        ]
    },
    {
        "Word": "Nehiloth",
        "Definitions": [
            "Only in the title of Ps. 5. It is probably derived from a root meaning \"to bore,\" \"perforate,\" and hence denotes perforated wind instruments of all kinds. The psalm may be thus regarded as addressed to the conductor of the temple choir which played on flutes and such-like instruments.",
            "The title of (Psalms 5:1) in the Authorized Version is rendered \"To the chief musician upon Nehiloth .\" It is most likely that nehiloth is the general term for perforated wind-instruments of all kinds, as neginoth denotes all manner of stringed instruments."
        ]
    },
    {
        "Word": "Nehushta",
        "Definitions": [
            "Copper, the daughter of Elnathan of Jerusalem, and the wife of Jehoiakin (2 Kings 24:8), king of Judah.",
            "made of brass",
            "(brass), the daughter of Elnathan of Jerusalem, wife of Jehoiakim and mother of Jehoiachin, kings of Judah. (2 Kings 24:8) (B.C. 616.)"
        ]
    },
    {
        "Word": "Nehushtan",
        "Definitions": [
            "Of copper; a brazen thing a name of contempt given to the serpent Moses had made in the wilderness (Num. 21:8), and which Hezekiah destroyed because the children of Israel began to regard it as an idol and \"burn incense to it.\" The lapse of nearly one thousand years had invested the \"brazen serpent\" with a mysterious sanctity; and in order to deliver the people from their infatuation, and impress them with the idea of its worthlessness, Hezekiah called it, in contempt, \"Nehushtan,\" a brazen thing, a mere piece of brass (2 Kings 18:4).",
            "a trifling thing of brass",
            "(a thing of brass), the name by which the brazen serpent made by Moses in the wilderness, (Numbers 21:9) was worshipped in the time of Hezekiah. (2 Kings 18:4) It is evident that our translators by their rendering \"and he called it Nehushtan\" understood that the subject of the sentence is Hezekiah and that when he destroyed the brazen serpent he gave it the name Nehushtan \"a brazen thing\" in token of his utter contempt. But it is better to understand the Hebrew as referring to the name by which the serpent was generally known, the subject of the verb being indefinite-- \"and one called it 'Nehushtan.'\""
        ]
    },
    {
        "Word": "Neiel",
        "Definitions": [
            "Dwelling-place of God, a town in the territory of Asher, near its southern border (Josh. 19:27). It has been identified with the ruin Y'anin, near the outlet of the Wady esh Sha-ghur, less than 2 miles north of Kabul, and 16 miles east of Caesarea.",
            "commotion, or moving, of God",
            "(moved by God), a place which formed one of the landmarks of the boundary of the tribe of Asher. (Joshua 19:27) only. It occurs between Jiphthahel and Cabul. If the former of these be identified with Jefat, and the latter with Kabul, eight or nine miles east-southeast of Akka, then Neiel may possibly be represented by Mi'ar, a village conspicuously placed on a lofty mountain brow, just halfway between the two."
        ]
    },
    {
        "Word": "Nekeb",
        "Definitions": [
            "Cavern, a town on the boundary of Naphtali (Josh. 19:33). It has with probability, been identified with Seiyadeh, nearly 2 miles east of Bessum, a ruin half way between Tiberias and Mount Tabor.",
            "(cavern), one of the towns on the boundary of Naphtali. (Joshua 19:3) It lay between Adami and Jabneel. A great number of commentators have taken this name as being connected with the preceding."
        ]
    },
    {
        "Word": "Nemuel",
        "Definitions": [
            "Day of God. (1.) One of Simeon's five sons (1 Chr. 4:24), called also Jemuel (Gen. 46:10). (2.) A Reubenite, a son of Eliab, and brother of Dathan and Abiram (Num. 26:9).",
            "the sleeping of God",
            "(day of God).",
            "+ A Reubenite, son of Eliab and eldest brother of Dathan and Abiram. (Numbers 26:9) + The eldest son of Simeon, (Numbers 26:12; 1 Chronicles 4:24) from whom were descended the family of the Nemuelites. In (Genesis 46:10) he is called JERIUEL."
        ]
    },
    {
        "Word": "Nephilim",
        "Definitions": [
            "(Gen. 6:4; Num. 13:33, R.V.), giants, the Hebrew word left untranslated by the Revisers, the name of one of the Canaanitish tribes. The Revisers have, however, translated the Hebrew gibborim, in Gen. 6:4, \"mighty men.\""
        ]
    },
    {
        "Word": "Nephtoah",
        "Definitions": [
            "Opened, a fountain and a stream issuing from it on the border between Judah and Benjamin (Josh. 15:8, 9; 18:15). It has been identified with Ain Lifta, a spring about 2 1/2 miles north-west of Jerusalem. Others, however, have identified it with Ain' Atan, on the south-west of Bethlehem, whence water is conveyed through \"Pilate's aqueduct\" to the Haram area at Jerusalem."
        ]
    },
    {
        "Word": "Ner",
        "Definitions": [
            "Light, the father of Kish (1 Chr. 8:33). 1 Sam. 14:51 should be read, \"Kish, the father of Saul, and Ner, the father of Abner, were the sons of Abiel.\" And hence this Kish and Ner were brothers, and Saul and Abner were first cousins (comp. 1 Chr. 9:36).",
            "a lamp; new-tilled land",
            "(a light or lamp), son of Jehiel, according to (1 Chronicles 8:33) father of Abner, and grandfather of King Saul. (B.C. 1140.) Abner was, therefore, uncle to Saul, as is expressly stated in (1 Samuel 14:50)"
        ]
    },
    {
        "Word": "Nereus",
        "Definitions": [
            "A Christian at Rome to whom Paul sent his salutation (Rom. 16:15).",
            "same as Ner",
            "(lamp), a Christian at Rome, saluted by St. Paul. (Romans 16:15) According to tradition he was beheaded at Terracina, probably in the reign of Nerva."
        ]
    },
    {
        "Word": "Nergal",
        "Definitions": [
            "The great dog; that is, lion, one of the chief gods of the Assyrians and Babylonians (2 Kings 17:30), the god of war and hunting. He is connected with Cutha as its tutelary deity.",
            "the great man; the hero",
            "(hero), one of the chief Assyrian and Babylonian deities, seems to have corresponded closely to the classical Mars. (2 Kings 17:30) It is conjectured that he may represent the deified Nimrod."
        ]
    },
    {
        "Word": "Nergal-sharezer",
        "Definitions": [
            "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.\"",
            "treasurer of Nergal"
        ]
    },
    {
        "Word": "Nero",
        "Definitions": [
            "Occurs only in the superscription (which is probably spurious, and is altogether omitted in the R.V.) to the Second Epistle to Timothy. He became emperor of Rome when he was about seventeen years of age (A.D. 54), and soon began to exhibit the character of a cruel tyrant and heathen debauchee. In May A.D. 64, a terrible conflagration broke out in Rome, which raged for six days and seven nights, and totally destroyed a great part of the city. The guilt of this fire was attached to him at the time, and the general verdict of history accuses him of the crime. \"Hence, to suppress the rumour,\" says Tacitus (Annals, xv. 44), \"he falsely charged with the guilt, and punished with the most exquisite tortures, the persons commonly called Christians, who are hated for their enormities. Christus, the founder of that name, was put to death as a criminal by Pontius Pilate, procurator of Judea, in the reign of Tiberius; but the pernicious superstition, repressed for a time, broke out again, not only throughout Judea, where the mischief originated, but through the city of Rome also, whither all things horrible and disgraceful flow, from all quarters, as to a common receptacle, and where they are encouraged. Accordingly, first three were seized, who confessed they were Christians. Next, on their information, a vast multitude were convicted, not so much on the charge of burning the city as of hating the human race. And in their deaths they were also made the subjects of sport; for they were covered with the hides of wild beasts and worried to death by dogs, or nailed to crosses, or set fire to, and, when day declined, burned to serve for nocturnal lights. Nero offered his own gardens for that spectacle, and exhibited a Circensian game, indiscriminately mingling with the common people in the habit of a charioteer, or else standing in his chariot; whence a feeling of compassion arose toward the sufferers, though guilty and deserving to be made examples of by capital punishment, because they seemed not to be cut off for the public good, but victims to the ferocity of one man.\" Another Roman historian, Suetonius (Nero, xvi.), says of him: \"He likewise inflicted punishments on the Christians, a sort of people who hold a new and impious superstition\" (Forbes's Footsteps of St. Paul, p. 60).",
            "Nero was the emperor before whom Paul was brought on his first imprisonment at Rome, and the apostle is supposed to have suffered martyrdom during this persecution. He is repeatedly alluded to in Scripture (Acts 25:11; Phil. 1:12, 13; 4:22). He died A.D. 68."
        ]
    },
    {
        "Word": "Net",
        "Definitions": [
            "In use among the Hebrews for fishing, hunting, and fowling. The fishing-net was probably constructed after the form of that used by the Egyptians (Isa. 19:8). There were three kinds of nets. (1.) The drag-net or hauling-net (Gr. sagene), of great size, and requiring many men to work it. It was usually let down from the fishing-boat, and then drawn to the shore or into the boat, as circumstances might require (Matt. 13:47, 48). (2.) The hand-net or casting-net (Gr. amphiblestron), which was thrown from a rock or a boat at any fish that might be seen (Matt. 4:18; Mark 1:16). It was called by the Latins funda. It was of circular form, \"like the top of a tent.\" (3.) The bag-net (Gr. diktyon), used for enclosing fish in deep water (Luke 5:4-9).",
            "The fowling-nets were (1) the trap, consisting of a net spread over a frame, and supported by a stick in such a way that it fell with the slightest touch (Amos 3:5, \"gin;\" Ps. 69:22; Job 18:9; Eccl. 9:12). (2) The snare, consisting of a cord to catch birds by the leg (Job 18:10; Ps. 18:5; 116:3; 140:5). (3.) The decoy, a cage filled with birds as decoys (Jer. 5:26, 27). Hunting-nets were much in use among the Hebrews.",
            "[See FISHING]"
        ]
    },
    {
        "Word": "Nethaneel",
        "Definitions": [
            "Given of God. (1.) The son of Zuar, chief of the tribe of Issachar at the Exodus (Num. 1:8; 2:5).",
            "(2.) One of David's brothers (1 Chr. 2:14).",
            "(3.) A priest who blew the trumpet before the ark when it was brought up to Jerusalem (1 Chr. 15:24).",
            "(4.) A Levite (1 Chr. 24:6).",
            "(5.) A temple porter, of the family of the Korhites (1 Chr. 26:4).",
            "(6.) One of the \"princes\" appointed by Jehoshaphat to teach the law through the cities of Judah (2 Chr. 17:7).",
            "(7.) A chief Levite in the time of Josiah (2 Chr. 35:9).",
            "(8.) Ezra 10:22.",
            "(9.) Neh. 12:21.",
            "(10.) A priest's son who bore a trumpet at the dedication of the walls of Jerusalem (Neh. 12:36).",
            "same as Nathanael",
            "(given of God).",
            "+ The son of Zuar and prince of the tribe of Issachar at the time of the exodus. (Numbers 1:8; 2:5; 7:18) (B.C. 1491.) + The fourth son of Jesse and brother of David. (1 Chronicles 2:14) + A priest in the reign of David who blew the trumpet before the ark when it was brought from the house of Obededom. (1 Chronicles 15:24) (B.C. 1055.) + A Levite, father of Shemaiah the scribe, in the reign of David. (1 Chronicles 24:6) + A son of Obed-edom. (1 Chronicles 26:4) + One of the princes of Judah whom Jehoshaphat sent to teach in the cities of his kingdom. (2 Chronicles 17:7) (B.C. 912.) + A chief of the Levites in the reign of Josiah. (2 Chronicles 35:9) (B.C. 628.) + A priest of the family of Pashur, in the time of Ezra, who married a foreign wife. (B.C. 458.) + The representative of the priestly family of Jedaiah in the time of Joiakim. (Nehemiah 12:21) (B.C. 446.) + A Levite, of the sons of Asaph, who with his brethren played upon the musical instruments of David at the dedication of the wall of Jerusalem under Ezra and Nehemiah. (Nehemiah 12:36) (B.C. 446.)"
        ]
    },
    {
        "Word": "Nethaniah",
        "Definitions": [
            "Given of Jehovah. (1.) One of Asaph's sons, appointed by David to minister in the temple (1 Chr. 25:2, 12).",
            "(2.) A Levite sent by Jehoshaphat to teach the law (2 Chr. 17:8).",
            "(3.) Jer. 36:14.",
            "(4.) 2 Kings 25:23, 25.",
            "the gift of the Lord",
            "(given of Jehovah).",
            "+ The son of Elishama, and father of Ishmael who murdered Gedaliah. (2 Kings 25:23,25) He was of the royal family of Judah. (B.C. 620.) + One of the four sons of Asaph the minstrel. (1 Chronicles 25:12) (B.C. 1015.) + A Levite in the reign of Jehoshaphat. (2 Chronicles 17:8) (B.C. 912.) + The father of Jehudi. (Jeremiah 36:14) (B.C. 638.)"
        ]
    },
    {
        "Word": "Nethinim",
        "Definitions": [
            "The name given to the hereditary temple servants in all the post-Exilian books of Scripture. The word means given, i.e., \"those set apart\", viz., to the menial work of the sanctuary for the Levites. The name occurs seventeen times, and in each case in the Authorized Version incorrectly terminates in \"s\", \"Nethinims;\" in the Revised Version, correctly without the \"s\" (Ezra 2:70; 7:7, 24; 8:20, etc.). The tradition is that the Gibeonites (Josh. 9:27) were the original caste, afterwards called Nethinim. Their numbers were added to afterwards from captives taken in battle; and they were formally given by David to the Levites (Ezra 8:20), and so were called Nethinim, i.e., the given ones, given to the Levites to be their servants. Only 612 Nethinim returned from Babylon (Ezra 2:58; 8:20). They were under the control of a chief from among themselves (2:43; Neh. 7:46). No reference to them appears in the New Testament, because it is probable that they became merged in the general body of the Jewish people.",
            "(given, dedicated), As applied specifically to a distinct body of men connected with the services of the temple, this name first meets us in the later books of the Old Testament-- in 1 Chronicles, Ezra and Nehemiah, The word and the ideas embodied in it may, however, be traced to a much earlier period. As derived from the verb nathan, i.e. give, set apart, dedicate, it was applied to those who were pointed to the liturgical offices of the tabernacle. We must not forget that the Levites were given to Aaron and his sons, i.e. to the priests as an order, and were accordingly the first Nethinim. (Numbers 3:9; 8:19) At first they were the only attendants, and their work must have been laborious enough. The first conquests, however, brought them their share of the captive slaves of the Midianites and 320 were given to them as having charge of the tabernacle, (Numbers 31:47) while 32 only were assigned specially to the priests. This disposition to devolve the more laborious offices of their ritual upon slaves of another race showed itself again in the treatment of the Gibeonites. No addition to the number thus employed pears to have been mad ring the period of the judges, and they continued to be known by their own name as the Gibeonites. Either the massacre at Nob had involved the Gibeonites as well as the priests, (1 Samuel 22:19) or else they had fallen victims to some other outburst of Saul's fury; and though there were survivors, (2 Samuel 21:2) the number was likely to be quite inadequate for the greater stateliness of the new worship at Jerusalem. It is to this period accordingly that the origin of the class bearing this name may be traced. The Nethinim were those \"whom David and the princes appointed (Heb. gave) for the service of the Levites.\" (Ezra 8:20) At this time the Nethinim probably lived within the precincts of the temple, doing its rougher work and so enabling the Levites to take a higher position as the religious representatives and instructors of the people. The example set by David was followed by his successor.",
            "Were the servants of the Levites -- Ezr 8:20.",
            "Probably originated in the appointment of the Gibeonites -- Jos 9:27.",
            "The remnant of the Canaanites appointed as, by Solomon -- 1Ki 9:20,21; Ezr 2:58.",
            "With the priests and Levites",
            "Had cities to reside in. -- 1Ch 9:2; Ezr 2:70.",
            "Exempted from tribute. -- Ezr 7:24.",
            "Had chiefs or captains over them -- Ne 11:21.",
            "A large number of, returned from the captivity -- Ezr 2:43-54; Ne 7:46-56,60.",
            "Were zealous for the covenant -- Ne 10:28,29."
        ]
    },
    {
        "Word": "Netophah",
        "Definitions": [
            "Distillation; dropping, a town in Judah, in the neighbourhood, probably, of Bethlehem (Neh. 7:26; 1 Chr. 2:54). Two of David's guards were Netophathites (1 Chr. 27:13, 15). It has been identified with the ruins of Metoba, or Um Toba, to the north-east of Bethlehem.",
            "(distillation), a town the name of which occurs only in the catalogue of those who returned with Zerubbabel from the captivity. (Ezra 2:22; Nehemiah 7:26) 1 Esdr. 5:18. But, though not directly mentioned till so late a period, Netophah was really a much older place. Two of David's guard, (1 Chronicles 17:13,15) were Netophathites. The \"villages of the Neophathites\" were the residence of the Levites. (1 Chronicles 9:16) From another notice we learn that the particular Levites who inhabited these villages were singers. (Nehemiah 12:28) To judge from (Nehemiah 7:26) the town was in the neighborhood of, or closely connected with, Bethlehem."
        ]
    },
    {
        "Word": "Nettle",
        "Definitions": [
            "(1.) Heb. haral, \"pricking\" or \"burning,\" Prov. 24:30, 31 (R.V. marg., \"wild vetches\"); Job 30:7; Zeph. 2:9. Many have supposed that some thorny or prickly plant is intended by this word, such as the bramble, the thistle, the wild plum, the cactus or prickly pear, etc. It may probably be a species of mustard, the Sinapis arvensis, which is a pernicious weed abounding in corn-fields. Tristram thinks that this word \"designates the prickly acanthus (Acanthus spinosus), a very common and troublesome weed in the plains of Palestine.\"",
            "(2.) Heb. qimmosh, Isa. 34:13; Hos. 9:6; Prov. 24:31 (in both versions, \"thorns\"). This word has been regarded as denoting thorns, thistles, wild camomile; but probably it is correctly rendered \"nettle,\" the Urtica pilulifera, \"a tall and vigorous plant, often 6 feet high, the sting of which is much more severe and irritating than that of our common nettle.\"",
            "a well-known plant covered with minute sharp hairs; containing a poison that produces a painful, stifling sensation. It grows on neglected ground. A different Hebrew word in (Job 30:7; Proverbs 24:31; Zephaniah 2:9) seems to indicate a different species."
        ]
    },
    {
        "Word": "New Moon, Feast of",
        "Definitions": [
            "Special services were appointed for the commencement of a month (Num. 28:11-15; 10:10). (See [437]FESTIVALS.)"
        ]
    },
    {
        "Word": "New Testament",
        "Definitions": [
            "(Luke 22:20), rather \"New Covenant,\" in contrast to the old covenant of works, which is superseded. \"The covenant of grace is called new; it succeeds to the old broken covenant of works. It is ever fresh, flourishing, and excellent; and under the gospel it is dispensed in a more clear, spiritual, extensive, and powerful manner than of old\" (Brown of Haddington). Hence is derived the name given to the latter portion of the Bible. (See [438]TESTAMENT.)",
            "It is proposed in this article to consider the text of the New Testament. The subject naturally divides itself into-- I. The history of the written text; II. The history of the printed text. I. THE HISTORY OF THE WRITTEN TEXT.--",
            "+ The early history of the apostolic writings externally, as far as it can be traced, is the same as that of other contemporary books. St. Paul, like Cicero or Pliny often employed the services of an amanuensis, to whom he dictated his letters, affixing the salutation \"with his own hand.\" (1 Corinthians 16:21; 2 Thessalonians 3:17; Colossians 4:18) The original copies seem to have soon perished. + In the natural course of things the apostolic autographs would be likely to perish soon. The material which was commonly used for letters the papyrus paper, to which St. John incidentally alludes. (2 John 1:12) comp. 3Joh 1:13 Was singularly fragile, and even the stouter kinds, likely to be used for the historical books, were not fitted to bear constant use. The papyrus fragments which have come down to the present time have been preserved under peculiar circumstances as at Herculaneum or in the Egyptian tombs. + In the time of the Diocletian persecution, A.D. 303, copies of the Christian Scriptures were sufficiently numerous to furnish a special object for persecutors. Partly, perhaps, owing to the destruction thus caused, but still more from the natural effects of time. no MS. of the New Testament of the first three centuries remains but though no fragment of the New Testament of the first century still remains, the Italian and Egyptian papyri, which are of that date give a clear notion of the caligraphy of the period. In these the text is written in columns, rudely divided, in somewhat awkward capital letters (uncials), without any punctuation or division of words; and there is no trace of accents or breathings. + In addition to the later MSS. the earliest versions and patristic quotations give very important testimony to the character and history of the ante-Nicene text; but till the last quarter of the second century this source of information fails us. Only are the remains of Christian literature up to that time extremely scanty, but the practice of verbal quotation from the New Testament was not yet prevalent. As soon as definite controversies arose among Christians, the text of the New Testament assumed its true importance. + Several very important conclusions follow from this earliest appearance of textual criticism. It is in the first place evident that various readings existed in the books of the New Testament at a time prior to all extant authorities. History affords a trace of the pure apostolic originals. Again, from the preservation of the first variations noticed, which are often extremely minute, in one or more of the primary documents still left, we may be certain that no important changes have been made in the sacred text which we cannot now detect. + Passing from these isolated quotations, we find the first great witnesses to the apostolic text in the early Syriac and Latin versions and in the rich quotations of Clement of Alexandria (cir. A.D. 220) and Origen (A.D. 1842-4). From the extant works of Origen alone no inconsiderable portion of the whole New Testament might be transcribed; and his writings are an almost inexhaustible store house for the history of the text. There can be no doubt that in Origen's time the variations in the New Testament MSS. were beginning to lead to the formation of specific groups of copies. + The most ancient MSS. and versions now extant exhibit the characteristic differences which have been found to exist in different parts of the works of Origen. These cannot have had their source later than the beginning of the third century, and probably were much earlier. Bengel was the first (1734) who pointed out the affinity of certain groups of MSS., which as he remarks, must have arisen before the first versions were made. The honor of carefully determining the relations of critical authorities for the New Testament text belongs to Griesbach. According to him two distinct recensions of the Gospels existed at the beginning of the third century-the Alexandrine and the Western . + From the consideration of the earliest history of the New Testament text we now pass to the era of MSS. The quotations of Dionsius Alex. (A.D. 264), Petrus Alex. (cir. A.D. 312), Methodius (A.D. 311) and Eusebius (A.D. 340) confirm the prevalence of the ancient type of tent; but the public establishment of Christianity in the Roman empire necessarily led to important changes. The nominal or real adherence of the higher ranks to the Christian faith must have largely increased the demand for costly MSS. As a natural consequence the rude Hellenistic forms gave way before the current Greek, and at the same time it is reasonable to believe that smoother and fuller constructions were substituted for the rougher turns of the apostolic language. In this way the foundation of the Byzantine text was laid. Meanwhile the multiplication of copies in Africa and Syria was checked by Mohammedan conquests. + The appearance of the oldest MSS. have been already described. The MSS. of the fourth century, of which Codex Vaticanus may be taken as a type present a close resemblance to these. The writing is in elegant continuous uncials (capitals), in three columns, without initial letters or iota subscript or adscript . A small interval serves as a simple punctuation; and there are no accents or breathings by the hand of the first writer, though these have been added subsequently. Uncial writing continued in general use till the middle of the tenth century. From the eleventh century downward cursive writing prevailed. The earliest cursive biblical MS, is dated 964 A.D. The MSS. of the fourteenth and fifteenth centuries abound in the contractions which afterward passed into the early printed books. The oldest MSS. are written on the thinnest and finest vellum; in later copies the parchment is thick and coarse. Papprus was very rarely used after the ninth century. In the tenth century cotton paper was generally employed in Europe; and one example at least occurs of its use in the ninth century. In the twelfth century the common linen or rag paper came into use. One other kind of material requires notice--re-dressed parchment, called palimpsests. Even at a very early period the original text of a parchment MS. was often erased, that the material might be used afresh. In lapse of time the original writing frequently reappeared in faint lines below the later text, and in this way many precious fragments of biblical MSS. which had been once obliterated for the transcription of other works, have been recovered. + The division of the Gospels into \"chapters\" must have come into general use some time before the fifth century. The division of the Acts and Epistles into chapters came into use at a later time. It is commonly referred to Euthalius, who, however, says that he borrowed the divisions of the Pauline Epistles from an earlier father and there is reason to believe that the division of the Acts and Catholic Epistles which he published was originally the work of Pamphilus the martyr. The Apocalypse was divided into sections by Andreas of Caesarea about A.D. 500. The titles of the sacred books are from their nature additions to the original text. The distinct names of the Gospels imply a collection, and the titles of the Epistles are notes by the possessors, and not addresses by the writers. + Very few MSS. certain the whole New Testament--twenty-seven in all out of the vast mass of extant documents. Besides the MSS. of the New Testament, or of parts of it, there are also lectionaries, which contain extracts arranged for the church services. + The number of uncial MSS. remaining. though great when compared with the ancient MSS. extent of other writings, is inconsiderable. Tischendorf reckons forty in the Gospels. In these must be added Cod. Sinait ., which is entire; a new MS. of Tischendorf, which is nearly entire; and Cod. Zacynth., Which contains considerable fragments of St. Luke. In the Acts there are nine: in the Catholic Epistles five; in the Pauline Epistles fourteen; in the Apocalypse three. + A complete description these MSS. is given In the great critical editions of the New Testament. Here those only can be briefly noticed which are of primary importance, the first place being given to the latest-discovered and most complete Codex Sinaiticus--the Cod. Frid. Aug. of LXX. at St. Petersburg, obtained by Tischendorf from the convent of St. Catherine, Mount Sinai, in 1859. The New Testament is entire, and the Epistle of Bamabas and parts of the Shepherd of Hermas are added. It is probably the oldest of the MSS. of the New Testament and of the fourth century. Codex Alexandrinus (Brit. Mus.), a MS. of the entire Greek Bible, with the Epistles of Clement added. It was given-by Cyril Lucar, patriarch of Constantinople, to Charles I. in 1628, and is now in the British Museum. It contains the whole of the New Testament, with some chasms. It was probably written in the first half of the fifth century. Codex Vaticanus (1209) a MS. of the entire Greek Bible which seems to have been in the Vatican Library almost from its commencement (cir. A.D. 1450). It contains the New Testament entire to (Hebrews 9:14) katha : the rest of the Epistle to the Hebrews, the Pastoral Epistles and the Apocalypse were added in the fifteenth century. The MS. is assigned to the fourth century. Codex Ephraemi rescriptus (Paris, Bibl, Imp. 9), a palimpsest MS. which contains fragments of the LXX. and of every part of the New Testament. In the twelfth century the original writing was effaced and some Greek writings of Ephraem Syrus were written over it. The MS was brought to Florence from the East at the beginning of the sixteenth century, and came thence to Paris with Catherine Deuteronomy Medici. The only entire books which have perished are 2 Thess. and 2 John. + The number of the cursive MSS. (minuscules) in existence cannot be accurately calculated. Tischendorf catalogues about 500 of the Gospels, 200 of the Acts and Catholic Epistles, 250 of the Pauline Epistles, and a little less than 100 of the Apocalypse (exclusive of lectionaries); but this enumeration can only be accepted as a rough approximation, + Having surveyed in outline the history of the transmission of the written text and the chief characteristics of the MSS. in which it is preserved, we are in a position to consider the extent and nature of the variations which exist in different copies. It is impossible to estimate the number of these exactly, but they cannot be less than 120,000 in all, though of these a very large proportion consists of differences of spelling and isolated aberrations of scribes and of the remainder comparatively few alterations are sufficiently well supported to create reasonable doubt as to the final judgment. Probably there are not more than 1600-2000 places in which the true reading is a matter of uncertainty. + Various causes: readings are due to some arose from accidental, others from intentional alterations of the original text. + Other variations are due to errors of sight. Others may be described as errors of impression or memory . The copyist, after reading a sentence from the text before him, often failed to reproduce it exactly. Variations of order are the most frequent and very commonly the most puzzling questions of textual criticism. Examples occur in every page, almost in every verse, of the New Testament. + Of intentional changes some affect the expression, others the substance of the passage. + The number of readings which seem to have been altered for distinctly dogmatic reasons is extremely small. In spite of the great revolutions in thought, feeling and practice through which the Christian Church passed In fifteen centuries, the copyists of the New Testament faithfully preserved, according to their ability, the sacred trust committed to them. There is not any trace of intentional revision designed to give support to current opinions. (Matthew 17:21; Mark 9:29; 1 Corinthians 7:5) need scarcely be noticed. + The great mass of various readings are simply variations in form. There are, however, one or two greater variations of a different character. The most important of these are (Mark 16:9) and John 7:53 ... 8:12; Roma 16:25-27 The first stands quite by itself and there seems to be little doubt that it contains an authentic narrative but not by the hand of St. John. The two others taken in connection with the last chapter of St. John's Gospel, suggest the possibility that the apostolic writings may have undergone in some cases authoritative revision. + Manuscripts, it must be remembered, are but one of the three sources of textual criticism. The versions and patristic quotations are scarcely less important in doubtful cases. II. THE HISTORY OF THE PRINTED TEXT.--The history of the printed text of the New Testament may be these divided into three periods. The extends from the labors of the Complutensian errors to those of Mill; the second from Mill to Scholz; the third from Lachmann to the present time. The criticism of the first period was necessarily tentative and partial: the materials available for the construction of the text were few and imperfectly known. The second period made a great progress: the evidence of MSS. of versions, of the fathers, was collected with the greatest diligence and success; authorities were compared and classified; principles of observation and judgment were laid down. But the influence of the former period still lingered. The third period was introduced by the declaration of a new and sounder law. It was laid down that no right of possession could be pleaded against evidence, The \"received\" text, as such, was allowed no weight whatever. Its authority, on this view, must depend solely on critical worth. From first to last, in minute details of order and orthography, as well as in graver questions of substantial alteration, the text must be formed by a free and unfettered judgment. The following are the earliest editions: + The Complutensian Polyglot .-The glory of printing the first Greek Testament is due to the princely Cardinal Ximenes. This great prelate as early as 1502 engaged the services of a number of scholars to superintend an edition of the whole Bible in the original Hebrew and Greek, with the addition of the Chaldee Targum of Onkelos, the LXX. version and the Vulgate. The volume containing the New Testament was Printed first, and was completed on January 10, 1524. The whole work was not finished till July 10, 1517. (It was called Complutensian because it was printed at Complutum, in Spain.--ED.) + The edition of Erasmus .--The edition of Erasmus was the first published edition of the New Testament. Erasmus had paid considerable attention to the study of the New Testament, when he received an application from Froben, a Printer of Basle with whom he was acquainted, to prepare a Greek text for the press. The request was made on April 17, 1515 and the whole work was finished in February, 1516. + The edition of Stephens .--The scene of our history now changes from Basle to Paris. In 1543, Simon Deuteronomy Colines: (Colinaeus) published a Greek text of the New Testament, corrected in about 150 places on fresh MS. authority. Not long after it appeared, R. Estienne (Stephanus) published his first edition (1546), which was based on a collation of MSS, in the Royal Library with the Complutensian text. + The editions of Beta and Elzevir .--The Greek text of Beta (dedicated to Queen Elizabeth) was printed by H. Stephens in 1565 and a second edition in 1576; but the chief edition was the third, printed in 1582, which contained readings from Codez Bezae and Codex Clarontontanus . The literal sense of the apostolic, writings must be gained in the same way as the literal sense of any other writings-by the fullest use of every appliance of scholarship, and the most complete confidence in the necessary and absolute connection of words and thoughts. No variation of phrase, no peculiarity of idiom, no change of tense, no change of order, can be neglected. The truth lies in the whole expression, and no one can presume to set aside any part as trivial or indifferent. The importance of investigating most patiently and most faithfully the literal meaning of the sacred text must be felt with tenfold force when it is remembered that the literal sense is the outward embodiment of a spiritual sense, which lies beneath and quickens every part of Holy Scripture, [907]Bible]"
        ]
    },
    {
        "Word": "Neziah",
        "Definitions": [
            "Victory; pure, Ezra 2:54; Neh. 7:56.",
            "conqueror; strong",
            "(pre-eminent). The descendants of Neziah were among the Nethinim who returned with Zerubbabel, (Ezra 2:54; Nehemiah 7:56) (B.C.536.)"
        ]
    },
    {
        "Word": "Nezib",
        "Definitions": [
            "A town in the \"plain\" of Judah. It has been identified with Beit Nuzib, about 14 miles south-west of Jerusalem, in the Wady Sur (Josh. 15:43).",
            "standing-place",
            "(garrison, pillar), a city of Judah, (Joshua 15:43) only, in the district of the Shefelah or lowland, one of the same group with Keilah and Mareshah. To Eusebius and Jerome it was evidently known. They place it on the road between Eleutheropolis and Hebron, seven or nine miles from the former, and there it still stands under the almost identical name of Beit Nusib or Chirbeh Nasib ."
        ]
    },
    {
        "Word": "Nibhaz",
        "Definitions": [
            "Barker, the name of an idol, supposed to be an evil demon of the Zabians. It was set up in Samaria by the Avites (2 Kings 17:31), probably in the form of a dog.",
            "budding; prophesying",
            "(the barker), a deity of the Avites, introduced by them into Samaria in the time of Shalmaneser. (2 Kings 17:31) The rabbins derived the name from a Hebrew root nabach, \"to bark,\" and hence assigned to it the figure of a dog, or a dog-headed man. The Egyptians worshipped the dog. Some indications of this worship have been found in Syria, a colossal figure of a dog having formerly stood at a point between Berytus and Tripolis."
        ]
    },
    {
        "Word": "Nibshan",
        "Definitions": [
            "Fertile; light soil, a city somewhere \"in the wilderness\" of Judah (Josh. 15:62), probably near Engedi.",
            "prophecy; growing of a tooth",
            "(soft soil) one of the six cities of Judah, (Joshua 15:62) which were in the district of the Midbar (Authorized Version \"wilderness\")."
        ]
    },
    {
        "Word": "Nicanor",
        "Definitions": [
            "Conqueror, one of the seven deacons appointed in the apostolic Church (Acts 6:1-6). Nothing further is known of him.",
            "a conqueror; victorious",
            "(conqueror).",
            "+ Son of Patroclus, 2 Macc. 8:9, a general who was engaged in the Jewish wars under Antiochus Epiphanes and Demetrius I. 1 Macc. 3:38; 4; 7:26,49. (B.C. 160.) + One of the first seven deacons. Acts 6:5."
        ]
    },
    {
        "Word": "Nicodemus",
        "Definitions": [
            "The people is victor, a Pharisee and a member of the Sanhedrin. He is first noticed as visiting Jesus by night (John 3:1-21) for the purpose of learning more of his doctrines, which our Lord then unfolded to him, giving prominence to the necessity of being \"born again.\" He is next met with in the Sanhedrin (7:50-52), where he protested against the course they were taking in plotting against Christ. Once more he is mentioned as taking part in the preparation for the anointing and burial of the body of Christ (John 19:39). We hear nothing more of him. There can be little doubt that he became a true disciple.",
            "victory of the people",
            "(conqueror of the people), a Pharisee, a ruler of the Jews and a teacher of Israel, (John 3:1,10) whose secret visit to our Lord was the occasion of the discourse recorded only by St. John. In Nicodemus a noble candor and a simple love of truth shine out in the midst of hesitation and fear of man. He finally became a follower of Christ, and came with Joseph of Arimathaea to take down and embalm the body of Jesus."
        ]
    },
    {
        "Word": "Nicolaitanes",
        "Definitions": [
            "The church at Ephesus (Rev. 2:6) is commended for hating the \"deeds\" of the Nicolaitanes, and the church of Pergamos is blamed for having them who hold their \"doctrines\" (15). They were seemingly a class of professing Christians, who sought to introduce into the church a false freedom or licentiousness, thus abusing Paul's doctrine of grace (comp. 2 Pet. 2:15, 16, 19), and were probably identical with those who held the doctrine of Baalam (q.v.), Rev. 2:14.",
            "followers of Nicolas"
        ]
    },
    {
        "Word": "Nicolas",
        "Definitions": [
            "The victory of the people, a proselyte of Antioch, one of the seven deacons (Acts 6:5).",
            "same as Nicodemus",
            "(victor of the people), (Acts 6:5) a native of Antioch and a proselyte to the Jewish faith. When the church was still confined to Jerusalem, he became a convert and being a man of honest report full of the Holy Ghost and of wisdom, he was chosen by the whole multitude of the disciples to be one of the first seven deacons, and was ordained by the apostles. There is no reason except the simplicity of name for identifying Nicolas with the sect of Nicolaitans which our Lord denounces, for the traditions on the subject are of no value."
        ]
    },
    {
        "Word": "Nicopolis",
        "Definitions": [
            "City of victory, where Paul intended to winter (Titus 3:12). There were several cities of this name. The one here referred to was most probably that in Epirus, which was built by Augustus Caesar to commemorate his victory at the battle of Actium (B.C. 31). It is the modern Paleoprevesa, i.e., \"Old Prevesa.\" The subscription to the epistle to Titus calls it \"Nicopolis of Macedonia\", i.e., of Thrace. This is, however, probably incorrect.",
            "the city of victory",
            "(city of victory) is mentioned in (Titus 3:12) as the place where St. Paul was intending to pass the coming winter. Nothing is to be found in the epistle itself to determine which Nicopolis is here intended. One Nicopolis was in Thrace, near the borders of Macedonia. The subscription (which, however, is of no authority) fixes on this place, calling it the Macedonian Nicopolis. But there is little doubt that Jerome's view is correct, and that the Pauline Nicopolis was the celebrated city of Epirus. This city (the \"city of victory\") was built by Augustus in memory the battle of Actium. It was on a peninsula, to the west of the bay of Actium."
        ]
    },
    {
        "Word": "Niger",
        "Definitions": [
            "Black, a surname of Simeon (Acts 13:1). He was probably so called from his dark complexion.",
            "black",
            "(black) is the additional or distinctive name given to the Simeon who was one of the teachers and prophets in the church at Antioch. (Acts 13:1)"
        ]
    },
    {
        "Word": "Night-hawk",
        "Definitions": [
            "(Heb. tahmas) occurs only in the list of unclean birds (Lev. 11:16; Deut. 14:15). This was supposed to be the night-jar (Caprimulgus), allied to the swifts. The Hebrew word is derived from a root meaning \"to scratch or tear the face,\" and may be best rendered, in accordance with the ancient versions, \"an owl\" (Strix flammea). The Revised Version renders \"night-hawk.\""
        ]
    },
    {
        "Word": "Nile",
        "Definitions": [
            "Dark; blue, not found in Scripture, but frequently referred to in the Old Testament under the name of Sihor, i.e., \"the black stream\" (Isa. 23:3; Jer. 2:18) or simply \"the river\" (Gen. 41:1; Ex. 1:22, etc.) and the \"flood of Egypt\" (Amos 8:8). It consists of two rivers, the White Nile, which takes its rise in the Victoria Nyanza, and the Blue Nile, which rises in the Abyssinian Mountains. These unite at the town of Khartoum, whence it pursues its course for 1,800 miles, and falls into the Mediterranean through its two branches, into which it is divided a few miles north of Cairo, the Rosetta and the Damietta branch. (See [439]EGYPT.)",
            "(blue, dark), the great river of Egypt. The word Nile nowhere occurs in the Authorized Version but it is spoken of under the names of Sihor [[910]Sihor] and the \"river of Egypt.\" (Genesis 15:18) We cannot as yet determine the length of the Nile, although recent discoveries have narrowed the question. There is scarcely a doubt that its largest confluent is fed by the great lakes on and south of the equator. It has been traced upward for about 2700 miles, measured by its course, not in a direct line, and its extent is probably over 1000 miles more. (The course of the river has been traced for 3300 miles. For the first 1800 miles (McClintock and Strong say 2300) from its mouth it receives no tributary; but at Kartoom, the capital of Nubia, is the junction of the two great branches, the White Nile and the Blue Nile, so called from the color of the clay which tinges their waters. The Blue Nile rises in the mountains of Abyssinia and is the chief source of the deposit which the Nile brings to Egypt. The White Nile is the larger branch. Late travellers have found its source in Lake Victoria Nyanza, three degrees south of the equator. From this lake to the mouth of the Nile the distance is 2300 miles in a straight line--one eleventh the circumference of the globe. From the First Cataract, at Syene, the river flows smoothly at the rate of two or three miles an hour with a width of half a mile. to Cairo. A little north of Cairo it divides into two branches, one flowing to Rosetta and the other to Damietta, from which place the mouths are named. See Bartlett's \"Egypt and Palestine,\" 1879. The great peculiarity of the river is its annual overflow, caused by the periodical tropical rains. \"With wonderful clock-like regularity the river begins to swell about the end of June, rises 24 feet at Cairo between the 20th and 30th of September and falls as much by the middle of May. Six feet higher than this is devastation; six feet lower is destitution.\"--Bartlett . So that the Nile increases one hundred days and decreases one hundred days, and the culmination scarcely varies three days from September 25 the autumnal equinox. Thus \"Egypt is the gift of the Nile.\" As to the cause of the years of plenty and of famine in the time of Joseph, Mr. Osburn, in his \"Monumental History of Egypt,\" thinks that the cause of the seven years of plenty was the bursting of the barriers (and gradually wearing them away) of \"the great lake of Ethiopia,\" which once existed on the upper Nile, thus bringing more water and more sediment to lower Egypt for those years. And he shows how this same destruction of this immense sea would cause the absorption of the waters of the Nile over its dry bed for several years after thus causing the famine. There is another instance of a seven-years famine-A.D. 1064-1071.--ED.) The great difference between the Nile of Egypt in the present day and in ancient times is caused by the failure of some of its branches and the ceasing of some of its chief vegetable products; and the chief change in the aspect of the cultivable land, as dependent on the Nile, is the result of the ruin of the fish-pools and their conduits and the consequent decline of the fisheries. The river was famous for its seven branches, and under the Roman dominion eleven were counted, of which, however, there were but seven principal ones. The monuments and the narratives of ancient writers show us in the Nile of Egypt in old times a stream bordered By flags and reeds, the covert of abundant wild fowl, and bearing on its waters the fragrant flowers of the various-colored lotus. Now in Egypt scarcely any reeds or waterplants--the famous papyrus being nearly, if not quite extinct, and the lotus almost unknown--are to he seen, excepting in the marshes near the Mediterranean. Of old the great river must have shown a more fair and busy scene than now. Boats of many kinds were ever passing along it, by the painted walls of temples and the gardens that extended around the light summer pavilions, from the pleasure valley, with one great square sail in pattern and many oars, to the little papyrus skiff dancing on the water and carrying the seekers of pleasure where they could shoot with arrows or knock down with the throw-stick the wild fowl that abounded among the reeds, or engage in the dangerous chase of the hippopotamus or the crocodile. The Nile is constantly before us in the history of Israel in Egypt."
        ]
    },
    {
        "Word": "Nimrah",
        "Definitions": [
            "Pure, a city on the east of Jordan (Num. 32:3); probably the same as Beth-nimrah (Josh. 13:27). It has been identified with the Nahr Nimrin, at one of the fords of Jordan, not far from Jericho.",
            "Nimrim, leopard; bitterness; rebellion",
            "(limpid, pure), a place mentioned by this name in (Numbers 32:3) only. If it is the same as BETU-NIMRAH, ver. 36, it belonged to the tribe of Gad. It was ten miles north of the Dead Sea and three miles east of the Jordan, in the hill of Nimrim."
        ]
    },
    {
        "Word": "Nimrim, Waters of",
        "Definitions": [
            "The stream of the leopards, a stream in Moab (Isa. 15:6; Jer. 48:34); probably the modern Wady en-Nemeirah, a rich, verdant spot at the south-eastern end of the Dead Sea."
        ]
    },
    {
        "Word": "Nimrod",
        "Definitions": [
            "Firm, a descendant of Cush, the son of Ham. He was the first who claimed to be a \"mighty one in the earth.\" Babel was the beginning of his kingdom, which he gradually enlarged (Gen. 10:8-10). The \"land of Nimrod\" (Micah 5:6) is a designation of Assyria or of Shinar, which is a part of it.",
            "rebellion (but probably an unknown Assyrian word)",
            "(rebellion; or the valiant), a son of Cush and grandson of Ham. The events of his life are recorded in (Genesis 10:8) ff., from which we learn (1) that he was a Cushite; (2) that he established an empire in Shinar (the classical Babylonia) the chief towns being Babel, Erech, Accad and Calneh; and (3) that he extended this empire northward along the course of the Tigris over Assyria, where he founded a second group of capitals, Nineveh, Rehoboth, Calah and Resen."
        ]
    },
    {
        "Word": "Nimshi",
        "Definitions": [
            "Saved. Jehu was \"the son of Jehoshaphat, the son of Nimshi\" (2 Kings 9:2; comp. 1 Kings 19:16).",
            "rescued from danger",
            "(rescued), the grandfather of Jehu, who is generally called \"the son of Nimshi.\" (1 Kings 19:16; 2 Kings 9:2; 14:20; 2 Chronicles 22:7)"
        ]
    },
    {
        "Word": "Nineveh",
        "Definitions": [
            "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 cities.",
            "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 ruins.",
            "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 times.",
            "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 [440]ASNAPPER.) 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 [441]SARGON.)",
            "\"The Assyrian royalty is, perhaps, the most luxurious of our century [reign of Assur-bani-pa]...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.",
            "handsome; agreeable",
            "(abode of Ninus), the capital of the ancient kingdom and empire of Assyria. The name appears to be compounded from that of an Assyrian deity \"Nin,\" corresponding, it is conjectured, with the Greek Hercules, and occurring in the names of several Assyrian kings, as in \"Ninus,\" the mythic founder, according to Greek tradition of the city. Nineveh is situated on the eastern bank of the river Tigris, 50 miles from its mouth and 250 miles north of Babylon. It is first mentioned in the Old Testament in connection with the primitive dispersement and migrations of the human race. Asshur, or according to the marginal reading, which is generally preferred, Nimrod is there described, (Genesis 10:11) as extending his kingdom from the land of Shinar or Babylonia, in the south, to Assyria in the north and founding four cities, of which the most famous was Nineveh. Hence Assyria was subsequently known to the Jews as \"the land of Nimrod,\" cf. (Micah 5:6) and was believed to have been first peopled by a colony from Babylon. The kingdom of Assyria and of the Assyrians is referred to in the Old Testament as connected with the Jews at a very early period, as in (Numbers 24:22,24) and Psal 83:8 But after the notice of the foundation of Nineveh in Genesis no further mention is made of the city until the time of the book of Jonah, or the eighth century B.C. In this book no mention is made of Assyria or the Assyrians, the king to whom the prophet was sent being termed the \"king of Nineveh,\" and his subjects \"the people of Nineveh.\" Assyria is first called a kingdom in the time of Menahem, about B.C. 770. Nahum (? B.C. 645) directs his prophecies against Nineveh; only once against the king of Assyria. ch. (Nahum 3:18) In (2 Kings 19:36) and Isai 37:37 The city is first distinctly mentioned as the residence of the monarch. Sennacherib was slain there when worshipping in the temple of Nisroch his god. Zephaniah, about B.C. 630, couples the capital and the kingdom together, (Zephaniah 2:13) and this is the last mention of Nineveh as an existing city. The destruction of Nineveh occurred B.C. 606. The city was then laid waste, its monuments destroyed and its inhabitants scattered or carried away into captivity. It never rose again from its ruins. This total disappearance of Nineveh is fully confirmed by the records of profane history. The political history of Nineveh is that of Assyria, of which a sketch has already been given. [[911]Assyria, Asshur] Previous to recent excavations and researches, the ruins which occupied the presumed site of Nineveh seemed to consist of mere shapeless heaps or mounds of earth and rubbish. Unlike the vast masses of brick masonry which mark the site of Babylon, they showed externally no signs of artificial construction, except perhaps here and there the traces of a rude wall of sun-dried bricks. Some of these mounds were of enormous dimensions, looking in the distance rather like natural elevations than the work of men's hands. They differ greatly in form, size and height. Some are mere conical heaps, varying from 50 to 150 feet high; others have a broad flat summit, and very precipitous cliff-like sites furrowed by deep ravines worn by the winter rains. The principal ruins are-- (1) The group immediately opposite Mosul, including the great mounds of Kouyunjik and Nebbi Yunus ; (2) that near the junction of the Tigris and Zab comprising the mounds of Nimroud and Athur ; (3) Khorsabad, about ten miles to the east of the former river; (4) Shereef Khan, about 5 1/2 miles to the north Kouyunjik; and (5) Selamiyah, three miles to the north of Nimroud. Discoveries.--The first traveller who carefully examined the supposed site of Nineveh was Mr. Rich formerly political agent for the East India Company at Bagdad; but his investigations were almost entirely confined to Kouyunjik and the surrounding mounds of which he made a survey in 1820. In 1843 M. Botta, the French consul at Mosul, fully explored the ruins. M. Botta's discoveries at Khorsabad were followed by those of Mr. Layard at Nimroud and Kouyunjik, made between the years 1846 and 1850. (Since then very many and important discoveries have been made at Nineveh, more especially those by George Smith, of the British Museum. He has discovered not only the buildings, but the remains of fin ancient library written on stone tablets. These leaves or tablets were from an inch to 1 foot square, made of terra-cotta clay, on which when soft the inscriptions were written; the tablets were then hardened and placed upon the walls of the library rooms, so as to cover the walls. This royal library contained over 10,000 tablets. It was begun by Shalmaneser B.C. 860; his successors added to it, and Sardanapalus (B.C. 673) almost doubled it. Stories or subjects were begun on tablets, and continued on tablets of the same size sometimes to the number of one hundred. Some of the most interesting of these give accounts of the creation and of the deluge and all agree with or confirm the Bible.--ED.) Description of remains .--The Assyrian edifices were so nearly alike in general plan, construction an decoration that one description will suffice for all, They were built upon artificial mounds or platforms, varying in height, but generally from 30 to 50 feet above the level of the surrounding country, and solidly constructed of regular layers of sun-dried bricks, as at Nimroud, or consisting merely of earth and rubbish heaped up, as at Kouyunjik. This platform was probably faced with stone masonry, remains probable which were discovered at Nimroud, and broad flights of steps or inclined ways led up to its summit. Although only the general plan of the ground-floor can now be traced, it is evident that the palaces had several stories built of wood and sun-dried bricks, which, when the building was deserted and allowed to fall to decay, gradually buried the lower chambers with their ruins, and protected the sculptured slabs from the effects of the weather. The depth of soil and rubbish above the alabaster slabs varied from a few inches to about 20 feet. It is to this accumulation of rubbish above them that the bas-reliefs owe their extraordinary preservation. The portions of the edifices still remaining consist of halls, chambers and galleries, opening for the most part into large uncovered courts. The wall above the wainscoting of alabaster was plastered, and painted with figures and ornaments. The sculptured, with the exception of the human headed lions and bulls, were for the most part in low relief, The colossal figures usually represent the king, his attendants and the gods; the smaller sculptures, which either cover the whole face of the slab or are divided into two compartments by bands of inscriptions, represent battles sieges, the chase single combats with wild beasts, religious ceremonies, etc., etc. All refer to public or national events; the hunting-scenes evidently recording the prowess and personal valor of the king as the head of the people-- \"the mighty hunter before the Lord.\" The sculptures appear to have been painted, remains of color having been found on most of them. Thus decorated without and within, the Assyrian palaces must have displayed a barbaric magnificence, not, however, devoid of a certain grandeur and beauty which probably no ancient or modern edifice has exceeded. These great edifices, the depositories of the national records, appear to have been at the same time the abode of the king and the temple of the gods. Prophecies relating to Nineveh, and illustrations of the Old Testament . These are exclusively contained in the books of Nahum and Zephaniah. Nahum threatens the entire destruction of the city, so that it shall not rise again from its ruins. The city was to be partly destroyed by fire. (Nahum 3:13,16) The gateway in the northern wall of the Kouyunjik enclosure had been destroyed by fire as well as the palaces. The population was to be surprised when unprepared: \"while they are drunk as drunkards they shall be devoured as stubble fully dry \" (Nahum 1:10) Diodorus states that the last and fatal assault was made when they were overcome with wine. The captivity of the inhabitants and their removal to distant provinces are predicted. (Nahum 3:18) The fullest and the most vivid and poetical picture of Nineveh's ruined and deserted condition is that given by Zephaniah, who probably lived to see its fall. (Zephaniah 2:13-15) Site of the city .--much diversity of opinion exists as to the identification of the ruins which may be properly included within the site of ancient Nineveh. According to Sir H. Rawlinson and those who concur in his interpretation of the cuneiform characters, each group of mounds already mentioned represents a separate and distinct city. On the other hand it has been conjectured, with much probability, that these groups of mounds are not ruins of separate cities, but of fortified royal residences, each combining palaces, temples, propylaea, gardens and parks, and having its peculiar name; and that they all formed part of one great city built and added to at different periods, sad consisting of distinct quarters scattered over a very large and frequently very distant one from the other. Thus the city would be, as Layard says, in the form of a parallelogram 18 to 20 miles long by 12 to 14 wide; or, as Diodorus Siculus says, 55 miles in circumference. Writing and language .--The ruins of Nineveh have furnished a vast collection of inscriptions partly carved on marble or stone slabs and partly impressed upon bricks anti upon clay cylinders, or sixsided and eight-sided prisms, barrels and tablets, which, used for the purpose when still moist, were afterward baked in a furnace or kilo. Comp. (Ezekiel 4:4) The character employed was the arrow-headed or cuneiform--so called from each letter being formed by marks or elements resembling an arrow-head or a wedge. These inscribed bricks are of the greatest value in restoring the royal dynasties. The most important inscription hitherto discovered in connection with biblical history is that upon a pair of colossal human-headed bulls from Kouyunjik, now in the British Museum, containing the records of Sennacherib, and describing, among other events, his wars with Hezekiah. It is accompanied by a series of bas-reliefs believed to represent the siege and capture of Lachish. A list of nineteen or twenty kings can already be compiled, and the annals of the greater number of them will probably be restored to the lost history of one of the most powerful empires of the ancient world. and of one which appears to have exercised perhaps greater influence than any other upon the subsequent condition and development of civilized man. The people of Nineveh spoke a Shemitic dialect, connected with the Hebrew and with the so called Chaldee of the books of Daniel and Ezra. This agrees with the testimony of the Old Testament.",
            "Origin and antiquity of -- Ge 10:11.",
            "Situated on the river Tigris -- Na 2:6,8.",
            "The ancient capital of Assyria -- 2Ki 19:36; Isa 37:37.",
            "Called the bloody city -- Na 3:1.",
            "Described as",
            "Great. -- Jon 1:2; 3:2.",
            "Extensive. -- Jon 3:3.",
            "Rich. -- Na 2:9.",
            "Strong. -- Na 3:12.",
            "Commercial. -- Na 3:16.",
            "Populous. -- Jon 4:11.",
            "Vile. -- Na 1:14.",
            "Wicked. -- Jon 1:2.",
            "Idolatrous. -- Na 1:14.",
            "Full of joy and carelessness. -- Zep 2:15.",
            "Full of lies and robbery. -- Na 3:1.",
            "Full of witchcraft. -- Na 3:4.",
            "Jonah sent to proclaim the destruction of -- Jon 1:2; 3:1,2,4.",
            "Inhabitants of, repented at Jonah's preaching -- Jon 3:5-9; Mt 12:41; Lu 11:32.",
            "Destruction of, averted -- Joh 3:10; 4:11.",
            "Predictions respecting",
            "Coming up of the Babylonish armies against. -- Na 2:1-4; 3:2.",
            "Destruction of its people. -- Na 1:12; 3:3.",
            "Spoiling of its treasures. -- Na 2:9.",
            "Destruction of its idols. -- Na 1:14; 2:7.",
            "Degradation and contempt put on. -- Na 3:5-7; Zep 2:15.",
            "Utter destruction. -- Na 1:8,9.",
            "Complete desolation. -- Zep 2:13-15.",
            "Feebleness of its people. -- Na 3:13.",
            "Being taken while people were drunk. -- Na 1:10; 3:11.",
            "Captivity of its people. -- Na 3:10."
        ]
    },
    {
        "Word": "Nisan",
        "Definitions": [
            "Month of flowers, (Neh. 2:1) the first month of the Jewish sacred year. (See [442]ABIB.) Assyrian nisannu, \"beginning.\"",
            "standard; miracle",
            "[[912]Month]"
        ]
    },
    {
        "Word": "Nisroch",
        "Definitions": [
            "Probably connected with the Hebrew word nesher, an eagle. An Assyrian god, supposed to be that represented with the head of an eagle. Sennacherib was killed in the temple of this idol (2 Kings 19:37; Isa. 37:38).",
            "flight; proof; temptation; delicate",
            "(the great eagle) an idol of Nineveh, in whose temple Sennacherib was worshipping when assassinated by his sons, Adrammelech and Shizrezer. (2 Kings 19:37; Isaiah 37:38) This idol is identified with the eagle-headed human figure, which is one of the most prominent on the earliest Assyrian monuments, and is always represented as contending with and conquering the lion or the bull."
        ]
    },
    {
        "Word": "Nitre",
        "Definitions": [
            "(Prov. 25:20; R.V. marg., \"soda\"), properly \"natron,\" a substance so called because, rising from the bottom of the Lake Natron in Egypt, it becomes dry and hard in the sun, and is the soda which effervesces when vinegar is poured on it. It is a carbonate of soda, not saltpetre, which the word generally denotes (Jer. 2:22; R.V. \"lye\").",
            "Mention of this substance is made in (Proverbs 25:20)--\"and as vinegar upon nitre\"--and in (Jeremiah 2:26) The article denoted is not that which we now understand by the term nitre i.e. nitrate of Potassa--\"saltpetre\"--but the nitrum of the Latins and the natron or native carbonate of soda of modern chemistry. Natron was and still is used by the Egyptians for washing linen. The value of soda in this respect is well known. This explains the passage in Jeremiah. Natron is found In great abundance in the well-known soda lakes of Egypt."
        ]
    },
    {
        "Word": "No",
        "Definitions": [
            "Or No-A'mon, the home of Amon, the name of Thebes, the ancient capital of what is called the Middle Empire, in Upper or Southern Egypt. \"The multitude of No\" (Jer. 46:25) is more correctly rendered, as in the Revised Version, \"Amon of No\", i.e., No, where Jupiter Amon had his temple. In Ezek. 30:14, 16 it is simply called \"No;\" but in ver. 15 the name has the Hebrew Hamon prefixed to it, \"Hamon No.\" This prefix is probably the name simply of the god usually styled Amon or Ammon. In Nah. 3:8 the \"populous No\" of the Authorized Version is in the Revised Version correctly rendered \"No-Amon.\"",
            "It was the Diospolis or Thebes of the Greeks, celebrated for its hundred gates and its vast population. It stood on both sides of the Nile, and is by some supposed to have included Karnak and Luxor. In grandeur and extent it can only be compared to Nineveh. It is mentioned only in the prophecies referred to, which point to its total destruction. It was first taken by the Assyrians in the time of Sargon (Isa. 20). It was afterwards \"delivered into the hand\" of Nebuchadnezzar and Assurbani-pal (Jer. 46:25, 26). Cambyses, king of the Persians (B.C. 525), further laid it waste by fire. Its ruin was completed (B.C. 81) by Ptolemy Lathyrus. The ruins of this city are still among the most notable in the valley of the Nile. They have formed a great storehouse of interesting historic remains for more than two thousand years. \"As I wandered day after day with ever-growing amazement amongst these relics of ancient magnificence, I felt that if all the ruins in Europe, classical, Celtic, and medieval, were brought together into one centre, they would fall far short both in extent and grandeur of those of this single Egyptian city.\" Manning, The Land of the Pharaohs.",
            "stirring up; forbidding",
            "[[913]No-Amon]"
        ]
    },
    {
        "Word": "Noadiah",
        "Definitions": [
            "Meeting with the Lord. (1.) A Levite who returned from Babylon (Ezra 8:33).",
            "(2.) A false prophetess who assisted Tobiah and Sanballat against the Jews (Neh. 6:14). Being bribed by them, she tried to stir up discontent among the inhabitants of Jerusalem, and so to embarrass Nehemiah in his great work of rebuilding the ruined walls of the city.",
            "witness, or ornament, of the Lord"
        ]
    },
    {
        "Word": "Noah",
        "Definitions": [
            "Rest, (Heb. Noah) the grandson of Methuselah (Gen. 5:25-29), who was for two hundred and fifty years contemporary with Adam, and the son of Lamech, who was about fifty years old at the time of Adam's death. This patriarch is rightly regarded as the connecting link between the old and the new world. He is the second great progenitor of the human family.",
            "The words of his father Lamech at his birth (Gen. 5:29) have been regarded as in a sense prophetical, designating Noah as a type of Him who is the true \"rest and comfort\" of men under the burden of life (Matt. 11:28).",
            "He lived five hundred years, and then there were born unto him three sons, Shem, Ham, and Japheth (Gen. 5:32). He was a \"just man and perfect in his generation,\" and \"walked with God\" (comp. Ezek. 14:14, 20). But now the descendants of Cain and of Seth began to intermarry, and then there sprang up a race distinguished for their ungodliness. Men became more and more corrupt, and God determined to sweep the earth of its wicked population (Gen. 6:7). But with Noah God entered into a covenant, with a promise of deliverance from the threatened deluge (18). He was accordingly commanded to build an ark (6:14-16) for the saving of himself and his house. An interval of one hundred and twenty years elapsed while the ark was being built (6:3), during which Noah bore constant testimony against the unbelief and wickedness of that generation (1 Pet. 3:18-20; 2 Pet. 2:5).",
            "When the ark of \"gopher-wood\" (mentioned only here) was at length completed according to the command of the Lord, the living creatures that were to be preserved entered into it; and then Noah and his wife and sons and daughters-in-law entered it, and the \"Lord shut him in\" (Gen. 7:16). The judgment-threatened now fell on the guilty world, \"the world that then was, being overflowed with water, perished\" (2 Pet. 3:6). The ark floated on the waters for one hundred and fifty days, and then rested on the mountains of Ararat (Gen. 8:3, 4); but not for a considerable time after this was divine permission given him to leave the ark, so that he and his family were a whole year shut up within it (Gen. 6-14).",
            "On leaving the ark Noah's first act was to erect an altar, the first of which there is any mention, and offer the sacrifices of adoring thanks and praise to God, who entered into a covenant with him, the first covenant between God and man, granting him possession of the earth by a new and special charter, which remains in force to the present time (Gen. 8:21-9:17). As a sign and witness of this covenant, the rainbow was adopted and set apart by God, as a sure pledge that never again would the earth be destroyed by a flood.",
            "But, alas! Noah after this fell into grievous sin (Gen. 9:21); and the conduct of Ham on this sad occasion led to the memorable prediction regarding his three sons and their descendants. Noah \"lived after the flood three hundred and fifty years, and he died\" (28:29). (See [443]DELUGE).",
            "Noah, motion, (Heb. No'ah) one of the five daughters of Zelophehad (Num. 26:33; 27:1; 36:11; Josh. 17:3).",
            "repose; consolation",
            "that quavers or totters (Zelophehad's daughter)",
            "(motion), one of the five daughters of Zelophehad. (Numbers 26:33; 27:1; 36:11; Joshua 17:3) (B.C. 1450.)",
            "(rest), the tenth in descent from Adam, in the line of Seth was the son of Lamech and grandson of Methuselah. (B.C. 2948-1998.) We hear nothing of Noah till he is 500 years old when It is said he begat three sons, Shem, Ham and Japheth. In consequence of the grievous and hopeless wickedness of the world at this time, God resolved to destroy it. Of Noah's life during this age of almost universal apostasy we are told but little. It is merely said that he was a righteous man and perfect in his generations (i.e. among his contemporaries), and that he, like Enoch, walked with God. St. Peter calls him \"a preacher of righteousness.\" (2 Peter 2:5) Besides this we are merely told that he had three: sons each of whom had married a wife; that he built the ark in accordance with divine direction; end that he was 600 years old when the flood came. (Genesis 6:7) The ark .--The precise meaning of the Hebrew word (tebah) is uncertain. The word occurs only in Genesis and in (Exodus 2:3) In all probability it is to the old Egyptian that we are to look for its original form. Bunsen, in his vocabulary gives tba, \"a chest,\" tpt, \"a boat,\" and in the Coptic version of (Exodus 2:3,5) thebi is the rendering of tebah . This \"chest\" or \"boat\" was to be made of gopher (i.e. cypress) wood, a kind of timber which both for its lightness and its durability was employed by the Phoenicians for building their vessels. The planks of the ark, after being put together were to be protected by a coating of pitch, or rather bitumen, both inside and outside, to make it water-tight, and perhaps also as a protection against the attacks of marine animals. The ark was to consist of a number of \"nests\" or small compartments, with a view, no doubt, to the convenient distribution of the different animals and their food. These were to be arranged in three tiers, one above another; \"with lower, second and third (stories) shalt thou make it.\" Means were also to be provided for letting light into the ark. There was to be a door this was to be placed in the side of the ark. Of the shape of the ark nothing is said, but its dimensions are given. It was to be 300 cubits in length, 50 in breadth and 30 in height. Taking 21 inches for the cubit, the ark would be 525 feet in length, 87 feet 6 inches in breadth and 52 feet 6 inches in height. This is very considerably larger than the largest British man-of-war, but not as large as some modern ships. It should be remembered that this huge structure was only intended to float on the water, and was not in the proper sense of the word a ship. It had neither mast, sail nor rudder it was in fact nothing but an enormous floating house, or rather oblong box. The inmates of the ark were Noah and his wife and his three sons with their wives. Noah was directed to take also animals of all kinds into the ark with him, that they might be preserved alive. (The method of speaking of the animals that were taken into the ark \"clean\" and \"unclean,\" implies that only those which were useful to man were preserved, and that no wild animals were taken into the ark; so that there is no difficulty from the great number of different species of animal life existing in the word.--ED.) The flood .--The ark was finished, and all its living freight was gathered into it as a place of safety. Jehovah shut him in, says the chronicler, speaking of Noah; and then there ensued a solemn pause of seven days before the threatened destruction was let loose. At last the before the threatened destruction was flood came; the waters were upon the earth. A very simple but very powerful and impressive description is given of the appalling catastrophe. The waters of the flood increased for a period of 190 days (40+150, comparing) (Genesis 7:12) and Genesis7:24 And then \"God remembered Noah\" and made a wind to pass over the earth, so that the waters were assuaged. The ark rested on the seventeenth day of the seventh month on the mountains of Ararat. After this the waters gradually decreased till the first day of the tenth month, when the tops of the mountains were seen but Noah and his family did not disembark till they had been in the ark a year and a month and twenty days. Whether the flood was universal or partial has given rise to much controversy; but there can be no doubt that it was universal, so far as man was concerned: we mean that it extended to all the then known world . The literal truth of the narrative obliges us to believe that the whole human race, except eight persons, perished by the flood. The language of the book of Genesis does not compel us to suppose that the whole surface of the globe was actually covered with water, if the evidence of geology requires us to adopt the hypothesis of a partial deluge. It is natural to suppose it that the writer, when he speaks of \"all flesh,\" \"all in whose nostrils was the breath of life\" refers only to his own locality. This sort of language is common enough in the Bible when only a small part of the globe is intended. Thus, for instance, it is said that \"all countries came into Egypt to Joseph to buy corn and that\" a decree went out from Caesar Augustus that all the world should be taxed.\" The truth of the biblical narrative is confirmed by the numerous traditions of other nations, which have preserved the memory of a great and destructive flood, from which but a small part of mankind escaped. They seem to point back to a common centre whence they were carried by the different families of man as they wandered east and west. The traditions which come nearest to the biblical account are those of the nations of western Asia. Foremost among these is the Chaldean. Other notices of a flood may be found in the Phoenician mythology. There is a medal of Apamea in Phrygia, struck as late as the time of Septimius Severus, in which the Phrygian deluge is commemorated. This medal represents a kind of a square vessel floating in the water. Through an opening in it are seen two persons, a man and a woman. Upon the top of this chest or ark is perched a bird, whilst another flies toward it carrying a branch between its feet. Before the vessel are represented the same pair as having just, quitted it and got upon the dry land. Singularly enough, too, on some specimens of this medal the letters NO or NOE have been found on the vessel, as in the cut on p. 454. (Tayler Lewis deduces the partial extent of the flood from the very face of the Hebrew text.\" \"Earth,\" where if speaks of \"all the earth,\" often is, and here should be, translated \"land,\" the home of the race, from which there appears to have been little inclination to wander. Even after the flood God had to compel them to disperse. \"Under the whole heavens\" simply includes the horizon reaching around \"all the land\" the visible horizon. We still use the words in the same sense and so does the Bible. Nearly all commentators now agree on the partial extent of the deluge. If is probable also that the crimes and violence of the previous age had greatly diminished the population, and that they would have utterly exterminated the race had not God in this way saved out some good seed from their destruction. So that the flood, by appearing to destroy the race, really saved the world from destruction .--ED.) (The scene of the deluge--Hugh Miller, in his \"Testimony of the Rocks,\" argues that there is a remarkable portion of the globe, chiefly on the Asiatic continent, though it extends into Europe, and which is nearly equal to all Europe in extent, whose rivers (some of them the Volga, Oural, Sihon, Kour and the Amoo, of great size) do not fall into the ocean, but, on the contrary are all turned inward, losing themselves in the eastern part of the tract, in the lakes of a rainless district in the western parts into such seas as the Caspian and the Aral. In this region there are extensive districts still under the level of the ocean. Vast plains white with salt and charged with sea-shells, show that the Caspian Sea was at no distant period greatly more extensive than it is now. With the well-known facts, then, before us regarding this depressed Asiatic region, let us suppose that the human family, still amounting to several millions, though greatly reduced by exterminating wars and exhausting vices, were congregated in that tract of country which, extending eastward from the modern Ararat to far beyond the Sea of Aral, includes the original Caucasian centre of the race. Let us suppose that, the hour of judgment having arrived, the land began gradually to sink (as the tract in the Run of Cutch sank in the year 1819) equably for forty days at the rate of about 400 feet per day a rate not twice greater than that at which the tide rises in the Straits of Magellan, and which would have rendered itself apparent as but a persistent inward flowing of the sea. The depression, which, by extending to the Euxine Sea and the Persian Gulf on the one hand and the Gulf of Finland on the other, would open up by three separate channels the \"fountains of the great deep,\" and which included an area of 2000 miles each way, would, at the end of the fortieth day, be sunk in its centre to the depth of 16,000 feet,--sufficient to bury the loftiest mountains of the district; and yet, having a gradient of declination of but sixteen feet per mile, the contour of its hills and plains would remain apparently what they had been before, and the doomed inhabitants would, but the water rising along the mountain sides, and one refuge after another swept away. -ED.) After the Flood .--Noah's great act after he left the ark was to build an altar and to offer sacrifices. This is the first altar of which we read in Scripture, and the first burnt sacrifice. Then follows the blessing of God upon Noah and his sons. Noah is clearly the head of a new human family, the representative of the whole race. It is as such that God makes his covenant with him; and hence selects a natural phenomenon as the sign of that covenant. The bow in the cloud, seen by every nation under heaven, is an unfailing witness to the truth of God. Noah now for the rest of his life betook himself to agricultural pursuits. It is particularly noticed that he planted a vineyard. Whether in ignorance of its properties or otherwise we are not informed, but he drank of the juice of the grape till he became intoxicated and shamefully exposed himself in his own tent. One of sons, Ham, mocked openly at his father's disgrace. The others, with dutiful care and reverence, endeavored to hide it. When he recovered from the effects of his intoxication, he declared that a curse should rest upon the sons of Ham. With the curse on his youngest son was joined a blessing on the other two. After this prophetic blessing we hear no more of the patriarch but the sum of his years, 950."
        ]
    },
    {
        "Word": "Nob",
        "Definitions": [
            "High place, a city of the priests, first mentioned in the history of David's wanderings (1 Sam. 21:1). Here the tabernacle was then standing, and here Ahimelech the priest resided. (See [444]AHIMELECH.) From Isa. 10:28-32 it seems to have been near Jerusalem. It has been identified by some with el-Isawiyeh, one mile and a half to the north-east of Jerusalem. But according to Isa. 10:28-32 it was on the south of Geba, on the road to Jerusalem, and within sight of the city. This identification does not meet these conditions, and hence others (as Dean Stanley) think that it was the northern summit of Mount Olivet, the place where David \"worshipped God\" when fleeing from Absalom (2 Sam. 15:32), or more probably (Conder) that it was the same as Mizpeh (q.v.), Judg. 20:1; Josh. 18:26; 1 Sam. 7:16, at Nebi Samwil, about 5 miles north-west of Jerusalem.",
            "After being supplied with the sacred loaves of showbread, and girding on the sword of Goliath, which was brought forth from behind the ephod, David fled from Nob and sought refuge at the court of Achish, the king of Gath, where he was cast into prison. (Comp. titles of Ps. 34 and 56.)",
            "discourse; prophecy",
            "(high place) (1 Samuel 22:19; Nehemiah 11:32) a sacerdotal city in the tribe of Benjamin and situated on some eminence near Jerusalem. It was one of the places where the ark of Jehovah was kept for a time during the days of its wanderings. (2 Samuel 6:1) etc. But the event for which Nob was most noted in the Scripture annals was a frightful massacre which occurred there in the reign of Saul. (1 Samuel 22:17-19)"
        ]
    },
    {
        "Word": "Nobah",
        "Definitions": [
            "Howling. (1.) Num. 32:42.",
            "(2.) The name given to Kenath (q.v.) by Nobah when he conquered it. It was on the east of Gilead (Judg. 8:11).",
            "that barks or yelps",
            "(barking), an Israelite warrior, (Numbers 32:42) who during the conquest of the territory on the east of Jordan possessed himself of the town of Kenath and the villages or hamlets dependent upon it, and gave them his own name. (B.C.1450.) For a certain period after the establishment of the Israelite rule the new name remained, (Judges 8:11) but it is not again heard of, and the original appellation, as is usual in such cases, appears to have recovered its hold, has since retained; for in the slightly-modified form of Kunawat it is the name of the place to the present day."
        ]
    },
    {
        "Word": "Nobleman",
        "Definitions": [
            "(Gr. basilikos, i.e., \"king's man\"), an officer of state (John 4:49) in the service of Herod Antipas. He is supposed to have been the Chuza, Herod's steward, whose wife was one of those women who \"ministered unto the Lord of their substance\" (Luke 8:3). This officer came to Jesus at Cana and besought him to go down to Capernaum and heal his son, who lay there at the point of death. Our Lord sent him away with the joyful assurance that his son was alive."
        ]
    },
    {
        "Word": "Nod",
        "Definitions": [
            "Exile; wandering; unrest, a name given to the country to which Cain fled (Gen. 4:16). It lay on the east of Eden.",
            "vagabond; fugitive",
            "(flight), the land to which Cain fled after the murder of Abel. [[914]Cain]"
        ]
    },
    {
        "Word": "Nodab",
        "Definitions": [
            "Noble, probably a tribe descended from one of the sons of Ishmael, with whom the trans-Jordanic tribes made war (1 Chr. 5:19).",
            "vowing of his own accord",
            "(nobility), the name of an Arab tribe mentioned only in (1 Chronicles 6:19) in the account of the war of the Reubenites against the Hagarites. vs. 9-22. It is probable that Nodab, their ancestor, was the son of Ishmael, being mentioned with two of his other sons in the passage above cited, and was therefore a grandson of Abraham."
        ]
    },
    {
        "Word": "Nogah",
        "Definitions": [
            "Splendour, one of David's sons, born at Jerusalem (1 Chr. 3:7).",
            "brightness; clearness",
            "(brightness), one of the thirteen sons of David who were born to him in Jerusalem, (1 Chronicles 3:7; 14:6) (B.C. 1050-1015.)"
        ]
    },
    {
        "Word": "Noph",
        "Definitions": [
            "The Hebrew name of an Egyptian city (Isa. 19:13; Jer. 2:16; 44:1; 46:14, 19; Ezek. 30:13, 16). In Hos. 9:6 the Hebrew name is Moph, and is translated \"Memphis,\" which is its Greek and Latin form. It was one of the most ancient and important cities of Egypt, and stood a little to the south of the modern Cairo, on the western bank of the Nile. It was the capital of Lower Egypt. Among the ruins found at this place is a colossal statue of Rameses the Great. (See [445]MEMPHIS.)",
            "honeycomb; anything that distills or drops",
            "[[915]Memphis]"
        ]
    },
    {
        "Word": "Nophah",
        "Definitions": [
            "Blast, a city of Moab which was occupied by the Amorites (Num. 21:30).",
            "fearful; binding"
        ]
    },
    {
        "Word": "North country",
        "Definitions": [
            "A general name for the countries that lay north of Palestine. Most of the invading armies entered Palestine from the north (Isa. 41:25; Jer. 1:14, 15; 50:3, 9, 41; 51:48; Ezek. 26:7)."
        ]
    },
    {
        "Word": "Northward",
        "Definitions": [
            "(Heb. tsaphon), a \"hidden\" or \"dark place,\" as opposed to the sunny south (Deut. 3:27). A Hebrew in speaking of the points of the compass was considered as always having his face to the east, and hence \"the left hand\" (Gen. 14:15; Job 23:9) denotes the north. The \"kingdoms of the north\" are Chaldea, Assyria, Media, etc."
        ]
    },
    {
        "Word": "Nose-jewels",
        "Definitions": [
            "Only mentioned in Isa. 3:21, although refered to in Gen. 24:47, Prov. 11:22, Hos. 2:13. They were among the most valued of ancient female ornaments. They \"were made of ivory or metal, and occasionally jewelled. They were more than an inch in diameter, and hung upon the mouth. Eliezer gave one to Rebekah which was of gold and weighed half a shekel...At the present day the women in the country and in the desert wear these ornaments in one of the sides of the nostrils, which droop like the ears in consequence.\""
        ]
    },
    {
        "Word": "Numbering of the people",
        "Definitions": [
            "Besides the numbering of the tribes mentioned in the history of the wanderings in the wilderness, we have an account of a general census of the whole nation from Dan to Beersheba, which David gave directions to Joab to make (1 Chr. 21:1). Joab very reluctantly began to carry out the king's command.",
            "This act of David in ordering a numbering of the people arose from pride and a self-glorifying spirit. It indicated a reliance on his part on an arm of flesh, an estimating of his power not by the divine favour but by the material resources of his kingdom. He thought of military achievement and of conquest, and forgot that he was God's vicegerent. In all this he sinned against God. While Joab was engaged in the census, David's heart smote him, and he became deeply conscious of his fault; and in profound humiliation he confessed, \"I have sinned greatly in what I have done.\" The prophet Gad was sent to him to put before him three dreadful alternatives (2 Sam. 24:13; for \"seven years\" in this verse, the LXX. and 1 Chr. 21:12 have \"three years\"), three of Jehovah's four sore judgments (Ezek. 14:21). Two of these David had already experienced. He had fled for some months before Absalom, and had suffered three years' famine on account of the slaughter of the Gibeonites. In his \"strait\" David said, \"Let me fall into the hands of the Lord.\" A pestilence broke out among the people, and in three days swept away 70,000. At David's intercession the plague was stayed, and at the threshing-floor of Araunah (q.v.), where the destroying angel was arrested in his progress, David erected an altar, and there offered up sacrifies to God (2 Chr. 3:1).",
            "The census, so far as completed, showed that there were at least 1,300,000 fighting men in the kingdom, indicating at that time a population of about six or seven millions in all. (See [446]CENSUS.)"
        ]
    },
    {
        "Word": "Numbers, Book of",
        "Definitions": [
            "The fourth of the books of the Pentateuch, called in the Hebrew be-midbar, i.e., \"in the wilderness.\" In the LXX. version it is called \"Numbers,\" and this name is now the usual title of the book. It is so called because it contains a record of the numbering of the people in the wilderness of Sinai (1-4), and of their numbering afterwards on the plain of Moab (26).",
            "This book is of special historical interest as furnishing us with details as to the route of the Israelites in the wilderness and their principal encampments. It may be divided into three parts:",
            "1. The numbering of the people at Sinai, and preparations for their resuming their march (1-10:10). The sixth chapter gives an account of the vow of a Nazarite.",
            "2. An account of the journey from Sinai to Moab, the sending out of the spies and the report they brought back, and the murmurings (eight times) of the people at the hardships by the way (10:11-21:20).",
            "3. The transactions in the plain of Moab before crossing the Jordan (21:21-ch. 36).",
            "The period comprehended in the history extends from the second month of the second year after the Exodus to the beginning of the eleventh month of the fortieth year, in all about thirty-eight years and ten months; a dreary period of wanderings, during which that disobedient generation all died in the wilderness. They were fewer in number at the end of their wanderings than when they left the land of Egypt. We see in this history, on the one hand, the unceasing care of the Almighty over his chosen people during their wanderings; and, on the other hand, the murmurings and rebellions by which they offended their heavenly Protector, drew down repeated marks of his displeasure, and provoked him to say that they should \"not enter into his rest\" because of their unbelief (Heb. 3:19).",
            "This, like the other books of the Pentateuch, bears evidence of having been written by Moses.",
            "The expression \"the book of the wars of the Lord,\" occurring in 21:14, has given rise to much discussion. But, after all, \"what this book was is uncertain, whether some writing of Israel not now extant, or some writing of the Amorites which contained songs and triumphs of their king Sihon's victories, out of which Moses may cite this testimony, as Paul sometimes does out of heathen poets (Acts 17:28; Titus 1:12).\""
        ]
    },
    {
        "Word": "Nun",
        "Definitions": [
            "Beyond the fact that he was the father of Joshua nothing more is known of him (Ex. 33:11).",
            "same as Non",
            "(fish, or posterity), the father of the Jewish captain Joshua. (Exodus 33:11) etc. His genealogical descent from Ephraim is recorded in (1 Chronicles 7:1) ... (B.C. before 1530.)"
        ]
    },
    {
        "Word": "Nuts",
        "Definitions": [
            "Were among the presents Jacob sent into Egypt for the purpose of conciliating Joseph (Gen. 43:11). This was the fruit of the pistachio tree, which resembles the sumac. It is of the size of an olive. In Cant. 6:11 a different Hebrew word (egoz), which means \"walnuts,\" is used.",
            "are mentioned among the good things of the things which the sons of Israel were to take as a present to Joseph in Egypt. (Genesis 43:11) There can scarcely be a doubt that the Hebrew word, here denotes the fruit of the pistachio tree (Pistacia vera), for Syria and Palestine have been long famous. In (Song of Solomon 6:11) a different Hebrew word is translated \"nuts.\" In all probability it here refers to the walnut tree . According to Josephus the walnut tree was formerly common and grew most luxuriantly around the Lake of Gennesareth."
        ]
    },
    {
        "Word": "Nymphas",
        "Definitions": [
            "Nymph, saluted by Paul in his Epistle to the Colossians as a member of the church of Laodicea (Col. 4:15).",
            "spouse; bridegroom"
        ]
    },
    {
        "Word": "Oak",
        "Definitions": [
            "There are six Hebrew words rendered \"oak.\"",
            "(1.) El occurs only in the word El-paran (Gen. 14:6). The LXX. renders by \"terebinth.\" In the plural form this word occurs in Isa. 1:29; 57:5 (A.V. marg. and R.V., \"among the oaks\"); 61:3 (\"trees\"). The word properly means strongly, mighty, and hence a strong tree.",
            "(2.) Elah, Gen. 35:4, \"under the oak which was by Shechem\" (R.V. marg., \"terebinth\"). Isa. 6:13, A.V., \"teil-tree;\" R.V., \"terebinth.\" Isa. 1:30, R.V. marg., \"terebinth.\" Absalom in his flight was caught in the branches of a \"great oak\" (2 Sam. 18:9; R.V. marg., \"terebinth\").",
            "(3.) Elon, Judg. 4:11; 9:6 (R.V., \"oak;\" A.V., following the Targum, \"plain\") properly the deciduous species of oak shedding its foliage in autumn.",
            "(4.) Elan, only in Dan. 4:11, 14, 20, rendered \"tree\" in Nebuchadnezzar's dream. Probably some species of the oak is intended.",
            "(5.) Allah, Josh. 24:26. The place here referred to is called Allon-moreh (\"the oak of Moreh,\" as in R.V.) in Gen. 12:6 and 35:4.",
            "(6.) Allon, always rendered \"oak.\" Probably the evergreen oak (called also ilex and holm oak) is intended. The oak woods of Bashan are frequently alluded to (Isa. 2:13; Ezek. 27:6). Three species of oaks are found in Palestine, of which the \"prickly evergreen oak\" (Quercus coccifera) is the most abundant. \"It covers the rocky hills of Palestine with a dense brushwood of trees from 8 to 12 feet high, branching from the base, thickly covered with small evergreen rigid leaves, and bearing acorns copiously.\" The so-called Abraham's oak at Hebron is of this species. Tristram says that this oak near Hebron \"has for several centuries taken the place of the once renowned terebinth which marked the site of Mamre on the other side of the city. The terebinth existed at Mamre in the time of Vespasian, and under it the captive Jews were sold as slaves. It disappeared about A.D. 330, and no tree now marks the grove of Mamre. The present oak is the noblest tree in Southern Palestine, being 23 feet in girth, and the diameter of the foliage, which is unsymmetrical, being about 90 feet.\" (See [447]HEBRON; [448]TEIL-TREE.)",
            "(Heb. strong). There is much difficulty in determining the exact meanings of the several varieties of the term mentioned above. Sometimes, evidently, the terebinth or elm is intended and at others the oak. There are a number of varieties of oak in Palestine. (Dr. Robinson contends that the oak is generally intended, and that it is a very common tree in the East. Oaks grow to a large size, reach an old age and are every way worthy the venerable associations connected with the tree.--ED.) Two oaks, Quercus pseudo-coccifera and Q. aegilops, are well worthy of the name of mighty trees; though it is equally true that over a greater part of the country the oaks of Palestine are at present merely bushes."
        ]
    },
    {
        "Word": "Oath",
        "Definitions": [
            "A solemn appeal to God, permitted on fitting occasions (Deut. 6:13; Jer. 4:2), in various forms (Gen. 16:5; 2 Sam. 12:5; Ruth 1:17; Hos. 4:15; Rom. 1:9), and taken in different ways (Gen. 14:22; 24:2; 2 Chr. 6:22). God is represented as taking an oath (Heb. 6:16-18), so also Christ (Matt. 26:64), and Paul (Rom. 9:1; Gal. 1:20; Phil. 1:8). The precept, \"Swear not at all,\" refers probably to ordinary conversation between man and man (Matt. 5:34, 37). But if the words are taken as referring to oaths, then their intention may have been to show \"that the proper state of Christians is to require no oaths; that when evil is expelled from among them every yea and nay will be as decisive as an oath, every promise as binding as a vow.\"",
            "The principle on which an oath is held to be binding is incidentally laid down in (Hebrews 6:16) viz. as an ultimate appeal to divine authority to ratify an assertion. On the same principle, that oath has always been held most binding which appealed to the highest authority, as regards both individuals and communities. As a consequence of this principle, appeals to God's name on the one hand, and to heathen deities on the other, are treated in scripture as tests of allegiance. (Exodus 23:13; 34:6; 29:12) etc. So also the sovereign's name is sometimes used as a form of obligation. (Genesis 42:15; 2 Samuel 11:11; 14:19) Other forms of oath, serious or frivolous, are mentioned, some of which are condemned by our Lord. (Matthew 6:33; 23:16-22) and see (James 5:12) (There is, however, a world-wide difference between a solemn appeal to God and profane swearing.) The forms of adjuration mentioned in Scripture are--",
            "+ Lifting up the hand. Witnesses laid their hands on the head of the accused. (Genesis 14:22; Leviticus 24:14; 17:7; Isaiah 3:7) + Putting the hand under the thigh of the person to whom the Promise was made. (Genesis 24:2; 47:29) + Oaths were sometimes taken before the altar, or, as some understand the passage, if the persons were not in Jerusalem, in a position looking toward the temple. (1 Kings 8:31; 2 Chronicles 6:22) + Dividing a victim and passing between or distributing the pieces. (Genesis 15:10,17; Jeremiah 34:18) As the sanctity of oaths was carefully inculcated by the law, so the crime of perjury was strongly condemned; and to a false witness the same punishment was assigned which was due for the crime to which he testified. (Exodus 20:7; Leviticus 19:12)"
        ]
    },
    {
        "Word": "Obadiah",
        "Definitions": [
            "Servant of the Lord. (1.) An Israelite who was chief in the household of King Ahab (1 Kings 18:3). Amid great spiritual degeneracy he maintained his fidelity to God, and interposed to protect The Lord's prophets, an hundred of whom he hid at great personal risk in a cave (4, 13). Ahab seems to have held Obadiah in great honour, although he had no sympathy with his piety (5, 6, 7). The last notice of him is his bringing back tidings to Ahab that Elijah, whom he had so long sought for, was at hand (9-16). \"Go,\" said Elijah to him, when he met him in the way, \"go tell thy lord, Behold, Elijah is here.\"",
            "(2.) A chief of the tribe of Issachar (1 Chr. 7:3).",
            "(3.) A descendant of Saul (1 Chr. 8:38).",
            "(4.) A Levite, after the Captivity (1 Chr. 9:16).",
            "(5.) A Gadite who joined David at Ziklag (1 Chr. 12:9).",
            "(6.) A prince of Zebulun in the time of David (1 Chr. 27:19).",
            "(7.) One of the princes sent by Jehoshaphat to instruct the people in the law (2 Chr. 17:7).",
            "(8.) A Levite who superintended the repairs of the temple under Josiah (2 Chr. 34:12).",
            "(9.) One who accompanied Ezra on the return from Babylon (Ezra 8:9).",
            "(10.) A prophet, fourth of the minor prophets in the Hebrew canon, and fifth in the LXX. He was probably contemporary with Jeremiah and Ezekiel. Of his personal history nothing is known.",
            "servant of the Lord",
            "(servant of the Lord),",
            "+ A man whose sons are enumerated in the genealogy of the tribe of Judah. (1 Chronicles 3:21) (B.C. 470.) + A descendant of Issachar and a chief man of his tribe. (1 Chronicles 7:3) (B.C. 1014.) + One of the six sons of Azel, a descendant of Saul. (1 Chronicles 8:33; 9:44) (B.C. 720.) + A Levite, son of Shemaiah, and descended from Jeduthun. (1 Chronicles 9:16; Nehemiah 12:25) + The second of the lion-faced Gadites who joined David at Ziklag. (1 Chronicles 12:9) (B.C. 1054.) + One of the Princes of Judah in the reign of Jehoshaphat. (2 Chronicles 17:7) (B.C. 909.) + The son of Jehiel, of the sons of Joab, who came up in the second caravan with Ezra. (Ezra 8:9) + A priest, or family of priests, who settled the covenant with Nehemiah. (Nehemiah 10:5) + The fourth of the twelve minor prophets. We know nothing of him except what we can gather from the short book which bears his name. The question of his date must depend upon the interpretation of the 11th verse of his prophecy. He there speaks of the conquest of Jerusalem and the captivity of Jacob as having occurred, He probably refers to the captivity by Nebuchadnezzar, B.C. 688. It must have been uttered at some time in the five years which intervened between B.C. 588 and 583. The book of Obadiah is a sustained denunciation of the Edomites, melting into a vision of the future glories of Zion when the arm of the Lord should have wrought her deliverance and have repaid double upon her enemies. + An officer of high rank in the court of Ahab. (1 Kings 18:3) He was a devout worshipper of Jehovah, and at the peril of his life concealed over a hundred prophets during the persecution by Jezebel; (1 Kings 18:3-16) (B.C. 904.) + The father of Ishmaiah who was chief of the tribe of Zebulun in David's reign. (1 Chronicles 27:19) (B.C. before 1014.) + A Merarite Levite in the reign of Josiah, and one of the overseers of the workmen in the restoration of the temple. (2 Chronicles 34:12) (B.C.623.)"
        ]
    },
    {
        "Word": "Obadiah, Book of",
        "Definitions": [
            "Consists of one chapter, \"concerning Edom,\" its impending doom (1:1-16), and the restoration of Israel (1:17-21). This is the shortest book of the Old Testament.",
            "There are on record the account of four captures of Jerusalem,",
            "(1) by Shishak in the reign of Rehoboam (1 Kings 14:25); (2) by the Philistines and Arabians in the reign of Jehoram (2 Chr. 21:16); (3) by Joash, the king of Israel, in the reign of Amaziah (2 Kings 14:13); and (4) by the Babylonians, when Jerusalem was taken and destroyed by Nebuchadnezzar (B.C. 586). Obadiah (1:11-14) speaks of this capture as a thing past. He sees the calamity as having already come on Jerusalem, and the Edomites as joining their forces with those of the Chaldeans in bringing about the degradation and ruin of Israel. We do not indeed read that the Edomites actually took part with the Chaldeans, but the probabilities are that they did so, and this explains the words of Obadiah in denouncing against Edom the judgments of God. The date of his prophecies was thus in or about the year of the destruction of Jerusalem.",
            "Edom is the type of Israel's and of God's last foe (Isa. 63:1-4). These will finally all be vanquished, and the kingdom will be the Lord's (comp. Ps. 22:28)."
        ]
    },
    {
        "Word": "Obal",
        "Definitions": [
            "Stripped, the eight son of Joktan (Gen. 10:28); called also Ebal (1 Chr. 1:22).",
            "inconvenience of old age",
            "(stripped bare), son of Joktan, and, like the rest of family, apparently the founder of an Arab tribe. (Genesis 10:28) In (1 Chronicles 1:22) the name is written [916]Ebal."
        ]
    },
    {
        "Word": "Obed",
        "Definitions": [
            "Serving; worshipping. (1.) A son of Boaz and Ruth (Ruth 4:21, 22), and the grandfather of David (Matt. 1:5).",
            "(2.) 1 Chr. 2:34-38.",
            "(3.) 1 Chr. 26:7.",
            "(4.) 2 Chr. 23:1.",
            "a servant; workman",
            "(serving).",
            "+ Son of Boaz and Ruth the Moabitess and father of Jesse. (Ruth 4:17) (B.C. 1360.) The circumstances of his birth which make up all that we know about him are given with much beauty in the book of Ruth. The name of Obed occurs only (Ruth 4:17) and in the four genealogies, (Ruth 4:21,22; 1 Chronicles 2:12; Matthew 1:5; Luke 3:32) + A descendant of Jarha, the Egyptian slave of Sheshan, in the line of Jerahmeel. (1 Chronicles 2:37,38) (B.C. after 1014.) + One of David's mighty men. (1 Chronicles 11:47) (B.C. 1046.) + One of the gate-keepers of the temple; son of Shemaiah the first-born of Obed-edom. (1 Chronicles 26:7) (B.C. 1017.) + Father of Azariah, one of the captains of hundreds who joined with Jehoiada in the revolution by which Athaliah fell. (2 Chronicles 23:1) (B.C. before 876.)"
        ]
    },
    {
        "Word": "Obed-Edom",
        "Definitions": [
            "Servant of Edom. (1.) \"The Gittite\" (probably so called because he was a native of Gath-rimmon), a Levite of the family of the Korhites (1 Chr. 26:1, 4-8), to whom was specially intrusted the custody of the ark (1 Chr. 15:18). When David was bringing up the ark \"from the house of Abinadab, that was in Gibeah\" (probably some hill or eminence near Kirjath-jearim), and had reached Nachon's threshing-floor, he became afraid because of the \"breach upon Uzzah,\" and carried it aside into the house of Obededom (2 Sam. 6:1-12). There it remained for six months, and was to him and his house the occasion of great blessing. David then removed it with great rejoicing to Jerusalem, and set it in the midst of the tabernacle he had pitched for it.",
            "(2.) A Merarite Levite, a temple porter, who with his eight sons guarded the southern gate (1 Chr. 15:18, 21; 26:4, 8, 15).",
            "(3.) One who had charge of the temple treasures (2 Chr. 25:24)."
        ]
    },
    {
        "Word": "Obeisance",
        "Definitions": [
            "Homage or reverence to any one (Gen. 37:7; 43:28)."
        ]
    },
    {
        "Word": "Obil",
        "Definitions": [
            "A keeper of camels, an Ishmaelite who was \"over the camels\" in the time of David (1 Chr. 27:30).",
            "that weeps; who deserves to be bewailed",
            "(chief of the camels), a keeper of the herds of camels in the reign of David. (1 Chronicles 27:30) (B.C. 1050.)"
        ]
    },
    {
        "Word": "Oboth",
        "Definitions": [
            "Bottles, an encampment of the Israelites during the wanderings in the wilderness (Num. 33:43), the first after the setting up of the brazen serpent.",
            "dragons; fathers; desires",
            "(bottles), one of the encampments of the Israelites, east of Moab. (Numbers 21:10; 33:43) Its exact site is unknown but it was probably south of the Dead Sea, on the boundary between Moab and Edom.--ED)."
        ]
    },
    {
        "Word": "Oded",
        "Definitions": [
            "Restoring, or setting up. (1.) Father of the prophet Azariah (2 Chr. 15:1, 8).",
            "(2.) A prophet in the time of Ahaz and Pekah (2 Chr. 28:9-15).",
            "to sustain, hold or lift up",
            "(restoring).",
            "+ The father of Azariah the prophet, in the reign of Asa. (2 Chronicles 15:1) (B.C. before 953.) + A prophet of Jehovah in Samaria, at the time of Pekah's invasion of Judah. (2 Chronicles 28:9) (B.C. 739.)"
        ]
    },
    {
        "Word": "Offence",
        "Definitions": [
            "(1.) An injury or wrong done to one (1 Sam. 25:31; Rom. 5:15).",
            "(2.) A stumbling-block or cause of temptation (Isa. 8:14; Matt. 16:23; 18:7). Greek skandalon, properly that at which one stumbles or takes offence. The \"offence of the cross\" (Gal. 5:11) is the offence the Jews took at the teaching that salvation was by the crucified One, and by him alone. Salvation by the cross was a stumbling-block to their national pride.",
            "Occasions of, must arrive -- Mt 18:7.",
            "Occasions of, forbidden -- 1Co 10:32; 2Co 6:3.",
            "Persecution, a cause of, to mere professors -- Mt 13:21; 24:10; 26:31.",
            "The wicked take, at",
            "The low station of Christ. -- Isa 53:1-3; Mt 13:54-57.",
            "Christ, as the corner-stone. -- Isa 8:14; Ro 9:33; 1Pe 2:8.",
            "Christ, as the bread of life. -- Joh 6:58-61.",
            "Christ crucified. -- 1Co 1:23; Ga 5:11.",
            "The righteousness of faith. -- Ro 9:32.",
            "The necessity of inward purity. -- Mt 15:11,12.",
            "Blessedness of not taking, at Christ -- Mt 11:6.",
            "Saints warned against taking -- Joh 16:1.",
            "Saints should",
            "Be without. -- Php 1:10.",
            "Be cautious of giving. -- Ps 73:15; Ro 14:13; 1Co 8:9.",
            "Have a conscience void of. -- Ac 24:16.",
            "Cut off what causes, to themselves. -- Mt 5:29,30; Mr 9:43-47.",
            "Not let their liberty occasion, to others. -- 1Co 8:9.",
            "Use self-denial rather than occasion. -- Ro 14:21; 1Co 8:13.",
            "Avoid those who cause. -- Ro 16:17.",
            "Reprove those who cause. -- Ex 32:21; 1Sa 2:24.",
            "Ministers should",
            "Be cautious of giving. -- 2Co 6:3.",
            "Remove that which causes. -- Isa 57:14.",
            "All things that cause, shall be gathered out of Christ's kingdom -- Mt 13:41.",
            "Denunciation against those who cause -- Mt 18:7; Mr 9:42.",
            "Punishment for occasioning -- Eze 44:12; Mal 2:8,9; Mt 18:6,7.",
            "Exemplified",
            "Aaron. -- Ex 32:2-6.",
            "Balaam, &c. -- Nu 31:16; Re 2:14.",
            "Gideon. -- Jdj 8:27.",
            "Sons of Eli. -- 1Sa 2:12-17.",
            "Jeroboam. -- 1Ki 12:26-30.",
            "Old prophet. -- 1Ki 13:18-26.",
            "Priests. -- Mal 2:8.",
            "Peter. -- Mt 16:23."
        ]
    },
    {
        "Word": "Offering",
        "Definitions": [
            "An oblation, dedicated to God. Thus Cain consecrated to God of the first-fruits of the earth, and Abel of the firstlings of the flock (Gen. 4:3, 4). Under the Levitical system different kinds of offerings are specified, and laws laid down as to their presentation. These are described under their distinctive names."
        ]
    },
    {
        "Word": "Og",
        "Definitions": [
            "Gigantic, the king of Bashan, who was defeated by Moses in a pitched battle at Edrei, and was slain along with his sons (Deut. 1:4), and whose kingdom was given to the tribes of Reuben and Gad and half the tribe of Manasseh (Num. 21:32-35; Deut. 3:1-13). His bedstead (or rather sarcophagus) was of iron (or ironstone), 9 cubits in length and 4 cubits in breadth. His overthrow was afterwards celebrated in song (Ps. 135:11; 136:20). (See [449]SIHON.)",
            "a cake; bread baked in ashes",
            "(giant, literally long-necked), an Amoritish king of Bashan, whose rule extended over sixty cities. (Joshua 13:12) He was one of the last representatives of the giant race of Rephaim, and was, with his children and his people, defeated and exterminated by the Israelites at Edrei immediately after the conquest of Sihon. (Numbers 32:33; 3:1-13) Also (1:4; 4:47; 31:4; Joshua 2:10; 9:10; 13:12,30) The belief in Og's enormous stature is corroborated by an allusion to his iron bedstead preserved in \"Rabbath of the children of Ammon.\" (3:11) (B.C. 1461.)"
        ]
    },
    {
        "Word": "Ohad",
        "Definitions": [
            "United, or power, the third son of Simeon (Gen. 46:10).",
            "praising; confessing"
        ]
    },
    {
        "Word": "Ohel",
        "Definitions": [
            "A house; tent, the fourth son of Zerubbabel (1 Chr. 3:20).",
            "tent; tabernacle; brightness"
        ]
    },
    {
        "Word": "Oil",
        "Definitions": [
            "Only olive oil seems to have been used among the Hebrews. It was used for many purposes: for anointing the body or the hair (Ex. 29:7; 2 Sam. 14:2; Ps. 23:5; 92:10; 104:15; Luke 7:46); in some of the offerings (Ex. 29:40; Lev. 7:12; Num. 6:15; 15:4), but was excluded from the sin-offering (Lev. 5:11) and the jealousy-offering (Num. 5:15); for burning in lamps (Ex. 25:6; 27:20; Matt. 25:3); for medicinal purposes (Isa. 1:6; Luke 10:34; James 5:14); and for anointing the dead (Matt. 26:12; Luke 23:56).",
            "It was one of the most valuable products of the country (Deut. 32:13; Ezek. 16:13), and formed an article of extensive commerce with Tyre (27:17).",
            "The use of it was a sign of gladness (Ps. 92:10; Isa. 61:3), and its omission a token of sorrow (2 Sam. 14:2; Matt. 6:17). It was very abundant in Galilee. (See [450]OLIVE.)",
            "Of the numerous substances, animal and vegetable, which were known to the ancients as yielding oil, the olive berry is the one of which most frequent mention is made in the Scriptures.",
            "+ Gathering,--The olive berry was either gathered by hand or shaken off carefully with a light reed or stick. + Pressing .--In order to make oil the fruit, was either bruised in a mortar crushed in a press loaded with wood or stones, ground in a mill, or trodden with the feet. The \"beaten\" oil of (Exodus 27:20; 29:40; Leviticus 24:2; Numbers 28:6) was probably made by bruising in a mortar, It was used-- (1) As food. Dried wheat, boiled with either butter or oil, but generally the former, is a common dish for all classes in Syria. (Exodus 29:2) (2) Cosmetic. Oil was used by the Jews for anointing the body, e.g. after the bath, and giving to the skin and hair a smooth and comely appearance, e.g. before an entertainment. (3) Funereal. The bodies of the dead were anointed with oil. (2 Samuel 14:2) (4) Medicinal. Isaiah alludes to the use of oil in medical treatment. (Isaiah 1:6) see also Mark 6:13; Jame 6:14 (5) For light. The oil for \"the light\" was expressly ordered to be olive oil, beaten. (Matthew 25:3) (6) Ritual. Oil was poured on or mixed with the flour or meal used in offerings. (Leviticus 8:12) Kings, priests and prophets were anointed with oil or ointment. (7) In offerings. As so important a necessary of life, the Jew was required to include oil among his firstfruit offerings. (Exodus 22:29; 23:16; Numbers 18:12) Tithes of oil were also required. (12:17) [[920]Olive]",
            "Given by God -- Ps 104:14,15; Jer 31:12; Joe 2:19,24.",
            "Comes form the earth -- Ps 104:14,15; Ho 2:22.",
            "Kinds of, mentioned",
            "Olive. -- Ex 30:24; Le 24:2.",
            "Myrrh. -- Es 2:12.",
            "Extracted by presses -- Hag 2:16; Mic 6:15.",
            "The poor employed in extracted -- Job 24:11.",
            "Canaan abounded in -- De 8:8.",
            "Described as",
            "Soft. -- Ps 55:21.",
            "Smooth. -- Pr 5:3.",
            "Penetrating. -- Ps 109:18.",
            "Healing. -- Isa 1:6; Lu 10:34.",
            "The ointments of the Jews made of perfumes mixed with -- Ex 30:23-25; Joh 12:3.",
            "Jews often extravagant in the use of -- Pr 21:17.",
            "Was tithable by the law -- De 12:17.",
            "First-fruits of, given to God -- De 18:4; 2Ch 31:5; Ne 10:37.",
            "Used",
            "For food. -- 1Ki 17:12; Eze 16:13.",
            "For anointing the person. -- Ps 23:5; 104:15; Lu 7:46.",
            "For anointing to offices of trust. -- Ex 29:7; 1Sa 10:1; 1Ki 19:16.",
            "For anointing the sick. -- Mr 6:13; Jas 5:14.",
            "In God's worship. -- Le 7:10; Nu 15:4-10.",
            "In idolatrous worship. -- Ho 2:5,8.",
            "For lamps. -- Ex 25:6; 27:20; Mt 25:3.",
            "When fresh especially esteemed -- Ps 92:10.",
            "Dealing in, a trade -- 2Ki 4:7.",
            "Exported -- 1Ki 5:11; Eze 27:17; Ho 12:1.",
            "Sold by measure -- 1Ki 5:11; Lu 16:6.",
            "Kept in",
            "Boxes. -- 2Ki 9:1.",
            "Horns. -- 1Ki 1:39.",
            "Pots. -- 2Ki 4:2.",
            "Cruises. -- 1Ki 17:12.",
            "Cellars. -- 1Ch 27:28.",
            "Storehouses. -- 2Ch 32:28.",
            "Stores of, laid up in fortified cities -- 2Ch 11:11.",
            "Failure of, a severe calamity -- Hag 1:11.",
            "Miraculous increase of -- 2Ki 4:2-6.",
            "Illustrative of",
            "The unction of the Holy Spirit. -- Ps 45:7; 89:20; Zec 4:12.",
            "The consolation of the gospel. -- Isa 61:3.",
            "Kind reproof. -- Ps 141:5."
        ]
    },
    {
        "Word": "Oil-tree",
        "Definitions": [
            "(Isa. 41:19; R.V. marg., \"oleaster\"), Heb. etz shemen, rendered \"olive tree\" in 1 Kings 6:23, 31, 32, 33 (R.V., \"olive wood\") and \"pine branches\" in Neh. 8:15 (R.V., \"branches of wild olive\"), was some tree distinct from the olive. It was probably the oleaster (Eleagnus angustifolius), which grows abundantly in almost all parts of Palestine, especially about Hebron and Samaria. \"It has a fine hard wood,\" says Tristram, \"and yields an inferior oil, but it has no relationship to the olive, which, however, it resembles in general appearance.\""
        ]
    },
    {
        "Word": "Ointment",
        "Definitions": [
            "Various fragrant preparations, also compounds for medical purposes, are so called (Ex. 30:25; Ps. 133:2; Isa. 1:6; Amos 6:6; John 12:3; Rev. 18:13).",
            "(An oily or unctuous substance, usually compounded of oil with various spices and resins and aromatics, and preserved in small alabaster boxes or cruses, in which the delicious aroma was best preserved. Some of the ointments have been known to retain their: fragrance for several hundred years. They were a much-coveted luxury, and often very expensive.--ED.)",
            "+ Cosmetic .--The Greek and Roman practice of anointing the head and clothes on festive occasions prevailed also among the Egyptians, and appears to have had place among the Jews. (Ruth 3:2) + Funereal .--Ointments as well as oil were used to anoint dead bodies and the clothes in which they were wrapped. (Matthew 26:12) + Medicinal .--Ointment formed an important feature in ancient medical treatment. (Isaiah 1:6; Jeremiah 8:22; John 9:6; Revelation 3:18) etc. + Ritual.--Besides the oil used in many ceremonial observances, a special ointment was appointed to be used in consecration. (Exodus 30:23,33; 29:7; 37:29; 40:9,15) A person whose business it was to compound ointments in general was called an \"apothecary.\" (Nehemiah 3:8) The work was sometimes carried on by woman \"confectionaries.\" (1 Samuel 8:13)"
        ]
    },
    {
        "Word": "Old gate",
        "Definitions": [
            "One of the gates in the north wall of Jerusalem, so called because built by the Jebusites (Neh. 3:6; 12:39)."
        ]
    },
    {
        "Word": "Olive",
        "Definitions": [
            "The fruit of the olive-tree. This tree yielded oil which was highly valued. The best oil was from olives that were plucked before being fully ripe, and then beaten or squeezed (Deut. 24:20; Isa. 17:6; 24:13). It was called \"beaten,\" or \"fresh oil\" (Ex. 27:20). There were also oil-presses, in which the oil was trodden out by the feet (Micah 6:15). James (3:12) calls the fruit \"olive berries.\" The phrase \"vineyards and olives\" (Judg. 15:5, A.V.) should be simply \"olive-yard,\" or \"olive-garden,\" as in the Revised Version. (See [451]OIL.)",
            "The olive was among the most abundant and characteristic vegetation of Judea. The olive tree grows freely almost everywhere on the shores of the Mediterranean, but it was peculiarly abundant in Palestine. See (6:11; 8:8; 28:40) Oliveyards are a matter of course in descriptions of the country like vines and cornfields. (Judges 15:5; 1 Samuel 8:14) The kings had very extensive ones. (1 Chronicles 27:28) Even now the is very abundant in the country. Almost every village has its olive grove. Certain districts may be specified where at various times this tree been very luxuriant. The cultivation of the olive tree had the closest connection with the domestic life of the Israelites (2 Chronicles 2:10) their trade, (Ezekiel 27:17; Hosea 12:1) and even their Public ceremonies and religious worship. In Solomon's temple the cherubim were \"of olive tree,\" (1 Kings 6:23) as also the doors, vs. (1 Kings 6:31,32) and posts. ver. (1 Kings 6:33) For the various uses of olive oil see [926]Oil. The wind was dreaded by the cultivator of the olive for the least ruffling of a breeze is apt to cause the flowers to fall. (Job 15:33) It is needless to add that the locust was a formidable enemy of the olive. It happened not unfrequently that hopes were disappointed, and that \"the labor of the olive failed.\" (Habakkuk 3:17) As to the growth of the tree, it thrives best in warm and sunny situations. It is of moderate height, with knotty gnarled trunk and a smooth ash-colored bark. It grows slowly, but lives to an immense age. Its look is singularly indicative of tenacious vigor, and this is the force of what is said in Scripture of its \"greenness, as emblematic of strength and prosperity. The leaves, too, are not deciduous. Those who see olives for the first time are occasionally disappointed by the dusty color of their foilage; but those who are familiar with them find an inexpressible charm in the rippling changes of their slender gray-green leaves. (See Ruskin's \"Stones of Venice,\" iii. 175-177.) The olive furnishes the basis of one of Paul's allegories. (Romans 11:16-25) The Gentiles are the \"wild olive\" grafted in upon the \"good olive,\" to which once the Jews belonged, and with which they may again be incorporated, (The olive grows from 20 to 40 feet high. In general appearance it resembles the apple tree; in leaves and sterns, the willow. The flowers are white and appear in June, The fruit is like a plum in shape and size, and at first is green, but gradually becomes purple, and even black, with a hard stony kernel, and is remarkable from the outer fleshy part being that in which much oil is lodged, and not, as is usual, in the almond of the seed. The fruit ripens from August to September. It is sometimes eaten green, but its chief value is in its oil. The wood is hard, fine beautifully veined, and is open used for cabinet work. Olive trees were so abundant in Galilee that at the siege of Jotapata by Vespasian the Roman army were driven from the ascent of the walls by hot olive oil poured upon them and scalding them underneath their armor.--Josephus, Wars, 3; 7:28.--ED.)"
        ]
    },
    {
        "Word": "Olive-tree",
        "Definitions": [
            "Is frequently mentioned in Scripture. The dove from the ark brought an olive-branch to Noah (Gen. 8:11). It is mentioned among the most notable trees of Palestine, where it was cultivated long before the time of the Hebrews (Deut. 6:11; 8:8). It is mentioned in the first Old Testament parable, that of Jotham (Judg. 9:9), and is named among the blessings of the \"good land,\" and is at the present day the one characteristic tree of Palestine. The oldest olive-trees in the country are those which are enclosed in the Garden of Gethsemane. It is referred to as an emblem of prosperity and beauty and religious privilege (Ps. 52:8; Jer. 11:16; Hos. 14:6). The two \"witnesses\" mentioned in Rev. 11:4 are spoken of as \"two olive trees standing before the God of the earth.\" (Comp. Zech. 4:3, 11-14.)",
            "The \"olive-tree, wild by nature\" (Rom. 11:24), is the shoot or cutting of the good olive-tree which, left ungrafted, grows up to be a \"wild olive.\" In Rom. 11:17 Paul refers to the practice of grafting shoots of the wild olive into a \"good\" olive which has become unfruitful. By such a process the sap of the good olive, by pervading the branch which is \"graffed in,\" makes it a good branch, bearing good olives. Thus the Gentiles, being a \"wild olive,\" but now \"graffed in,\" yield fruit, but only through the sap of the tree into which they have been graffed. This is a process \"contrary to nature\" (11:24)."
        ]
    },
    {
        "Word": "Olves, Mount of",
        "Definitions": [
            "So called from the olive trees with which its sides are clothed, is a mountain ridge on the east of Jerusalem (1 Kings 11:7; Ezek. 11:23; Zech. 14:4), from which it is separated by the valley of Kidron. It is first mentioned in connection with David's flight from Jerusalem through the rebellion of Absalom (2 Sam. 15:30), and is only once again mentioned in the Old Testament, in Zech. 14:4. It is, however, frequently alluded to (1 Kings 11:7; 2 Kings 23:13; Neh. 8:15; Ezek. 11:23).",
            "It is frequently mentioned in the New Testament (Matt. 21:1; 26:30, etc.). It now bears the name of Jebel et-Tur, i.e., \"Mount of the Summit;\" also sometimes called Jebel ez-Zeitun, i.e., \"Mount of Olives.\" It is about 200 feet above the level of the city. The road from Jerusalem to Bethany runs as of old over this mount. It was on this mount that Jesus stood when he wept over Jerusalem. \"No name in Scripture,\" says Dr. Porter, \"calls up associations at once so sacred and so pleasing as that of Olivet. The mount' is so intimately connected with the private, the devotional life of the Saviour, that we read of it and look at it with feelings of deepest interest and affection. Here he often sat with his disciples, telling them of wondrous events yet to come, of the destruction of the Holy City; of the sufferings, the persecution, and the final triumph of his followers (Matt. 24). Here he gave them the beautiful parables of the ten virgins and the five talents (25); here he was wont to retire on each evening for meditation, and prayer, and rest of body, when weary and harassed by the labours and trials of the day (Luke 21:37); and here he came on the night of his betrayal to utter that wonderful prayer, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt' (Matt. 26:39). And when the cup of God's wrath had been drunk, and death and the grave conquered, he led his disciples out again over Olivet as far as to Bethany, and after a parting blessing ascended to heaven (Luke 24:50, 51; Acts 1:12).\"",
            "This mount, or rather mountain range, has four summits or peaks:",
            "(1) the \"Galilee\" peak, so called from a tradition that the angels stood here when they spoke to the disciples (Acts 1:11);",
            "(2) the \"Mount of Ascension,\" the supposed site of that event, which was, however, somewhere probably nearer Bethany (Luke 24:51, 52); (3) the \"Prophets,\" from the catacombs on its side, called \"the prophets' tombs;\" and (4) the \"Mount of Corruption,\" so called because of the \"high places\" erected there by Solomon for the idolatrous worship of his foreign wives (1 Kings 11:7; 2 Kings 23:13; Vulg., \"Mount of Offence\")."
        ]
    },
    {
        "Word": "Olympas",
        "Definitions": [
            "A Roman Christian whom Paul salutes (Rom. 16:15).",
            "heavenly",
            "(heavenly), a Christian at Rome. (Romans 16:15) (A.D. 65.)"
        ]
    },
    {
        "Word": "Omar",
        "Definitions": [
            "Eloquent, the son of Eliphaz, who was Esau's eldest son (Gen. 36:11-15).",
            "he that speaks; bitter",
            "(eloquent, talkative), son of Eliphaz the first-born of Esau. (Genesis 36:11,15; 1 Chronicles 1:38) (B.C. 1750.)"
        ]
    },
    {
        "Word": "Omega",
        "Definitions": [
            "(Rev. 1:8), the last letter in the Greek alphabet. (See [452]A.)",
            "the last letter of the Greek alphabet; long O"
        ]
    },
    {
        "Word": "Omer",
        "Definitions": [
            "A handful, one-tenth of an ephah=half a gallon dry measure (Ex. 16:22, 32, 33, 36)=\"tenth deal.\"",
            "[[931]Weights And Measures AND [932]Measures.]"
        ]
    },
    {
        "Word": "Omri",
        "Definitions": [
            "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\" (comp. 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.\"",
            "sheaf of corn",
            "(pupil of Jehovah).",
            "+ Originally \"captain of the host\" to Elah, was afterward himself king of Israel, and founder of the third dynasty. (B.C. 926.) Omri was engaged in the siege of Gibbethon situated in the tribe of Dan, which had been occupied by the Philistines. As soon as the army heard of Elah's death they proclaimed Omri king. Thereupon he broke up the siege of Gibbethon and attacked Tirzah, where Zimri was holding his court as king of Israel. The city was taken, and Zimri perished in the flames of the palace, after a reign of seven days. Omri, however, was not allowed to establish his dynasty without a struggle against Tibni, whom \"half the people,\" (1 Kings 16:21) desired to raise to the throne. The civil war lasted four years. Comp. (1 Kings 16:15) with 1Kin 16:23 After the defeat sad death of Tibni, Omri reigned for six years in Tirzah. At Samaria Omri reigned for six years more. He seems to have been a vigorous and unscrupulous ruler, anxious to strengthen his dynasty by intercourse and alliances with foreign states. + One of the sons of Becher the son of Benjamin. (1 Chronicles 7:8) + A descendant of Pharez the son of Judah, (1 Chronicles 9:4) + Son of Michael, and chief of the tribe of Issachar in the reign of David. (1 Chronicles 27:18) (B.C. 1030.)"
        ]
    },
    {
        "Word": "On",
        "Definitions": [
            "Light; the sun, (Gen. 41:45, 50), the great seat of sun-worship, called also Bethshemesh (Jer. 43:13) and Aven (Ezek. 30:17), stood on the east bank of the Nile, a few miles north of Memphis, and near Cairo, in the north-east. The Vulgate and the LXX. Versions have \"Heliopolis\" (\"city of the sun\") instead of On in Genesis and of Aven in Ezekiel. The \"city of destruction\" Isaiah speaks of (19:18, marg. \"of Heres;\" Heb. Ir-ha-heres, which some MSS. read Ir-ha-heres, i.e., \"city of the sun\") may be the name given to On, the prophecy being that the time will come when that city which was known as the \"city of the sun-god\" shall become the \"city of destruction\" of the sun-god, i.e., when idolatry shall cease, and the worship of the true God be established.",
            "In ancient times this city was full of obelisks dedicated to the sun. Of these only one now remains standing. \"Cleopatra's Needle\" was one of those which stood in this city in front of the Temple of Tum, i.e., \"the sun.\" It is now erected on the Thames Embankment, London.",
            "\"It was at On that Joseph wooed and won the dark-skinned Asenath, the daughter of the high priest of its great temple.\" This was a noted university town, and here Moses gained his acquaintance with \"all the wisdom of the Egyptians.\"",
            "pain; force; iniquity",
            "(abode or city of the sun), a town of lower Egypt, called BETH-SHEMESH in (Jeremiah 43:13) On is better known under its Greek name Heliopolis. It was situated on the east side of the Pelusiac branch of the Nile, just below the point of the Delta, and about twenty miles northeast of Memphis. The chief object of worship at Heliopolis was the sun, whose temple, described by Strabo, is now only represented by the single beautiful obelisk, of red granite so feet 2 inches high above the pedestal which has stood for more than 4000 years, having been erected by Usirtesen, the second king of the twelfth dynasty. Heliopolis was anciently famous for its learning, and Eudoxus and Plato studied under its priests. The first mention of this place in the Bible is in the history of Joseph, to whom we read Pharaoh gave \"to wife Asenath the daughter of Potipherah priest of On.\" (Genesis 41:45) comp. ver, Genesis41:60 and Genesis46:20 (On is to be remembered not only as the home of Joseph, but as the traditional place to which his far-off namesake took Mary and the babe Jesus in the flight to Egypt. The two famous obelisks, long called \"Cleopatra's Needles,\" one of which now stands in London and the other in Central Park in New York city, once stood before this city, and were seen by the children of Israel before the exodus, having been quarried at Syene on the Nile, erected at On (Heliopolis) by Thothmes III., B.C. 1500, and inscriptions added by Rameses II. (Sesostris) two hundred years later. They were taken to Alexandria by Augustus Caesar A.D. 23, from which they were removed to their present places.--ED.)",
            "the son of Peleth and one of the chiefs of the tribe of Reuben, who took part with Korah, Dathan and Abiram in their revolt against Moses. (Numbers 16:1) (B.C. 1491.) His name does not again appear in the narrative of the conspiracy, nor is he alluded to when reference is made to the final catastrophe."
        ]
    },
    {
        "Word": "Onan",
        "Definitions": [
            "Strong, the second son of Judah (Gen. 38:4-10; comp. Deut. 25:5; Matt. 22:24). He died before the going down of Jacob and his family into Egypt.",
            "(strong), the second son of Judah by the Canaanitess, \"the daughter of Shua.\" (Genesis 38:4; 1 Chronicles 2:3) \"What he did was evil in the eyes of Jehovah and he slew him also, as he had slain his elder brother. (Genesis 38:9) His death took place before the family of Jacob went down into Egypt. (Genesis 46:12; Numbers 26:19) (B.C. 1706.)"
        ]
    },
    {
        "Word": "Onesimus",
        "Definitions": [
            "Useful, a slave who, after robbing his master Philemon (q.v.) at Colosse, fled to Rome, where he was converted by the apostle Paul, who sent him back to his master with the epistle which bears his name. In it he beseeches Philemon to receive his slave as a \"faithful and beloved brother.\" Paul offers to pay to Philemon anything his slave had taken, and to bear the wrong he had done him. He was accompanied on his return by Tychicus, the bearer of the Epistle to the Colossians (Philemon 1:16, 18).",
            "The story of this fugitive Colossian slave is a remarkable evidence of the freedom of access to the prisoner which was granted to all, and \"a beautiful illustration both of the character of St. Paul and the transfiguring power and righteous principles of the gospel.\"",
            "profitable; useful",
            "(profitable, useful), the name of the servant or slave in whose behalf Paul wrote the Epistle to Philemon. He was a native, or certainly an inhabitant, of Colosse. (Colossians 4:9) (A.D. 58.) He fled from his master end escaped to Rome, where he was led to embrace the gospel through Paul's instrumentality. After his conversion the most happy and friendly relations sprung up between the teacher and disciple. Whether Paul desired his presence as a personal attendant or as a minister of the gospel is not certain from verse 13 of the epistle."
        ]
    },
    {
        "Word": "Onesiphorus",
        "Definitions": [
            "Bringing profit, an Ephesian Christian who showed great kindness to Paul at Rome. He served him in many things, and had oft refreshed him. Paul expresses a warm interest in him and his household (2 Tim. 1:16-18; 4:19).",
            "who brings profit",
            "(bringing profit) is named twice only in the New Testament, viz. (2 Timothy 1:16-18) and 2Tim 4:19 Paul mentions him in terms of grateful love as having a noble courage and generosity in his behalf, amid his trials as a prisoner at Rome, when others from whom he expected better things had deserted him. (2 Timothy 4:16) Probably other members of the family were also active Christians. (2 Timothy 4:19) It is evident from (2 Timothy 1:18) that Onesiphorus had his home at Ephesus. (A.D. 64.)"
        ]
    },
    {
        "Word": "Onion",
        "Definitions": [
            "The Israelites in the wilderness longed for the \"onions and garlick of Egypt\" (Num. 11:5). This was the betsel of the Hebrews, the Allium cepe of botanists, of which it is said that there are some thirty or forty species now growing in Palestine. The onion is \"the undivided' leek, unio_, _unus, one.\"",
            "This product is mentioned only in (Numbers 11:5) as one of the good things of Egypt of which the Israel regretted the loss. Onions have been from time immemorial a favorite article of food among the Egyptians, The onions of Egypt are much milder in flavor and less pungent than those of this country."
        ]
    },
    {
        "Word": "Ono",
        "Definitions": [
            "A town of Benjamin, in the \"plain of Ono\" (1 Chr. 8:12; Ezra 2:33); now Kefr Ana, 5 miles north of Lydda, and about 30 miles north-west of Jerusalem. Not succeeding in their attempts to deter Nehemiah from rebuilding the walls of Jerusalem, Sanballat and Tobiah resorted to strategem, and pretending to wish a conference with him, they invited him to meet them at Ono. Four times they made the request, and every time Nehemiah refused to come. Their object was to take him prisoner.",
            "grief or strength or iniquity of him",
            "(strong), one of the towns of Benjamin, is first found in (1 Chronicles 8:12) A plain was attached to the town called \"the plain of Ono\" (Nehemiah 6:2) perhaps identical with the valley of craftsmen\" (Nehemiah 11:35)"
        ]
    },
    {
        "Word": "Onycha",
        "Definitions": [
            "A nail; claw; hoof, (Heb. sheheleth; Ex. 30:34), a Latin word applied to the operculum, i.e., the claw or nail of the strombus or wing-shell, a univalve common in the Red Sea. The opercula of these shell-fish when burned emit a strong odour \"like castoreum.\" This was an ingredient in the sacred incense.",
            "spoken of in (Exodus 30:34) was one of the ingredients of the sacred perfume. It consists of the shells of several kinds of mussels, which when burned emit a strong odor."
        ]
    },
    {
        "Word": "Onyx",
        "Definitions": [
            "A hail; claw; hoof, (Heb. shoham), a precious stone adorning the breast-plate of the high priest and the shoulders of the ephod (Ex. 28:9-12, 20; 35:27; Job 28:16; Ezek. 28:13). It was found in the land of Havilah (Gen. 2:12). The LXX. translates the Hebrew word by smaragdos, an emerald. Some think that the sardonyx is meant. But the onyx differs from the sardonyx in this, that while the latter has two layers (black and white) the former has three (black, white, and red).",
            "(a nail) is the translation of the Hebrew shoham ; but there is some doubt as to its signification. Some writers believe that the \"beryl\" is intended; but the balance of authority is in favor of some variety of the onyx. (\"The onyx is not a transparent stone, but as the color of the flesh appears through the nail (Greek onyx) on the human body, so the reddish mass which is below shines delicately through the whitish surface of the onyx. There are several varieties. White and reddish stripes alternating form the sardonyx; white and reddish gray, the chalcedony. When polished it has a fine lustre, and is easily wrought into a gem of great beauty.\"-Rosenmiller."
        ]
    },
    {
        "Word": "Open place",
        "Definitions": [
            "Gen. 38:14, 21, mar. Enaim; the same probably as Enam (Josh. 15:34), a city in the lowland or Shephelah."
        ]
    },
    {
        "Word": "Ophel",
        "Definitions": [
            "Hill; mound, the long, narrow, rounded promontory on the southern slope of the temple hill, between the Tyropoeon and the Kedron valley (2 Chr. 27:3; 33:14; Neh. 3:26, 27). It was surrounded by a separate wall, and was occupied by the Nethinim after the Captivity. This wall has been discovered by the engineers of the Palestine Exploration Fund at the south-eastern angle of the temple area. It is 4 feet below the present surface. In 2 Kings 5:24 this word is translated \"tower\" (R.V., \"hill\"), denoting probably some eminence near Elisha's house.",
            "a tower; darkness; small white cloud",
            "(hill), a part of ancient Jerusalem. Ophel was the swelling declivity by which the mount of the temple slopes on its southern side into the valley of Hinnom--a long, narrowish rounded spur or promontory, which intervenes between the mouth of the central valley of Jerusalem (the Tyropoeon) and the Kidron, or valley of Jehoshaphat. Halfway down it on its eastern face is the (\"Fount of the Virgin,\" so called; and at its foot the lower outlet of the same spring--the Pool of Siloam. In (2 Chronicles 27:3) Jotham is said to have built much \"on the wall of Ophel.\" Manasseh, among his other defensive works, \"compassed about Ophel.\" Ibid. (2 Chronicles 33:14) It appears to have been near the \"water-gate,\" (Nehemiah 3:26) and the \"great tower that lieth out.\" ver. (Nehemiah 3:27) It was evidently the residence of the Levites. (Nehemiah 11:21)"
        ]
    },
    {
        "Word": "Ophir",
        "Definitions": [
            "(1.) One of the sons of Joktan (Gen. 10:29).",
            "(2.) Some region famous for its gold (1 Kings 9:28; 10:11; 22:48; Job 22:24; 28:16; Isa. 13:12). In the LXX. this word is rendered \"Sophir,\" and \"Sofir\" is the Coptic name for India, which is the rendering of the Arabic version, as also of the Vulgate. Josephus has identified it with the Golden Chersonese, i.e., the Malay peninsula. It is now generally identified with Abhira, at the mouth of the Indus. Much may be said, however, in favour of the opinion that it was somewhere in Arabia.",
            "fruitful region",
            "(abundane).",
            "+ The eleventh in order of the sons of Joktan. (Genesis 10:29; 1 Chronicles 1:23) (B.C. after 2450.) + A seaport or region from which the Hebrews in the time of Solomon obtained gold. The gold was proverbial for its fineness, so that \"gold of Ophir\" is several times used as an expression for fine gold, (1 Chronicles 29:4; Job 28:16; Psalms 45:9; Isaiah 13:12) and in one passage (Job 22:24) the word \"Ophir\" by itself is used for gold of Ophir, and for gold generally. In addition to gold, the vessels brought from Ophir almug wood and precious stones. The precise geographical situation of Ophir has long been a subject of doubt and discussion. The two countries which have divided the opinions of the learned have been Arabia and India, while some have placed it in Africa. In five passages Ophir is mentioned by name - (1 Kings 9:28; 10:11; 22:18; 2 Chronicles 8:18; 9:10) If the three passages of the book of Kings are carefully examined, it will be seen that all the information given respecting Ophir is that it was a place or region accessible by sea from Ezion-geber on the Red Sea, from which imports of gold, almug trees and precious stones were brought back by the Tyrian and Hebrew sailors. The author of the tenth chapter of Genesis certainly regarded Ophir as the name of some city, region or tribe in Arabia. It is almost certain that the Ophir of Genesis is the Ophir of the book of Kings. There is no mention, either in the Bible or elsewhere, of any other Ophir; and the idea of there having been two Ophirs evidently arose from a perception of the obvious meaning of the tenth chapter of Genesis on the one hand, coupled with the erroneous opinion, on the other that the Ophir of the book of Kings could not have been in Arabia. (Hence we conclude that Ophir was in southern Arabia, upon the border of the Indian Ocean; for even if all the things brought over in Solomon's ships are not now found in Arabia, but are found in India, yet, there is evidence that they once were known in Arabia and, moreover, Ophir may not have been the original place of production of some of them, but the great market for traffic in them.)"
        ]
    },
    {
        "Word": "Ophni",
        "Definitions": [
            "Mouldy, a city of Benjamin (Josh. 18:24).",
            "wearisomeness; folding together",
            "(mouldy), a town of Benjamin, mentioned in (Joshua 18:24) the same as the Gophna of Josephus a place which at the time of Vespasian's invasion was apparently so important as to be second only to Jerusalem. It still survives in the modern Jifna or Jufna, 23 miles northwest of Bethel."
        ]
    },
    {
        "Word": "Ophrah",
        "Definitions": [
            "A fawn. 1 Chr. 4:14. (1.) A city of Benjamin (Josh. 18:23); probably identical with Ephron (2 Chr. 13:19) and Ephraim (John 11:54).",
            "(2.) \"Of the Abi-ezrites.\" A city of Manasseh, 6 miles south-west of Shechem, the residence of Gideon (Judg. 6:11; 8:27, 32). After his great victory over the Midianites, he slew at this place the captive kings (8:18-21). He then assumed the function of high priest, and sought to make Ophrah what Shiloh should have been. This thing \"became a snare\" to Gideon and his house. After Gideon's death his family resided here till they were put to death by Abimelech (Judg. 9:5). It is identified with Ferata.",
            "dust; lead; a fawn",
            "(fawn).",
            "+ A town in the tribe of Benjamin. (Joshua 18:23; 1 Samuel 13:17) Jerome places it five miles east of Bethel. It is perhaps et-Taiyibeh, a small village on the crown of a conspicuous hill, four miles east-northeast of Beitin (Bethel). + More fully, OPHRAH OF THE ABIEZRITES, the native place of Gideon (Judges 6:11) and the scene of his exploits against Baal, ver. (Judges 6:24) his residence after his accession to power ch. (Judges 9:5) and the place of his burial in the family sepulchre. ch. (Judges 8:32) It was probably In Manasseh, ch. (Judges 6:15) and not far distant from Shechem, (Judges 9:1,5) + The son of Meonothai. (1 Chronicles 4:14)"
        ]
    },
    {
        "Word": "Oracle",
        "Definitions": [
            "In the Old Testament used in every case, except 2 Sam. 16:23, to denote the most holy place in the temple (1 Kings 6:5, 19-23; 8:6). In 2 Sam. 16:23 it means the Word of God. A man inquired \"at the oracle of God\" by means of the Urim and Thummim in the breastplate on the high priest's ephod. In the New Testament it is used only in the plural, and always denotes the Word of God (Rom. 3:2; Heb. 5:12, etc.). The Scriptures are called \"living oracles\" (comp. Heb. 4:12) because of their quickening power (Acts 7:38)."
        ]
    },
    {
        "Word": "Oreb",
        "Definitions": [
            "Raven, a prince of Midian, who, being defeated by Gideon and put to straits, was slain along with Zeeb (Judg. 7:20-25). Many of the Midianites perished along with him (Ps. 83:9; Isa. 10:26).",
            "a raven",
            "(raven), one of the chieftains of the Midianite host which invaded Israel, and was defeated and driven back by Gideon. (Judges 7:25) (B.C. 1362.) Isaiah, (Isaiah 10:26) refers to the magnitude of this disaster. Comp. (Psalms 83:1) ..."
        ]
    },
    {
        "Word": "Oreb, The rock of",
        "Definitions": [
            "The place where Gideon slew Oreb after the defeat of the Midianites (Judg. 7:25; Isa. 10:26). It was probably the place now called Orbo, on the east of Jordan, near Bethshean."
        ]
    },
    {
        "Word": "Oren",
        "Definitions": [
            "Ash or pine, the son of Jerahmeel (1 Chr. 2:25).",
            "(pine tree), one of the sons of Jerahmeel, the first-born of Hezron. (1 Chronicles 2:25)"
        ]
    },
    {
        "Word": "Organ",
        "Definitions": [
            "Some kind of wind instrument, probably a kind of Pan's pipes (Gen. 4:21; Job 21:12; Ps. 150:4), which consisted of seven or eight reeds of unequal length.",
            "(Genesis 4:21; Job 21:12; 30:31; Psalms 150:4) The Hebrew word thus rendered probably denotes a pipe or perforated wind-instrument. In (Genesis 4:21) it appears to be a general term for all wind-instruments. In (Job 21:12) are enumerated three kinds of musical instruments which are possible under the general terms of the timbrel harp and oryan. Some identify it with the pandean pipe or syrinx an instrument of unquestionably ancient origin, and common in the East. [See Music]"
        ]
    },
    {
        "Word": "Orion",
        "Definitions": [
            "Heb. Kesil; i.e., \"the fool\", the name of a constellation (Job 9:9; 38:31; Amos 5:8) consisting of about eighty stars. The Vulgate renders thus, but the LXX. renders by Hesperus, i.e., \"the evening-star,\" Venus. The Orientals \"appear to have conceived of this constellation under the figure of an impious giant bound upon the sky.\" This giant was, according to tradition, Nimrod, the type of the folly that contends against God. In Isa. 13:10 the plural form of the Hebrew word is rendered \"constellations.\"",
            "(the giant), a large and bright constellation of 80 stars, 17 large ones, crossed by the equinoctial line. It is named after a mythical personage of the Greeks, of gigantic stature and \"the handsomest man in the world.\" The Arabs called it\" the giant,\" referring to Nimrod, the mighty hunter who was fabled to have been bound in the sky for his impiety. (Job 9:9) Also alluded to in (Job 38:31)"
        ]
    },
    {
        "Word": "Ornan",
        "Definitions": [
            "1 Chr. 21:15. (See [453]ARAUNAH.)",
            "that rejoices",
            "(active). (1 Chronicles 21:15; 2 Chronicles 3:1) [[934]Araunah]"
        ]
    },
    {
        "Word": "Orpah",
        "Definitions": [
            "Forelock or fawn, a Moabitess, the wife of Chilion (Ruth 1:4; 4:10). On the death of her husband she accompanied Naomi, her mother-in-law, part of the way to Bethlehem, and then returned to Moab.",
            "the neck or skull",
            "(a gazelle), a Moabite woman wife of Chilion son of Naomi, and thereby sister-in-law to Ruth. (Ruth 2:4,14) (B.C. 1360.)"
        ]
    },
    {
        "Word": "Orphans",
        "Definitions": [
            "(Lam. 5:3), i.e., desolate and without protectors. The word occurs only here. In John 14:18 the word there rendered \"comfortless\" (R.V., \"desolate;\" marg., \"orphans\") properly means \"orphans.\" The same Greek word is rendered \"fatherless\" in James 1:27."
        ]
    },
    {
        "Word": "Osprey",
        "Definitions": [
            "Heb. ozniyyah, an unclean bird according to the Mosaic law (Lev. 11:13; Deut. 14:12); the fish-eating eagle (Pandion haliaetus); one of the lesser eagles. But the Hebrew word may be taken to denote the short-toed eagle (Circaetus gallicus of Southern Europe), one of the most abundant of the eagle tribe found in Palestine.",
            "The Hebrew word occurs in (Leviticus 11:13) and Deuteronomy 14:12 So the name of some unclean bird. It's probably either the osprey (Pandion haliaetus) or the white-tailed eagle (Haliaetus albicella)."
        ]
    },
    {
        "Word": "Ossifrage",
        "Definitions": [
            "Heb. peres = to \"break\" or \"crush\", the lammer-geier, or bearded vulture, the largest of the whole vulture tribe. It was an unclean bird (Lev. 11:13; Deut. 14:12). It is not a gregarious bird, and is found but rarely in Palestine. \"When the other vultures have picked the flesh off any animal, he comes in at the end of the feast, and swallows the bones, or breaks them, and swallows the pieces if he cannot otherwise extract the marrow. The bones he cracks [hence the appropriateness of the name ossifrage, i.e., \"bone-breaker\"] by letting them fall on a rock from a great height. He does not, however, confine himself to these delicacies, but whenever he has an opportunity will devour lambs, kids, or hares. These he generally obtains by pushing them over cliffs, when he has watched his opportunity; and he has been known to attack men while climbing rocks, and dash them against the bottom. But tortoises and serpents are his ordinary food...No doubt it was a lammer-geier that mistook the bald head of the poet AEschylus for a stone, and dropped on it the tortoise which killed him\" (Tristram's Nat. Hist.).",
            "(the bone-breaker). The Hebrew word occurs, as the name of an unclean bird, in (Leviticus 11:13) and Deuteronomy 14:12 It is probably the lammergeyer, or bearded vulture as it is sometimes called, one of the largest of the birds of prey. It well deserves its name ossifrage, bone breaker, for \"not only does he push kids and lambs and even men off the rocks, but he takes the bones of animals that other birds of prey have denuded of the flesh high up into the air and lets them fall upon a stone in order to crack them and render them more digestible even for his enormous powers of deglutition. Marrow-bones are the dainties he loves. This is probably the bird that dropped a tortoise on the bald head of poor old AEschylus.\"--N. H. Simpson."
        ]
    },
    {
        "Word": "Ostrich",
        "Definitions": [
            "(Lam. 4:3), the rendering of Hebrew pl. enim; so called from its greediness and gluttony. The allusion here is to the habit of the ostrich with reference to its eggs, which is thus described: \"The outer layer of eggs is generally so ill covered that they are destroyed in quantities by jackals, wild-cats, etc., and that the natives carry them away, only taking care not to leave the marks of their footsteps, since, when the ostrich comes and finds that her nest is discovered, she crushes the whole brood, and builds a nest elsewhere.\" In Job 39:13 this word in the Authorized Version is the rendering of a Hebrew word (notsah) which means \"feathers,\" as in the Revised Version. In the same verse the word \"peacocks\" of the Authorized Version is the rendering of the Hebrew pl. renanim, properly meaning \"ostriches,\" as in the Revised Version. (See [454]OWL [1].)",
            "a large bird, native of African and Arabia, nearly ten feet high, having s long neck and short wings. It seeks retired places, (Job 30:29; Lamentations 4:13) and has a peculiar mournful cry that is sometimes mistaken by the Arabs for that of the lion. (Micah 1:8) In (Job 39:13-18) will be found a description of the bird's habits. Ostriches are polygamous; the hens lay their eggs promiscuously in one nest, which is merely a hole scratched in the sand; the eggs are then covered over to the depth of about a foot, and are, in the case of those birds which are found within the tropics, generally left for the greater part of the day to the heat of the sun, the parent-birds taking their turns at incubation during the night. The habit of the ostrich leaving its eggs to be matured by the sun's heat is usually appealed to in order to confirm the scriptural account, \"she leaveth her eggs to the earth;\" but this is probably the case only with the tropical birds. We believe that the true explanation of this passage is that some of the eggs are left exposed around the nest for the nourishment of the young birds. It is a general belief among the Arabs that the ostrich is a very stupid bird; indeed they have a proverb, \"stupid as an ostrich.\" As is well known, the ostrich will swallow almost any substance, iron, stones, and even has been known to swallow \"several leaden bullets scorching hot from the mould.\" But in many other respects the ostrich is not as stupid as this would indicate, and is very hard to capture. It is the largest of all known birds, and perhaps the swiftest of all cursorial animals. -The feathers so much prized are the long white plumes of the wings. The best are brought from Barbary and the west coast of Africa."
        ]
    },
    {
        "Word": "Othni",
        "Definitions": [
            "A lion of Jehovah, a son of Shemaiah, and one of the temple porters in the time of David (1 Chr. 26:7). He was a \"mighty man of valour.\"",
            "my time; my hour",
            "(lion of Jehovah), son of Shemaiah, the first-horn of Obed-edom. (1 Chronicles 26:7) (B.C. 1013.)"
        ]
    },
    {
        "Word": "Othniel",
        "Definitions": [
            "Lion of God, the first of the judges. His wife Achsah was the daughter of Caleb (Josh. 15:16, 17; Judg. 1:13). He gained her hand as a reward for his bravery in leading a successful expedition against Debir (q.v.). Some thirty years after the death of Joshua, the Israelites fell under the subjection of Chushan-rishathaim (q.v.), the king of Mesopotamia. He oppressed them for full eight years, when they \"cried\" unto Jehovah, and Othniel was raised up to be their deliverer. He was the younger brother of Caleb (Judg. 3:8, 9-11). He is the only judge mentioned connected with the tribe of Judah. Under him the land had rest forty years.",
            "the hour of God",
            "(lion of God), son of Kenaz and younger brother of Caleb. (Joshua 15:17; Judges 1:13; 3:9; 1 Chronicles 4:13) (B.C. 1460.) The first mention of Othniel is on occasion of the taking of Kirjath-sepher, or Debir as it was afterward called. Caleb promised to give his daughter Achsah to whosoever should assault and take the city. Othniel won the prize. The next mention of him is in (Judges 3:9) where he appears as the first judge of Israel after the death of Joshua, and the deliverer of his countrymen from the oppression of Chushahrishathaim (Judges 3:8-9)"
        ]
    },
    {
        "Word": "Ouches",
        "Definitions": [
            "An Old English word denoting cavities or sockets in which gems were set (Ex. 28:11)."
        ]
    },
    {
        "Word": "Oven",
        "Definitions": [
            "Heb. tannur, (Hos. 7:4). In towns there appear to have been public ovens. There was a street in Jerusalem (Jer. 37:21) called \"bakers' street\" (the only case in which the name of a street in Jerusalem is preserved). The words \"tower of the furnaces\" (Neh. 3:11; 12:38) is more properly \"tower of the ovens\" (Heb. tannurim). These resemble the ovens in use among ourselves.",
            "There were other private ovens of different kinds. Some were like large jars made of earthenware or copper, which were heated inside with wood (1 Kings 17:12; Isa. 44:15; Jer. 7:18) or grass (Matt. 6:30), and when the fire had burned out, small pieces of dough were placed inside or spread in thin layers on the outside, and were thus baked. (See [455]FURNACE.)",
            "Pits were also formed for the same purposes, and lined with cement. These were used after the same manner.",
            "Heated stones, or sand heated by a fire heaped over it, and also flat irons pans, all served as ovens for the preparation of bread. (See Gen. 18:6; 1 Kings 19:6.)",
            "The eastern oven is of two kinds--fixed and portable. The former is found only in towns, where regular bakers are employed. (Hosea 7:4) The latter ia adapted to the nomad state, it consists of a large jar made of clay, about three feet high and widening toward the bottom, with a hole for the extraction of the ashes. Each household possessed such an article, (Exodus 8:3) and it was only in times of extreme dearth that the same oven sufficed for several families. (Leviticus 26:26) It was heated with dry twigs and grass, (Matthew 6:30) and the loaves were placed both inside and outside of it."
        ]
    },
    {
        "Word": "Owl",
        "Definitions": [
            "(1.) Heb. bath-haya'anah, \"daughter of greediness\" or of \"shouting.\" In the list of unclean birds (Lev. 11:16; Deut. 14:15); also mentioned in Job 30:29; Isa. 13:21; 34:13; 43:20; Jer. 50:39; Micah 1:8. In all these passages the Revised Version translates \"ostrich\" (q.v.), which is the correct rendering.",
            "(2.) Heb. yanshuph, rendered \"great owl\" in Lev. 11:17; Deut. 14:16, and \"owl\" in Isa. 34:11. This is supposed to be the Egyptian eagle-owl (Bubo ascalaphus), which takes the place of the eagle-owl (Bubo maximus) found in Southern Europe. It is found frequenting the ruins of Egypt and also of the Holy Land. \"Its cry is a loud, prolonged, and very powerful hoot. I know nothing which more vividly brought to my mind the sense of desolation and loneliness than the re-echoing hoot of two or three of these great owls as I stood at midnight among the ruined temples of Baalbek\" (Tristram).",
            "The LXX. and Vulgate render this word by \"ibis\", i.e., the Egyptian heron.",
            "(3.) Heb. kos, rendered \"little owl\" in Lev. 11:17; Deut. 14:16, and \"owl\" in Ps. 102:6. The Arabs call this bird \"the mother of ruins.\" It is by far the most common of all the owls of Palestine. It is the Athene persica, the bird of Minerva, the symbol of ancient Athens.",
            "(4.) Heb. kippoz, the \"great owl\" (Isa. 34:15); Revised Version, \"arrow-snake;\" LXX. and Vulgate, \"hedgehog,\" reading in the text, kippod, instead of kippoz. There is no reason to doubt the correctness of the rendering of the Authorized Version. Tristram says: \"The word [i.e., kippoz] is very possibly an imitation of the cry of the scops owl (Scops giu), which is very common among ruins, caves, and old walls of towns...It is a migrant, returning to Palestine in spring.\"",
            "(5.) Heb. lilith, \"screech owl\" (Isa. 34:14, marg. and R.V., \"night monster\"). The Hebrew word is from a root signifying \"night.\" Some species of the owl is obviously intended by this word. It may be the hooting or tawny owl (Syrnium aluco), which is common in Egypt and in many parts of Palestine. This verse in Isaiah is \"descriptive of utter and perpetual desolation, of a land that should be full of ruins, and inhabited by the animals that usually make such ruins their abode.\"",
            "A number of species of the owl are mentioned in the Bible, (Leviticus 11:17; 14:16; Isaiah 14:23; 34:15; Zephaniah 2:14) and in several other places the same Hebrew word is used where it is translated ostrich. (Job 30:29; Jeremiah 50:39) Some of these species were common in Palestine, and, as is well known, were often found inhabiting ruins. (Isaiah 34:11,13-15)"
        ]
    },
    {
        "Word": "Ox",
        "Definitions": [
            "Heb. bakar, \"cattle;\" \"neat cattle\", (Gen. 12:16; 34:28; Job 1:3, 14; 42:12, etc.); not to be muzzled when treading the corn (Deut. 25:4). Referred to by our Lord in his reproof to the Pharisees (Luke 13:15; 14:5).",
            "There was no animal in the rural economy of the Israelites, or indeed in that of the ancient Orientals generally, that was held in higher esteem than the ox and deservedly so, for the ox was the animal upon whose patient labors depended all the ordinary operations of farming. Oxen were used for ploughing, (22:10; 1 Samuel 14:14) etc.; for treading out corn, (25:4; Hosea 10:11) etc.; for draught purposes, when they were generally yoked in pairs, (Numbers 7:3; 1 Samuel 6:7) etc.; as beasts of burden, (1 Chronicles 12:40) their flesh was eaten, (14:4; 1 Kings 1:9) etc.; they were used in the sacrifices; cows supplied milk, butter, etc. (32:14; 2 Samuel 17:29; Isaiah 7:22) Connected with the importance of oxen in the rural economy of the Jews is the strict code of laws which was mercifully enacted by God for their protection and preservation. The ox that threshed the corn was by no means to be muzzled; he was to enjoy rest on the Sabbath as well as his master. (Exodus 23:12; 5:14) The ox was seldom slaughtered. (Leviticus 17:1-6) It seems clear from (Proverbs 15:17) and 1Kin 4:23 That cattle were sometimes stall-fed though as a general rule it is probable that they fed in the plains or on the hills of Palestine. The cattle that grazed at large in the open country would no doubt often become fierce and wild, for it is to be remembered that in primitive times the lion and other wild beasts of prey roamed about Palestine. Hence the force of the Psalmist's complaint of his enemies. (Psalms 22:13)"
        ]
    },
    {
        "Word": "Ox goad",
        "Definitions": [
            "Mentioned only in Judg. 3:31, the weapon with which Shamgar (q.v.) slew six hundred Philistines. \"The ploughman still carries his goad, a weapon apparently more fitted for the hand of the soldier than the peaceful husbandman. The one I saw was of the oak of Bashan,' and measured upwards of ten feet in length. At one end was an iron spear, and at the other a piece of the same metal flattened. One can well understand how a warrior might use such a weapon with effect in the battle-field\" (Porter's Syria, etc.). (See [456]GOAD.)"
        ]
    },
    {
        "Word": "Ozem",
        "Definitions": [
            "Strong. (1.) One of David's brothers; the sixth son of Jesse (1 Chr. 2:15).",
            "(2.) A son of Jerahmeel (1 Chr. 2:25).",
            "that fasts; their eagerness",
            "(power).",
            "+ The sixth son of Jesse, the next eldest above David. (1 Chronicles 2:15) (B.C. 1055.) + Son of Jerahmeel. (1 Chronicles 2:25)"
        ]
    },
    {
        "Word": "Ozias",
        "Definitions": [
            "Son of Joram (Matt. 1:8); called also Uzziah (2 Kings 15:32, 34).",
            "strength from the Lord",
            "(strength from the Lord).",
            "+ Uzzi, one of the ancestors of Ezra. 2, Esd. 2:2. + Uzziah, king of Judah. (Matthew 1:8,9)"
        ]
    },
    {
        "Word": "Ozni",
        "Definitions": [
            "Hearing, one of the sons of Gad; also called Ezbon (Gen. 46:16; Num. 26:16).",
            "an ear; my hearkening",
            "(hearing), one of the sons of Gad (Numbers 26:16) and founder of the family of the Oznites. (Numbers 26:16)"
        ]
    },
    {
        "Word": "Paarai",
        "Definitions": [
            "Opening of the Lord, \"the Arbite,\" one of David's heroes (2 Sam. 23:35); called also Naarai, 1 Chr. 11:37.",
            "opening",
            "In the list of (2 Samuel 23:35) \"Paarai the Arbite\" is one of David's men. In (1 Chronicles 11:37) he is Naarai the son of Ezbai.\" (B.C. 1015.)"
        ]
    },
    {
        "Word": "Padan",
        "Definitions": [
            "A plain, occurring only in Gen. 48:7, where it designates Padan-aram.",
            "(field). Padan-aram. (Genesis 48:7)"
        ]
    },
    {
        "Word": "Padan-aram",
        "Definitions": [
            "The plain of Aram, or the plain of the highlands, (Gen. 25:20; 28:2, 5-7; 31:18, etc.), commonly regarded as the district of Mesopotamia (q.v.) lying around Haran.",
            "cultivated field or table-land"
        ]
    },
    {
        "Word": "Pagiel",
        "Definitions": [
            "God allots, a prince of the tribe of Asher (Num. 1:13), in the wilderness.",
            "prevention, or prayer, of God",
            "(God allots) the son of Ocran and chief of the tribe of Asher at the time of the exodus. (Numbers 1:13; 2:27; 7:72,77; 10:26) (B.C. 1491.)"
        ]
    },
    {
        "Word": "Pahath-moab",
        "Definitions": [
            "Governor of Moab, a person whose descendants returned from the Captivity and assisted in rebuilding Jerusalem (Ezra 2:6; 8:4; 10:30)."
        ]
    },
    {
        "Word": "Paint",
        "Definitions": [
            "Jezebel \"painted her face\" (2 Kings 9:30); and the practice of painting the face and the eyes seems to have been common (Jer. 4:30; Ezek. 23:40). An allusion to this practice is found in the name of Job's daughter (42:14) Kerenhappuch (q.v.). Paintings in the modern sense of the word were unknown to the ancient Jews.",
            "(as a cosmetic). The use of cosmetic dyes has prevailed in all ages in eastern countries. We have abundant evidence of the practice of painting the eyes both in ancient Egypt and in Assyria; and in modern times no usage is more general. It does not appear, however, to have been by any means universal among the Hebrews. The notices of it are few; and in each instance it seems to have been used as a meretricious art, unworthy of a woman of high character. The Bible gives no indication of the substance out of which the dye was formed. The old versions agree in pronouncing the dye to have been produced from antimony. Antimony is still used for the purpose in Arabia and in Persia, but in Egypt the kohl is a root produced by burning either a kind of frankincense or the shells of almonds. The dye-stuff was moistened with oil and kept in a small jar. Whether the custom of staining the hands and feet, particularly the nails, now so prevalent in the past, was known to the Hebrews is doubtful. Painting as an art was not cultivated by the Hebrews, but they decorated their buildings with paint."
        ]
    },
    {
        "Word": "Palace",
        "Definitions": [
            "Used now only of royal dwellings, although originally meaning simply (as the Latin word palatium, from which it is derived, shows) a building surrounded by a fence or a paling. In the Authorized Version there are many different words so rendered, presenting different ideas, such as that of citadel or lofty fortress or royal residence (Neh. 1:1; Dan. 8:2). It is the name given to the temple fortress (Neh. 2:8) and to the temple itself (1 Chr. 29:1). It denotes also a spacious building or a great house (Dan. 1:4; 4:4, 29: Esther 1:5; 7:7), and a fortified place or an enclosure (Ezek. 25:4). Solomon's palace is described in 1 Kings 7:1-12 as a series of buildings rather than a single great structure. Thirteen years were spent in their erection. This palace stood on the eastern hill, adjoining the temple on the south.",
            "In the New Testament it designates the official residence of Pilate or that of the high priest (Matt. 26:3, 58, 69; Mark 14:54, 66; John 18:15). In Phil. 1:13 this word is the rendering of the Greek praitorion, meaning the praetorian cohorts at Rome (the life-guard of the Caesars). Paul was continually chained to a soldier of that corps (Acts 28:16), and hence his name and sufferings became known in all the praetorium. The \"soldiers that kept\" him would, on relieving one another on guard, naturally spread the tidings regarding him among their comrades. Some, however, regard the praetroium (q.v.) as the barrack within the palace (the palatium) of the Caesars in Rome where a detachment of these praetorian guards was stationed, or as the camp of the guards placed outside the eastern walls of Rome.",
            "\"In the chambers which were occupied as guard-rooms,\" says Dr. Manning, \"by the praetorian troops on duty in the palace, a number of rude caricatures are found roughly scratched upon the walls, just such as may be seen upon barrack walls in every part of the world. Amongst these is one of a human figure nailed upon a cross. To add to the offence of the cross,' the crucified one is represented with the head of an animal, probably that of an ass. Before it stands the figure of a Roman legionary with one hand upraised in the attitude of worship. Underneath is the rude, misspelt, ungrammatical inscription, Alexamenos worships his god. It can scarcely be doubted that we have here a contemporary caricature, executed by one of the praetorian guard, ridiculing the faith of a Christian comrade.\"",
            "Palace in the Bible, in the singular and plural, is the rendering of several words of diverse meaning. (1 Chronicles 29:1; Ezra 4:14; Amos 4:3) etc. It often designates the royal residence, and usually suggests a fortress or battlemented house. The word occasionally included the whole city as in (Esther 9:12) and again, as in (1 Kings 16:18) it is restricted to a part of the royal apartments. It is applied, as in (1 Chronicles 29:1) to the temple in Jerusalem. The site of the palace of Solomon was almost certainly in the city itself on the brow opposite to the temple, and overlooking it and the whole city of David. It is impossible, of course, to be at all certain what was either the form or the exact disposition of such a palace; but, as we have the dimensions of the three principal buildings given in the book of Kings and confirmed by Josephus, we may, by taking these as a scale, ascertain pretty nearly that the building covered somewhere about 150,000 or 160,000 square feet. Whether it was a square of 400 feet each way, or an oblong of about 550 feet by 300, must always be more or less a matter of conjecture. The principal building situated within the palace was, as in all eastern palaces, the great hall of state and audience, called \"the house of the forest of Lebanon,\" apparently from the four rows of cedar pillars by which it was supported. It was 100 cubits (175 feet) long, 50 (88 feet) wide, and 30 (52 feet) high. Next in importance was the hall or \"porch of judgment,\" a quadrangular building supported by columns, as we learn front Josephus, which apparently stood on the other side of the great court, opposite the house of the forest of Lebanon. The third edifice is merely called a \"porch of pillars.\" Its dimensions were 50 by 30 cubits. Its use cannot be considered as doubtful, as it was an indispensable adjunct to an eastern palace. It was the ordinary place of business of the palace, and the reception-room when the king received ordinary visitors, and sat, except on great state occasions, to transact the business of the kingdom. Behind this, we are told, was the inner court, adorned with gardens and fountains, and surrounded by cloisters for shade; and there were other courts for the residence of the attendants and guards, and for the women of the harem. Apart from this palace, but attached, as Josephus tells us, to the hall of judgment, was the palace of Pharaoh's daughter-too proud and important a personage to be grouped with the ladies of the harem, and requiring a residence of her own. The recent discoveries at Nineveh have enabled us to understand many of the architectural details of this palace, which before they were made were nearly wholly inexplicable. Solomon constructed an ascent from his own house to the temple, \"the house of Jehovah,\" (1 Kings 10:5) which was a subterranean passage 250 feet long by 42 feet wide, of which the remains may still be traced."
        ]
    },
    {
        "Word": "Palestine",
        "Definitions": [
            "Originally denoted only the sea-coast of the land of Canaan inhabited by the Philistines (Ex. 15:14; Isa. 14:29, 31; Joel 3:4), and in this sense exclusively the Hebrew name Pelesheth (rendered \"Philistia\" in Ps. 60:8; 83:7; 87:4; 108:9) occurs in the Old Testament.",
            "Not till a late period in Jewish history was this name used to denote \"the land of the Hebrews\" in general (Gen. 40:15). It is also called \"the holy land\" (Zech. 2:12), the \"land of Jehovah\" (Hos. 9:3; Ps. 85:1), the \"land of promise\" (Heb. 11:9), because promised to Abraham (Gen. 12:7; 24:7), the \"land of Canaan\" (Gen. 12:5), the \"land of Israel\" (1 Sam. 13:19), and the \"land of Judah\" (Isa. 19:17).",
            "The territory promised as an inheritance to the seed of Abraham (Gen. 15:18-21; Num. 34:1-12) was bounded on the east by the river Euphrates, on the west by the Mediterranean, on the north by the \"entrance of Hamath,\" and on the south by the \"river of Egypt.\" This extent of territory, about 60,000 square miles, was at length conquered by David, and was ruled over also by his son Solomon (2 Sam. 8; 1 Chr. 18; 1 Kings 4:1, 21). This vast empire was the Promised Land; but Palestine was only a part of it, terminating in the north at the southern extremity of the Lebanon range, and in the south in the wilderness of Paran, thus extending in all to about 144 miles in length. Its average breadth was about 60 miles from the Mediterranean on the west to beyond the Jordan. It has fittingly been designated \"the least of all lands.\" Western Palestine, on the south of Gaza, is only about 40 miles in breadth from the Mediterranean to the Dead Sea, narrowing gradually toward the north, where it is only 20 miles from the sea-coast to the Jordan.",
            "Palestine, \"set in the midst\" (Ezek. 5:5) of all other lands, is the most remarkable country on the face of the earth. No single country of such an extent has so great a variety of climate, and hence also of plant and animal life. Moses describes it as \"a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills; a land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey; a land wherein thou shalt not eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass\" (Deut. 8:7-9).",
            "\"In the time of Christ the country looked, in all probability, much as now. The whole land consists of rounded limestone hills, fretted into countless stony valleys, offering but rarely level tracts, of which Esdraelon alone, below Nazareth, is large enough to be seen on the map. The original woods had for ages disappeared, though the slopes were dotted, as now, with figs, olives, and other fruit-trees where there was any soil. Permanent streams were even then unknown, the passing rush of winter torrents being all that was seen among the hills. The autumn and spring rains, caught in deep cisterns hewn out like huge underground jars in the soft limestone, with artificial mud-banked ponds still found near all villages, furnished water. Hills now bare, or at best rough with stunted growth, were then terraced, so as to grow vines, olives, and grain. To-day almost desolate, the country then teemed with population. Wine-presses cut in the rocks, endless terraces, and the ruins of old vineyard towers are now found amidst solitudes overgrown for ages with thorns and thistles, or with wild shrubs and poor gnarled scrub\" (Geikie's Life of Christ).",
            "From an early period the land was inhabited by the descendants of Canaan, who retained possession of the whole land \"from Sidon to Gaza\" till the time of the conquest by Joshua, when it was occupied by the twelve tribes. Two tribes and a half had their allotments given them by Moses on the east of the Jordan (Deut. 3:12-20; comp. Num. 1:17-46; Josh. 4:12-13). The remaining tribes had their portion on the west of Jordan.",
            "From the conquest till the time of Saul, about four hundred years, the people were governed by judges. For a period of one hundred and twenty years the kingdom retained its unity while it was ruled by Saul and David and Solomon. On the death of Solomon, his son Rehoboam ascended the throne; but his conduct was such that ten of the tribes revolted, and formed an independent monarchy, called the kingdom of Israel, or the northern kingdom, the capital of which was first Shechem and afterwards Samaria. This kingdom was destroyed. The Israelites were carried captive by Shalmanezer, king of Assyria, B.C. 722, after an independent existence of two hundred and fifty-three years. The place of the captives carried away was supplied by tribes brought from the east, and thus was formed the Samaritan nation (2 Kings 17:24-29).",
            "Nebuchadnezzar came up against the kingdom of the two tribes, the kingdom of Judah, the capital of which was Jerusalem, one hundred and thirty-four years after the overthrow of the kingdom of Israel. He overthrew the city, plundered the temple, and carried the people into captivity to Babylon (B.C. 587), where they remained seventy years. At the close of the period of the Captivity, they returned to their own land, under the edict of Cyrus (Ezra 1:1-4). They rebuilt the city and temple, and restored the old Jewish commonwealth.",
            "For a while after the Restoration the Jews were ruled by Zerubbabel, Ezra, and Nehemiah, and afterwards by the high priests, assisted by the Sanhedrin. After the death of Alexander the Great at Babylon (B.C. 323), his vast empire was divided between his four generals. Egypt, Arabia, Palestine, and Coele-Syria fell to the lot of Ptolemy Lagus. Ptolemy took possession of Palestine in B.C. 320, and carried nearly one hundred thousand of the inhabitants of Jerusalem into Egypt. He made Alexandria the capital of his kingdom, and treated the Jews with consideration, confirming them in the enjoyment of many privileges.",
            "After suffering persecution at the hands of Ptolemy's successors, the Jews threw off the Egyptian yoke, and became subject to Antiochus the Great, the king of Syria. The cruelty and opression of the successors of Antiochus at length led to the revolt under the Maccabees (B.C. 163), when they threw off the Syrian yoke.",
            "In the year B.C. 68, Palestine was reduced by Pompey the Great to a Roman province. He laid the walls of the city in ruins, and massacred some twelve thousand of the inhabitants. He left the temple, however, unijured. About twenty-five years after this the Jews revolted and cast off the Roman yoke. They were however, subdued by Herod the Great (q.v.). The city and the temple were destroyed, and many of the inhabitants were put to death. About B.C. 20, Herod proceeded to rebuild the city and restore the ruined temple, which in about nine years and a half was so far completed that the sacred services could be resumed in it (comp. John 2:20). He was succeeded by his son Archelaus, who was deprived of his power, however, by Augustus, A.D. 6, when Palestine became a Roman province, ruled by Roman governors or procurators. Pontius Pilate was the fifth of these procurators. He was appointed to his office A.D. 25.",
            "Exclusive of Idumea, the kingdom of Herod the Great comprehended the whole of the country originally divided among the twelve tribes, which he divided into four provinces or districts. This division was recognized so long as Palestine was under the Roman dominion. These four provinces were, (1) Judea, the southern portion of the country; (2) Samaria, the middle province, the northern boundary of which ran along the hills to the south of the plain of Esdraelon; (3) Galilee, the northern province; and",
            "(4) Peraea (a Greek name meaning the \"opposite country\"), the country lying east of the Jordan and the Dead Sea. This province was subdivided into these districts, (1) Peraea proper, lying between the rivers Arnon and Jabbok; (2) Galaaditis (Gilead);",
            "(3) Batanaea; (4) Gaulonitis (Jaulan); (5) Ituraea or Auranitis, the ancient Bashan; (6) Trachonitis; (7) Abilene; (8) Decapolis, i.e., the region of the ten cities. The whole territory of Palestine, including the portions alloted to the trans-Jordan tribes, extended to about eleven thousand square miles. Recent exploration has shown the territory on the west of Jordan alone to be six thousand square miles in extent, the size of the principality of Wales."
        ]
    },
    {
        "Word": "Pallu",
        "Definitions": [
            "Separated, the second son of Reuben (1 Chr. 5:3); called Phallu, Gen. 46:9. He was the father of the Phalluites (Ex. 6:14; Num. 26:5, 8).",
            "marvelous; hidden",
            "(distinguished), the second son of Reuben, father of Eliab, (Isaiah 6:14; Numbers 26:5,8; 1 Chronicles 5:3) and founder of the family of Palluites."
        ]
    },
    {
        "Word": "Palmer-worm",
        "Definitions": [
            "(Heb. gazam). The English word may denote either a caterpillar (as rendered by the LXX.), which wanders like a palmer or pilgrim, or which travels like pilgrims in bands (Joel 1:4; 2:25), the wingless locusts, or the migratory locust in its larva state."
        ]
    },
    {
        "Word": "Palm tree",
        "Definitions": [
            "(Heb. tamar), the date-palm characteristic of Palestine. It is described as \"flourishing\" (Ps. 92:12), tall (Cant. 7:7), \"upright\" (Jer. 10:5). Its branches are a symbol of victory (Rev. 7:9). \"Rising with slender stem 40 or 50, at times even 80, feet aloft, its only branches, the feathery, snow-like, pale-green fronds from 6 to 12 feet long, bending from its top, the palm attracts the eye wherever it is seen.\" The whole land of Palestine was called by the Greeks and Romans Phoenicia, i.e., \"the land of palms.\" Tadmor in the desert was called by the Greeks and Romans Palmyra, i.e., \"the city of palms.\" The finest specimens of this tree grew at Jericho (Deut. 34:3) and Engedi and along the banks of the Jordan. Branches of the palm tree were carried at the feast of Tabernacles (Lev. 23:40). At our Lord's triumphal entrance into Jerusalem the crowds took palm branches, and went forth to meet him, crying, \"Hosanna: Blessed is the King of Israel that cometh in the name of the Lord\" (Matt. 21:8; John 12:13). (See [457]DATE.)"
        ]
    },
    {
        "Word": "Palm trees, The city of",
        "Definitions": [
            "The name given to Jericho (q.v.), Deut. 34:3; Judg. 1:16; 3:13."
        ]
    },
    {
        "Word": "Palsy",
        "Definitions": [
            "A shorter form of \"paralysis.\" Many persons thus afflicted were cured by our Lord (Matt. 4:24; 8:5-13; 9:2-7; Mark 2:3-11; Luke 7:2-10; John 5:5-7) and the apostles (Acts 8:7; 9:33, 34).",
            "(contracted from paralysis). The loss of sensation or the power of motion, or both, in any part of the body. The infirmities included under this name in the New Testament were various:--",
            "+ The paralytic shock affecting the whole body, or apoplexy. + That affecting only one side. + Affecting the whole system below the neck. + Catalepsy, caused by the contraction of the muscles in the whole or a part of the body. This was very dangerous and often fatal. The part affected remains immovable and diminishes in size and dries up. A hand thus affected was called \"a withered hand.\" (Matthew 12:10-13) + Cramp. This was a most dreadful disease caused by the chills of the nights. The limbs remain immovably fixed in the same position as when seized as it, and the person seems like one suffering torture. It is frequently followed in a few days by death. Several paralytics were cured by Jesus. (Matthew 4:24; 8:13) etc."
        ]
    },
    {
        "Word": "Palti",
        "Definitions": [
            "Deliverance from the Lord, one of the spies representing the tribe of Benjamin (Num. 13:9).",
            "deliverance; flight",
            "(whom Jehovah delivers), the Benjamite spy, son of Raphu. (Numbers 13:9) (B.C.1490.)"
        ]
    },
    {
        "Word": "Paltiel",
        "Definitions": [
            "Deliverance of God, the prince of Issachar who assisted \"to divide the land by inheritance\" (Num. 34:26).",
            "deliverance; or banishment, of God",
            "(whom God delivers), the son of Azzan and prince of the tribe of Issachar. (Numbers 34:26) He was one of the twelve appointed to divide the land of Canaan among the tribes west of Jordan. (B.C. 1450.)"
        ]
    },
    {
        "Word": "Paltite",
        "Definitions": [
            "The designation of one of David's heroes (2 Sam. 23:26); called also the Pelonite (1 Chr. 11:27)."
        ]
    },
    {
        "Word": "Pamphylia",
        "Definitions": [
            "Paul and his company, loosing from Paphos, sailed north-west and came to Perga, the capital of Pamphylia (Acts 13:13, 14), a province about the middle of the southern sea-board of Asia Minor. It lay between Lycia on the west and Cilicia on the east. There were strangers from Pamphylia at Jerusalem on the day of Pentecost (2:10).",
            "a nation made up of every tribe",
            "(of every tribe), one of the coast-regions in the south of Asia Minor, having Cilicia on the east and Lycia on the west. In St. Paul's time it was not only a regular province, but the emperor Claudius had united Lycia with it, and probably also a good part of Pisidia. It was in Pamphylia that St. Paul first entered Asia Minor, after preaching the gospel in Cyprus. He and Barnabas sailed up the river Cestrus to Perga. (Acts 13:13) The two missionaries finally left Pamphylia by its chief seaport Attalia. Many years afterward St. Paul sailed near the coast. (Acts 27:5)"
        ]
    },
    {
        "Word": "Pan",
        "Definitions": [
            "A vessel of metal or earthenware used in culinary operations; a cooking-pan or frying-pan frequently referred to in the Old Testament (Lev. 2:5; 6:21; Num. 11:8; 1 Sam. 2:14, etc.).",
            "The \"ash-pans\" mentioned in Ex. 27:3 were made of copper, and were used in connection with the altar of burnt-offering. The \"iron pan\" mentioned in Ezek. 4:3 (marg., \"flat plate \" or \"slice\") was probably a mere plate of iron used for baking. The \"fire-pans\" of Ex. 27:3 were fire-shovels used for taking up coals. The same Hebrew word is rendered \"snuff-dishes\" (25:38; 37:23) and \"censers\" (Lev. 10:1; 16:12; Num. 4:14, etc.). These were probably simply metal vessels employed for carrying burning embers from the brazen altar to the altar of incense.",
            "The \"frying-pan\" mentioned in Lev. 2:7; 7:9 was a pot for boiling.",
            "Of the six words so rendered in the Authorized Version, two seem to imply a shallow pan or plate, such as is used by the Bedouine and Syrians for baking or dressing rapidly their cakes of meal, such as were used in legal oblations; the others, a deeper vessel or caldron for boiling meat, placed during the process on three stones."
        ]
    },
    {
        "Word": "Pannag",
        "Definitions": [
            "(Ezek. 27:17; marg. R.V., \"perhaps a kind of confection\") the Jews explain as the name of a kind of sweet pastry. Others take it as the name of some place, identifying it with Pingi, on the road between Damascus and Baalbec. \"Pannaga\" is the Sanscrit name of an aromatic plant (comp. Gen. 43:11).",
            "(sweet), an article of commerce exported from Palestine to Tyre, (Ezekiel 27:17) the nature of which is a pure matter of conjecture, as the term occurs nowhere else. A comparison of the passage in Ezekiel with (Genesis 43:11) leads to the supposition that pannag represents some of the spices grown in Palestine."
        ]
    },
    {
        "Word": "Paper",
        "Definitions": [
            "The expression in the Authorized Version (Isa. 19:7), \"the paper reeds by the brooks,\" is in the Revised Version more correctly \"the meadows by the Nile.\" The words undoubtedly refer to a grassy place on the banks of the Nile fit for pasturage.",
            "In 2 John 1:12 the word is used in its proper sense. The material so referred to was manufactured from the papyrus, and hence its name. The papyrus (Heb. gome) was a kind of bulrush (q.v.). It is mentioned by Job (8:11) and Isaiah (35:7). It was used for many purposes. This plant (Papyrus Nilotica) is now unknown in Egypt; no trace of it can be found. The unaccountable disappearance of this plant from Egypt was foretold by Isaiah (19:6, 7) as a part of the divine judgment on that land. The most extensive papyrus growths now known are in the marshes at the northern end of the lake of Merom.",
            "[[941]Writing]"
        ]
    },
    {
        "Word": "Paphos",
        "Definitions": [
            "The capital of the island of Cyprus, and therefore the residence of the Roman governor. It was visited by Paul and Barnabas on their first missionary tour (Acts 13:6). It is new Paphos which is here meant. It lay on the west coast of the island, about 8 miles north of old Paphos. Its modern name is Baffa.",
            "which boils, or is very hot",
            "(boiling, or hot), a town at the west end of Cyprus, connected by a react with Salamis at the east end. It was founded B.C. 1184 (during the period of the judges in Israel). Paul and Barnabas travelled, on their first missionary expedition, \"through the isle\" from the latter place to the former, (Acts 13:6) The great characteristic of Paphos was the worship of Aphrodite or Venus, who was fabled to have here risen from the sea. Her temple, however, was at \"Old Paphos\" now called Kuklia . The harbor and the chief town were at \"New Paphos,\" ten miles to the northwest. The place is still called Baffa ."
        ]
    },
    {
        "Word": "Parable",
        "Definitions": [
            "(Gr. parabole), a placing beside; a comparison; equivalent to the Heb. mashal, a similitude. In the Old Testament this is used to denote (1) a proverb (1 Sam. 10:12; 24:13; 2 Chr. 7:20), (2) a prophetic utterance (Num. 23:7; Ezek. 20:49), (3) an enigmatic saying (Ps. 78:2; Prov. 1:6). In the New Testament, (1) a proverb (Mark 7:17; Luke 4:23), (2) a typical emblem (Heb. 9:9; 11:19), (3) a similitude or allegory (Matt. 15:15; 24:32; Mark 3:23; Luke 5:36; 14:7); (4) ordinarily, in a more restricted sense, a comparison of earthly with heavenly things, \"an earthly story with a heavenly meaning,\" as in the parables of our Lord.",
            "Instruction by parables has been in use from the earliest times. A large portion of our Lord's public teaching consisted of parables. He himself explains his reasons for this in his answer to the inquiry of the disciples, \"Why speakest thou to them in parables?\" (Matt. 13:13-15; Mark 4:11, 12; Luke 8:9, 10). He followed in so doing the rule of the divine procedures, as recorded in Matt. 13:13.",
            "The parables uttered by our Lord are all recorded in the synoptical (i.e., the first three) Gospels. The fourth Gospel contains no parable properly so called, although the illustration of the good shepherd (John 10:1-16) has all the essential features of a parable. (See List of Parables in Appendix.)",
            "(The word parable is in Greek parable (parabole) which signifies placing beside or together, a comparison, a parable is therefore literally a placing beside, a comparison, a similitude, an illustration of one subject by another.--McClintock and Strong. As used in the New Testament it had a very wide application, being applied sometimes to the shortest proverbs, (1 Samuel 10:12; 24:13; 2 Chronicles 7:20) sometimes to dark prophetic utterances, (Numbers 23:7,18; 24:3; Ezekiel 20:49) sometimes to enigmatic maxims, (Psalms 78:2; Proverbs 1:6) or metaphors expanded into a narrative. (Ezekiel 12:22) In the New Testament itself the word is used with a like latitude in (Matthew 24:32; Luke 4:23; Hebrews 9:9) It was often used in a more restricted sense to denote a short narrative under which some important truth is veiled. Of this sort were the parables of Christ. The parable differs from the fable (1) in excluding brute and inanimate creatures passing out of the laws of their nature and speaking or acting like men; (2) in its higher ethical significance. It differs from the allegory in that the latter, with its direct personification of ideas or attributes, and the names which designate them, involves really no comparison. The virtues and vices of mankind appear as in a drama, in their own character and costume. The allegory is self-interpreting; the parable demands attention, insight, sometimes an actual explanation. It differs from a proverb in that it must include a similitude of some kind, while the proverb may assert, without a similitude, some wide generalization of experience.--ED.) For some months Jesus taught in the synagogues and on the seashore of Galilee as he had before taught in Jerusalem, and as yet without a parable. But then there came a change. The direct teaching was met with scorn unbelief hardness, and he seemed for a time to abandon it for that which took the form of parables. The worth of parables as instruments of teaching lies in their being at once a test of character and in their presenting each form of character with that which, as a penalty or blessing, is adapted to it. They withdraw the light from those who love darkness. They protect the truth which they enshrine from the mockery of the scoffer. They leave something even with the careless which may be interpreted and understood afterward. They reveal on the other hand, the seekers after truth. These ask the meaning of the parable, and will not rest until the teacher has explained it. In this way the parable did work, found out the fit hearers and led them on. In most of the parables it is possible to trace something like an order.",
            "+ There is a group which have for their subject the laws of the divine kingdom. Under this head we have the sower, (Matthew 13:1; Mark 4:1; Luke 8:1)... the wheat and the tares (Matthew 13:1) ... etc. + When the next parables meet us they are of a different type and occupy a different position. They are drawn from the life of men rather than from the world of nature. They are such as these--the two debtors, (Luke 7:1) ... the merciless servant, (Matthew 18:1) ... the good Samaritan, (Luke 10:1) ... etc. + Toward the close of our Lord's ministry the parables are again theocratic but the phase of the divine kingdom on which they chiefly dwell is that of its final consummation. In interpreting parables note-- (1) The analogies must be real, not arbitrary; (2) The parables are to be considered as parts of a whole, and the interpretation of one is not to override or encroach upon the lessons taught by others; (3) The direct teaching of Christ presents the standard to which all our interpretations are to be referred, and by which they are to be measured."
        ]
    },
    {
        "Word": "Paradise",
        "Definitions": [
            "A Persian word (pardes), properly meaning a \"pleasure-ground\" or \"park\" or \"king's garden.\" (See [458]EDEN.) It came in course of time to be used as a name for the world of happiness and rest hereafter (Luke 23:43; 2 Cor. 12:4; Rev. 2:7). For \"garden\" in Gen. 2:8 the LXX. has \"paradise.\"",
            "This is a word of Persian origin, and is used in the Septuagint as the translation of Eden. It means \"an orchard of pleasure and fruits,\" a \"garden\" or \"pleasure ground,\" something like an English park. It is applied figuratively to the celestial dwelling of the righteous, in allusion to the garden of Eden. (2 Corinthians 12:4; Revelation 2:7) It has thus come into familiar use to denote both that garden and the heaven of the just."
        ]
    },
    {
        "Word": "Parah",
        "Definitions": [
            "The heifer, a town in Benjamin (Josh. 18:23), supposed to be identical with the ruins called Far'ah, about 6 miles north-east of Jerusalem, in the Wady Far'ah, which is a branch of the Wady Kelt.",
            "a cow; increasing",
            "(heifer-town) one of the cities in the territory allotted to Benjamin, named only in the lists of the conquest. (Joshua 18:23)"
        ]
    },
    {
        "Word": "Paran",
        "Definitions": [
            "Abounding in foliage, or abounding in caverns, (Gen. 21:21), a desert tract forming the north-eastern division of the peninsula of Sinai, lying between the Arabah on the east and the wilderness of Shur on the west. It is intersected in a north-western direction by the Wady el-Arish. It bears the modern name of Badiet et-Tih, i.e., \"the desert of the wanderings.\" This district, through which the children of Israel wandered, lay three days' march from Sinai (Num. 10:12, 33). From Kadesh, in this wilderness, spies (q.v.) were sent to spy the land (13:3, 26). Here, long afterwards, David found refuge from Saul (1 Sam. 25:1, 4).",
            "beauty; glory; ornament"
        ]
    },
    {
        "Word": "Paran, Mount",
        "Definitions": [
            "Probably the hilly region or upland wilderness on the north of the desert of Paran forming the southern boundary of the Promised Land (Deut. 33:2; Hab. 3:3)."
        ]
    },
    {
        "Word": "Parbar",
        "Definitions": [
            "(1 Chr. 26:18), a place apparently connected with the temple, probably a \"suburb\" (q.v.), as the word is rendered in 2 Kings 23:11; a space between the temple wall and the wall of the court; an open portico into which the chambers of the official persons opened (1 Chr. 26:18).",
            "a suburb",
            "(open apartment), a word occurring in Hebrew and Authorized Version only in (1 Chronicles 26:18) It would seem that Parbar was some place on the west side of the temple enclosure, probably the suburb mentioned by Josephus as lying in the deep valley which separated the west wall of the temple from the city opposite it."
        ]
    },
    {
        "Word": "Parched ground",
        "Definitions": [
            "(Isa. 35:7), Heb. sharab, a \"mirage\", a phenomenon caused by the refraction of the rays of the sun on the glowing sands of the desert, causing them suddenly to assume the appearance of a beautiful lake. It is called by the modern Arabs by the same Hebrew name serab."
        ]
    },
    {
        "Word": "Parchment",
        "Definitions": [
            "A skin prepared for writing on; so called from Pergamos (q.v.), where this was first done (2 Tim. 4:13).",
            "[[942]Writing]"
        ]
    },
    {
        "Word": "Pardon",
        "Definitions": [
            "The forgiveness of sins granted freely (Isa. 43:25), readily (Neh. 9:17; Ps. 86:5), abundantly (Isa. 55:7; Rom. 5:20). Pardon is an act of a sovereign, in pure sovereignty, granting simply a remission of the penalty due to sin, but securing neither honour nor reward to the pardoned. Justification (q.v.), on the other hand, is the act of a judge, and not of a sovereign, and includes pardon and, at the same time, a title to all the rewards and blessings promised in the covenant of life.",
            "Promised -- Isa 1:18; Jer 31:34; Heb 8:12; Jer 50:20.",
            "None without shedding of blood -- Le 17:11; Heb 9:22.",
            "Legal sacrifices, ineffectual for -- Heb 10:4.",
            "Outward purifications, ineffectual for -- Job 9:30,31; Jer 2:22.",
            "The blood of Christ, alone, is efficacious for -- Zec 13:1; 1Jo 1:7.",
            "Is granted",
            "By God alone. -- Da 9:9; Mr 2:7.",
            "By Christ. -- Mr 2:5; Lu 7:48.",
            "Through Christ. -- Lu 1:69,77; Ac 5:31; 13:38.",
            "Through the blood of Christ. -- Mt 26:28; Ro 3:25; Col 1:14.",
            "For the name's sake of Christ. -- 1Jo 2:12.",
            "According to the riches of grace. -- Eph 1:7.",
            "On the exaltation of Christ. -- Ac 5:31.",
            "Freely. -- Isa 43:25.",
            "Readily. -- Ne 9:17; Ps 86:5.",
            "Abundantly. -- Isa 55:7; Ro 5:20.",
            "To those who confess their sins. -- 2Sa 12:13; Ps 32:5; 1Jo 1:9.",
            "To those who repent. -- Ac 2:38.",
            "To those who believe. -- Ac 10:43.",
            "Should be preached in the name of Christ -- Lu 24:47.",
            "Exhibits the",
            "Compassion of God. -- Mic 7:18,19.",
            "Grace of God. -- Ro 5:15,16.",
            "Mercy of God. -- Ex 34:7; Ps 51:1.",
            "Goodness of God. -- 2Ch 30:18; Ps 86:5.",
            "Forbearance of God. -- Ro 3:25.",
            "Loving-kindness of God. -- Ps 51:1.",
            "Justice of God. -- 1Jo 1:9.",
            "Faithfulness of God. -- 1Jo 1:9.",
            "Expressed by",
            "Forgiving transgression. -- Ps 32:1.",
            "Removing transgression. -- Ps 103:12.",
            "Blotting out transgression. -- Isa 44:22.",
            "Covering sin. -- Ps 32:1.",
            "Blotting out sin. -- Ac 3:19.",
            "Casting sins into the sea. -- Mic 7:19.",
            "Not imputing sin. -- Ro 4:8.",
            "Not mentioning transgression. -- Eze 18:22.",
            "Remembering sins no more. -- Heb 10:17.",
            "All saints enjoy -- Col 2:13; 1Jo 2:12.",
            "Blessedness of -- Ps 32:1; Ro 4:7.",
            "Should lead to",
            "Returning to God. -- Isa 44:22.",
            "Loving God. -- Lu 7:47.",
            "Fearing God. -- Ps 130:4.",
            "Praising God. -- Ps 103:2,3.",
            "Ministers are appointed to proclaim -- Isa 40:1,2; 2Co 5:19.",
            "Pray for",
            "For yourselves. -- Ps 25:11,18; 51:1; Mt 6:12; Lu 11:4.",
            "For others. -- Jas 5:15; 1Jo 5:16.",
            "Encouragement to pray for -- 2Ch 7:14.",
            "Withheld from",
            "The unforgiving. -- Mr 11:26; Lu 6:37.",
            "The unbelieving. -- Joh 8:21,24.",
            "The impenitent. -- Lu 13:2-5.",
            "Blasphemers against the Holy Spirit. -- Mt 12:32; Mr 3:28,29.",
            "Apostates. -- Heb 10:26,27; 1Jo 5:16.",
            "Illustrated -- Lu 7:42; 15:20-24.",
            "Exemplified",
            "Israelites. -- Nu 14:20.",
            "David. -- 2Sa 12:13.",
            "Manasseh. -- 2Ch 33:13.",
            "Hezekiah. -- Isa 38:17.",
            "The Paralytic. -- Mt 9:2.",
            "The Penitent. -- Lu 7:47."
        ]
    },
    {
        "Word": "Parlour",
        "Definitions": [
            "(from the Fr. parler, \"to speak\") denotes an \"audience chamber,\" but that is not the import of the Hebrew word so rendered. It corresponds to what the Turks call a kiosk, as in Judg. 3:20 (the \"summer parlour\"), or as in the margin of the Revised Version (\"the upper chamber of cooling\"), a small room built on the roof of the house, with open windows to catch the breeze, and having a door communicating with the outside by which persons seeking an audience may be admitted. While Eglon was resting in such a parlour, Ehud, under pretence of having a message from God to him, was admitted into his presence, and murderously plunged his dagger into his body (21, 22).",
            "The \"inner parlours\" in 1 Chr. 28:11 were the small rooms or chambers which Solomon built all round two sides and one end of the temple (1 Kings 6:5), \"side chambers;\" or they may have been, as some think, the porch and the holy place.",
            "In 1 Sam. 9:22 the Revised Version reads \"guest chamber,\" a chamber at the high place specially used for sacrificial feasts."
        ]
    },
    {
        "Word": "Parmashta",
        "Definitions": [
            "Strong-fisted, a son of Haman, slain in Shushan (Esther 9:9).",
            "a yearling bull",
            "(superior), one of the ten sons of Haman slain by the Jews in Shushan. (Esther 9:9) (B.C. 473.)"
        ]
    },
    {
        "Word": "Parmenas",
        "Definitions": [
            "Constant, one of the seven \"deacons\" (Acts 6:5).",
            "that abides, or is permanent",
            "(abiding), one of the seven deacons, \"men of honest report, full of the Holy Ghost and wisdom.\" (Acts 8:5) There is a tradition that he suffered martyrdom at Philippi in the reign of Trajan."
        ]
    },
    {
        "Word": "Parshandatha",
        "Definitions": [
            "An interpreter of the law, the eldest of Haman's sons, slain in Shushan (Esther 9:7).",
            "given by prayer",
            "(given by prayer), the eldest of Haman's ten sons who were slain by the Jews in Shushan. (Esther 9:7) (B.C. 473.)"
        ]
    },
    {
        "Word": "Parthians",
        "Definitions": [
            "Were present in Jerusalem at Pentecost (Acts 2:9). Parthia lay on the east of Media and south of Hyrcania, which separated it from the Caspian Sea. It corresponded with the western half of the modern Khorasan, and now forms a part of Persia.",
            "This name occurs only in (Acts 2:9) where it designates Jews settled in Parthia. Parthia proper was the region stretching along the southern flank of the mountains which separate the great Persian desert from the desert of Kharesm. It lay south of Hyrcania, east of Media and north of Sagartia. The ancient Parthians are called a \"Scythic\" race, and probably belonged to the great Turanian family. After being subject in succession to the Persians and the Seleucidae, they revolted in B.C. 256. and under Arsaces succeeded in establishing their independence. Parthia, in the mind of the writer of the Acts, would designate this empire, which extended from India to the Tigris and from the Chorasmian desert to the shores of the Southern Ocean; hence the prominent position of the name Parthians in the list of those prevent at Pentecost. Parthia was a power almost rivalling Rome--the only existing power which had tried its strength against Rome and not been worsted in the encounter. The Parthian dominion lasted for nearly five centuries, commencing in the third century before and terminating in the third century after our era. The Parthians spoke the Persian language."
        ]
    },
    {
        "Word": "Partridge",
        "Definitions": [
            "(Heb. kore, i.e., \"caller\"). This bird, unlike our own partridge, is distinguished by \"its ringing call-note, which in early morning echoes from cliff to cliff amidst the barrenness of the wilderness of Judea and the glens of the forest of Carmel\" hence its Hebrew name. This name occurs only twice in Scripture.",
            "In 1 Sam. 26:20 \"David alludes to the mode of chase practised now, as of old, when the partridge, continuously chased, was at length, when fatigued, knocked down by sticks thrown along the ground.\" It endeavours to save itself \"by running, in preference to flight, unless when suddenly started. It is not an inhabitant of the plain or the corn-field, but of rocky hill-sides\" (Tristram's Nat. Hist.).",
            "In Jer. 17:11 the prophet is illustrating the fact that riches unlawfully acquired are precarious and short-lived. The exact nature of the illustration cannot be precisely determined. Some interpret the words as meaning that the covetous man will be as surely disappointed as the partridge which gathers in eggs, not of her own laying, and is unable to hatch them; others (Tristram), with more probability, as denoting that the man who enriches himself by unjust means \"will as surely be disappointed as the partridge which commences to sit, but is speedily robbed of her hopes of a brood\" by her eggs being stolen away from her.",
            "The commonest partridge in Palestine is the Caccabis saxatilis, the Greek partridge. The partridge of the wilderness (Ammo-perdix heyi) is a smaller species. Both are essentially mountain and rock birds, thus differing from the English partridge, which loves cultivated fields.",
            "(Heb. kore) occurs only (1 Samuel 26:20) and Jere 17:11 The \"hunting this bird upon the mountains,\" (1 Samuel 26:20) entirely agrees with the habits of two well-known species of partridge, viz. Caccabis saxatilis, the Greek partridge (which is the commonest partridge of the holy land), and Ammoperdix heyii . Our common partridge, Perdix cinerea, does not occur in Palestine. (The Greek partridge somewhat resembles our red-legged partridge in plumage, but is much larger. In every part of the hill country it abounds, and its ringing call-note in early morning echoes from cliff to cliff alike amid the barrenness of the hills of Judea and in the glens of the forest of Carmel. Tristram's Nat. Hist. of Bible . The flesh of the partridge and the eggs are highly esteemed as food, and the search for the eggs at the proper time of the year is made a regular business.-ED.)"
        ]
    },
    {
        "Word": "Paruah",
        "Definitions": [
            "Flourishing, the father of Jehoshaphat, appointed to provide monthly supplies for Solomon from the tribe of Issachar (1 Kings 4:17).",
            "flourishing; that flies away",
            "(flourishing), the father of Jehoshaphat, Solomon's commissariat officer in Issachar. (1 Kings 4:17) (B.C. about 1017.)"
        ]
    },
    {
        "Word": "Parvaim",
        "Definitions": [
            "The name of a country from which Solomon obtained gold for the temple (2 Chr. 3:6). Some have identified it with Ophir, but it is uncertain whether it is even the name of a place. It may simply, as some think, denote \"Oriental regions.\"",
            "(Oriental regions), the name of an unknown place or country whence the gold was procured for the decoration of Solomon's temple. (2 Chronicles 3:6) We may notice the conjecture that it is derived from the Sanscrit purva, \"eastern,\" and is a general term for the east."
        ]
    },
    {
        "Word": "Pasach",
        "Definitions": [
            "Clearing, one of the sons of Japhlet, of the tribe of Asher (1 Chr. 7:33).",
            "thy broken piece",
            "(cut off), son of Japhlet, of the tribe of Asher. (1 Chronicles 7:33)"
        ]
    },
    {
        "Word": "Pas-dammim",
        "Definitions": [
            "The border of blood = Ephes-dammim (q.v.), between Shochoh and Azekah (1 Sam. 17:1; 1 Chr. 11:13)."
        ]
    },
    {
        "Word": "Pashur",
        "Definitions": [
            "Release. (1.) The son of Immer (probably the same as Amariah, Neh. 10:3; 12:2), the head of one of the priestly courses, was \"chief governor [Heb. paqid nagid, meaning \"deputy governor\"] of the temple\" (Jer. 20:1, 2). At this time the nagid, or \"governor,\" of the temple was Seraiah the high priest (1 Chr. 6:14), and Pashur was his paqid, or \"deputy.\" Enraged at the plainness with which Jeremiah uttered his solemn warnings of coming judgements, because of the abounding iniquity of the times, Pashur ordered the temple police to seize him, and after inflicting on him corporal punishment (forty stripes save one, Deut. 25:3; comp. 2 Cor. 11:24), to put him in the stocks in the high gate of Benjamin, where he remained all night. On being set free in the morning, Jeremiah went to Pashur (Jer. 20:3, 5), and announced to him that God had changed his name to Magor-missabib, i.e., \"terror on every side.\" The punishment that fell upon him was probably remorse, when he saw the ruin he had brought upon his country by advising a close alliance with Egypt in opposition to the counsels of Jeremiah (20:4-6). He was carried captive to Babylon, and died there.",
            "(2.) A priest sent by king Zedekiah to Jeremiah to inquire of the Lord (1 Chr. 24:9; Jer. 21:1; 38:1-6). He advised that the prophet should be put to death.",
            "(3.) The father of Gedaliah. He was probably the same as (1).",
            "that extends or multiplies the hole; whiteness",
            "(freedom).",
            "+ One of the families of priests of the chief house of Malchijah. (1 Chronicles 9:12; 24:9; Nehemiah 11:12; Jeremiah 21:1; 38:1) In the time of Nehemiah this family appears to have become a chief house, and its head the head of a course. (Ezra 2:38; Nehemiah 7:41; 10:3) The individual from whom the family was named was probably Pushur the son of Malchiah, who in the reign of Zedekiah was one of the chief princes of the court. (Jeremiah 38:1) (B.C. 607.) He was sent, with others, by Zedekiah to Jeremiah at the time when Nebuchudnezzar was preparing his attack upon Jerusalem. (Jeremiah 21:1) ... Again somewhat later Pashur joined with several other chief men in petitioning the king that Jeremiah might be put to death as a traitor. (Jeremiah 38:4) + Another person of this name, also a priest, and \"chief governor of the house of the Lord,\" is mentioned in (Jeremiah 20:1) He is described as \"the son of Immer.\" (1 Chronicles 24:14) probably the same as Amariah. (Nehemiah 10:3; 12:2) etc. In the reign of Jehoiakim he showed himself as hostile to Jeremiah as his namesake the son of Malchiah did afterward, and put him in the stocks by the gate of Benjamin. For this indignity to God's prophet Pashur was told by Jeremiah that his name was changed to Magor-missabib (terror on every side) and that he and all his house should be carried captives to Babylon and there die. (Jeremiah 20:1-6) (B.C. 589.)"
        ]
    },
    {
        "Word": "Passage",
        "Definitions": [
            "Denotes in Josh. 22:11, as is generally understood, the place where the children of Israel passed over Jordan. The words \"the passage of\" are, however, more correctly rendered \"by the side of,\" or \"at the other side of,\" thus designating the position of the great altar erected by the eastern tribes on their return home. This word also designates the fords of the Jordan to the south of the Sea of Galilee (Judg. 12:5, 6), and a pass or rocky defile (1 Sam. 13:23; 14:4). \"Passages\" in Jer. 22:20 is in the Revised Version more correctly \"Abarim\" (q.v.), a proper name.",
            "Used in the plural, (Jeremiah 22:20) probably to denote the mountain region of Abarim on the east side of Jordan. It also denotes a river ford or mountain gorge or pass."
        ]
    },
    {
        "Word": "Passion",
        "Definitions": [
            "Only once found, in Acts 1:3, meaning suffering, referring to the sufferings of our Lord."
        ]
    },
    {
        "Word": "Passover",
        "Definitions": [
            "The name given to the chief of the three great historical annual festivals of the Jews. It was kept in remembrance of the Lord's passing over the houses of the Israelites (Ex. 12:13) when the first born of all the Egyptians were destroyed. It is called also the \"feast of unleavened bread\" (Ex. 23:15; Mark 14:1; Acts 12:3), because during its celebration no leavened bread was to be eaten or even kept in the household (Ex. 12:15). The word afterwards came to denote the lamb that was slain at the feast (Mark 14:12-14; 1 Cor. 5:7).",
            "A detailed account of the institution of this feast is given in Ex. 12 and 13. It was afterwards incorporated in the ceremonial law (Lev. 23:4-8) as one of the great festivals of the nation. In after times many changes seem to have taken place as to the mode of its celebration as compared with its first celebration (comp. Deut. 16:2, 5, 6; 2 Chr. 30:16; Lev. 23:10-14; Num. 9:10, 11; 28:16-24). Again, the use of wine (Luke 22:17, 20), of sauce with the bitter herbs (John 13:26), and the service of praise were introduced.",
            "There is recorded only one celebration of this feast between the Exodus and the entrance into Canaan, namely, that mentioned in Num. 9:5. (See [459]JOSIAH.) It was primarily a commemorative ordinance, reminding the children of Israel of their deliverance out of Egypt; but it was, no doubt, also a type of the great deliverance wrought by the Messiah for all his people from the doom of death on account of sin, and from the bondage of sin itself, a worse than Egyptian bondage (1 Cor. 5:7; John 1:29; 19:32-36; 1 Pet. 1:19; Gal. 4:4, 5). The appearance of Jerusalem on the occasion of the Passover in the time of our Lord is thus fittingly described: \"The city itself and the neighbourhood became more and more crowded as the feast approached, the narrow streets and dark arched bazaars showing the same throng of men of all nations as when Jesus had first visited Jerusalem as a boy. Even the temple offered a strange sight at this season, for in parts of the outer courts a wide space was covered with pens for sheep, goats, and cattle to be used for offerings. Sellers shouted the merits of their beasts, sheep bleated, oxen lowed. Sellers of doves also had a place set apart for them. Potters offered a choice from huge stacks of clay dishes and ovens for roasting and eating the Passover lamb. Booths for wine, oil, salt, and all else needed for sacrifices invited customers. Persons going to and from the city shortened their journey by crossing the temple grounds, often carrying burdens...Stalls to change foreign money into the shekel of the temple, which alone could be paid to the priests, were numerous, the whole confusion making the sanctuary like a noisy market\" (Geikie's Life of Christ).",
            "the first of the three great annual festivals of the Israelites celebrated in the month Nisan (March-April, from the 14th to the 21st. (Strictly speaking the Passover only applied to the paschal supper and the feast of unleavened bread followed, which was celebrated to the 21st.) (For the corresponding dates in our month, see Jewish calendar at the end of this volume.) The following are the principal passages in the Pentateuch relating to the Passover: (Exodus 12:1-51; 13:3-10; 23:14-19; 34:18-26; Leviticus 23:4-14; Numbers 9:1-14; 28:16-25; 16:1-6) Why instituted .--This feast was instituted by God to commemorate the deliverance of the Israelites from Egyptian bondage and the sparing of their firstborn when the destroying angel smote the first-born of the Egyptians. The deliverance from Egypt was regarded as the starting-point of the Hebrew nation. The Israelites were then raised from the condition of bondmen under a foreign tyrant to that of a free people owing allegiance to no one but Jehovah. The prophet in a later age spoke of the event as a creation and a redemption of the nation. God declares himself to be \"the Creator of Israel.\" The Exodus was thus looked upon as the birth of the nation; the Passover was its annual birthday feast. It was the yearly memorial of the dedication of the people to him who had saved their first-born from the destroyer, in order that they might be made holy to himself. First celebration of the Passover .--On the tenth day of the month, the head of each family was to select from the flock either a lamb or a kid, a male of the first year, without blemish. If his family was too small to eat the whole of the lamb, he was permitted to invite his nearest neighbor to join the party. On the fourteenth day of the month he was to kill his lamb, while the sun was setting. He was then to take blood in a basin and with a sprig of hyssop to sprinkle it on the two side-posts and the lintel of the door of the house. The lamb was then thoroughly roasted, whole. It was expressly forbidden that it should be boiled, or that a bone of it should be broken. Unleavened bread and bitter herbs were to be eaten with the flesh. No male who was uncircumcised was to join the company. Each one was to have his loins girt, to hold a staff in his hand, and to have shoes on his feet. He was to eat in haste, and it would seem that he was to stand during the meal. The number of the party was to be calculated as nearly as possible, so that all the flesh of the lamb might be eaten; but if any portion of it happened to remain, it was to be burned in the morning. No morsel of it was to be carried out of the house. The lambs were selected, on the fourteenth they were slain and the blood sprinkled, and in the following evening, after the fifteenth day of the had commenced the first paschal meal was eaten. At midnight the firstborn of the Egyptians were smitten. The king and his people were now urgent that the Israelites should start immediately, and readily bestowed on them supplies for the journey. In such haste did the Israelites depart, on that very day, (Numbers 33:3) that they packed up their kneading troughs containing the dough prepared for the morrow's provisions, which was not yet leavened. Observance of the Passover in later times .--As the original institution of the Passover in Egypt preceded the establishment of the priesthood and the regulation of the service of the tabernacle. It necessarily fell short in several particulars of the observance of the festival according to the fully-developed ceremonial law. The head of the family slew the lamb in his own house, not in the holy place; the blood was sprinkled on the doorway, not on the altar. But when the law was perfected, certain particulars were altered in order to assimilate the Passover to the accustomed order of religious service. In the twelfth and thirteenth chapters of Exodus there are not only distinct references to the observance of the festival in future ages (e.g.) (Exodus 12:2,14,17,24-27,42; 13:2,5,8-10) but there are several injunctions which were evidently not intended for the first Passover, and which indeed could not possibly have been observed. Besides the private family festival, there were public and national sacrifices offered each of the seven days of unleavened bread. (Numbers 28:19) On the second day also the first-fruits of the barley harvest were offered in the temple. (Leviticus 23:10) In the latter notices of the festival in the books of the law there are particulars added which appear as modifications of the original institution. (Leviticus 23:10-14; Numbers 28:16-25; 16:1-6) Hence it is not without reason that the Jewish writers have laid great stress on the distinction between \"the Egyptian Passover\" and \"the perpetual Passover.\" Mode and order of the paschal meal .--All work except that belonging to a few trades connected with daily life was suspended for some hours before the evening of the 14th Nisan. It was not lawful to eat any ordinary food after midday. No male was admitted to the table unless he was circumcised, even if he were of the seed of Israel. (Exodus 12:48) It was customary for the number of a party to be not less than ten. When the meal was prepared, the family was placed round the table, the paterfamilias taking a place of honor, probably somewhat raised above the rest. When the party was arranged the first cup of wine was filled, and a blessing was asked by the head of the family on the feast, as well as a special, one on the cup. The bitter herbs were then placed on the table, and a portion of them eaten, either with Or without the sauce. The unleavened bread was handed round next and afterward the lamb was placed on the table in front of the head of the family. The paschal lamb could be legally slain and the blood and fat offered only in the national sanctuary. (16:2) Before the lamb was eaten the second cup of wine was filled, and the son, in accordance with (Exodus 12:26) asked his father the meaning of the feast. In reply, an account was given of the sufferings of the Israelites in Egypt and of their deliverance, with a particular explanation of (26:5) and the first part of the Hallel (a contraction from Hallelujah), Psal 113, 114, was sung. This being gone through, the lamb was carved and eaten. The third cup of wine was poured out and drunk, and soon afterward the fourth. The second part of the Hallel, Psal 115 to 118 was then sung. A fifth wine-cup appears to have been occasionally produced, But perhaps only in later times. What was termed the greater Hallel, Psal 120 to 138 was sung on such occasions. The Israelites who lived in the country appear to have been accommodated at the feast by the inhabitants of Jerusalem in their houses, so far its there was room for them. (Matthew 26:18; Luke 22:10-12) Those who could not be received into the city encamped without the walls in tents as the pilgrims now do at Mecca. The Passover as a type .--The Passover was not only commemorative but also typical. \"The deliverance which it commemorated was a type of the great salvation it foretold.\"--No other shadow of things to come contained in the law can vie with the festival of the Passover in expressiveness and completeness. (1) The paschal lamb must of course be regarded as the leading feature in the ceremonial of the festival. The lamb slain typified Christ the \"Lamb of God.\" slain for the sins of the world. Christ \"our Passover is sacrificed for us.\" (1 Corinthians 5:7) According to the divine purpose, the true Lamb of God was slain at nearly the same time as \"the Lord's Passover\" at the same season of the year; and at the same time of the day as the daily sacrifice at the temple, the crucifixion beginning at the hour of the morning sacrifice and ending at the hour of the evening sacrifice. That the lamb was to be roasted and not boiled has been supposed to commemorate the haste of the departure of the Israelites. It is not difficult to determine the reason of the command \"not a bone of him shall be broken.\" The lamb was to be a symbol of unity--the unity of the family, the unity of the nation, the unity of God with his people whom he had taken into covenant with himself. (2) The unleavened bread ranks next in importance to the paschal lamb. We are warranted in concluding that unleavened bread had a peculiar sacrificial character, according to the law. It seems more reasonable to accept St, Paul's reference to the subject, (1 Corinthians 5:6-8) as furnishing the true meaning of the symbol. Fermentation is decomposition, a dissolution of unity. The pure dry biscuit would be an apt emblem of unchanged duration, and, in its freedom from foreign mixture, of purity also. (3) The offering of the omer or first sheaf of the harvest, (Leviticus 23:10-14) signified deliverance from winter the bondage of Egypt being well considered as a winter in the history of the nation. (4) The consecration of the first-fruits, the firstborn of the soil, is an easy type of the consecration of the first born of the Israelites, and of our own best selves, to God. Further than this (1) the Passover is a type of deliverance from the slavery of sin. (2) It is the passing over of the doom we deserve for your sins, because the blood of Christ has been applied to us by faith. (3) The sprinkling of the blood upon the door-posts was a symbol of open confession of our allegiance and love. (4) The Passover was useless unless eaten; so we live upon the Lord Jesus Christ. (5) It was eaten with bitter herbs, as we must eat our passover with the bitter herbs of repentance and confession, which yet, like the bitter herbs of the Passover, are a fitting and natural accompaniment. (6) As the Israelites ate the Passover all prepared for the journey, so do we with a readiness and desire to enter the active service of Christ, and to go on the journey toward heaven.--ED.)"
        ]
    },
    {
        "Word": "Patara",
        "Definitions": [
            "A city on the south-west coast of Lycia at which Paul landed on his return from his third missionary journey (Acts 21:1, 2). Here he found a larger vessel, which was about to sail across the open sea to the coast of Phoenicia. In this vessel he set forth, and reached the city of Tyre in perhaps two or three days.",
            "trodden under foot",
            "(city of Patarus), a Lycian city situated on the southwestern shore of Lycia, not far from the left bank of the river Xanthus. The coast here is very mountainous and bold. Immediately opposite is the island of Rhodes. Patara was practically the seaport of the city of Xanthus, which was ten miles distant. These notices of its position and maritime importance introduce us to the single mention of the place in the Bible-- (Acts 21:1,2)"
        ]
    },
    {
        "Word": "Pathros",
        "Definitions": [
            "The name generally given to Upper Egypt (the Thebaid of the Greeks), as distinguished from Matsor, or Lower Egypt (Isa. 11:11; Jer. 44:1, 15; Ezek. 30:14), the two forming Mizraim. After the destruction of Jerusalem by Nebuchadnezzar, colonies of Jews settled \"in the country of Pathros\" and other parts of Egypt.",
            "Pathrusim, mouthful of dough; persuasion of ruin",
            "(region of the south), a part of Egypt, and a Mizraite tribe whose people were called Pathrusim. In the list of the Mizraites the Pathrusim occur after the Naphtuhim and before the Caluhim; the latter being followed by the notice of the Philistines and by the Caphtorim. (Genesis 10:13,14; 1 Chronicles 1:12) Pathros is mentioned in the prophecies of Isaiah, (Isaiah 11:11) Jeremiah (Jeremiah 44:1,15) and Ezekiel. (Ezekiel 29:14; 30:13-18) It was probably part or all of upper Egypt, and we may trace its name in the Pathyrite name, in which Thebes was situated."
        ]
    },
    {
        "Word": "Patmos",
        "Definitions": [
            "A small rocky and barren island, one of the group called the \"Sporades,\" in the AEgean Sea. It is mentioned in Scripture only in Rev. 1:9. It was on this island, to which John was banished by the emperor Domitian (A.D. 95), that he received from God the wondrous revelation recorded in his book. This has naturally invested it with the deepest interest for all time. It is now called Patmo. (See [460]JOHN.)",
            "mortal",
            "(Revelation 1:9) a rugged and bare island in the AEgean Sea, 20 miles south of Samos and 24 west of Asia Minor. It was the scene of the banishment of St. John in the reign of Domitian, A.D. 95. Patmos is divided into two nearly equal parts, a northern and a southern, by a very narrow isthmus where, on the east side are the harbor and the town. On the hill to the south, crowning a commanding height, is the celebrated monastery which bears the name of \"John the Divine.\" Halfway up the descent is the cave or grotto where tradition says that St. John received the Revelation."
        ]
    },
    {
        "Word": "Patriarch",
        "Definitions": [
            "A name employed in the New Testament with reference to Abraham (Heb. 7:4), the sons of Jacob (Acts 7:8, 9), and to David (2:29). This name is generally applied to the progenitors of families or \"heads of the fathers\" (Josh. 14:1) mentioned in Scripture, and they are spoken of as antediluvian (from Adam to Noah) and post-diluvian (from Noah to Jacob) patriachs. But the expression \"the patriarch,\" by way of eminence, is applied to the twelve sons of Jacob, or to Abraham, Isaac, and Jacob.",
            "\"Patriachal longevity presents itself as one of the most striking of the facts concerning mankind which the early history of the Book of Genesis places before us...There is a large amount of consentient tradition to the effect that the life of man was originally far more prolonged than it is at present, extending to at least several hundred years. The Babylonians, Egyptians, and Chinese exaggerated these hundreds into thousands. The Greeks and Romans, with more moderation, limited human life within a thousand or eight hundred years. The Hindus still farther shortened the term. Their books taught that in the first age of the world man was free from diseases, and lived ordinarily four hundred years; in the second age the term of life was reduced from four hundred to three hundred; in the third it became two hundred; in the fourth and last it was brought down to one hundred\" (Rawlinson's Historical Illustrations).",
            "(father of a tribe), the name given to the head of a family or tribe in Old Testament times. In common usage the title of patriarch is assigned especially to those whose lives are recorded in Scripture previous to the time of Moses, as Adam, Abraham, Isaac and Jacob. (\"In the early history of the Hebrews we find the ancestor or father of a family retaining authority over his children and his children's children so long as he lived, whatever new connections they might form when the father died the branch families did not break off and form new communities, but usually united under another common head. The eldest son was generally invested with this dignity. His authority was paternal. He was honored as central point of connection and as the representative of the whole kindred. Thus each great family had its patriarch or head, and each tribe its prince, selected from the several heads of the families which it embraced.\"--McClintock and Strong.) (\"After the destruction of Jerusalem, patriarch was the title of the chief religious rulers of the Jews in Asia and in early Christian times it became the designation of the bishops of Rome, Constantinople, Alexandria, Antioch and Jerusalem.\"--American Cyclopedia .)"
        ]
    },
    {
        "Word": "Patrobas",
        "Definitions": [
            "A Christian at Rome to whom Paul sent salutations (Rom. 16:14).",
            "paternal; that pursues the steps of his father",
            "(paternal), a Christian at Rome to whom St. Paul sends his salutation. (Romans 16:14) Like many other names mentioned in Roma 16 this was borne by at least one member of the emperor's household. Suet. Galba. 20; Martial, Ep. ii. 32, 3. (A.D. 55.)"
        ]
    },
    {
        "Word": "Pau",
        "Definitions": [
            "(Gen. 36:39) or Pai (1 Chr. 1:50), bleating, an Edomitish city ruled over by Hadar.",
            "same as Pai",
            "(bleating) (but in (1 Chronicles 1:50) [944]Pai), the capital of Hadar king of Edom. (Genesis 36:39) Its position is unknown."
        ]
    },
    {
        "Word": "Paul",
        "Definitions": [
            "=Saul (q.v.) was born about the same time as our Lord. His circumcision-name was Saul, and probably the name Paul was also given to him in infancy \"for use in the Gentile world,\" as \"Saul\" would be his Hebrew home-name. He was a native of Tarsus, the capital of Cilicia, a Roman province in the south-east of Asia Minor. That city stood on the banks of the river Cydnus, which was navigable thus far; hence it became a centre of extensive commercial traffic with many countries along the shores of the Mediterranean, as well as with the countries of central Asia Minor. It thus became a city distinguished for the wealth of its inhabitants.",
            "Tarsus was also the seat of a famous university, higher in reputation even than the universities of Athens and Alexandria, the only others that then existed. Here Saul was born, and here he spent his youth, doubtless enjoying the best education his native city could afford. His father was of the straitest sect of the Jews, a Pharisee, of the tribe of Benjamin, of pure and unmixed Jewish blood (Acts 23:6; Phil. 3:5). We learn nothing regarding his mother; but there is reason to conclude that she was a pious woman, and that, like-minded with her husband, she exercised all a mother influence in moulding the character of her son, so that he could afterwards speak of himself as being, from his youth up, \"touching the righteousness which is in the law, blameless\" (Phil. 3:6).",
            "We read of his sister and his sister's son (Acts 23:16), and of other relatives (Rom. 16:7, 11, 12). Though a Jew, his father was a Roman citizen. How he obtained this privilege we are not informed. \"It might be bought, or won by distinguished service to the state, or acquired in several other ways; at all events, his son was freeborn. It was a valuable privilege, and one that was to prove of great use to Paul, although not in the way in which his father might have been expected to desire him to make use of it.\" Perhaps the most natural career for the youth to follow was that of a merchant. \"But it was decided that...he should go to college and become a rabbi, that is, a minister, a teacher, and a lawyer all in one.\"",
            "According to Jewish custom, however, he learned a trade before entering on the more direct preparation for the sacred profession. The trade he acquired was the making of tents from goats' hair cloth, a trade which was one of the commonest in Tarsus.",
            "His preliminary education having been completed, Saul was sent, when about thirteen years of age probably, to the great Jewish school of sacred learning at Jerusalem as a student of the law. Here he became a pupil of the celebrated rabbi Gamaliel, and here he spent many years in an elaborate study of the Scriptures and of the many questions concerning them with which the rabbis exercised themselves. During these years of diligent study he lived \"in all good conscience,\" unstained by the vices of that great city.",
            "After the period of his student-life expired, he probably left Jerusalem for Tarsus, where he may have been engaged in connection with some synagogue for some years. But we find him back again at Jerusalem very soon after the death of our Lord. Here he now learned the particulars regarding the crucifixion, and the rise of the new sect of the \"Nazarenes.\"",
            "For some two years after Pentecost, Christianity was quietly spreading its influence in Jerusalem. At length Stephen, one of the seven deacons, gave forth more public and aggressive testimony that Jesus was the Messiah, and this led to much excitement among the Jews and much disputation in their synagogues. Persecution arose against Stephen and the followers of Christ generally, in which Saul of Tarsus took a prominent part. He was at this time probably a member of the great Sanhedrin, and became the active leader in the furious persecution by which the rulers then sought to exterminate Christianity.",
            "But the object of this persecution also failed. \"They that were scattered abroad went everywhere preaching the word.\" The anger of the persecutor was thereby kindled into a fiercer flame. Hearing that fugitives had taken refuge in Damascus, he obtained from the chief priest letters authorizing him to proceed thither on his persecuting career. This was a long journey of about 130 miles, which would occupy perhaps six days, during which, with his few attendants, he steadily went onward, \"breathing out threatenings and slaughter.\" But the crisis of his life was at hand. He had reached the last stage of his journey, and was within sight of Damascus. As he and his companions rode on, suddenly at mid-day a brilliant light shone round them, and Saul was laid prostrate in terror on the ground, a voice sounding in his ears, \"Saul, Saul, why persecutest thou me?\" The risen Saviour was there, clothed in the vesture of his glorified humanity. In answer to the anxious inquiry of the stricken persecutor, \"Who art thou, Lord?\" he said, \"I am Jesus whom thou persecutest\" (Acts 9:5; 22:8; 26:15).",
            "This was the moment of his conversion, the most solemn in all his life. Blinded by the dazzling light (Acts 9:8), his companions led him into the city, where, absorbed in deep thought for three days, he neither ate nor drank (9:11). Ananias, a disciple living in Damascus, was informed by a vision of the change that had happened to Saul, and was sent to him to open his eyes and admit him by baptism into the Christian church (9:11-16). The whole purpose of his life was now permanently changed.",
            "Immediately after his conversion he retired into the solitudes of Arabia (Gal. 1:17), perhaps of \"Sinai in Arabia,\" for the purpose, probably, of devout study and meditation on the marvellous revelation that had been made to him. \"A veil of thick darkness hangs over this visit to Arabia. Of the scenes among which he moved, of the thoughts and occupations which engaged him while there, of all the circumstances of a crisis which must have shaped the whole tenor of his after-life, absolutely nothing is known. Immediately,' says St. Paul, I went away into Arabia.' The historian passes over the incident [comp. Acts 9:23 and 1 Kings 11:38, 39]. It is a mysterious pause, a moment of suspense, in the apostle's history, a breathless calm, which ushers in the tumultuous storm of his active missionary life.\" Coming back, after three years, to Damascus, he began to preach the gospel \"boldly in the name of Jesus\" (Acts 9:27), but was soon obliged to flee (9:25; 2 Cor. 11:33) from the Jews and betake himself to Jerusalem. Here he tarried for three weeks, but was again forced to flee (Acts 9:28, 29) from persecution. He now returned to his native Tarsus (Gal. 1:21), where, for probably about three years, we lose sight of him. The time had not yet come for his entering on his great life-work of preaching the gospel to the Gentiles.",
            "At length the city of Antioch, the capital of Syria, became the scene of great Christian activity. There the gospel gained a firm footing, and the cause of Christ prospered. Barnabas (q.v.), who had been sent from Jerusalem to superintend the work at Antioch, found it too much for him, and remembering Saul, he set out to Tarsus to seek for him. He readily responded to the call thus addressed to him, and came down to Antioch, which for \"a whole year\" became the scene of his labours, which were crowned with great success. The disciples now, for the first time, were called \"Christians\" (Acts 11:26).",
            "The church at Antioch now proposed to send out missionaries to the Gentiles, and Saul and Barnabas, with John Mark as their attendant, were chosen for this work. This was a great epoch in the history of the church. Now the disciples began to give effect to the Master's command: \"Go ye into all the world, and preach the gospel to every creature.\"",
            "The three missionaries went forth on the first missionary tour. They sailed from Seleucia, the seaport of Antioch, across to Cyprus, some 80 miles to the south-west. Here at Paphos, Sergius Paulus, the Roman proconsul, was converted, and now Saul took the lead, and was ever afterwards called Paul. The missionaries now crossed to the mainland, and then proceeded 6 or 7 miles up the river Cestrus to Perga (Acts 13:13), where John Mark deserted the work and returned to Jerusalem. The two then proceeded about 100 miles inland, passing through Pamphylia, Pisidia, and Lycaonia. The towns mentioned in this tour are the Pisidian Antioch, where Paul delivered his first address of which we have any record (13:16-51; comp. 10:30-43), Iconium, Lystra, and Derbe. They returned by the same route to see and encourage the converts they had made, and ordain elders in every city to watch over the churches which had been gathered. From Perga they sailed direct for Antioch, from which they had set out.",
            "After remaining \"a long time\", probably till A.D. 50 or 51, in Antioch, a great controversy broke out in the church there regarding the relation of the Gentiles to the Mosaic law. For the purpose of obtaining a settlement of this question, Paul and Barnabas were sent as deputies to consult the church at Jerusalem. The council or synod which was there held (Acts 15) decided against the Judaizing party; and the deputies, accompanied by Judas and Silas, returned to Antioch, bringing with them the decree of the council.",
            "After a short rest at Antioch, Paul said to Barnabas: \"Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do.\" Mark proposed again to accompany them; but Paul refused to allow him to go. Barnabas was resolved to take Mark, and thus he and Paul had a sharp contention. They separated, and never again met. Paul, however, afterwards speaks with honour of Barnabas, and sends for Mark to come to him at Rome (Col. 4:10; 2 Tim. 4:11).",
            "Paul took with him Silas, instead of Barnabas, and began his second missionary journey about A.D. 51. This time he went by land, revisiting the churches he had already founded in Asia. But he longed to enter into \"regions beyond,\" and still went forward through Phrygia and Galatia (16:6). Contrary to his intention, he was constrained to linger in Galatia (q.v.), on account of some bodily affliction (Gal. 4:13, 14). Bithynia, a populous province on the shore of the Black Sea, lay now before him, and he wished to enter it; but the way was shut, the Spirit in some manner guiding him in another direction, till he came down to the shores of the AEgean and arrived at Troas, on the north-western coast of Asia Minor (Acts 16:8). Of this long journey from Antioch to Troas we have no account except some references to it in his Epistle to the Galatians (4:13).",
            "As he waited at Troas for indications of the will of God as to his future movements, he saw, in the vision of the night, a man from the opposite shores of Macedonia standing before him, and heard him cry, \"Come over, and help us\" (Acts 16:9). Paul recognized in this vision a message from the Lord, and the very next day set sail across the Hellespont, which separated him from Europe, and carried the tidings of the gospel into the Western world. In Macedonia, churches were planted in Philippi, Thessalonica, and Berea. Leaving this province, Paul passed into Achaia, \"the paradise of genius and renown.\" He reached Athens, but quitted it after, probably, a brief sojourn (17:17-31). The Athenians had received him with cold disdain, and he never visited that city again. He passed over to Corinth, the seat of the Roman government of Achaia, and remained there a year and a half, labouring with much success. While at Corinth, he wrote his two epistles to the church of Thessalonica, his earliest apostolic letters, and then sailed for Syria, that he might be in time to keep the feast of Pentecost at Jerusalem. He was accompanied by Aquila and Priscilla, whom he left at Ephesus, at which he touched, after a voyage of thirteen or fifteen days. He landed at Caesarea, and went up to Jerusalem, and having \"saluted the church\" there, and kept the feast, he left for Antioch, where he abode \"some time\" (Acts 18:20-23).",
            "He then began his third missionary tour. He journeyed by land in the \"upper coasts\" (the more eastern parts) of Asia Minor, and at length made his way to Ephesus, where he tarried for no less than three years, engaged in ceaseless Christian labour. \"This city was at the time the Liverpool of the Mediterranean. It possessed a splendid harbour, in which was concentrated the traffic of the sea which was then the highway of the nations; and as Liverpool has behind her the great towns of Lancashire, so had Ephesus behind and around her such cities as those mentioned along with her in the epistles to the churches in the book of Revelation, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, and Laodicea. It was a city of vast wealth, and it was given over to every kind of pleasure, the fame of its theatres and race-course being world-wide\" (Stalker's Life of St. Paul). Here a \"great door and effectual\" was opened to the apostle. His fellow-labourers aided him in his work, carrying the gospel to Colosse and Laodicea and other places which they could reach.",
            "Very shortly before his departure from Ephesus, the apostle wrote his First Epistle to the Corinthians (q.v.). The silversmiths, whose traffic in the little images which they made was in danger (see [461]DEMETRIUS), organized a riot against Paul, and he left the city, and proceeded to Troas (2 Cor. 2:12), whence after some time he went to meet Titus in Macedonia. Here, in consequence of the report Titus brought from Corinth, he wrote his second epistle to that church. Having spent probably most of the summer and autumn in Macedonia, visiting the churches there, specially the churches of Philippi, Thessalonica, and Berea, probably penetrating into the interior, to the shores of the Adriatic (Rom. 15:19), he then came into Greece, where he abode three month, spending probably the greater part of this time in Corinth (Acts 20:2). During his stay in this city he wrote his Epistle to the Galatians, and also the great Epistle to the Romans. At the end of the three months he left Achaia for Macedonia, thence crossed into Asia Minor, and touching at Miletus, there addressed the Ephesian presbyters, whom he had sent for to meet him (Acts 20:17), and then sailed for Tyre, finally reaching Jerusalem, probably in the spring of A.D. 58.",
            "While at Jerusalem, at the feast of Pentecost, he was almost murdered by a Jewish mob in the temple. (See [462]TEMPLE, HEROD'S.) Rescued from their violence by the Roman commandant, he was conveyed as a prisoner to Caesarea, where, from various causes, he was detained a prisoner for two years in Herod's praetorium (Acts 23:35). \"Paul was not kept in close confinement; he had at least the range of the barracks in which he was detained. There we can imagine him pacing the ramparts on the edge of the Mediterranean, and gazing wistfully across the blue waters in the direction of Macedonia, Achaia, and Ephesus, where his spiritual children were pining for him, or perhaps encountering dangers in which they sorely needed his presence. It was a mysterious providence which thus arrested his energies and condemned the ardent worker to inactivity; yet we can now see the reason for it. Paul was needing rest. After twenty years of incessant evangelization, he required leisure to garner the harvest of experience...During these two years he wrote nothing; it was a time of internal mental activity and silent progress\" (Stalker's Life of St. Paul).",
            "At the end of these two years Felix (q.v.) was succeeded in the governorship of Palestine by Porcius Festus, before whom the apostle was again heard. But judging it right at this crisis to claim the privilege of a Roman citizen, he appealed to the emperor (Acts 25:11). Such an appeal could not be disregarded, and Paul was at once sent on to Rome under the charge of one Julius, a centurion of the \"Augustan cohort.\" After a long and perilous voyage, he at length reached the imperial city in the early spring, probably, of A.D. 61. Here he was permitted to occupy his own hired house, under constant military custody. This privilege was accorded to him, no doubt, because he was a Roman citizen, and as such could not be put into prison without a trial. The soldiers who kept guard over Paul were of course changed at frequent intervals, and thus he had the opportunity of preaching the gospel to many of them during these \"two whole years,\" and with the blessed result of spreading among the imperial guards, and even in Caesar's household, an interest in the truth (Phil. 1:13). His rooms were resorted to by many anxious inquirers, both Jews and Gentiles (Acts 28:23, 30, 31), and thus his imprisonment \"turned rather to the furtherance of the gospel,\" and his \"hired house\" became the centre of a gracious influence which spread over the whole city. According to a Jewish tradition, it was situated on the borders of the modern Ghetto, which has been the Jewish quarters in Rome from the time of Pompey to the present day. During this period the apostle wrote his epistles to the Colossians, Ephesians, Philippians, and to Philemon, and probably also to the Hebrews.",
            "This first imprisonment came at length to a close, Paul having been acquitted, probably because no witnesses appeared against him. Once more he set out on his missionary labours, probably visiting western and eastern Europe and Asia Minor. During this period of freedom he wrote his First Epistle to Timothy and his Epistle to Titus. The year of his release was signalized by the burning of Rome, which Nero saw fit to attribute to the Christians. A fierce persecution now broke out against the Christians. Paul was siezed, and once more conveyed to Rome a prisoner. During this imprisonment he probably wrote the Second Epistle to Timothy, the last he ever wrote. \"There can be little doubt that he appered again at Nero's bar, and this time the charge did not break down. In all history there is not a more startling illustration of the irony of human life than this scene of Paul at the bar of Nero. On the judgment-seat, clad in the imperial purple, sat a man who, in a bad world, had attained the eminence of being the very worst and meanest being in it, a man stained with every crime, a man whose whole being was so steeped in every nameable and unnameable vice, that body and soul of him were, as some one said at the time, nothing but a compound of mud and blood; and in the prisoner's dock stood the best man the world possessed, his hair whitened with labours for the good of men and the glory of God. The trial ended: Paul was condemned, and delivered over to the executioner. He was led out of the city, with a crowd of the lowest rabble at his heels. The fatal spot was reached; he knelt beside the block; the headsman's axe gleamed in the sun and fell; and the head of the apostle of the world rolled down in the dust\" (probably A.D. 66), four years before the fall of Jerusalem.",
            "small; little",
            "(small, little). Nearly all the original materials for the life St. Paul are contained in the Acts of the Apostles and in the Pauline epistles. Paul was born in Tarsus, a city of Cilicia. (It is not improbable that he was born between A.D. and A.D. 5.) Up to the time of his going forth as an avowed preacher of Christ to the Gentiles, the apostle was known by the name of Saul. This was the Jewish name which he received from his Jewish parents. But though a Hebrew of the Hebrews, he was born in a Gentile city. Of his parents we know nothing, except that his father was of the tribe of Benjamin, (Philemon 3:5) and a Pharisee, (Acts 23:6) that Paul had acquired by some means the Roman franchise (\"I was free born,\") (Acts 22:23) and that he was settled in Tarsus. At Tarsus he must have learned to use the Greek language with freedom and mastery in both speaking and writing. At Tarsus also he learned that trade of \"tent-maker,\" (Acts 18:3) at which he afterward occasionally wrought with his own hands. There was a goat's-hair cloth called cilicium manufactured in Cilicia, and largely used for tents, Saul's trade was probably that of making tents of this hair cloth. When St. Paul makes his defence before his countrymen at Jerusalem, (Acts 22:1) ... he tells them that, though born in Tarsus he had been \"brought up\" in Jerusalem. He must therefore, have been yet a boy when was removed, in all probability for the sake of his education, to the holy city of his fathers. He learned, he says, at the feet of Gamaliel.\" He who was to resist so stoutly the usurpations of the law had for his teacher one of the most eminent of all the doctors of the law. Saul was yet \"a young man,\" (Acts 7:58) when the Church experienced that sudden expansion which was connected with the ordaining of the seven appointed to serve tables, and with the special power and inspiration of Stephen. Among those who disputed with Stephen were some \"of them of Cilicia.\" We naturally think of Saul as having been one of these, when we find him afterward keeping the clothes of those suborned witnesses who, according to the law, (17:7) were the first to cast stones at Stephen. \"Saul,\" says the sacred writer significantly \"was consenting unto his death.\" Saul's conversion . A.D. 37.--The persecutor was to be converted. Having undertaken to follow up the believers \"unto strange cities.\" Saul naturally turned his thoughts to Damascus. What befell him as he journeyed thither is related in detail three times in the Acts, first by the historian in his own person, then in the two addresses made by St. Paul at Jerusalem and before Agrippa. St. Luke's statement is to be read in (Acts 9:3-19) where, however, the words \"it is hard for thee to kick against the pricks,\" included in the English version, ought to be omitted (as is done in the Revised Version). The sudden light from heaven; the voice of Jesus speaking with authority to his persecutor; Saul struck to the ground, blinded, overcome; the three-days suspense; the coming of Ananias as a messenger of the Lord and Saul's baptism,--these were the leading features at the great event, and in these we must look for the chief significance of the conversion. It was in Damascus that he was received into the church by Ananias, and here to the astonishment of all his hearers, he proclaimed Jesus in the synagogues, declaring him to be the Son of God. The narrative in the Acts tells us simply that he was occupied in this work, with increasing vigor, for \"many days,\" up to the time when imminent danger drove him from Damascus. From the Epistle to the Galatians, (Galatians 1:17,18) we learn that the many days were at least a good part of \"three years,\" A.D. 37-40, and that Saul, not thinking it necessary to procure authority to teach from the apostles that were before him, went after his conversion to Arabia, and returned from thence to us. We know nothing whatever of this visit to Arabia; but upon his departure from Damascus we are again on a historical ground, and have the double evidence of St. Luke in the Acts of the apostle in his Second Epistle the Corinthians. According to the former, the Jews lay in wait for Saul, intending to kill him, and watched the gates of the city that he might not escape from them. Knowing this, the disciples took him by night and let him down in a basket from the wall. Having escaped from Damascus, Saul betook himself to Jerusalem (A.D. 40), and there \"assayed to join himself to the disciples; but they were all afraid of him, and believed not he was a disciple.\" Barnabas' introduction removed the fears of the apostles, and Saul \"was with them coming in and going out at Jerusalem.\" But it is not strange that the former persecutor was soon singled out from the other believers as the object of a murderous hostility. He was, therefore, again urged to flee; and by way of Caesarea betook himself to his native city, Tarsus. Barnabas was sent on a special mission to Antioch. As the work grew under his hands, he felt the need of help, went himself to Tarsus to seek Saul, and succeeded in bringing him to Antioch. There they labored together unremittingly for a whole year.\" All this time Saul was subordinate to Barnabas. Antioch was in constant communication with Cilicia, with Cyprus, with all the neighboring countries. The Church was pregnant with a great movement, and time of her delivery was at hand. Something of direct expectation seems to be implied in what is said of the leaders of the Church at Antioch, that they were \"ministering to the Lord and fasting,\" when the Holy Ghost spoke to them: \"Separate me Barnabas and Saul for the work whereunto I have called them.\" Everything was done with orderly gravity in the sending forth of the two missionaries. Their brethren after fasting and prayer, laid their hands on them, and so they departed. The first missionary journey. A.D. 45-49.--As soon as Barnabas and Saul reached Cyprus they began to \"announce the word of God,\" but at first they delivered their message in the synagogues of the Jews only. When they had gone through the island, from Salamis to Paphos, they were called upon to explain their doctrine to an eminent Gentile, Sergius Paulus, the proconsul, who was converted. Saul's name was now changed to Paul, and he began to take precedence of Barnabas. From Paphos \"Paul and his company\" set sail for the mainland, and arrived at Perga in Pamphylia. Here the heart of their companion John failed him, and he returned to Jerusalem. From Perga they travelled on to a place obscure in secular history, but most memorable in the history of the Kingdom of Christ--Antioch in Pisidia. Rejected by the Jews, they became bold and outspoken, and turned from them to the Gentiles. At Antioch now, as in every city afterward, the unbelieving Jews used their influence with their own adherents among the Gentiles to persuade the authorities or the populace to persecute the apostles and to drive them from the place. Paul and Barnabas now travelled on to Iconium where the occurrences at Antioch were repeated, and from thence to the Lycaonian country which contained the cities Lystra and Derbe. Here they had to deal with uncivilized heathen. At Lystra the healing of a cripple took place. Thereupon these pagans took the apostles for gods, calling Barnabas, who was of the more imposing presence, Jupiter, and Paul, who was the chief speaker, Mercurius. Although the people of Lystra had been so ready to worship Paul and Barnabas, the repulse of their idolatrous instincts appears to have provoked them, and they allowed themselves to be persuaded into hostility be Jews who came from Antioch and Iconium, so that they attacked Paul with stones, and thought they had killed him. He recovered, however as the disciples were standing around him, and went again into the city. The next day he left it with Barnabas, and went to Derbe, and thence they returned once more to Lystra, and so to Iconium and Antioch. In order to establish the churches after their departure they solemnly appointed \"elders\" in every city. Then they came down to the coast, and from Attalia, they sailed; home to Antioch in Syria, where they related the successes which had been granted to them, and especially the opening of the door of faith to the Gentiles.\" And so the first missionary journey ended. The council at Jerusalem.--Upon that missionary journey follows most naturally the next important scene which the historian sets before us--the council held at Jerusalem to determine the relations of Gentile believers to the law of Moses. (Acts 15:1-29; Galatians 2) Second missionary journey . A.D. 50-54.--The most resolute courage, indeed, was required for the work to which St. Paul was now publicly pledged. He would not associate with himself in that work one who had already shown a want of constancy. This was the occasion of what must have been a most painful difference between him and his comrade in the faith and in past perils, Barnabas. (Acts 15:35-40) Silas, or Silvanus, becomes now a chief companion of the apostle. The two went together through Syria and Cilicia, visiting the churches, and so came to Derbe and Lystra. Here they find Timotheus, who had become a disciple on the former visit of the apostle. Him St. Paul took and Circumcised. St. Luke now steps rapidly over a considerable space of the apostle's life and labors. \"They went throughout Phrygia and the region of Galatia.\" (Luke 16:6) At this time St. Paul was founding \"the churches of Galatia.\" (Galatians 1:2) He himself gives some hints of the circumstances of his preaching in that region, of the reception he met with, and of the ardent though unstable character of the people. (Galatians 4:13-15) Having gone through Phrygia and Galatia, he intended to visit, the western coast; but \"they were forbidden by the Holy Ghost to preach the \"word\" there. Then, being on the borders of Mysia, they thought of going back to the northeast into Bithynia; but again the Spirit of Jesus \"suffered them not,\" so they passed by Mysia and came down to Troas. St. Paul saw in a vision a man of Macedonia, who besought him, saying, \"Come over into Macedonia and help us.\" The vision was at once accepted as a heavenly intimation; the help wanted, by the Macedonians was believed to be the preaching of the gospel. It is at this point that the historian, speaking of St. Paul's company, substitutes \"we\" for \"they.\" He says nothing of himself we can only infer that St. Luke, to whatever country he belonged, became a companion of St. Paul at Troas. The party thus reinforced, immediately set sail from Troas, touched at Samothrace, then landed on the continent at Neapolis, and thence journeyed to Philippi. The first convert in Macedonia was Lydia, an Asiatic woman, at Philippi. (Acts 18:13,14) At Philippi Paul and Silas were arrested, beaten and put in prison, having cast out the spirit of divination from a female slave who had brought her masters much gain by her power. This cruel wrong was to be the occasion of a signal appearance of the God of righteousness and deliverance. The narrative tells of the earthquake, the jailer's terror, his conversion and baptism. (Acts 16:26-34) In the morning the magistrates sent word to the prison that the men might be let go; but Paul denounced plainly their unlawful acts, informing them moreover that those whom they had beaten and imprisoned without trial; were Roman citizens. The magistrates, in great alarm, saw the necessity of humbling themselves. They came and begged them to leave the city. Paul and Silas consented to do so, and, after paying a visit to \"the brethren\" in the house of Lydia, they departed. Leaving St. Luke, and perhaps Timothy for a short time at Philippi, Paul and Silas travelled through Amphipolis and Apollonia and stopped again at Thessalonica. Here again, as in Pisidian Antioch, the envy of the Jews was excited, and the mob assaulted the house of Jason with whom Paul and Silas were staying as guests, and, not finding them, dragged Jason himself and some other brethren before the magistrates. After these signs of danger the brethren immediately sent away Paul and Silas by night. They next came to Berea. Here they found the Jews more noble than those at Thessalonica had been. Accordingly they gained many converts, both Jews and Greeks; but the Jews of Thessalonica, hearing of it, sent emissaries to stir up the people, and it was thought best that Paul should himself leave the city whilst Silas and Timothy remained-behind. Some of the brethren went with St. Paul as far as Athens, where they left him carrying back a request to Silas and Timothy that they would speedily join him. Here the apostle delivered that wonderful discourse reported in (Acts 17:22-31) He gained but few converts at Athens, and soon took his departure and went to Corinth. He was testifying with unusual effort and anxiety when Silas and Timothy came from Macedonia and joined him. Their arrival was the occasion of the writing of the First Epistle to the Thessalonians. The two epistles to the Thessalonians--and these alone--belong to the present missionary journey. They were written from Corinth A.D. 52, 53. When Silas and Timotheus came to Corinth, St. Paul was testifying to the Jews with great earnestness, but with little success. Corinth was the chief city of the province of Achaia, and the residence of the proconsul. During St. Paul stay the proconsular office was held by Gallio, a brother of the philosopher Seneca. Before him the apostle was summoned by his Jewish enemies, who hoped to bring the Roman authority to bear upon him as an innovator in religion. But Gallio perceived at once, before Paul could \"open his mouth\" to defend himself, that the movement was due to Jewish prejudice, and refused to go into the question. Then a singular scene occurred. The Corinthian spectators, either favoring Paul or actuated only by anger against the Jews, seized on the principal person of those who had brought the charge, and beat him before the judgment-seat. Gallio left these religious quarrels to settle themselves. The apostle therefore, was not allowed to be \"hurt,\" and remained some time longer at Corinth unmolested. Having been the instrument of accomplishing this work, Paul departed for Jerusalem, wishing to attend a festival there. Before leaving Greece, he cut off his hair at Cenchreae, in fulfillment of a vow. (Acts 18:18) Paul paid a visit to the synagogue at Ephesus, but would not stay. Leaving Ephesus, he sailed to Caesarea, and from thence went up to Jerusalem, spring, A.D. 54, and \"saluted the church.\" It is argued, from considerations founded on the suspension of navigation during the winter months, that the festival was probably the Pentecost. From Jerusalem the apostle went almost immediately down to Antioch, thus returning to the same place from which he had started with Silas. Third missionary journey, including the stay at Ephesus . A.D. 54-58. (Acts 18:23; Acts 21:17)--The great epistles which belong to this period, those to the Galatians, Corinthians and Romans, show how the \"Judaizing\" question exercised at this time the apostle's mind. St. Paul \"spent some time\" at Antioch, and during this stay as we are inclined to believe, his collision with St. Peter (Galatians 2:11-14) took place. When he left Antioch, he \"went over all the country of Galatia and Phrygia in order, strengthening all the disciples,\" and giving orders concerning the collection for the saints. (1 Corinthians 18:1) It is probable that the Epistle to the Galatians was written soon after this visit--A.D. 56-57. This letter was in all probability sent from Ephesus. This was the goal of the apostle's journeyings through Asia Minor. He came down to Ephesus from the upper districts of Phrygia. Here he entered upon his usual work. He went into the synagogue, and for three months he spoke openly, disputing and persuading concerning \"the kingdom of God.\" At the end of this time the obstinacy and opposition of some of the Jews led him to give up frequenting the synagogue, and he established the believers as a separate society meeting \"in the school of Tyrannus.\" This continued for two years. During this time many things occurred of which the historian of the Acts chooses two examples, the triumph over magical arts and the great disturbance raised by the silversmiths who made shrines Diana--among which we are to note further the writing of the First Epistle to the Corinth A.D. 57. Before leaving Ephesus Paul went into Macedonia, where he met Titus, who brought him news of the state of the Corinthian church. Thereupon he wrote the Second Epistle to the Corinthians, A.D. 57, and sent it by the hands of Titus and two other brethren to Corinth. After writing this epistle, St. Paul travelled throughout Macedonia, perhaps to the borders of Illyricum, (Romans 15:19) and then went to Corinth. The narrative in the Acts tells us that \"when he had gone over those parts (Macedonia), and had given them much exhortation he came into Greece, and there abode three months.\" (Acts 20:2,3) There is only one incident which we can connect with this visit to Greece, but that is a very important one--the writing of his Epistle to the Romans, A.D. 58. That this was written at this time from Corinth appears from passages in the epistle itself and has never been doubted. The letter is a substitute for the personal visit which he had longed \"for many years\" to pay. Before his departure from Corinth, St. Paul was joined again by St. Luke, as we infer from the change in the narrative from the third to the first person. He was bent on making a journey to Jerusalem, for a special purpose and within a limited time. With this view he was intending to go by sea to Syria. But he was made aware of some plot of the Jews for his destruction, to be carried out through this voyage; and he determined to evade their malice by changing his route. Several brethren were associated with him in this expedition, the bearers no doubt, of the collections made in all the churches for the poor at Jerusalem. These were sent on by sea, and probably the money with them, to Troas, where they were to await Paul. He, accompanied by Luke, went northward through Macedonia. Whilst the vessel which conveyed the rest of the party sailed from Troas to Assos, Paul gained some time by making the journey by land. At Assos he went on board again. Coasting along by Mitylene, Chios, Samos and Trogyllium, they arrived at Miletus. At Miletus, however there was time to send to Ephesus, and the elders of the church were invited to come down to him there. This meeting is made the occasion for recording another characteristic and representative address of St. Paul. (Acts 20:18-35) The course of the voyage from Miletas was by Coos and Rhodes to Patara, and from Patara in another vessel past Cyprus to Tyre. Here Paul and his company spent seven days. From Tyre they sailed to Ptolemais, where they spent one day, and from Ptolemais proceeded, apparently by land, to Caesarea. They now \"tarried many days\" at Caesarea. During this interval the prophet Agabus, (Acts 11:28) came down from Jerusalem, and crowned the previous intimations of danger with a prediction expressively delivered. At this stage a final effort was made to dissuade Paul from going up to Jerusalem, by the Christians of Caesarea and by his travelling companions. After a while they went up to Jerusalem and were gladly received by the brethren. This is St. Paul's fifth an last visit to Jerusalem. St. Paul's imprisonment: Jerusalem . Spring, A.D. 58.--He who was thus conducted into Jerusalem by a company of anxious friends had become by this time a man of considerable fame among his countrymen. He was widely known as one who had taught with pre-eminent boldness that a way into God's favor was opened to the Gentiles, and that this way did not lie through the door of the Jewish law. He had thus roused against himself the bitter enmity of that unfathomable Jewish pride which was almost us strong in some of those who had professed the faith of Jesus as in their unconverted brethren. He was now approaching a crisis in the long struggle, and the shadow of it has been made to rest upon his mind throughout his journey to Jerusalem. He came \"ready to die for the name of the Lord Jesus,\" but he came expressly to prove himself a faithful Jew and this purpose is shown at every point of the history. Certain Jews from \"Asia,\" who had come up for the pentecostal feast, and who had a personal knowledge of Paul, saw him in the temple. They set upon him at once, and stirred up the people against him. There was instantly a great commotion; Paul was dragged out of the temple, the doors of which were immediately shut, and the people having him in their hands, were going to kill him. Paul was rescued from the violence of the multitude by the Roman officer, who made him his own prisoner, causing him to be chained to two soldiers, and then proceeded to inquire who he was and what he had done. The inquiry only elicited confused outcries, and the \"chief captain\" seems to have imagined that the apostle might perhaps be a certain Egyptian pretender who recently stirred up a considerable rising of the people. The account In the (Acts 21:34-40) tells us with graphic touches how St. Paul obtained leave and opportunity to address the people in a discourse which is related at length. Until the hated word of a mission to the Gentiles had been spoken, the Jews had listened to the speaker. \"Away with such a fellow from the earth,\" the multitude now shouted; \"it is not fit that he should live.\" The Roman commander seeing the tumult that arose might well conclude that St. Paul had committed some heinous offence; and carrying him off, he gave orders that he should be forced by scourging to confess his crime. Again the apostle took advantage of his Roman citizenship to protect himself from such an outrage. The chief captain set him free from bonds, but on the next day called together the chief priests and the Sanhedrin, and brought Paul as a prisoner before them. On the next day a conspiracy was formed which the historian relates with a singular fullness of detail. More than forty of the Jews bound themselves under a curse neither to eat nor drink until they had killed Paul. The plot was discovered, and St. Paul was hurried away from Jerusalem. The chief captain, Claudius Lysias determined to send him to Caesarea to Felix, the governor or procurator of Judea. He therefor put him in charge of a strong guard of soldiers, who took him by night as far as Antipatris. From thence a smaller detachment conveyed him to Caesarea, where they delivered up their prisoner into the hands of the governor. Imprisonment at Caesarea. A.D. 58-60.--St. Paul was henceforth to the end of the period embraced in the Acts, if not to the end of his life, in Roman custody. This custody was in fact a protection to him, without which he would have fallen a victim to the animosity of the Jews. He seems to have been treated throughout with humanity and consideration. The governor before whom he was now to be tried, according to Tacitus and Josephus, was a mean and dissolute tyrant. After hearing St, Paul's accusers and the apostle's defence, Felix made an excuse for putting off the matter, and gave orders that the prisoner should be treated with indulgence and that his friends should be allowed free access to him. After a while he heard him again. St. Paul remained in custody until Felix left the province. The unprincipled governor had good reason to seek to ingratiate himself with the Jews; and to please them, be handed over Paul, as an untried prisoner, to his successor, Festus. Upon his arrival in the province, Festus went up without delay from Caesarea to Jerusalem, and the leading Jews seized the opportunity of asking that Paul might be brought up there for trial intending to assassinate him by the way. But Festus would not comply with their request, He invited them to follow him on his speedy return to Caesarea, and a trial took place there, closely resembling that before Felix. \"They had certain questions against him,\" Festus says to Agrippa, \"of their own superstition (or religion), and of one Jesus, who was dead, whom Paul affirmed to be alive. And being puzzled for my part as to such inquiries, I asked him whether he would go to Jerusalem to be tried there.\" This proposal, not a very likely one to be accepted, was the occasion of St. Paul's appeal to Caesar. The appeal having been allowed, Festus reflected that he must send with the prisoner a report of \"the crimes laid against him.\" He therefore took advantage of an opportunity which offered itself in a few days to seek some help in the matter. The Jewish prince Agrippa arrived with his sister Bernice on a visit to the new governor. To him Festus communicated his perplexity. Agrippa expressed a desire to hear Paul himself. Accordingly Paul conducted his defence before the king; and when it was concluded Festus and Agrippa, and their companions, consulted together, and came to the conclusion that the accused was guilty of nothing that deserved death or imprisonment. \"Agrippa\"s final answer to the inquiry of Festus was, \"This man might have been set at liberty, if he had not appealed unto Caesar.\" The voyage to Rome and shipwreck. Autumn, A.D. 60.--No formal trial of St. Paul had yet taken place. After a while arrangements were made to carry \"Paul and certain other prisoners,\" in the custody of a centurion named Julius, into Italy; and amongst the company, whether by favor or from any other reason, we find the historian of the Acts, who in chapters 27 and 28 gives a graphic description of the voyage to Rome and the shipwreck on the Island of Melita or Malta. After a three-months stay in Malta the soldiers and their prisoners left in an Alexandria ship for Italy. They touched at Syracuse, where they stayed three days, and at Rhegium, from which place they were carried with a fair wind to Puteoli, where they left their ship and the sea. At Puteoli they found \"brethren,\" for it was an important place and especially a chief port for the traffic between Alexandria and Rome; and by these brethren they were exhorted to stay a while with them. Permission seems to have been granted by the centurion; and whilst they were spending seven days at Puteoli news of the apostle's arrival was sent to Rome. (Spring, A.D. 61.) First imprisonment of St. Paul at Rome . A.D. 61-63.--On their arrival at Rome the centurion delivered up his prisoners into the proper custody that of the praetorian prefect. Paul was at once treated with special consideration and was allowed to dwell by himself with the soldier who guarded him. He was now therefore free \"to preach the gospel to them that were at Rome also;\" and proceeded without delay to act upon his rule--\"to the Jews first,\" But as of old, the reception of his message by the Jews was not favorable. He turned, therefore, again to the Gentiles, and for two years he dwelt in his own hired house. These are the last words of the Acts. But St. Paul's career is not abruptly closed. Before he himself fades out of our sight in the twilight of ecclesiastical tradition, we have letters written by himself which contribute some particulars to his biography. Period of the later epistles.--To that imprisonment to which St. Luke has introduced us--the imprisonment which lasted for such a tedious time, though tempered by much indulgence--belongs the noble group of letters to Philemon, to the Colossians, to the Ephesians and to the Philippians. The three former of these were written at one time, and sent by the same messengers. Whether that to the Philippians was written before or after these we cannot determine; but the tone of it seems to imply that a crisis was approaching, and therefore it is commonly regarded us the latest of the four. In this epistle St. Paul twice expresses a confident hope that before long he may be able to visit the Philippians in person. (Philemon 1:25; 2:24) Whether this hope was fulfilled or not has been the occasion of much controversy. According to the general opinion the apostle was liberated from imprisonment at the end of two years, having been acquitted by Nero A.D. 63, and left Rome soon after writing the letter to the Philippians. He spent some time in visits to Greece, Asia Minor and Spain, and during the latter part of this time wrote the letters (first epistles) to Timothy and Titus from Macedonia, A.D. 65. After these were written he was apprehended again and sent to Rome. Second imprisonment at Rome . A.D. 65-67.--The apostle appears now to have been treated not as an honorable state prisoner but as a felon, (2 Timothy 2:9) but he was allowed to write the second letter to Timothy, A.D. 67. For what remains we have the concurrent testimony of ecclesiastical antiquity that he was beheaded at Rome, by Nero in the great persecutions of the Christians by that emperor, A.D. 67 or 68."
        ]
    },
    {
        "Word": "Pavement",
        "Definitions": [
            "It was the custom of the Roman governors to erect their tribunals in open places, as the market-place, the circus, or even the highway. Pilate caused his seat of judgment to be set down in a place called \"the Pavement\" (John 19:13) i.e., a place paved with a mosaic of coloured stones. It was probably a place thus prepared in front of the \"judgment hall.\" (See [463]GABBATHA.)",
            "[[945]Gabbatha]"
        ]
    },
    {
        "Word": "Pavilion",
        "Definitions": [
            "A tent or tabernacle (2 Sam. 22:12; 1 Kings 20:12-16), or enclosure (Ps. 18:11; 27:5). In Jer. 43:10 it probably denotes the canopy suspended over the judgement-seat of the king.",
            "a temporary movable tent or habitation.",
            "+ Soc, properly an enclosed place, also rendered \"tabernacle,\" \"covert\" and \"den;\" once only \"pavilion.\" (Psalms 27:5) (Among the Egyptians pavilions were built in a similar style to houses, though on a smaller scale in various parts of the country, and in the foreign districts through which the Egyptian armies passed, for the use of the king--Wilkinson .) + Succah, Usually \"tabernacle\" and \"booth.\" + Shaphrur and shaphrir, a word used once only, in (Jeremiah 49:10) to signify glory or splendor, and hence probably to be understood of the splendid covering of the royal throne."
        ]
    },
    {
        "Word": "Peace offerings",
        "Definitions": [
            "(Heb. shelamim), detailed regulations regarding given in Lev. 3; 7:11-21, 29-34. They were of three kinds, (1) eucharistic or thanksgiving offerings, expressive of gratitude for blessings received; (2) in fulfilment of a vow, but expressive also of thanks for benefits recieved; and (3) free-will offerings, something spontaneously devoted to God."
        ]
    },
    {
        "Word": "Peacock",
        "Definitions": [
            "(Heb. tuk, apparently borrowed from the Tamil tokei). This bird is indigenous to India. It was brought to Solomon by his ships from Tarshish (1 Kings 10:22; 2 Chr. 9:21), which in this case was probably a district on the Malabar coast of India, or in Ceylon. The word so rendered in Job 39:13 literally means wild, tumultuous crying, and properly denotes the female ostrich (q.v.)."
        ]
    },
    {
        "Word": "Pearl",
        "Definitions": [
            "(Heb. gabish, Job 28:18; Gr. margarites, Matt. 7:6; 13:46; Rev. 21:21). The pearl oyster is found in the Persian Gulf and the Red Sea. Its shell is the \"mother of pearl,\" which is of great value for ornamental purposes (1 Tim. 2:9; Rev. 17:4). Each shell contains eight or ten pearls of various sizes.",
            "(Heb. gabish). The Hebrew word in (Job 28:18) probably means \"crystal.\" Pearls, however are frequently mentioned in the New Testament, (Matthew 13:45; 1 Timothy 2:9; Revelation 17:4; 21:21) and were considered by the ancients among the most precious of gems, and were highly esteemed as ornaments. The kingdom of heaven is compared to a \"pearl of great price.\" In (Matthew 7:6) pearls are used metaphorically for anything of value, or perhaps more especially for \"wise sayings.\" (The finest specimens of the pearl are yielded by the pearl oyster (Avicula margaritifera), still found in abundance in the Persian Gulf and near the coasts of Ceylon, Java and Sumatra. The oysters grow in clusters on rocks in deep water, and the pearl is found inside the shell, and is the result of a diseased secretion caused by the introduction of foreign bodies, as sand, etc., between the mantle and the shell. They are obtained by divers trained to the business. March or April is the time for pearl fishing. A single shell sometimes yields eight to twelve pearls. The size of a good Oriental pearl varies from that of a pea to about three times that size. A handsome necklace of pearls the size of peas is worth,000. Pearls have been valued as high as,000 or,000 apiece.--ED.)"
        ]
    },
    {
        "Word": "Peculiar",
        "Definitions": [
            "As used in the phrase \"peculiar people\" in 1 Pet. 2:9, is derived from the Lat. peculium, and denotes, as rendered in the Revised Version (\"a people for God's own possession\"), a special possession or property. The church is the \"property\" of God, his \"purchased possession\" (Eph. 1:14; R.V., \"God's own possession\")."
        ]
    },
    {
        "Word": "Pedahel",
        "Definitions": [
            "Redeemed of God, the son of Ammihud, a prince of Naphtali (Num. 34:28).",
            "(whom God redeems), the son of Ammihud, and prince of the tribe of Naphtali. (Numbers 34:28)"
        ]
    },
    {
        "Word": "Pedahzur",
        "Definitions": [
            "Rock of redemption, the father of Gamaliel and prince of Manasseh at the time of the Exodus (Num. 1:10; 2:20).",
            "strong or powerful savior; stone of redemption"
        ]
    },
    {
        "Word": "Pedaiah",
        "Definitions": [
            "Redemption of the Lord. (1.) The father of Zebudah, who was the wife of Josiah and mother of king Jehoiakim (2 Kings 23:36).",
            "(2.) The father of Zerubbabel (1 Chr. 3:17-19).",
            "(3.). The father of Joel, ruler of the half-tribe of Manasseh (1 Chr. 27:20).",
            "(4.) Neh. 3:25.",
            "(5.) A Levite (8:4).",
            "(6.) A Benjamite (11:7).",
            "(7.) A Levite (13:13).",
            "redemption of the Lord",
            "(whom Jehovah redeems).",
            "+ The father of Zebudah, mother of King Jehoiakim. (2 Kings 23:38) (B.C. before 648.) + The brother of Salathiel or Shealtiel and father of Zerubbabel who is usually called the \"son of Shealtiel,\" being, as Lord A. Hervey conjectures, in reality his uncle's successor and heir, in consequence Of the failure of issue in the direct line. (1 Chronicles 3:17-19) (B.C. before 536.) + Son of Parosh, that is, one of the family or that name, who assisted Nehemiah in repairing the walls of Jerusalem. (Nehemiah 3:25) (B.C. about 446.) + Apparently a priest; one of those who stood on the left hand of Ezra when he read the law to the people. (Nehemiah 8:4) (B.C. 445.) + A Benjamite, ancestor of Sallu. (Nehemiah 11:7) + A Levite in the time of Nehemiah, (Nehemiah 13:13) apparently the same as 4. + The father of Joel, prince of the half tribe of Manasseh in the reign of David. (1 Chronicles 27:20) (B.C. before 1013.)"
        ]
    },
    {
        "Word": "Pekah",
        "Definitions": [
            "Open-eyed, the son of Remaliah a captain in the army of Pekahiah, king of Israel, whom he slew, with the aid of a band of Gileadites, and succeeded (B.C. 758) on the throne (2 Kings 15:25). Seventeen years after this he entered into an alliance with Rezin, king of Syria, and took part with him in besieging Jerusalem (2 Kings 15:37; 16:5). But Tiglath-pilser, who was in alliance with Ahaz, king of Judah, came up against Pekah, and carried away captive many of the inhabitants of his kingdom (2 Kings 15:29). This was the beginning of the \"Captivity.\" Soon after this Pekah was put to death by Hoshea, the son of Elah, who usurped the throne (2 Kings 15:30; 16:1-9. Comp. Isa. 7:16; 8:4; 9:12). He is supposed by some to have been the \"shephard\" mentioned in Zech. 11:16.",
            "he that opens; that is at liberty",
            "(open-eyed), son of Remaliah, originally a captain of Pekaiah king of Israel, murdered his master seized the throne, and became the 18th sovereign of the northern kingdom, B.C. 757-740. Under his predecessors Israel had been much weakened through the payment of enormous tribute to the Assyrians (see especially) (2 Kings 15:20) and by internal wars and conspiracies. Pekah seems to have steadily applied himself to the restoration of power. For this purpose he contracted a foreign alliance, and fixed his mind on the plunder of the sister kingdom of Judah. He must have made the treaty by which he proposed to share its spoil with Rezin king of Damascus, when Jotham was still on the throne of Jerusalem (2 Kings 10:37) but its execution was long delayed, probably in consequence of that prince's righteous and vigorous administration. (2 Chronicles 27:1) ... When however his weak son Ahaz succeeded to the crown of David, the allies no longer hesitated, but entered upon the siege of Jerusalem, B.C. 742. The history of the war is found in 2Kin 13 and 2Chr 28. It is famous as the occasion of the great prophecies in Isai 7-9. Its chief result was the Jewish port of Elath on the Red Sea; but the unnatural alliance of Damascus and Samaria was punished through the complete overthrow of the ferocious confederates by Tiglath-pileser. The kingdom of Damascus. was finally suppressed and Rezin put to death while Pekah was deprived of at least half his kingdom, including all the northern portion and the whole district to the east of Jordan. Pekah himself, now fallen into the position of an Assyrian vassal was of course compelled to abstain from further attacks on Judah. Whether his continued tyranny exhausted the patience of his subjects, or whether his weakness emboldened them to attack him, is not known; but, from one or the other cause, Hoshea the son of Elah conspired against him and put him to death."
        ]
    },
    {
        "Word": "Pekahiah",
        "Definitions": [
            "The Lord opened his eyes, the son and successor of Menahem on the throne of Israel. He was murdered in the royal palace of Samaria by Pekah, one of the captains of his army (2 Kings 15:23-26), after a reign of two years (B.C. 761-759). He \"did that which was evil in the sight of the Lord.\"",
            "it is the Lord that opens",
            "(whose eyes Jehovah opened), son and successor of Menahem was the 17th king of the separate kingdom of Israel, B.C. 759-757. After a brief reign of scarcely two years a conspiracy was organized against him by Pekah, who murdered him and seized the throne."
        ]
    },
    {
        "Word": "Pekod",
        "Definitions": [
            "Probably a place in Babylonia (Jer. 50:21; Ezek. 23:23). It is the opinion, however, of some that this word signifies \"visitation,\" \"punishment,\" and allegorically \"designates Babylon as the city which was to be destroyed.\"",
            "noble; rulers",
            "(visitation), an appellative applied to the Chaldeans. (Jeremiah 50:21; Ezekiel 23:23) Authorities are undecided as to the meaning of the term."
        ]
    },
    {
        "Word": "Pelaiah",
        "Definitions": [
            "Distinguished of the Lord. (1.) One of David's posterity (1 Chr. 3:24).",
            "(2.) A Levite who expounded the law (Neh. 8:7).",
            "the Lord's secret or miracle",
            "(distinguished by Jehovah).",
            "+ A son of Elioenai, of the royal line of Judah. (1 Chronicles 3:24) (B.C. after 400.) + One of the Levites who assisted Ezra in expounding the law, (Nehemiah 8:7) He afterward sealed the covenant with Nehemiah. (Nehemiah 10:10) (B.C.445.)"
        ]
    },
    {
        "Word": "Pelatiah",
        "Definitions": [
            "Deliverance of the Lord. (1.) A son of Hananiah and grandson of Zerubbabel (1 Chr. 3:21).",
            "(2.) A captain of \"the sons of Simeon\" (4:42).",
            "(3.) Neh. 10:22.",
            "(4.) One of the twenty-five princes of the people against whom Ezekiel prophesied on account of their wicked counsel (Ezek. 11:1-13).",
            "let the Lord deliver; deliverance of the Lord",
            "(delivered by Jehovah).",
            "+ Son of Hananiah the son of Zerubbabel. (1 Chronicles 3:21) (B.C. after 536.) + One of the captains of the marauding band of Simeonites who in the reign of Hezekiah made an expedition to Mount Seir and smote the Amalekites. (1 Chronicles 4:42) (B.C. about 700.) + One of the heads of the people, and probably the name of a family who sealed the covenant with Nehemiah. (Nehemiah 10:22) (B.C. about 440.) + The son of Benaiah. and one of the princes of the people against whom Ezekiel was directed to utter the words of doom recorded in (Ezekiel 11:5-12) (B.C. about 592.)"
        ]
    },
    {
        "Word": "Peleg",
        "Definitions": [
            "Division, one of the sons of Eber; so called because \"in his days was the earth divided\" (Gen. 10:25). Possibly he may have lived at the time of the dispersion from Babel. But more probably the reference is to the dispersion of the two races which sprang from Eber, the one spreading towards Mesopotamia and Syria, and the other southward into Arabia.",
            "division",
            "(division, part), son of Eber and brother of Joktan. (Genesis 10:25; 11:16) The only incident connected with his history is the statement that \"in his days was the earth divided.\" an event embodied in the meaning of his name--\"division.\" The reference is to a division of the family of Eber himself, the younger branch of which (the Joktanids) migrated into southern Arabia, while the elder remained in Mesopotamia."
        ]
    },
    {
        "Word": "Pelet",
        "Definitions": [
            "Deliverance. (1.) A descendant of Judah (1 Chr. 2:47).",
            "(2.) A Benjamite who joined David at Ziklag (1 Chr. 12:3).",
            "(liberation),",
            "+ A son of Jahdai in an obscure genealogy. (1 Chronicles 2:47) + The son of Azmaveth, that is, either a native of the place of that name or the son of one of David's heroes. (1 Chronicles 12:3) (B.C. about 1015.)"
        ]
    },
    {
        "Word": "Peleth",
        "Definitions": [
            "Swiftness. (1.) A Reubenite whose son was one of the conspirators against Moses and Aaron (Num. 16:1).",
            "(2.) One of the sons of Jonathan (1 Chr. 2:33).",
            "(swiftness).",
            "+ The father of On the Reubenite who joined Dathan and Abiram in their rebellion. (Numbers 16:1) (B.C. 1490.) + Son of Jonathan and a descendant of Jerahmeel. (1 Chronicles 2:33)"
        ]
    },
    {
        "Word": "Pelethites",
        "Definitions": [
            "Mentioned always along with the Cherethites, and only in the time of David. The word probably means \"runners\" or \"couriers,\" and may denote that while forming part of David's bodyguard, they were also sometimes employed as couriers (2 Sam. 8:18; 20:7, 23;1 Kings 1:38, 44; 1 Chr. 18:17). Some, however, think that these are the names simply of two Philistine tribes from which David selected his body-guard. They are mentioned along with the Gittites (2 Sam. 15:18), another body of foreign troops whom David gathered round him.",
            "judges; destroyers",
            "(couriers). [[946]Cherethites]"
        ]
    },
    {
        "Word": "Pelicans",
        "Definitions": [
            "Are frequently met with at the waters of Merom and the Sea of Galilee. The pelican is ranked among unclean birds (Lev. 11:18; Deut. 14:17). It is of an enormous size, being about 6 feet long, with wings stretching out over 12 feet. The Hebrew name (kaath, i.e., \"vomiter\") of this bird is incorrectly rendered \"cormorant\" in the Authorized Version of Isa. 34:11 and Zeph. 2:14, but correctly in the Revised Version. It receives its Hebrew name from its habit of storing in its pouch large quantities of fish, which it disgorges when it feeds its young. Two species are found on the Syrian coast, the Pelicanus onocrotalus, or white pelican, and the Pelicanus crispus, or Dalmatian pelican."
        ]
    },
    {
        "Word": "Penny",
        "Definitions": [
            "(Gr. denarion), a silver coin of the value of about 7 1/2d. or 8d. of our present money. It is thus rendered in the New Testament, and is more frequently mentioned than any other coin (Matt. 18:28; 20:2, 9, 13; Mark 6:37; 14:5, etc.). It was the daily pay of a Roman soldier in the time of Christ. In the reign of Edward III. an English penny was a labourer's day's wages. This was the \"tribute money\" with reference to which our Lord said, \"Whose image and superscription is this?\" When they answered, \"Caesar's,\" he replied, \"Render therefore to Caesar the things that are Caesar's; and to God the things that are God's\" (Matt. 22:19; Mark 12:15)."
        ]
    },
    {
        "Word": "Pentateuch",
        "Definitions": [
            "The five-fold volume, consisting of the first five books of the Old Testament. This word does not occur in Scripture, nor is it certainly known when the roll was thus divided into five portions Genesis, Exodus, Leviticus, Numbers, Deuteronomy. Probably that was done by the LXX. translators. Some modern critics speak of a Hexateuch, introducing the Book of Joshua as one of the group. But this book is of an entirely different character from the other books, and has a different author. It stands by itself as the first of a series of historical books beginning with the entrance of the Israelites into Canaan. (See [464]JOSHUA.)",
            "The books composing the Pentateuch are properly but one book, the \"Law of Moses,\" the \"Book of the Law of Moses,\" the \"Book of Moses,\" or, as the Jews designate it, the \"Torah\" or \"Law.\" That in its present form it \"proceeds from a single author is proved by its plan and aim, according to which its whole contents refer to the covenant concluded between Jehovah and his people, by the instrumentality of Moses, in such a way that everything before his time is perceived to be preparatory to this fact, and all the rest to be the development of it. Nevertheless, this unity has not been stamped upon it as a matter of necessity by the latest redactor: it has been there from the beginning, and is visible in the first plan and in the whole execution of the work.\", Keil, Einl. i.d. A. T.",
            "A certain school of critics have set themselves to reconstruct the books of the Old Testament. By a process of \"scientific study\" they have discovered that the so-called historical books of the Old Testament are not history at all, but a miscellaneous collection of stories, the inventions of many different writers, patched together by a variety of editors! As regards the Pentateuch, they are not ashamed to attribute fraud, and even conspiracy, to its authors, who sought to find acceptance to their work which was composed partly in the age of Josiah, and partly in that of Ezra and Nehemiah, by giving it out to be the work of Moses! This is not the place to enter into the details of this controversy. We may say frankly, however, that we have no faith in this \"higher criticism.\" It degrades the books of the Old Testament below the level of fallible human writings, and the arguments on which its speculations are built are altogether untenable.",
            "The evidences in favour of the Mosaic authorship of the Pentateuch are conclusive. We may thus state some of them briefly:",
            "(1.) These books profess to have been written by Moses in the name of God (Ex. 17:14; 24:3, 4, 7; 32:7-10, 30-34; 34:27; Lev. 26:46; 27:34; Deut. 31:9, 24, 25).",
            "(2.) This also is the uniform and persistent testimony of the Jews of all sects in all ages and countries (comp. Josh. 8:31, 32; 1 Kings 2:3; Jer. 7:22; Ezra 6:18; Neh. 8:1; Mal. 4:4; Matt. 22:24; Acts 15:21).",
            "(3.) Our Lord plainly taught the Mosaic authorship of these books (Matt. 5:17, 18; 19:8; 22:31, 32; 23:2; Mark 10:9; 12:26; Luke 16:31; 20:37; 24:26, 27, 44; John 3:14; 5:45, 46, 47; 6:32, 49; 7:19, 22). In the face of this fact, will any one venture to allege either that Christ was ignorant of the composition of the Bible, or that, knowing the true state of the case, he yet encouraged the people in the delusion they clung to?",
            "(4.) From the time of Joshua down to the time of Ezra there is, in the intermediate historical books, a constant reference to the Pentateuch as the \"Book of the Law of Moses.\" This is a point of much importance, inasmuch as the critics deny that there is any such reference; and hence they deny the historical character of the Pentateuch. As regards the Passover, e.g., we find it frequently spoken of or alluded to in the historical books following the Pentateuch, showing that the \"Law of Moses\" was then certainly known. It was celebrated in the time of Joshua (Josh. 5:10, cf. 4:19), Hezekiah (2 Chr. 30), Josiah (2 Kings 23; 2 Chr. 35), and Zerubbabel (Ezra 6:19-22), and is referred to in such passages as 2 Kings 23:22; 2 Chr. 35:18; 1 Kings 9:25 (\"three times in a year\"); 2 Chr. 8:13. Similarly we might show frequent references to the Feast of Tabernacles and other Jewish institutions, although we do not admit that any valid argument can be drawn from the silence of Scripture in such a case. An examination of the following texts, 1 Kings 2:9; 2 Kings 14:6; 2 Chr. 23:18; 25:4; 34:14; Ezra 3:2; 7:6; Dan. 9:11, 13, will also plainly show that the \"Law of Moses\" was known during all these centuries.",
            "Granting that in the time of Moses there existed certain oral traditions or written records and documents which he was divinely led to make use of in his history, and that his writing was revised by inspired successors, this will fully account for certain peculiarities of expression which critics have called \"anachronisms\" and \"contradictions,\" but in no way militates against the doctrine that Moses was the original author of the whole of the Pentateuch. It is not necessary for us to affirm that the whole is an original composition; but we affirm that the evidences clearly demonstrate that Moses was the author of those books which have come down to us bearing his name. The Pentateuch is certainly the basis and necessary preliminary of the whole of the Old Testament history and literature. (See [465]DEUTERONOMY.)",
            "the five books of Moses"
        ]
    },
    {
        "Word": "Pentecost",
        "Definitions": [
            "I.e., \"fiftieth\", found only in the New Testament (Acts 2:1; 20:16; 1 Cor. 16:8). The festival so named is first spoken of in Ex. 23:16 as \"the feast of harvest,\" and again in Ex. 34:22 as \"the day of the firstfruits\" (Num. 28:26). From the sixteenth of the month of Nisan (the second day of the Passover), seven complete weeks, i.e., forty-nine days, were to be reckoned, and this feast was held on the fiftieth day. The manner in which it was to be kept is described in Lev. 23:15-19; Num. 28:27-29. Besides the sacrifices prescribed for the occasion, every one was to bring to the Lord his \"tribute of a free-will offering\" (Deut. 16:9-11). The purpose of this feast was to commemorate the completion of the grain harvest. Its distinguishing feature was the offering of \"two leavened loaves\" made from the new corn of the completed harvest, which, with two lambs, were waved before the Lord as a thank offering.",
            "The day of Pentecost is noted in the Christian Church as the day on which the Spirit descended upon the apostles, and on which, under Peter's preaching, so many thousands were converted in Jerusalem (Acts 2).",
            "fiftieth",
            "that is, the fiftieth day (from a Greek word meaning fiftieth), or Harvest Feast, or Feast of Weeks, may be regarded as a supplement to the Passover. It lasted for but one day. From the sixteenth of Nisan seven weeks were reckoned inclusively, and the next or fiftieth day was the day of Pentecost, which fell on the sixth of Sivan (about the end of May). (Exodus 23:16; 34:22; Leviticus 23:15,22; Numbers 28) See Jewish calendar at the end of this volume. The Pentecost was the Jewish harvest-home, and the people were especially exhorted to rejoice before Jehovah with their families their servants, the Levite within their gates, the stranger, the fatherless and the widow in the place chosen by God for his name, as they brought a free-will offering of their hand to Jehovah their God. (16:10,11) The great feature of the celebration was the presentation of the two loaves made from the first-fruits of the wheat harvest. With the loaves two lambs were offered as a peace offering and all were waved before Jehovah and given to the priests; the leaves being leavened, could not be offered on the altar. The other sacrifices were, a burnt offering of a young bullock, two, rams and seven lambs with a meat and drink offering, and a kid for a sin offering. (Leviticus 23:18,19) Till the pentecostal leaves were offered, the produce of the harvest might not be eaten, nor could any other firstfruits be offered. The whole ceremony was the completion of that dedication of the harvest to God as its giver, and to whom both the land and the people were holy, which was begun by the offering of the wave-sheaf at the Passover. The interval is still regarded as a religious season. The Pentecost is the only one of the three great feasts which is not mentioned as the memorial of events in the history of the Jews; but such a significance has been found in the fact that the law was given from Sinai on the fiftieth day after the deliverance from Egypt. Comp. Exod 12 and 19. In the exodus the people were offered to God as living first fruits; at Sinai their consecration to him as a nation was completed. The typical significance of the Pentecost is made clear from the events of the day recorded in the Acts of the Apostles. Acts 2. Just as the appearance of God on Sinai was the birthday of the Jewish nation, so was the Pentecost the birthday of the Christian Church."
        ]
    },
    {
        "Word": "Penuel",
        "Definitions": [
            "Face of God, a place not far from Succoth, on the east of the Jordan and north of the river Jabbok. It is also called \"Peniel.\" Here Jacob wrestled (Gen. 32:24-32) \"with a man\" (\"the angel\", Hos. 12:4. Jacob says of him, \"I have seen God face to face\") \"till the break of day.\"",
            "A town was afterwards built there (Judg. 8:8; 1 Kings 12:25). The men of this place refused to succour Gideon and his little army when they were in pursuit of the Midianites (Judg. 8:1-21). On his return, Gideon slew the men of this city and razed its lofty watch-tower to the ground.",
            "same as Peniel",
            "[[955]Peniel]"
        ]
    },
    {
        "Word": "Peor",
        "Definitions": [
            "Opening. (1.) A mountain peak (Num. 23:28) to which Balak led Balaam as a last effort to induce him to pronounce a curse upon Israel. When he looked on the tribes encamped in the acacia groves below him, he could not refrain from giving utterance to a remarkable benediction (24:1-9). Balak was more than ever enraged at Balaam, and bade him flee for his life. But before he went he gave expression to that wonderful prediction regarding the future of this mysterious people, whose \"goodly tents\" were spread out before him, and the coming of a \"Star\" out of Jacob and a \"Sceptre\" out of Israel (24:14-17).",
            "(2.) A Moabite divinity, called also \"Baal-peor\" (Num. 25:3, 5, 18; comp. Deut. 3:29).",
            "hole; opening",
            "(cleft), a mountain peak in Moab belonging to the Abarim range, and near Pisgah, to which, after having ascended Pisgah, the prophet Balaam was conducted by Balak that he might look upon the whole host of Israel and curse them. (Numbers 23:14,28) In four passages-- (Numbers 25:18) twice; Numb 31:16; Josh 22:17--Peor occurs as a contraction for Baal-peor. [[956]Baal.)"
        ]
    },
    {
        "Word": "Perazim, Mount",
        "Definitions": [
            "Mount of breaches, only in Isa. 28:21. It is the same as BAAL-PERAZIM (q.v.), where David gained a victory over the Philistines (2 Sam. 5:20)."
        ]
    },
    {
        "Word": "Peres",
        "Definitions": [
            "Divided, one of the mysterious words \"written over against the candlestick upon the plaster of the wall\" of king Belshazzar's palace (Dan. 5:28). (See [466]MENE.)"
        ]
    },
    {
        "Word": "Perez",
        "Definitions": [
            "=Pharez, (q.v.), breach, the son of Judah (Neh. 11:4). \"The chief of all the captains of the host for the first month\" in the reign of David was taken from his family (1 Chr. 27:3). Four hundred and sixty-eight of his \"sons\" came back from captivity with Zerubbabel, who himself was one of them (1 Chr. 9:4; Neh. 11:6).",
            "divided",
            "(breach). The \"children of Perez,\" or Pharez, the son of Judah, appear to have been a family of importance for many centuries. (1 Chronicles 27:3; Nehemiah 11:4,6)"
        ]
    },
    {
        "Word": "Perez-uzzah",
        "Definitions": [
            "The breach of Uzzah, a place where God \"burst forth upon Uzzah, so that he died,\" when he rashly \"took hold\" of the ark (2 Sam. 6:6-8). It was not far from Kirjath-jearim (q.v.)."
        ]
    },
    {
        "Word": "Perfection",
        "Definitions": [
            "See [467]SANCTIFICATION.",
            "Is of God -- Ps 18:32; 138:8.",
            "All saints have, in Christ -- 1Co 2:6; Php 3:15; Col 2:10.",
            "God's perfection the standard of -- Mt 5:48.",
            "Implies",
            "Entire devotedness. -- Mt 19:21.",
            "Purity and holiness in speech. -- Jas 3:2.",
            "Saints commanded to aim at -- Ge 17:1; De 18:13.",
            "Saints claim not -- Job 9:20; Php 3:12.",
            "Saints follow after -- Pr 4:18; Php 3:12.",
            "Ministers appointed to lead saints to -- Eph 4:12; Col 1:28.",
            "Exhortation to -- 2Co 7:1; 13:11.",
            "Impossibility of attaining to -- 2Ch 6:36; Ps 119:96.",
            "The word of God is",
            "The rule of. -- Jas 1:25.",
            "Designed to lead us to. -- 2Ti 3:16,17.",
            "Charity is the bond of -- Col 3:14.",
            "Patience leads to -- Jas 1:4.",
            "Pray for -- Heb 13:20,21; 1Pe 5:10.",
            "The Church shall attain to -- Joh 17:23; Eph 4:13.",
            "Blessedness of -- Ps 37:37; Pr 2:21."
        ]
    },
    {
        "Word": "Perfumes",
        "Definitions": [
            "Were used in religious worship, and for personal and domestic enjoyment (Ex. 30:35-37; Prov. 7:17; Cant. 3:6; Isa. 57:9); and also in embalming the dead, and in other funeral ceremonies (Mark 14:8; Luke 24:1; John 19:39).",
            "The free use of perfumes was peculiarly grateful to the Orientals, (Proverbs 27:9) whose olfactory nerves are more than usually sensitive to the offensive smells engendered by the heat of their climate. The Hebrews manufactured their perfumes chiefly from spices imported from Arabia though to a certain extent also from aromatic plants growing in their own country. Perfumes entered largely into the temple service, in the two forms of incense and ointment. (Exodus 30:22-38) Nor were they less used in private life; not only were they applied to the person, but to garment, (Psalms 45:8; Song of Solomon 4:11) and to articles of furniture, such as beds. (Proverbs 7:17)"
        ]
    },
    {
        "Word": "Perga",
        "Definitions": [
            "The capital of Pamphylia, on the coast of Asia Minor. Paul and his companions landed at this place from Cyprus on their first missionary journey (Acts 13:13, 14), and here Mark forsook the party and returned to Jerusalem. Some time afterwards Paul and Barnabas again visited this city and \"preached the word\" (14:25). It stood on the banks of the river Cestrus, some 7 miles from its mouth, and was a place of some commercial importance. It is now a ruin, called Eski Kalessi.",
            "very earthy",
            "(earthy), a city of Pamphylia, (Acts 13:13) situated on the river Cestius, at a distance of 60 stadia (7 1/2 miles) from its mouth, and celebrated in antiquity for the worship of Artemis (Diana)."
        ]
    },
    {
        "Word": "Pergamos",
        "Definitions": [
            "The chief city of Mysia, in Asia Minor. One of the \"seven churches\" was planted here (Rev. 1:11; 2:17). It was noted for its wickedness, insomuch that our Lord says \"Satan's seat\" was there. The church of Pergamos was rebuked for swerving from the truth and embracing the doctrines of Balaam and the Nicolaitanes. Antipas, Christ's \"faithful martyr,\" here sealed his testimony with his blood.",
            "This city stood on the banks of the river Caicus, about 20 miles from the sea. It is now called Bergama, and has a population of some twenty thousand, of whom about two thousand profess to be Christians. Parchment (q.v.) was first made here, and was called by the Greeks pergamene, from the name of the city.",
            "height; elevation",
            "(in Revised Version Pergamum) (height, elevation), a city of Mysia, about 3 miles to the north of the river Caicus, and 20 miles from its present mouth. It was the residence of a dynasty of Greek princes founded after the time of Alexander the Great, and usually called the Attalic dynasty, from its founder, Attalus. The sumptuousness of the Attalic princes hall raised Pergamos to the rank of the first city in Asia as regards splendor. The city was noted for its vast, library, containing 200,000 volumes. Here were splendid temples of Zeus or Jupiter, Athene, Apollo and AEsculapius. One of \"the seven churches of Asia\" was in Pergamos. (Revelation 1:11; 2:12-17) It is called \"Satan's seat\" by John, which some suppose to refer to the worship of AEsculapius, from the serpent being his characteristic emblem. Others refer it to the persecutions of Christians, which was work of Satan. The modern name of the city is Bergama ."
        ]
    },
    {
        "Word": "Perida",
        "Definitions": [
            "Kernel, Neh. 7:57. (See [468]PERUDA.)",
            "separation; division",
            "(grain, kernel), The children of Perida returned from Babylon with Zerubbabel. (Nehemiah 7:57) (B.C. before 536.)"
        ]
    },
    {
        "Word": "Perizzites",
        "Definitions": [
            "Villagers; dwellers in the open country, the Canaanitish nation inhabiting the fertile regions south and south-west of Carmel. \"They were the graziers, farmers, and peasants of the time.\" They were to be driven out of the land by the descendants of Abraham (Gen. 15:20; Ex. 3:8, 17; 23:23; 33:2; 34:11). They are afterwards named among the conquered tribes (Josh. 24:11). Still lingering in the land, however, they were reduced to servitude by Solomon (1 Kings 9:20).",
            "dwelling in villages"
        ]
    },
    {
        "Word": "Persecution",
        "Definitions": [
            "The first great persecution for religious opinion of which we have any record was that which broke out against the worshippers of God among the Jews in the days of Ahab, when that king, at the instigation of his wife Jezebel, \"a woman in whom, with the reckless and licentious habits of an Oriental queen, were united the fiercest and sternest qualities inherent in the old Semitic race\", sought in the most relentless manner to extirpate the worship of Jehovah and substitute in its place the worship of Ashtoreth and Baal. Ahab's example in this respect was followed by Manasseh, who \"shed innocent blood very much, till he had filled Jerusalem from one end to another\" (2 Kings 21:16; comp. 24:4). In all ages, in one form or another, the people of God have had to suffer persecution. In its earliest history the Christian church passed through many bloody persecutions. Of subsequent centuries in our own and in other lands the same sad record may be made.",
            "Christians are forbidden to seek the propagation of the gospel by force (Matt. 7:1; Luke 9:54-56; Rom. 14:4; James 4:11, 12). The words of Ps. 7:13, \"He ordaineth his arrows against the persecutors,\" ought rather to be, as in the Revised Version, \"He maketh his arrows fiery [shafts].\"",
            "Christ suffered -- Ps 69:26; Joh 5:16.",
            "Christ voluntarily submitted to -- Isa 50:6.",
            "Christ was patient under -- Isa 53:7.",
            "Saints may expect -- Mr 10:30; Lu 21:12; Joh 15:20.",
            "Saints suffer, for the sake of God -- Jer 15:15.",
            "Of saints, is a persecution of Christ -- Zec 2:8; Ac 9:4,5.",
            "All that live godly in Christ, shall suffer -- 2Ti 3:12.",
            "Originates",
            "Ignorance of God and Christ. -- Joh 16:3.",
            "Hated to God and Christ. -- Joh 15:20,24.",
            "Hatred to the gospel. -- Mt 13:21.",
            "Pride. -- Ps 10:2.",
            "Mistaken zeal. -- Ac 13:50; 26:9-11.",
            "Is inconsistent with the spirit of the gospel -- Mt 26:52.",
            "Men by nature addicted to -- Ga 4:29.",
            "Preacher of the gospel subject to -- Ga 5:11.",
            "Is sometimes to death -- Ac 22:4.",
            "God forsakes not his saints under -- 2Co 4:9.",
            "God delivers out of -- Da 3:25,28; 2Co 1:10; 2Ti 3:11.",
            "Cannot separated from Christ -- Ro 8:35.",
            "Lawful means may be used to escape -- Mt 2:13; 10:23; 12:14,15.",
            "Saints suffering, should",
            "Commit themselves to God. -- 1Pe 4:19.",
            "Exhibit patience. -- 1Co 4:12.",
            "Rejoice. -- Mt 5:12; 1Pe 4:13.",
            "Glorify God. -- 1Pe 4:16.",
            "Pray for deliverance. -- Ps 7:1; 119:86.",
            "Pray for those who inflict. -- Mt 5:44.",
            "Return blessing for. -- Ro 12:14.",
            "The hope of future blessedness supports under -- 1Co 15:19,32; Heb 10:34,35.",
            "Blessedness of enduring, for Christ's sake -- Mt 5:10; Lu 6:22.",
            "Pray for those suffering -- 2Th 3:2.",
            "Hypocrites cannot endure -- Mt 4:17.",
            "False teachers shrink from -- Ga 6:12.",
            "The wicked",
            "Addicted to. -- Ps 10:2; 69:26.",
            "Active in. -- Ps 143:3; La 4:19.",
            "Encourage each other in. -- Ps 71:11.",
            "Rejoice in its success. -- Ps 13:4; Re 11:10.",
            "Punishment for. -- Ps 7:13; 2Th 1:6.",
            "Illustrated. -- Mt 21:33-39.",
            "Spirit of -- Exemplified",
            "Pharaoh &c. -- Ex 1:8-14.",
            "Saul. -- 1Sa 26:18.",
            "Jezebel. -- 1Ki 19:2.",
            "Zedekiah &c. -- Jer 38:4-6.",
            "Chaldeans. -- Da 3:8-30.",
            "Pharisees. -- Mt 12:14.",
            "Jews. -- Joh 5:16; 1Th 2:15.",
            "Herod. -- Ac 12:1.",
            "Gentiles. -- Ac 14:5.",
            "Paul. -- Php 3:6; 1Ti 1:13.",
            "Suffering of -- Exemplified",
            "Micaiah. -- 1Ki 22:27.",
            "David. -- Ps 119:161.",
            "Jeremiah. -- Jer 32:2.",
            "Daniel. -- Da 6:5-17.",
            "Peter &c. -- Ac 4:3.",
            "Apostles. -- Ac 5:18.",
            "The Prophets. -- Ac 7:52.",
            "The Church. -- Ac 8:1.",
            "Paul and Barnabas. -- Ac 13:50.",
            "Paul and Silas. -- Ac 16:23.",
            "Hebrews. -- Heb 10:33.",
            "Saints of old. -- Heb 11:36."
        ]
    },
    {
        "Word": "Perseverance of the saints",
        "Definitions": [
            "Their certain continuance in a state of grace. Once justified and regenerated, the believer can neither totally nor finally fall away from grace, but will certainly persevere therein and attain everlasting life.",
            "This doctrine is clearly taught in these passages, John 10:28, 29; Rom. 11:29; Phil. 1:6; 1 Pet. 1:5. It, moreover, follows from a consideration of (1) the immutability of the divine decrees (Jer. 31:3; Matt. 24:22-24; Acts 13:48; Rom. 8:30); (2) the provisions of the covenant of grace (Jer. 32:40; John 10:29; 17:2-6); (3) the atonement and intercession of Christ (Isa. 53:6, 11; Matt. 20:28; 1 Pet. 2:24; John 11:42; 17:11, 15, 20; Rom. 8:34); and (4) the indwelling of the Holy Ghost (John 14:16; 2 Cor. 1:21, 22; 5:5; Eph. 1:14; 1 John 3:9).",
            "This doctrine is not inconsistent with the truth that the believer may nevertheless fall into grievous sin, and continue therein for some time. (See [469]BACKSLIDE.)"
        ]
    },
    {
        "Word": "Persia",
        "Definitions": [
            "An ancient empire, extending from the Indus to Thrace, and from the Caspian Sea to the Red Sea and the Persian Gulf. The Persians were originally a Medic tribe which settled in Persia, on the eastern side of the Persian Gulf. They were Aryans, their language belonging to the eastern division of the Indo-European group. One of their chiefs, Teispes, conquered Elam in the time of the decay of the Assyrian Empire, and established himself in the district of Anzan. His descendants branched off into two lines, one line ruling in Anzan, while the other remained in Persia. Cyrus II., king of Anzan, finally united the divided power, conquered Media, Lydia, and Babylonia, and carried his arms into the far East. His son, Cambyses, added Egypt to the empire, which, however, fell to pieces after his death. It was reconquered and thoroughly organized by Darius, the son of Hystaspes, whose dominions extended from India to the Danube.",
            "that cuts or divides; a nail; a gryphon; a horseman",
            "(pure, splended), Per'sians. Persia proper was a tract of no very large dimensions on the Persian Gulf, which is still known as Fars or Farsistan, a corruption of the ancient appellation. This tract was bounded on the west by Susiana or Elam, on the north by Media on the south by the Persian Gulf and on the east by Carmania. But the name is more commonly applied, both in Scripture and by profane authors to the entire tract which came by degrees to be included within the limits of the Persian empire. This empire extended at one time from India on the east to Egypt and Thrace on the west, and included. besides portions of Europe and Africa, the whole of western Asia between the Black Sea, the Caucasus, the Caspian and the Jaxartes on the north, the Arabian desert the Persian Gulf and the Indian Ocean on the south. The only passage in Scripture where Persia designates the tract which has been called above \"Persia proper\" is (Ezekiel 38:5) Elsewhere the empire is intended. The Persians were of the same race as the Medes, both being branches of the great Aryan stock.",
            "+ Character of the nation .--The Persians were a people of lively and impressible minds, brave and impetuous in war, witty, passionate, for Orientals truthful, not without some spirit of generosity: and of more intellectual capacity than the generality of Asiatics. In the times anterior to Cyrus they were noted for the simplicity of their habits, which offered a strong contrast to the luxuriousness of the Medes; but from the late of the Median overthrow this simplicity began to decline. Polygamy was commonly practiced among them. They were fond of the pleasures of the table. In war they fought bravely, but without discipline. + Religion .--The religion which the Persians brought with there into Persia proper seems to have been of a very simple character, differing from natural religion in little except that it was deeply tainted with Dualism. Like the other Aryans, the Persians worshipped one supreme God. They had few temples, and no altars or images. + Language .--The Persian language was closely akin to the Sanskrit, or ancient language of India. Modern Persian is its degenerate representative, being largely impregnated with Arabic. + History .--The history of Persia begins with the revolt from the Medes and the accession of Cyrus the Great, B.C. 558. Cyrus defeated Croesus, and added the Lydian empire to his dominions. This conquest was followed closely by the submission of the Greek settlements on the Asiatic coast, and by the reduction of Caria and Lycia The empire was soon afterward extended greatly toward the northeast and east. In B.C. 539 or 538, Babylon was attacked, and after a stout defence fell into the hands of Cyrus. This victory first brought the Persians into contact with the Jews. The conquerors found in Babylon an oppressed race--like themselves, abhorrers of idols, and professors of a religion in which to a great extent they could sympathize. This race Cyrus determined to restore to their own country: which he did by the remarkable edict recorded in the first chapter of Ezra. (Ezra 1:2-4) He was slain in an expedition against the Massagetae or the Derbices, after a reign of twenty-nine years. Under his son and successor, Cambyses, the conquest of Egypt took place, B.C. 525. This prince appears to be the Ahasuerus of (Ezra 4:6) Gomates, Cambyses' successor, reversed the policy of Cyrus with respect to the Jews, and forbade by an edict the further building of the temple. (Ezra 4:17-22) He reigned but seven months, and was succeeded by Darius. Appealed to, in his second year, by the Jews, who wished to resume the construction of their temple, Darius not only granted them this privilege, but assisted the work by grants from his own revenues, whereby the Jews were able to complete the temple as early as his sixth year. (Ezra 6:1-15) Darius was succeeded by Xerxes, probably the Ahasuerus of Esther. Artaxerxes, the son of Xerxes, reigned for forty years after his death and is beyond doubt the king of that name who stood in such a friendly relation toward Ezra, (Ezra 7:11-28) and Nehemiah. (Nehemiah 2:1-9) etc. He is the last of the Persian kings who had any special connection with the Jews, and the last but one mentioned in Scripture. His successors were Xerxes II., Sogdianus Darius Nothus, Artaxerxes Mnemon, Artaxerxes Ochus, and Darius Codomannus, who is probably the \"Darius the Persian\" of Nehemiah (Nehemiah 12:22) These monarchs reigned from B.C. 424 to B.C. 330. The collapse of the empire under the attack of Alexander the Great took place B.C. 330."
        ]
    },
    {
        "Word": "Persis",
        "Definitions": [
            "A female Christian at Rome whom Paul salutes (Rom. 16:12). She is spoken of as \"beloved,\" and as having \"laboured much in the Lord.\"",
            "same as Persia",
            "(a Persian woman), a Christian woman at Rome, (Romans 16:12) whom St. Paul salutes. (A.D. 55.)"
        ]
    },
    {
        "Word": "Peruda",
        "Definitions": [
            "One whose descendants returned with Zerubbabel (Ezra 2:55); called also Perida (Neh. 7:57).",
            "same as Perida",
            "The same as [957]Perida. (Ezra 2:55)"
        ]
    },
    {
        "Word": "Peter",
        "Definitions": [
            "Originally called Simon (=Simeon, i.e., \"hearing\"), a very common Jewish name in the New Testament. He was the son of Jona (Matt. 16:17). His mother is nowhere named in Scripture. He had a younger brother called Andrew, who first brought him to Jesus (John 1:40-42). His native town was Bethsaida, on the western coast of the Sea of Galilee, to which also Philip belonged. Here he was brought up by the shores of the Sea of Galilee, and was trained to the occupation of a fisher. His father had probably died while he was still young, and he and his brother were brought up under the care of Zebedee and his wife Salome (Matt. 27:56; Mark 15:40; 16:1). There the four youths, Simon, Andrew, James, and John, spent their boyhood and early manhood in constant fellowship. Simon and his brother doubtless enjoyed all the advantages of a religious training, and were early instructed in an acquaintance with the Scriptures and with the great prophecies regarding the coming of the Messiah. They did not probably enjoy, however, any special training in the study of the law under any of the rabbis. When Peter appeared before the Sanhedrin, he looked like an \"unlearned man\" (Acts 4:13).",
            "\"Simon was a Galilean, and he was that out and out...The Galileans had a marked character of their own. They had a reputation for an independence and energy which often ran out into turbulence. They were at the same time of a franker and more transparent disposition than their brethren in the south. In all these respects, in bluntness, impetuosity, headiness, and simplicity, Simon was a genuine Galilean. They spoke a peculiar dialect. They had a difficulty with the guttural sounds and some others, and their pronunciation was reckoned harsh in Judea. The Galilean accent stuck to Simon all through his career. It betrayed him as a follower of Christ when he stood within the judgment-hall (Mark 14:70). It betrayed his own nationality and that of those conjoined with him on the day of Pentecost (Acts 2:7).\" It would seem that Simon was married before he became an apostle. His wife's mother is referred to (Matt. 8:14; Mark 1:30; Luke 4:38). He was in all probability accompanied by his wife on his missionary journeys (1 Cor. 9:5; comp. 1 Pet. 5:13).",
            "He appears to have been settled at Capernaum when Christ entered on his public ministry, and may have reached beyond the age of thirty. His house was large enough to give a home to his brother Andrew, his wife's mother, and also to Christ, who seems to have lived with him (Mark 1:29, 36; 2:1), as well as to his own family. It was apparently two stories high (2:4).",
            "At Bethabara (R.V., John 1:28, \"Bethany\"), beyond Jordan, John the Baptist had borne testimony concerning Jesus as the \"Lamb of God\" (John 1:29-36). Andrew and John hearing it, followed Jesus, and abode with him where he was. They were convinced, by his gracious words and by the authority with which he spoke, that he was the Messiah (Luke 4:22; Matt. 7:29); and Andrew went forth and found Simon and brought him to Jesus (John 1:41).",
            "Jesus at once recognized Simon, and declared that hereafter he would be called Cephas, an Aramaic name corresponding to the Greek Petros, which means \"a mass of rock detached from the living rock.\" The Aramaic name does not occur again, but the name Peter gradually displaces the old name Simon, though our Lord himself always uses the name Simon when addressing him (Matt. 17:25; Mark 14:37; Luke 22:31, comp. 21:15-17). We are not told what impression the first interview with Jesus produced on the mind of Simon. When we next meet him it is by the Sea of Galilee (Matt. 4:18-22). There the four (Simon and Andrew, James and John) had had an unsuccessful night's fishing. Jesus appeared suddenly, and entering into Simon's boat, bade him launch forth and let down the nets. He did so, and enclosed a great multitude of fishes. This was plainly a miracle wrought before Simon's eyes. The awe-stricken disciple cast himself at the feet of Jesus, crying, \"Depart from me; for I am a sinful man, O Lord\" (Luke 5:8). Jesus addressed him with the assuring words, \"Fear not,\" and announced to him his life's work. Simon responded at once to the call to become a disciple, and after this we find him in constant attendance on our Lord.",
            "He is next called into the rank of the apostleship, and becomes a \"fisher of men\" (Matt. 4:19) in the stormy seas of the world of human life (Matt. 10:2-4; Mark 3:13-19; Luke 6:13-16), and takes a more and more prominent part in all the leading events of our Lord's life. It is he who utters that notable profession of faith at Capernaum (John 6:66-69), and again at Caesarea Philippi (Matt. 16:13-20; Mark 8:27-30; Luke 9:18-20). This profession at Caesarea was one of supreme importance, and our Lord in response used these memorable words: \"Thou art Peter, and upon this rock I will build my church.\"",
            "\"From that time forth\" Jesus began to speak of his sufferings. For this Peter rebuked him. But our Lord in return rebuked Peter, speaking to him in sterner words than he ever used to any other of his disciples (Matt. 16:21-23; Mark 8:31-33). At the close of his brief sojourn at Caesarea our Lord took Peter and James and John with him into \"an high mountain apart,\" and was transfigured before them. Peter on that occasion, under the impression the scene produced on his mind, exclaimed, \"Lord, it is good for us to be here: let us make three tabernacles\" (Matt. 17:1-9).",
            "On his return to Capernaum the collectors of the temple tax (a didrachma, half a sacred shekel), which every Israelite of twenty years old and upwards had to pay (Ex. 30:15), came to Peter and reminded him that Jesus had not paid it (Matt. 17:24-27). Our Lord instructed Peter to go and catch a fish in the lake and take from its mouth the exact amount needed for the tax, viz., a stater, or two half-shekels. \"That take,\" said our Lord, \"and give unto them for me and thee.\"",
            "As the end was drawing nigh, our Lord sent Peter and John (Luke 22:7-13) into the city to prepare a place where he should keep the feast with his disciples. There he was forewarned of the fearful sin into which he afterwards fell (22:31-34). He accompanied our Lord from the guest-chamber to the garden of Gethsemane (Luke 22:39-46), which he and the other two who had been witnesses of the transfiguration were permitted to enter with our Lord, while the rest were left without. Here he passed through a strange experience. Under a sudden impulse he cut off the ear of Malchus (47-51), one of the band that had come forth to take Jesus. Then follow the scenes of the judgment-hall (54-61) and his bitter grief (62).",
            "He is found in John's company early on the morning of the resurrection. He boldly entered into the empty grave (John 20:1-10), and saw the \"linen clothes laid by themselves\" (Luke 24:9-12). To him, the first of the apostles, our risen Lord revealed himself, thus conferring on him a signal honour, and showing how fully he was restored to his favour (Luke 24:34; 1 Cor. 15:5). We next read of our Lord's singular interview with Peter on the shores of the Sea of Galilee, where he thrice asked him, \"Simon, son of Jonas, lovest thou me?\" (John 21:1-19). (See [470]LOVE.)",
            "After this scene at the lake we hear nothing of Peter till he again appears with the others at the ascension (Acts 1:15-26). It was he who proposed that the vacancy caused by the apostasy of Judas should be filled up. He is prominent on the day of Pentecost (2:14-40). The events of that day \"completed the change in Peter himself which the painful discipline of his fall and all the lengthened process of previous training had been slowly making. He is now no more the unreliable, changeful, self-confident man, ever swaying between rash courage and weak timidity, but the stead-fast, trusted guide and director of the fellowship of believers, the intrepid preacher of Christ in Jerusalem and abroad. And now that he is become Cephas indeed, we hear almost nothing of the name Simon (only in Acts 10:5, 32; 15:14), and he is known to us finally as Peter.\"",
            "After the miracle at the temple gate (Acts 3) persecution arose against the Christians, and Peter was cast into prison. He boldly defended himself and his companions at the bar of the council (4:19, 20). A fresh outburst of violence against the Christians (5:17-21) led to the whole body of the apostles being cast into prison; but during the night they were wonderfully delivered, and were found in the morning teaching in the temple. A second time Peter defended them before the council (Acts 5:29-32), who, \"when they had called the apostles and beaten them, let them go.\"",
            "The time had come for Peter to leave Jerusalem. After labouring for some time in Samaria, he returned to Jerusalem, and reported to the church there the results of his work (Acts 8:14-25). Here he remained for a period, during which he met Paul for the first time since his conversion (9:26-30; Gal. 1:18). Leaving Jerusalem again, he went forth on a missionary journey to Lydda and Joppa (Acts 9:32-43). He is next called on to open the door of the Christian church to the Gentiles by the admission of Cornelius of Caesarea (ch. 10).",
            "After remaining for some time at Caesarea, he returned to Jerusalem (Acts 11:1-18), where he defended his conduct with reference to the Gentiles. Next we hear of his being cast into prison by Herod Agrippa (12:1-19); but in the night an angel of the Lord opened the prison gates, and he went forth and found refuge in the house of Mary.",
            "He took part in the deliberations of the council in Jerusalem (Acts 15:1-31; Gal. 2:1-10) regarding the relation of the Gentiles to the church. This subject had awakened new interest at Antioch, and for its settlement was referred to the council of the apostles and elders at Jerusalem. Here Paul and Peter met again.",
            "We have no further mention of Peter in the Acts of the Apostles. He seems to have gone down to Antioch after the council at Jerusalem, and there to have been guilty of dissembling, for which he was severely reprimanded by Paul (Gal. 2:11-16), who \"rebuked him to his face.\"",
            "After this he appears to have carried the gospel to the east, and to have laboured for a while at Babylon, on the Euphrates (1 Pet. 5:13). There is no satisfactory evidence that he was ever at Rome. Where or when he died is not certainly known. Probably he died between A.D. 64 and 67.",
            "a rock or stone",
            "(a rock or stone). The original name of this disciple was Simon, i.e. \"hearer.\" He was the son of a man named Jonas, (Matthew 16:17; John 1:42; 21:16) and was brought up in his father's occupation, that of a fisherman. He and his brother Andrew were partners of John end James, the sons of Zebedee, who had hired servants. Peter did not live, as a mere laboring man, in a hut by the seaside, but first at Bethsaida, and afterward in a house at Capernaum belonging to himself or his mother-in-law, which must have been rather a large one, since he received in it not only our Lord and his fellow disciples, but multitudes who were attracted by the miracles and preaching of Jesus. Peter was probably between thirty and forty pears of age at the date of his call. That call was preceded by a special preparation. Peter and his brother Andrew, together with their partners James and John, the sons of Zebedee, were disciples of John the Baptist when he was first called by our Lord. The particulars of this are related with graphic minuteness by St. John. It was upon this occasion that Jesus gave Peter the name Cephas, a Syriac word answering to the Greek Peter, and signifying a stone or rock. (John 1:35-42) This first call led to no immediate change in Peter's external position. He and his fellow disciples looked henceforth upon our Lord as their teacher, but were not commanded to follow him as regular disciples. They returned to Capernaum, where they pursued their usual business, waiting for a further intimation of his will. The second call is recorded by the other three evangelists; the narrative of Luke being apparently supplementary to the brief and, so to speak official accounts given by Matthew and Mark. It took place on the Sea of Galilee near Capernaum, where the four disciples Peter and Andrew, James and John were fishing. Some time was passed afterward in attendance upon our Lord's public ministrations in Galilee, Decapolis, Peraea and Judea. The special designation of Peter and his eleven fellow disciples took place some time afterward, when they were set apart as our Lord's immediate attendants. See (Matthew 10:2-4; Mark 3:13-19) (the most detailed account); Luke 6:13 They appear to have then first received formally the name of apostles, and from that time Simon bore publicly, and as it would seem all but exclusively, the name Peter, which had hitherto been used rather as a characteristic appellation than as a proper name. From this time there can be no doubt that Peter held the first place among the apostles, to whatever cause his precedence is to be attributed. He is named first in every list of the apostles; he is generally addressed by our Lord as their representative; and on the most solemn occasions he speaks in their name. The distinction which he received, and it may be his consciousness of ability, energy, zeal and absolute devotion to Christ's person, seem to have developed a natural tendency to rashness and forwardness bordering upon resumption. In his affection and self-confidence Peter ventured to reject as impossible the announcement of the sufferings and humiliation which Jesus predicted, and heard the sharp words, \"Get thee behind me, Satan; thou art an offence unto me, for thou savorest not the things that be of God but those that be of men.\" It is remarkable that on other occasions when St. Peter signalized his faith and devotion, he displayed at the time, or immediately afterward, a more than usual deficiency in spiritual discernment and consistency. Toward the close of our Lord's ministry Peter's characteristics become especially prominent. At the last supper Peter seems to have been particularly earnest in the request that the traitor might be pointed out. After the supper his words drew out the meaning of the significant act of our Lord in washing his disciples' feet. Then too it was that he made those repeated protestations of unalterable fidelity, so soon to be falsified by his miserable fall. On the morning of the resurrection we have proof that Peter, though humbled, was not crushed by his fall. He and John were the first to visit the sepulchre; he was the first who entered it. We are told by Luke and by Paul that Christ appeared to him first among the apostles. It is observable; however, that on that occasion he is called by his original name, Simon not Peter; the higher designation was not restored until he had been publicly reinstituted, so to speak, by his Master. That reinstitution--an event of the very highest import-took place at the Sea of Galilee. John 21. The first part of the Acts of the Apostles is occupied by the record of transactions in nearly all forth as the recognized leader of the apostles. He is the most prominent person in the greatest event after the resurrection, when on the day of Pentecost the Church was first invested with the plenitude of gifts and power. When the gospel was first preached beyond the precincts of Judea, he and John were at once sent by the apostles to confirm the converts at Samaria. Henceforth he remains prominent, but not exclusively prominent, among the propagators of the gospel. We have two accounts of the first meeting of Peter and Paul-- (Acts 9:26; Galatians 1:17,18) This interview was followed by another event marking Peter's position--a general apostolical tour of visitation to the churches hitherto established. (Acts 9:32) The most signal transaction after the day of Pentecost was the baptism of Cornelius. That was the crown and consummation of Peter's ministry. The establishment of a church in great part of Gentile origin at Antioch and the mission of Barnabas between whose family and Peter there were the bonds of near intimacy, set the seal upon the work thus inaugurated by Peter. This transaction was soon followed by the imprisonment of our apostle. His miraculous deliverance marks the close of this second great period of his ministry. The special work assigned to him was completed. From that time we have no continuous history of him. Peter was probably employed for the most part in building up and completing the organization of Christian communities in Palestine and the adjoining districts. There is, however strong reason to believe that he visited Corinth at an early period. The name of Peter as founder or joint founder is not associated with any local church save the churches of Corinth, Antioch or Rome, by early ecclesiastical tradition. It may be considered as a settled point that he did not visit Rome before the last year of his life; but there is satisfactory evidence that he and Paul were the founders of the church at Rome, and suffered death in that city. The time and manner of the apostle's martyrdom are less certain. According to the early writers, he suffered at or about the same time with Paul, and in the Neronian persecution, A.D. 67,68. All agree that he was crucified. Origen says that Peter felt himself to be unworthy to be put to death in the same manner as his Master, and was therefore, at his own request, crucified with his head downward. The apostle is said to have employed interpreters. Of far more importance is the statement that Mark wrote his Gospel under the teaching of Peter, or that he embodied in that Gospel the substance of our apostle's oral instructions. [[959]Mark, Gospel Of] The only written documents which Peter has left are the First Epistle-- about which no doubt has ever been entertained in the Church-- and the Second, which has been a subject of earnest controversy."
        ]
    },
    {
        "Word": "Peter, First Epistle of",
        "Definitions": [
            "This epistle is addressed to \"the strangers scattered abroad\", i.e., to the Jews of the Dispersion (the Diaspora).",
            "Its object is to confirm its readers in the doctrines they had been already taught. Peter has been called \"the apostle of hope,\" because this epistle abounds with words of comfort and encouragement fitted to sustain a \"lively hope.\" It contains about thirty-five references to the Old Testament.",
            "It was written from Babylon, on the Euphrates, which was at this time one of the chief seats of Jewish learning, and a fitting centre for labour among the Jews. It has been noticed that in the beginning of his epistle Peter names the provinces of Asia Minor in the order in which they would naturally occur to one writing from Babylon. He counsels (1) to steadfastness and perseverance under persecution (1-2:10); (2) to the practical duties of a holy life (2:11-3:13); (3) he adduces the example of Christ and other motives to patience and holiness (3:14-4:19); and (4) concludes with counsels to pastors and people (ch. 5)."
        ]
    },
    {
        "Word": "Peter, Second Epistle of",
        "Definitions": [
            "The question of the authenticity of this epistle has been much discussed, but the weight of evidence is wholly in favour of its claim to be the production of the apostle whose name it bears. It appears to have been written shortly before the apostle's death (1:14). This epistle contains eleven references to the Old Testament. It also contains (3:15, 16) a remarkable reference to Paul's epistles. Some think this reference is to 1 Thess. 4:13-5:11. A few years ago, among other documents, a parchment fragment, called the \"Gospel of Peter,\" was discovered in a Christian tomb at Akhmim in Upper Egypt. Origen (obiit A.D. 254), Eusebius (obiit 340), and Jerome (obiit 420) refer to such a work, and hence it has been concluded that it was probably written about the middle of the second century. It professes to give a history of our Lord's resurrection and ascension. While differing in not a few particulars from the canonical Gospels, the writer shows plainly that he was acquinted both with the synoptics and with the Gospel of John. Though apocryphal, it is of considerable value as showing that the main facts of the history of our Lord were then widely known."
        ]
    },
    {
        "Word": "Pethahiah",
        "Definitions": [
            "Loosed of the Lord. (1.) The chief of one of the priestly courses (the nineteenth) in the time of David (1 Chr. 24:16). (2.) A Levite (Ezra 10:23). (3.) Neh. 9:5. (4.) A descendant of Judah who had some office at the court of Persia (Neh. 11:24).",
            "the Lord opening; gate of the Lord",
            "(freed by Jehovah).",
            "+ A priest, over the nineteenth course in the reign of David. (1 Chronicles 24:16) (B.C. 1020.) + A Levite in the time of Ezra, who had married a foreign wife. (Ezra 10:23) He is probably the same who is mentioned in (Nehemiah 9:5) (B.C. 458.) + The son of Meshezabeel, and descendant of Zerah. (Nehemiah 11:24) (B.C. 446.)"
        ]
    },
    {
        "Word": "Pethor",
        "Definitions": [
            "Interpretation of dreams, identified with Pitru, on the west bank of the Euphrates, a few miles south of the Hittite capital of Carchemish (Num. 22:5, \"which is by the river of the land of the children of [the god] Ammo\"). (See [471]BALAAM.)",
            "(soothsayer), a town of Mesopotamia, where Balaam resided, and situated \"upon the river,\" possibly the Euphrates. (Numbers 22:5; 23:4) Its position is wholly unknown."
        ]
    },
    {
        "Word": "Pethuel",
        "Definitions": [
            "Vision of God, the father of Joel the prophet (Joel 1:1).",
            "mouth of God; persuasion of God",
            "(vision of God), the father of the prophet Joel. (Joel 1:1) (B.C. before 800.)"
        ]
    },
    {
        "Word": "Petra",
        "Definitions": [
            "Rock, Isa. 16:1, marg. (See [472]SELA.)"
        ]
    },
    {
        "Word": "Peulthai",
        "Definitions": [
            "Wages of the Lord, one of the sons of Obed-edom, a Levite porter (1 Chr. 26:5).",
            "my works",
            "(my wages) properly Peullethai, the eighth son of Obed-edom. (1 Chronicles 26:5) (B.C. 1020.)"
        ]
    },
    {
        "Word": "Phalec",
        "Definitions": [
            "(Luke 3:35)=Peleg (q.v.), Gen. 11:16.",
            "same as Peleg",
            "(division). Peleg the son of Eber. (Luke 3:35)"
        ]
    },
    {
        "Word": "Phallu",
        "Definitions": [
            "Separated, the second son of Reuben (Gen. 46:9).",
            "Pallu, admirable; hidden",
            "(distinguished), Pallu the son of Reuben is so called in the Authorized Version of (Genesis 46:9) (B.C. about 1706.)"
        ]
    },
    {
        "Word": "Phalti",
        "Definitions": [
            "Deliverance of the Lord, the son of Laish of Gallim (1 Sam. 25:44)= Phaltiel (2 Sam. 3:15). Michal, David's wife, was given to him.",
            "(my deliverance), the son of Laish of Gallim, to whom Saul gave Michal in marriage after his mad jealousy had driven David forth as an outlaw. (1 Samuel 25:4-1) In (2 Samuel 3:15) he is called [960]Phaltiel. With the exception of this brief mention of his name, and the touching little episode in (2 Samuel 3:16) nothing more is heard of Phalti. (B.C. 1061.)"
        ]
    },
    {
        "Word": "Phanuel",
        "Definitions": [
            "Face of God, father of the prophetess Anna (q.v.), Luke 2:36.",
            "face or vision of God",
            "(face of God), the father of Anna, the prophetess of the tribe of Aser. (Luke 2:36) (B.C. about 80.)"
        ]
    },
    {
        "Word": "Pharaoh",
        "Definitions": [
            "The official title borne by the Egyptian kings down to the time when that country was conquered by the Greeks. (See [473]EGYPT.) The name is a compound, as some think, of the words Ra, the \"sun\" or \"sun-god,\" and the article phe, \"the,\" prefixed; hence phera, \"the sun,\" or \"the sun-god.\" But others, perhaps more correctly, think the name derived from Perao, \"the great house\" = his majesty = in Turkish, \"the Sublime Porte.\"",
            "(1.) The Pharaoh who was on the throne when Abram went down into Egypt (Gen. 12:10-20) was probably one of the Hyksos, or \"shepherd kings.\" The Egyptians called the nomad tribes of Syria Shasu, \"plunderers,\" their king or chief Hyk, and hence the name of those invaders who conquered the native kings and established a strong government, with Zoan or Tanis as their capital. They were of Semitic origin, and of kindred blood accordingly with Abram. They were probably driven forward by the pressure of the Hittites. The name they bear on the monuments is \"Mentiu.\"",
            "(2.) The Pharaoh of Joseph's days (Gen. 41) was probably Apopi, or Apopis, the last of the Hyksos kings. To the old native Egyptians, who were an African race, shepherds were \"an abomination;\" but to the Hyksos kings these Asiatic shepherds who now appeared with Jacob at their head were congenial, and being akin to their own race, had a warm welcome (Gen. 47:5, 6). Some argue that Joseph came to Egypt in the reign of Thothmes III., long after the expulsion of the Hyksos, and that his influence is to be seen in the rise and progress of the religious revolution in the direction of monotheism which characterized the middle of the Eighteenth Dynasty. The wife of Amenophis III., of that dynasty, was a Semite. Is this singular fact to be explained from the presence of some of Joseph's kindred at the Egyptian court? Pharaoh said to Joseph, \"Thy father and thy brethren are come unto thee: the land of Egypt is before thee; in the best of the land make thy father and brethren to dwell\" (Gen. 47:5, 6).",
            "(3.) The \"new king who knew not Joseph\" (Ex. 1:8-22) has been generally supposed to have been Aahmes I., or Amosis, as he is called by Josephus. Recent discoveries, however, have led to the conclusion that Seti was the \"new king.\"",
            "For about seventy years the Hebrews in Egypt were under the powerful protection of Joseph. After his death their condition was probably very slowly and gradually changed. The invaders, the Hyksos, who for some five centuries had been masters of Egypt, were driven out, and the old dynasty restored. The Israelites now began to be looked down upon. They began to be afflicted and tyrannized over. In process of time a change appears to have taken place in the government of Egypt. A new dynasty, the Nineteenth, as it is called, came into power under Seti I., who was its founder. He associated with him in his government his son, Rameses II., when he was yet young, probably ten or twelve years of age.",
            "Note, Professor Maspero, keeper of the museum of Bulak, near Cairo, had his attention in 1870 directed to the fact that scarabs, i.e., stone and metal imitations of the beetle (symbols of immortality), originally worn as amulets by royal personages, which were evidently genuine relics of the time of the ancient Pharaohs, were being sold at Thebes and different places along the Nile. This led him to suspect that some hitherto undiscovered burial-place of the Pharaohs had been opened, and that these and other relics, now secretly sold, were a part of the treasure found there. For a long time he failed, with all his ingenuity, to find the source of these rare treasures. At length one of those in the secret volunteered to give information regarding this burial-place. The result was that a party was conducted in 1881 to Dier el-Bahari, near Thebes, when the wonderful discovery was made of thirty-six mummies of kings, queens, princes, and high priests hidden away in a cavern prepared for them, where they had lain undisturbed for thirty centuries. \"The temple of Deir el-Bahari stands in the middle of a natural amphitheatre of cliffs, which is only one of a number of smaller amphitheatres into which the limestone mountains of the tombs are broken up. In the wall of rock separating this basin from the one next to it some ancient Egyptian engineers had constructed the hiding-place, whose secret had been kept for nearly three thousand years.\" The exploring party being guided to the place, found behind a great rock a shaft 6 feet square and about 40 feet deep, sunk into the limestone. At the bottom of this a passage led westward for 25 feet, and then turned sharply northward into the very heart of the mountain, where in a chamber 23 feet by 13, and 6 feet in height, they came upon the wonderful treasures of antiquity. The mummies were all carefully secured and brought down to Bulak, where they were deposited in the royal museum, which has now been removed to Ghizeh.",
            "Among the most notable of the ancient kings of Egypt thus discovered were Thothmes III., Seti I., and Rameses II. Thothmes III. was the most distinguished monarch of the brilliant Eighteenth Dynasty. When this mummy was unwound \"once more, after an interval of thirty-six centuries, human eyes gazed on the features of the man who had conquered Syria and Cyprus and Ethiopia, and had raised Egypt to the highest pinnacle of her power. The spectacle, however, was of brief duration. The remains proved to be in so fragile a state that there was only time to take a hasty photograph, and then the features crumbled to pieces and vanished like an apparition, and so passed away from human view for ever.\" \"It seems strange that though the body of this man,\" who overran Palestine with his armies two hundred years before the birth of Moses, \"mouldered to dust, the flowers with which it had been wreathed were so wonderfully preserved that even their colour could be distinguished\" (Manning's Land of the Pharaohs).",
            "Seti I. (his throne name Merenptah), the father of Rameses II., was a great and successful warrior, also a great builder. The mummy of this Pharaoh, when unrolled, brought to view \"the most beautiful mummy head ever seen within the walls of the museum. The sculptors of Thebes and Abydos did not flatter this Pharaoh when they gave him that delicate, sweet, and smiling profile which is the admiration of travellers. After a lapse of thirty-two centuries, the mummy retains the same expression which characterized the features of the living man. Most remarkable of all, when compared with the mummy of Rameses II., is the striking resemblance between the father and the son. Seti I. is, as it were, the idealized type of Rameses II. He must have died at an advanced age. The head is shaven, the eyebrows are white, the condition of the body points to considerably more than threescore years of life, thus confirming the opinions of the learned, who have attributed a long reign to this king.\"",
            "(4.) Rameses II., the son of Seti I., is probably the Pharaoh of the Oppression. During his forty years' residence at the court of Egypt, Moses must have known this ruler well. During his sojourn in Midian, however, Rameses died, after a reign of sixty-seven years, and his body embalmed and laid in the royal sepulchre in the Valley of the Tombs of Kings beside that of his father. Like the other mummies found hidden in the cave of Deir el-Bahari, it had been for some reason removed from its original tomb, and probably carried from place to place till finally deposited in the cave where it was so recently discovered.",
            "In 1886, the mummy of this king, the \"great Rameses,\" the \"Sesostris\" of the Greeks, was unwound, and showed the body of what must have been a robust old man. The features revealed to view are thus described by Maspero: \"The head is long and small in proportion to the body. The top of the skull is quite bare. On the temple there are a few sparse hairs, but at the poll the hair is quite thick, forming smooth, straight locks about two inches in length. White at the time of death, they have been dyed a light yellow by the spices used in embalmment. The forehead is low and narrow; the brow-ridge prominent; the eye-brows are thick and white; the eyes are small and close together; the nose is long, thin, arched like the noses of the Bourbons; the temples are sunk; the cheek-bones very prominent; the ears round, standing far out from the head, and pierced, like those of a woman, for the wearing of earrings; the jaw-bone is massive and strong; the chin very prominent; the mouth small, but thick-lipped; the teeth worn and very brittle, but white and well preserved. The moustache and beard are thin. They seem to have been kept shaven during life, but were probably allowed to grow during the king's last illness, or they may have grown after death. The hairs are white, like those of the head and eyebrows, but are harsh and bristly, and a tenth of an inch in length. The skin is of an earthy-brown, streaked with black. Finally, it may be said, the face of the mummy gives a fair idea of the face of the living king. The expression is unintellectual, perhaps slightly animal; but even under the somewhat grotesque disguise of mummification there is plainly to be seen an air of sovereign majesty, of resolve, and of pride.\"",
            "Both on his father's and his mother's side it has been pretty clearly shown that Rameses had Chaldean or Mesopotamian blood in his veins to such a degree that he might be called an Assyrian. This fact is thought to throw light on Isa. 52:4.",
            "(5.) The Pharaoh of the Exodus was probably Menephtah I., the fourteenth and eldest surviving son of Rameses II. He resided at Zoan, where he had the various interviews with Moses and Aaron recorded in the book of Exodus. His mummy was not among those found at Deir el-Bahari. It is still a question, however, whether Seti II. or his father Menephtah was the Pharaoh of the Exodus. Some think the balance of evidence to be in favour of the former, whose reign it is known began peacefully, but came to a sudden and disastrous end. The \"Harris papyrus,\" found at Medinet-Abou in Upper Egypt in 1856, a state document written by Rameses III., the second king of the Twentieth Dynasty, gives at length an account of a great exodus from Egypt, followed by wide-spread confusion and anarchy. This, there is great reason to believe, was the Hebrew exodus, with which the Nineteenth Dynasty of the Pharaohs came to an end. This period of anarchy was brought to a close by Setnekht, the founder of the Twentieth Dynasty.",
            "\"In the spring of 1896, Professor Flinders Petrie discovered, among the ruins of the temple of Menephtah at Thebes, a large granite stela, on which is engraved a hymn of victory commemorating the defeat of Libyan invaders who had overrun the Delta. At the end other victories of Menephtah are glanced at, and it is said that the Israelites (I-s-y-r-a-e-l-u) are minished (?) so that they have no seed.' Menephtah was son and successor of Rameses II., the builder of Pithom, and Egyptian scholars have long seen in him the Pharaoh of the Exodus. The Exodus is also placed in his reign by the Egyptian legend of the event preserved by the historian Manetho. In the inscription the name of the Israelites has no determinative of country' or 'district' attached to it, as is the case with all the other names (Canaan, Ashkelon, Gezer, Khar or Southern Palestine, etc.) mentioned along with it, and it would therefore appear that at the time the hymn was composed, the Israelites had already been lost to the sight of the Egyptians in the desert. At all events they must have had as yet no fixed home or district of their own. We may therefore see in the reference to them the Pharaoh's version of the Exodus, the disasters which befell the Egyptians being naturally passed over in silence, and only the destruction of the men children' of the Israelites being recorded. The statement of the Egyptian poet is a remarkable parallel to Ex. 1:10-22.\"",
            "(6.) The Pharaoh of 1 Kings 11:18-22.",
            "(7.) So, king of Egypt (2 Kings 17:4).",
            "(8.) The Pharaoh of 1 Chr. 4:18.",
            "(9.) Pharaoh, whose daughter Solomon married (1 Kings 3:1; 7:8).",
            "(10.) Pharaoh, in whom Hezekiah put his trust in his war against Sennacherib (2 Kings 18:21).",
            "(11.) The Pharaoh by whom Josiah was defeated and slain at Megiddo (2 Chr. 35:20-24; 2 Kings 23:29, 30). (See [474]NECHO.)",
            "(12.) Pharaoh-hophra, who in vain sought to relieve Jerusalem when it was besieged by Nebuchadnezzar (q.v.), 2 Kings 25:1-4; comp. Jer. 37:5-8; Ezek. 17:11-13. (See [475]ZEDEKIAH.)",
            "that disperses; that spoils",
            "the common title of the native kings of Egypt in the Bible, corresponding to P-ra or Ph-ra \"the sun,\" of the hieroglyphics. Brugsch, Ebers and other modern Egyptologists define it to mean 'the great house,\" which would correspond to our \"the Sublime Porte.\" As several kings are mentioned only by the title \"Pharaoh\" in the Bible, it is important to endeavor to discriminate them:",
            "+ The Pharaoh of Abraham . (Genesis 12:15)--At the time at which the patriarch went into Egypt, it is generally held that the country, or at least lower Egypt, was ruled by the Shepherd kings, of whom the first and moat powerful line was the fifteenth dynasty, the undoubted territories of which would be first entered by one coming from the east. The date at which Abraham visited Egypt was about B.C. 2081, which would accord with the time of Salatis the head of the fifteenth dynasty, according to our reckoning. + The Pharoah of Joseph . (Genesis 41:1) ...--One of the Shepherd kings perhaps Apophis, who belonged to the fifteenth dynasty. He appears to have reigned from Joseph's appointment (or perhaps somewhat earlier) until Jacob's death, a period of at least twenty-six years, from about B.C. 1876 to 1850 and to have been the fifth or sixth king of the fifteenth dynasty. + The Pharoah of the oppression . (Exodus 1:8)--The first Persecutor of the Israelites may be distinguished as the Pharaoh of the oppression, from the second, the Pharoah of the exodus especially as he commenced and probably long carried on the persecution. The general view is that he was an Egyptian. One class of Egyptologists think that Amosis (Ahmes), the first sovereign of the eighteenth dynasty, is the Pharaoh of the oppression; but Brugsch and others identify him with Rameses II. (the Sesostris of the Greeks), of the nineteenth dynasty. (B.C. 1340.) + The Pharoah of the exodus . (Exodus 5:1)--Either Thothmes III., as Wilkinson, or Menephthah son of Rameses II., whom Brugsch thinks was probably the Pharaoh of the exodus, who with his army pursued the Israelites and were overwhelmed in the Red Sea. \"The events which form the lamentable close of his rule over Egypt are Passed over by the monuments (very naturally) with perfect silence. The dumb tumults covers the misfortune: which was suffered, for the record of these events was inseparably connected with the humiliating confession of a divine visitation, to which a patriotic writer at the court of Pharaoh would hardly have brought his mind.\" The table on page 186 gives some of the latest opinions. + Pharaoh, father-in-law of Mered .--In the genealogies of the tribe of Judah, mention is made of the daughter of a Pharaoh married to an Israelite--\" Bithiah the daughter of Pharaoh. which Mered took.\" (1 Chronicles 4:18) + Pharaoh, brother-in-law of Hadad the Edomite .--This king gave Haadad. as his wife, the sister of his own wife, Tahpenes. (1 Kings 11:18-20) + Pharaoh, father-in-law of Solomon .--The mention that the queen was brought into the city of David while Solomon's house and the temple and the city wall were building shows that the marriage took place not later than the eleventh year of the king, when the temple was finished, having been commenced in the Pharaoh led an expedition into Palestine. (1 Kings 9:16) + Pharaoh, the opponent of Sennacherib .--This Pharaoh, (Isaiah 36:6) can only be the Sethos whom Herodotus mentions as the opponent of Sennacherib and who may reasonably be supposed to be the Zet of Manetho. + Pharoah-necho .--The first mention in the Bible of a proper name with the title Pharaoh is the case of Pharaoh-necho, who is also called Necho simply. This king was of the Saite twenty-sixth dynasty, of which Manetho makes him either the fifth or the sixth ruler. Herodotus calls him Nekos, and assigns to him a reign of sixteen years, which is confirmed by the monuments. He seems to have been an enterprising king, as he is related to have attempted to complete the canal connecting the Red Sea with the Nile, and to have sent an expedition of Phoenicians to circumnavigate Africa, which was successfully accomplished. At the commencement of his reign B.C. 610, he made war against the king of Assyria, and, being encountered on his way by Josiah, defeated and slew the king of Judah at Megiddo. (2 Kings 23:29,30; 2 Chronicles 35:20-24) Necho seems to have soon returned to Egypt. Perhaps he was on his way thither when he deposed Jehoahaz. The army was probably posted at Carchemish, and was there defeated by Nebuchadnezzar in the fourth year of Necho, B.C. 607, that king not being, as it seems, then at its head. (Jeremiah 46:1,2,6,10) This battle led to the loss of all the Asiatic dominions of Egypt. (2 Kings 24:7) + Pharaoh-hophra .--The next king of Egypt mentioned in the Bible is Pharaoh-hophra, the second successor of Necho, from whom he was separated by the six-years reign of Psammetichus II. He came to the throne about B.C. 589, and ruled nineteen years. Herodotus who calls him Apries, makes him son of Psammetichus II., whom he calls Psammis, and great-grandson of Psammetichus I. In the Bible it is related that Zedekiah, the last king of Judah was aided by a Pharaoh against Nebuchadnezzar, in fulfillment of it treaty, and that an army came out of Egypt, so that the Chaldeans were obliged to raise the siege of Jerusalem. The city was first besieged in the ninth year of Zedekiah B.C. 590, and was captured in his eleventh year, B.C. 588. It was evidently continuously invested for a length of time before was taken, so that it is most probable that Pharaoh's expedition took place during 590 or 589. The Egyptian army returned without effecting its purpose. (Jeremiah 27:5-8; Ezekiel 17:11-18) comp. 2Kin 25:1-4 No subsequent Pharaoh is mentioned in Scripture, but there are predictions doubtless referring to the misfortunes of later princes until the second Persian conquest, when the prophecy, \"There shall be no more a prince of the land of Egypt,\" (Ezekiel 30:13) was fulfilled. (In the summer of 1881 a large number of the mummies of the Pharaohs were found in a tomb near Thebes--among them Raskenen, of the seventeenth dynasty, Ahmes I., founder of the eighteenth dynasty, Thothmes I,II, and III., and Rameses I. It was first thought that Rameses II, of the nineteenth dynasty, was there, But this was found to be a mistake. A group of coffins belonging to the twenty-first dynasty has been found, and it is probable that we will learn not a little about the early Pharaohs, especially from the inscriptions on their shrouds.--ED.)"
        ]
    },
    {
        "Word": "Pharaoh's daughters",
        "Definitions": [
            "Three princesses are thus mentioned in Scripture: (1.) The princess who adopted the infant Moses (q.v.), Ex. 2:10. She is twice mentioned in the New Testament (Acts 7:21: Heb. 11:24). It would seem that she was alive and in some position of influence about the court when Moses was compelled to flee from Egypt, and thus for forty years he had in some way been under her influence. She was in all probability the sister of Rameses, and the daughter of Seti I. Josephus calls her Thermuthis. It is supposed by some that she was Nefert-ari, the wife as well as sister of Rameses. The mummy of this queen was among the treasures found at Deir-el-Bahari.",
            "(2.) \"Bithiah the daughter of Pharaoh, which Mered took (1 Chr. 4:18).",
            "(3.) The wife of Solomon (1 Kings 3:1). This is the first reference since the Exodus to any connection of Israel with Egypt."
        ]
    },
    {
        "Word": "Pharez",
        "Definitions": [
            "Breach, the elder of the twin sons of Judah (Gen. 38:29). From him the royal line of David sprang (Ruth 4:18-22). \"The chief of all the captains of the host\" was of the children of Perez (1 Chr. 27:3; Matt. 1:3).",
            "division; rupture",
            "(Perez, (1 Chronicles 27:3) Phares, (Matthew 1:3; Luke 3:33) 1 Esd. 5:6), twin son, with Zarah or Zerah, of Judah and Tamer his daughter-in-law. (B.C. 1730.) The circumstances of his birth are detailed in Gen. 38. Pharez occupied the rank of Judah's second son, and from two of his sons sprang two new chief houses, those of the Hezronites and Hamulites. From Hezron's second son Ram, or Aram, sprang David and the kings of Judah, and eventually Jesus Christ. In the reign of David the house of Pharez seems to have been eminently distinguished."
        ]
    },
    {
        "Word": "Pharisees",
        "Definitions": [
            "Separatists (Heb. persahin, from parash, \"to separate\"). They were probably the successors of the Assideans (i.e., the \"pious\"), a party that originated in the time of Antiochus Epiphanes in revolt against his heathenizing policy. The first mention of them is in a description by Josephus of the three sects or schools into which the Jews were divided (B.C. 145). The other two sects were the Essenes and the Sadducees. In the time of our Lord they were the popular party (John 7:48). They were extremely accurate and minute in all matters appertaining to the law of Moses (Matt. 9:14; 23:15; Luke 11:39; 18:12). Paul, when brought before the council of Jerusalem, professed himself a Pharisee (Acts 23:6-8; 26:4, 5).",
            "There was much that was sound in their creed, yet their system of religion was a form and nothing more. Theirs was a very lax morality (Matt. 5:20; 15:4, 8; 23:3, 14, 23, 25; John 8:7). On the first notice of them in the New Testament (Matt. 3:7), they are ranked by our Lord with the Sadducees as a \"generation of vipers.\" They were noted for their self-righteousness and their pride (Matt. 9:11; Luke 7:39; 18:11, 12). They were frequently rebuked by our Lord (Matt. 12:39; 16:1-4).",
            "From the very beginning of his ministry the Pharisees showed themselves bitter and persistent enemies of our Lord. They could not bear his doctrines, and they sought by every means to destroy his influence among the people.",
            "set apart",
            "a religious party or school among the Jews at the time of Christ, so called from perishin, the Aramaic form of the Hebrew word perushim, \"separated.\" The chief sects among the Jews were the Pharisees, the Sadducees and the Essenes, who may be described respectively as the Formalists, the Freethinkers and the Puritans. A knowledge of the opinions and practices of the Pharisees at the time of Christ is of great importance for entering deeply into the genius of the Christian religion. A cursory perusal of the Gospels is sufficient to show that Christ's teaching was in some respects thoroughly antagonistic to theirs. He denounced them in the bitterest language; see (Matthew 15:7,8; 23:5,13,14,15,23; Mark 7:6; Luke 11:42-44) and compare (Mark 7:1-5; 11:29; 12:19,20; Luke 6:28,37-42) To understand the Pharisees is by contrast an aid toward understanding the spirit of uncorrupted Christianity.",
            "+ The fundamental principle all of the of the Pharisees, common to them with all orthodox modern Jews, is that by the side of the written law regarded as a summary of the principles and general laws of the Hebrew people there was on oral law to complete and to explain the written law, given to Moses on Mount Sinai and transmitted by him by word of mouth. The first portion of the Talmud, called the Mishna or \"second law,\" contains this oral law. It is a digest of the Jewish traditions and a compendium of the whole ritual law, and it came at length to be esteemed far above the sacred text. + While it was the aim of Jesus to call men to the law of God itself as the supreme guide of life, the Pharisees, upon the Pretence of maintaining it intact, multiplied minute precepts and distinctions to such an extent that the whole life of the Israelite was hemmed in and burdened on every side by instructions so numerous and trifling that the law was almost if not wholly lost sight of. These \"traditions\" as they were called, had long been gradually accumulating. Of the trifling character of these regulations innumerable instances are to be found in the Mishna. Such were their washings before they could eat bread, and the special minuteness with which the forms of this washing were prescribed; their bathing when they returned from the market; their washing of cups, pots, brazen vessels, etc.; their fastings twice in the week, (Luke 18:12) were their tithing; (Matthew 23:23) and such, finally, were those minute and vexatious extensions of the law of the Sabbath, which must have converted God's gracious ordinance of the Sabbath's rest into a burden and a pain. (Matthew 12:1-13; Mark 3:1-6; Luke 18:10-17) + It was a leading aim of the Redeemer to teach men that true piety consisted not in forms, but in substance, not in outward observances, but in an inward spirit. The whole system of Pharisaic piety led to exactly opposite conclusions. The lowliness of piety was, according to the teaching of Jesus, an inseparable concomitant of its reality; but the Pharisees sought mainly to attract the attention and to excite the admiration of men. (Matthew 6:2,6,16; 23:5,6; Luke 14:7) Indeed the whole spirit of their religion was summed up not in confession of sin and in humility, but in a proud self righteousness at variance with any true conception of man's relation to either God or his fellow creatures. + With all their pretences to piety they were in reality avaricious, sensual and dissolute. (Matthew 23:25; John 13:7) They looked with contempt upon every nation but their own. (Luke 10:29) Finally, instead of endeavoring to fulfill the great end of the dispensation whose truths they professed to teach, and thus bringing men to the Hope of Israel, they devoted their energies to making converts to their own narrow views, who with all the zeal of proselytes were more exclusive and more bitterly opposed to the truth than they were themselves. (Matthew 22:15) + The Pharisees at an early day secured the popular favor and thereby acquired considerable political influence. This influence was greatly increased by the extension of the Pharisees over the whole land and the majority which they obtained in the Sanhedrin. Their number reached more than six thousand under the Herods. Many of them must have suffered death for political agitation. In the time of Christ they were divided doctrinally into several schools, among which those of Hillel and Shammai were most noted.--McClintock and Strong . + One of the fundamental doctrines of the Pharisees was a belief in a future state . They appear to have believed in a resurrection of the dead, very much in the same sense: as the early Christians. They also believed in \"a divine Providence acting side by side with the free will of man.\"--Schaff. + It is proper to add that it would be a great mistake to suppose that the Pharisees were wealthy and luxurious much more that they had degenerated into the vices which were imputed to some of the Roman popes and cardinals during the two hundred years preceding the Reformation. Josephus compared the Pharisees to the sect of the Stoics. He says that they lived frugally, in no respect giving in to luxury. We are not to suppose that there were not many individuals among them who were upright and pure, for there were such men as Nicodemus, Gamaliel, Joseph of Arimathea and Paul."
        ]
    },
    {
        "Word": "Pharpar",
        "Definitions": [
            "Swift, one of the rivers of Damascus (2 Kings 5:12). It has been identified with the Awaj, \"a small lively river.\" The whole of the district watered by the Awaj is called the Wady el-Ajam, i.e., \"the valley of the Persians\", so called for some unknown reason. This river empties itself into the lake or marsh Bahret Hijaneh, on the east of Damascus. One of its branches bears the modern name of Wady Barbar, which is probably a corruption of Pharpar.",
            "that produces fruit",
            "(swift), the second of the \"two rivers of Damascus\"--Abana and Pharpar--alluded to by Naaman. (2 Kings 5:18) The two principal streams in the district of Damascus are the Barada and the Awaj, the former being the Abana and the latter the Pharpur. The Awaj rises on the southeast slopes of Hermon, and flows into the most southerly of the three lakes or swamps of Damascus."
        ]
    },
    {
        "Word": "Phebe",
        "Definitions": [
            "A \"deaconess of the church at Cenchrea,\" the port of Corinth. She was probably the bearer of Paul's epistle to the Romans. Paul commended her to the Christians at Rome; \"for she hath been,\" says he, \"a succourer of many, and of myself also\" (Rom. 16:1, 2).",
            "shining; pure",
            "[[966]Phoebe]"
        ]
    },
    {
        "Word": "Phenice",
        "Definitions": [
            "Properly Phoenix a palm-tree (as in the R.V.), a town with a harbour on the southern side of Crete (Acts 27:12), west of the Fair Havens. It is now called Lutro.",
            "Phoenicia, red; purple",
            "(Acts 27:12) (more properly Phoenix, as it is translated in the Revised Version), the name of a haven in Crete on the south coast. The name was no doubt derived from the Greek word for the palm tree, which Theophrastus says was indigenous in the island. It is the modern Lutro . [See [967]Phoenice, Phoenicia; PHOENICIA]"
        ]
    },
    {
        "Word": "Phenicia",
        "Definitions": [
            "(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 to.",
            "\"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\" (comp. Deut. 2:23; Jer. 47:4; Amos 9:7)., Sayce's Bible and the Monuments.",
            "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 [476]TYRE.)",
            "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 [477]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 [478]STONE.)",
            "\"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 Palestine. Among the chief Phoenician cities were Tyre and Sidon, Gebal north of Beirut, Arvad or Arados and Zemar.\""
        ]
    },
    {
        "Word": "Phicol",
        "Definitions": [
            "Great, the chief captain of the army of Abimelech, the Philistine king of Gerar. He entered into an alliance with Abraham with reference to a certain well which, from this circumstance, was called Beersheba (q.v.), \"the well of the oath\" (Gen. 21:22, 32; 26:26)."
        ]
    },
    {
        "Word": "Philadelphia",
        "Definitions": [
            "Brotherly love, a city of Lydia in Asia Minor, about 25 miles south-east of Sardis. It was the seat of one of the \"seven churches\" (Rev. 3:7-12). It came into the possession of the Turks in A.D. 1392. It has several times been nearly destroyed by earthquakes. It is still a town of considerable size, called Allahshehr, \"the city of God.\"",
            "love of a brother",
            "strictly Philadelphi'a (brotherly love), a town on the confines of Lydia and Phrygia Catacecaumene, 25 southeast of Sardis, and built by Attalus II., king of Pergamos, who died B.C. 138. It was situated on the lower slopes of Tmolus, and is still represented by a town called Allah-shehr (city of God). Its elevation is 952 feet above the sea. The original population of Philadelphia. Seems to have been Macedonian; but there was, as appears from (Leviticus 3:9) a synagogue of Hellenizing Jews there, as well as a Christian church. (It was the seat of one of \"the seven churches of Asia.\") The locality was subject to constant earthquakes, which in the time of Strabo rendered even the town walls of Philadelphia unsafe. The expense of reparation was constant, and hence perhaps the poverty of the members of the church. (Revelation 3:8) (The church was highly commended.) (Revelation 3:7-13) Even Gibbon bears the following well-known testimony to the truth of the prophecy, \"Because thou hast kept the word of my patience, I also will keep thee in the hour of temptation\": \"At a distance from the sea, forgotten by the (Greek) emperor encompassed, all sides by the Turks, her valiant citizens defended their religion and freedom above fourscore years. Among the Greek colonies and churches of Asia, Philadelphia is still erect, a column in a scene of ruins.\" \"The modern town (Allah-shehr, city of God), although spacious, containing 3000 houses and 10,000 inhabitants, is badly built; the dwellings are mean and the streets filthy. The inhabitants are mostly Turks. A few ruins are found, including remains of a wall and about twenty-five churches. In one place are four strong marble pillars, which once supported the dome of a church. One of the old mosques is believed by the native Christians to have been the church in which assembled the primitive Christians addressed in the Apocalypse.\" Whitney's Bible Geography.)"
        ]
    },
    {
        "Word": "Philemon",
        "Definitions": [
            "An inhabitant of Colosse, and apparently a person of some note among the citizens (Col. 4:9; Philemon 1:2). He was brought to a knowledge of the gospel through the instrumentality of Paul",
            "(19), and held a prominent place in the Christian community for his piety and beneficence (4-7). He is called in the epistle a \"fellow-labourer,\" and therefore probably held some office in the church at Colosse; at all events, the title denotes that he took part in the work of spreading a knowledge of the gospel.",
            "who kisses",
            "the name of the Christian to whom Paul addressed his epistle in behalf of Onesimus. He was a native probably of Colosse, or at all events lived in that city when the apostle wrote to him: first, because Onesimus was a Colossian, (Colossians 4:9) and secondly because Archippus was a Colossian, (Colossians 4:17) whom Paul associates with Philemon at the beginning of his letter. (Philemon 1:1,2) It is related that Philemon became bishop of Colosse, and died as a martyr under Nero. It is evident from the letter to him that Philemon was a man of property and influence, since he is represented as the head of a numerous household, and as exercising an expensive liberality toward his friends and the poor in general. He was indebted to the apostle Paul as the medium of his personal participation in the gospel. It is not certain under what circumstances they became known to each other. It is evident that on becoming a disciple he gave no common proof of the sincerity and power of his faith. His character as shadowed forth in the epistle to him, is one of the noblest which the sacred record makes known to us."
        ]
    },
    {
        "Word": "Philemon, Epistle to",
        "Definitions": [
            "Was written from Rome at the same time as the epistles to the Colossians and Ephesians, and was sent also by Onesimus. It was addressed to Philemon and the members of his family.",
            "It was written for the purpose of interceding for Onesimus (q.v.), who had deserted his master Philemon and been \"unprofitable\" to him. Paul had found Onesimus at Rome, and had there been instrumental in his conversion, and now he sends him back to his master with this letter.",
            "This epistle has the character of a strictly private letter, and is the only one of such epistles preserved to us. \"It exhibits the apostle in a new light. He throws off as far as possible his apostolic dignity and his fatherly authority over his converts. He speaks simply as Christian to Christian. He speaks, therefore, with that peculiar grace of humility and courtesy which has, under the reign of Christianity, developed the spirit of chivalry and what is called the character of a gentleman,' certainly very little known in the old Greek and Roman civilization\" (Dr. Barry). (See [479]SLAVE.)"
        ]
    },
    {
        "Word": "Philetus",
        "Definitions": [
            "Amiable, with Hymenaeus, at Ephesus, said that the \"resurrection was past already\" (2 Tim. 2:17, 18). This was a Gnostic heresy held by the Nicolaitanes. (See [480]ALEXANDER [4].)",
            "amiable; beloved",
            "(beloved) was possibly a disciple of Hymenaeus, with whom he is associated in (2 Timothy 2:17) and who is named without him in an earlier epistle. (1 Timothy 1:20) (A.D. 68-64) Thep appear to have been persons who believed the Scripture of the Old Testament, but misinterpreted them, allegorizing away the doctrine of the resurrection and resolving it all into figure and metaphor. The delivering over unto Satan. seems to have been a form of excommunication declaring the person reduced to the state of a heathen; and in the apostolic age it was accompanied with supernatural or miraculous effects upon the bodies of the persons so delivered."
        ]
    },
    {
        "Word": "Philip",
        "Definitions": [
            "Lover of horses. (1.) One of the twelve apostles; a native of Bethsaida, \"the city of Andrew and Peter\" (John 1:44). He readily responded to the call of Jesus when first addressed to him (43), and forthwith brought Nathanael also to Jesus (45, 46). He seems to have held a prominent place among the apostles (Matt. 10:3; Mark 3:18; John 6:5-7; 12:21, 22; 14:8, 9; Acts 1:13). Of his later life nothing is certainly known. He is said to have preached in Phrygia, and to have met his death at Hierapolis.",
            "(2.) One of the \"seven\" (Acts 6:5), called also \"the evangelist\" (21:8, 9). He was one of those who were \"scattered abroad\" by the persecution that arose on the death of Stephen. He went first to Samaria, where he laboured as an evangelist with much success (8:5-13). While he was there he received a divine command to proceed toward the south, along the road leading from Jerusalem to Gaza. These towns were connected by two roads. The one Philip was directed to take was that which led through Hebron, and thence through a district little inhabited, and hence called \"desert.\" As he travelled along this road he was overtaken by a chariot in which sat a man of Ethiopia, the eunuch or chief officer of Queen Candace, who was at that moment reading, probably from the Septuagint version, a portion of the prophecies of Isaiah (53:6, 7). Philip entered into conversation with him, and expounded these verses, preaching to him the glad tidings of the Saviour. The eunuch received the message and believed, and was forthwith baptized, and then \"went on his way rejoicing.\" Philip was instantly caught away by the Spirit after the baptism, and the eunuch saw him no more. He was next found at Azotus, whence he went forth in his evangelistic work till he came to Caesarea. He is not mentioned again for about twenty years, when he is still found at Caesarea (Acts 21:8) when Paul and his companions were on the way to Jerusalem. He then finally disappears from the page of history.",
            "(3.) Mentioned only in connection with the imprisonment of John the Baptist (Matt. 14:3; Mark 6:17; Luke 3:19). He was the son of Herod the Great, and the first husband of Herodias, and the father of Salome. (See [481]HEROD PHILIP I.)",
            "(4.) The \"tetrarch of Ituraea\" (Luke 3:1); a son of Herod the Great, and brother of Herod Antipas. The city of Caesarea-Philippi was named partly after him (Matt. 16:13; Mark 8:27). (See [482]HEROD PHILIP II.)",
            "warlike; a lover of horses",
            "(lover of horses) the apostle was of Bethsaida, the city of Andrew and Peter, (John 1:44) and apparently was among the Galilean peasants of that district who flocked to hear the preaching of the Baptist. The manner in which St. John speaks of him indicates a previous friendship with the sons of Jona and Zebedee, and a consequent participation in their messianic hopes. The close union of the two in John 6 and 12 suggests that he may have owed to Andrew the first tidings that the hope had been fulfilled. The statement that Jesus found him (John 1:43) implies a previous seeking. In the lists of the twelve apostles, in the Synoptic Gospel, his name is as uniformly at the head of the second group of four as the name of Peter is at that of the first, (Matthew 10:3; Mark 5:18; Luke 6:14) and the facts recorded by St. John give the reason of this priority. Philip apparently was among the first company of disciples who were with the Lord at the commencement of his ministry at the marriage at Cana, on his first appearance as a prophet in Jerusalem, John 2. The first three Gospels tell us nothing more of him individually. St.John with his characteristic fullness of personal reminiscences, records a few significant utterances. (John 6:5-9; 12:20-22; 14:8) No other fact connected with the name of Philip is recorded in the Gospels. He is among the company of disciples at Jerusalem after the ascension (Acts 1:13) and on the day of Pentecost. After this all is uncertain and apocryphal, According tradition he preached in Phrygia, and died at Hierapolis."
        ]
    },
    {
        "Word": "Philippi",
        "Definitions": [
            "(1.) Formerly Crenides, \"the fountain,\" the capital of the province of Macedonia. It stood near the head of the Sea, about 8 miles north-west of Kavalla. It is now a ruined village, called Philibedjik. Philip of Macedonia fortified the old Thracian town of Crenides, and called it after his own name Philippi (B.C. 359-336). In the time of the Emperor Augustus this city became a Roman colony, i.e., a military settlement of Roman soldiers, there planted for the purpose of controlling the district recently conquered. It was a \"miniature Rome,\" under the municipal law of Rome, and governed by military officers, called duumviri, who were appointed directly from Rome. Having been providentially guided thither, here Paul and his companion Silas preached the gospel and formed the first church in Europe. (See [483]LYDIA.) This success stirred up the enmity of the people, and they were \"shamefully entreated\" (Acts 16:9-40; 1 Thess. 2:2). Paul and Silas at length left this city and proceeded to Amphipolis (q.v.).",
            "(2.) When Philip the tetrarch, the son of Herod, succeeded to the government of the northern portion of his kingdom, he enlarged the city of Paneas, and called it Caesarea, in honour of the emperor. But in order to distinguish it from the Caesarea on the sea coast, he added to it subsequently his own name, and called it Caesarea-Philippi (q.v.).",
            "same as Philip, in the plural",
            "(named from Philip of Macedonia), a city of Macedonia about nine miles from the sea, to the northwest of the island of Thasos which is twelve miles distant from its port Neapolis, the modern Kavalla . It is situated in a plain between the ranges of Pangaeus and Haemus. The Philippi which St. Paul visited was a Roman colony founded by Augustus after the famous battle of Philippi, fought here between Antony and Octavius and Brutus and Cassius, B.C. 42. The remains which strew the ground near the modern Turkish village Bereketli are no doubt derived from that city. The original town, built by Philip of Macedonia, was probably not exactly on the same site. Philip, when he acquired possession of the site, found there a town named Datus or Datum, which was probably in its origin a factory of the Phoenicians, who were the first that worked the gold-mines in the mountains here, as in the neighboring Thasos. The proximity of the goldmines was of course the origin of so large a city as Philippi, but the plain in which it lies is of extraordinary fertility. The position, too, was on the main road from Rome to Asia, the Via Egnatia, which from Thessalonica to Constantinople followed the same course as the existing post-road. On St. Paul's visits to Philippi, see the following article. At Philippi the gospel was first preached in Europe. Lydia was the first convert. Here too Paul and Silas were imprisoned. (Acts 16:23) The Philippians sent contributions to Paul to relieve his temporal wants."
        ]
    },
    {
        "Word": "Philippians, Epistle to",
        "Definitions": [
            "Was written by Paul during the two years when he was \"in bonds\" in Rome (Phil. 1:7-13), probably early in the year A.D. 62 or in the end of 61.",
            "The Philippians had sent Epaphroditus, their messenger, with contributions to meet the necessities of the apostle; and on his return Paul sent back with him this letter. With this precious communication Epaphroditus sets out on his homeward journey. \"The joy caused by his return, and the effect of this wonderful letter when first read in the church of Philippi, are hidden from us. And we may almost say that with this letter the church itself passes from our view. To-day, in silent meadows, quiet cattle browse among the ruins which mark the site of what was once the flourishing Roman colony of Philippi, the home of the most attractive church of the apostolic age. But the name and fame and spiritual influence of that church will never pass. To myriads of men and women in every age and nation the letter written in a dungeon at Rome, and carried along the Egnatian Way by an obscure Christian messenger, has been a light divine and a cheerful guide along the most rugged paths of life\" (Professor Beet).",
            "The church at Philippi was the first-fruits of European Christianity. Their attachment to the apostle was very fervent, and so also was his affection for them. They alone of all the churches helped him by their contributions, which he gratefully acknowledges (Acts 20:33-35; 2 Cor. 11:7-12; 2 Thess. 3:8). The pecuniary liberality of the Philippians comes out very conspicuously (Phil. 4:15). \"This was a characteristic of the Macedonian missions, as 2 Cor. 8 and 9 amply and beautifully prove. It is remarkable that the Macedonian converts were, as a class, very poor (2 Cor. 8:2); and the parallel facts, their poverty and their open-handed support of the great missionary and his work, are deeply harmonious. At the present day the missionary liberality of poor Christians is, in proportion, really greater than that of the rich\" (Moule's Philippians, Introd.).",
            "The contents of this epistle give an interesting insight into the condition of the church at Rome at the time it was written. Paul's imprisonment, we are informed, was no hindrance to his preaching the gospel, but rather \"turned out to the furtherance of the gospel.\" The gospel spread very extensively among the Roman soldiers, with whom he was in constant contact, and the Christians grew into a \"vast multitude.\" It is plain that Christianity was at this time making rapid advancement in Rome.",
            "The doctrinal statements of this epistle bear a close relation to those of the Epistle to the Romans. Compare also Phil. 3:20 with Eph. 2:12, 19, where the church is presented under the idea of a city or commonwealth for the first time in Paul's writings. The personal glory of Christ is also set forth in almost parallel forms of expression in Phil. 2:5-11, compared with Eph. 1:17-23; 2:8; and Col. 1:15-20. \"This exposition of the grace and wonder of His personal majesty, personal self-abasement, and personal exaltation after it,\" found in these epistles, \"is, in a great measure, a new development in the revelations given through St. Paul\" (Moule). Other minuter analogies in forms of expression and of thought are also found in these epistles of the Captivity."
        ]
    },
    {
        "Word": "Philistia",
        "Definitions": [
            "=Palestine (q.v.), \"the land of the Philistines\" (Ps. 60:8; 87:4; 108:9). The word is supposed to mean \"the land of wanderers\" or \"of strangers.\"",
            "(Heb. Pelesheth) (land of sojourners). The word thus translated (in) (Psalms 60:8; 87:4; 108:9) is in the original identical with that elsewhere rendered Palestine, which always means land of the Philistines. (Philistia was the plain on the southwest coast of Palestine. It was 40 miles long on the coast of the Mediterranean between Gerar and Joppa, and 10 miles wide at the northern end and 20 at the southern.--ED.) This plain has been in all ages remarkable for the extreme richness of its soil. It was also adapted to the growth of military power; for while the itself permitted. the use of war-chariots, which were the chief arm of offence, the occasional elevations which rise out of it offered secure sites for towns and strongholds. It was, moreover, a commercial country: from its position it must have been at all times the great thoroughfare between Phoenicia and Syria in the north and Egypt and Arabia in the south."
        ]
    },
    {
        "Word": "Philistines",
        "Definitions": [
            "(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 Canaanitish 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 Palestine. As they did not enter Palestine 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 \"Palestine.\" Many scholars identify the Philistines with the Pelethites of 2 Sam. 8:18.",
            "those who dwell in villages",
            "(immigrants), The origin of the Philistines is nowhere expressly stated in the Bible; but as the prophets describe them as \"the Philistines-from Caphtor,\" (Amos 9:7) and \"the remnant of the maritime district of Caphtor\" (Jeremiah 47:4) it is prima facie probable that they were the Caphtorim which came out of Caphtor\" who expelled the Avim from their territory and occupied it; in their place, (2:23) and that these again were the Caphtorim mentioned in the Mosaic genealogical table among the descendants of Mizraim. (Genesis 10:14) It has been generally assumed that Caphtor represents Crete, and that the Philistines migrated from that island, either directly or through Egypt, into Palestine. But the name Caphtor is more probably identified with the Egyptian Coptos. [[968]Caphtor, Caphtorim] History.--The Philistines must have settled in the land of Canaan before the time of Abraham; for they are noticed in his day as a pastoral tribe in the neighborhood of Gerur. (Genesis 21:32,34; 26:1,8) Between the times of Abraham and Joshua the Philistines had changed their quarters, and had advanced northward into the plain of Philistia. The Philistines had at an early period attained proficiency in the arts of peace. Their wealth was abundant, (Judges 16:5,19) and they appear in all respects to have been a prosperous people. Possessed of such elements of power, they had attained in the time of the judges an important position among eastern nations. About B.C. 1200 we find them engaged in successful war with the Sidonians. Justin xviii. 3. The territory of the Philistines having been once occupied by the Canaanites, formed a portion of the promised land, and was assigned the tribe of Judah. (Joshua 15:2,12,45-47) No portion of it, however, was conquered in the lifetime of Joshua, (Joshua 13:2) and even after his death no permanent conquest was effected, (Judges 3:3) though we are informed that the three cities of Gaza, Ashkelon and Ekron were taken. (Judges 1:18) The Philistines soon recovered these, and commenced an aggressive policy against the Israelites, by which they gained a complete ascendancy over them. Individual heroes were raised up from time to time, such as Shamgar the son of Anath, (Judges 3:31) and still more Samson, Judg 13-16, but neither of these men succeeded in permanently throwing off the yoke. The Israelites attributed their past weakness to their want, of unity, and they desired a king, with the special object of leading them against the foe. (1 Samuel 8:20) Saul threw off the yoke; and the Philistines were defeated with great slaughter at Geba. (1 Samuel 13:3) They made no attempt to regain their supremacy for about twenty-five years, and the scene of the next contest shows the altered strength of the two parties. It was no longer in the central country, but in a ravine leading down to the Philistine plain, the valley of Elah, the position of which is about 14 miles southwest of Jerusalem. On this occasion the prowess of young David secured success to Israel, and the foe was pursued to the gates of Gath and Ekron. (1 Samuel 17:1) ... The power of the Philistines was, however, still intact on their own territory. The border warfare was continued. The scene of the next conflict was far to the north, in the valley of Esdraelon. The battle on this occasion proved disastrous to the Israelites; Saul himself perished, and the Philistines penetrated across the Jordan and occupied the, forsaken cities. (1 Samuel 31:1-7) On the appointment of David to be king, he twice attacked them, and on each occasion with signal success, in the first case capturing their images, in the second pursuing them \"from Geba until thou come to Gazer.\" (2 Samuel 5:17-25; 1 Chronicles 14:8-16) Henceforth the Israelites appear as the aggressors. About seven years after the defeat at Rephaim, David, who had now consolidated his power, attacked them on their own soil end took Gath with its dependencies. The whole of Philistine was included in Solomon's empire. Later when the Philistines, joined by the Syrians and Assyrians, made war on the kingdom of Israel, Hezekiah formed an alliance with the Egyptians, as a counterpoise to the Assyrians, and the possession of Philistia became henceforth the turning-point of the struggle between the two great empires of the East. The Assyrians under Tartan, the general of Sargon, made an expedition against Egypt, and took Ashdod, as the key of that country. (Isaiah 20:1,4,5) Under Senacherib, Philistia was again the scene of important operations. The Assyrian supremacy was restored by Esarhaddon, and it seems probable that the Assyrians retained their hold on Ashdod until its capture, after a long siege, by Psammetichus. It was about this time that Philistia was traversed by vast Scythian horde on their way to Egypt. The Egyptian ascendancy was not as yet re-established, for we find the next king, Necho, compelled to besiege Gaza on his return from the battle of Megiddo. After the death of Necho the contest was renewed between the Egyptians and the Chaldeans under Nebuchadnezzar, and the result was specially disastrous to the Philistines. The \"old hatred\" that the Philistines bore to the Jews was exhibited in acts of hostility at the time of the Babylonish captivity, (Ezekiel 25:15-17) but on the return this was somewhat abated, for some of the Jews married Philistine women, to the great scandal of their rulers. (Nehemiah 13:23,24) From this time the history of Philistia is absorbed in the struggles of the neighboring kingdoms. The latest notices of the Philistines as a nation occur in 1 Macc. 3-5. Institutions, religion, etc .--With regard to the institutions of the Philistines our information is very scanty, The five chief cities had, as early as the days of Joshua, constituted themselves into a confederacy, restricted however, in all probability, to matters of offence and defence. Each was under the government of a prince, (Joshua 13:3; Judges 3:3) etc.; (1 Samuel 18:30; 29:6) and each possessed its own territory. The Philistines appear to have been deeply imbued with superstition: they carried their idols with them on their campaigns, (2 Samuel 5:21) and proclaimed their victories in their presence. (1 Samuel 31:9) The gods whom they chiefly worshipped were Dagon, (Judges 16:23; 1 Samuel 5:3-5; 1 Chronicles 10:10) 1Macc. 10:83, Ashtaroth, (1 Samuel 31:10) Herod. I. 105, and Baalzebub. (2 Kings 1:2-6)",
            "Descended from Casluhim -- Ge 10:13,14.",
            "Originally dwelt in the land of Caphtor -- Jer 47:4; Am 9:7.",
            "Conquered the Avims and took from them the west coast of Canaan -- De 2:23.",
            "Called",
            "The Caphtorims. -- De 2:23.",
            "The Cherethites. -- 1Sa 30:14; Zep 2:5.",
            "Country of",
            "Called Philistia. -- Ps 87:4; 108:9.",
            "Divided into five sates of lordships. -- Jos 13:3; Jdj 3:3; 1Sa 6:16.",
            "Had many flourishing cities. -- 1Sa 6:17.",
            "Given by God to the Israelites. -- Jos 13:2,3; 15:45,47.",
            "Were a great people and governed by kings in the patriarchal age -- Ge 21:22,34; 26:8.",
            "Character of",
            "Proud. -- Zec 9:6.",
            "Idolatrous. -- Jdj 16:23; 1Sa 5:2.",
            "Superstitious. -- Isa 2:6.",
            "Warlike. -- 1Sa 17:1; 28:1.",
            "Men of great strength and stature amongst -- 1Sa 17:4-7; 2Sa 21:16,18-20.",
            "Some of, left to prove Israel -- Jdj 3:1-3.",
            "Always confederated with the enemies of Israel -- Ps 83:7; Isa 9:11,12.",
            "Shamgar slew six hundred of, and delivered Israel -- Jdj 3:31.",
            "Oppressed Israel after the death of Jair for eighteen years -- Jdj 10:7,8.",
            "Oppressed Israel after the death of Abdon forty years -- Jdj 13:1.",
            "Samson",
            "Promised as a deliverer from. -- Jdj 13:5.",
            "Intermarried with. -- Jdj 14:1,10.",
            "Slew thirty, near Askelon. -- Jdj 14:19.",
            "Burned vineyards &c of. -- Jdj 15:3-5.",
            "Slew many for burning his wife. -- Jdj 15:7,8.",
            "Slew a thousand with the jawbone of an ass. -- Jdj 15:15,16.",
            "Blinded and imprisoned by. -- Jdj 16:21.",
            "Pulled down the house of Dagon and destroyed immense numbers of. -- Jdj 16:29,30.",
            "Defeated Israel at Ebenezer -- 1Sa 4:1,2.",
            "Defeated Israel and took the ark -- 1Sa 4:3-11.",
            "Put the ark into Dagon's house -- 1Sa 5:1-4.",
            "Plagued for retaining the ark -- 1Sa 5:6-12.",
            "Sent back the ark and were healed -- 1Sa 6:1-18.",
            "Miraculously routed at Mizpeh -- 1Sa 7:7-14.",
            "Jonathan smote a garrison of, at Geba and provoked them -- 1Sa 13:3,4.",
            "Invaded the land of Israel with a great army -- 1Sa 13:5,17-23.",
            "Jonathan and his armour-bearer smote a garrison of, at the passages -- 1Sa 14:1-14.",
            "Miraculously discomfited -- 1Sa 14:15-23.",
            "Saul constantly at war with -- 1Sa 14:52.",
            "Defied Israel by their champion -- 1Sa 17:4-10.",
            "Defeated Israel at Ephesdammim and pursued to Ekron -- 1Sa 17:1,52.",
            "David",
            "Slew Goliath the champion of. -- 1Sa 17:40-50.",
            "Procured Saul's daughter for and hundred foreskins of. -- 1Sa 18:25-27.",
            "Often defeated during Saul's reign. -- 1Sa 19:8; 23:1-5.",
            "Fled to, for safety. -- 1Sa 27:1-7.",
            "Gained the confidence of Achish king of. -- 1Sa 28:2; 29:9.",
            "Distrusted by. -- 1Sa 29:2-7.",
            "Often defeated in the course of his reign. -- 2Sa 5:17-23; 8:1; 21:15-22; 23:8-12.",
            "Had a guard composed of. -- 2Sa 8:18; Eze 25:16; Zep 2:5.",
            "Gathered all their armies to Aphek against Israel -- 1Sa 28:1; 29:1.",
            "Ziklag a town of, taken and plundered by the Amalekites -- 1Sa 30:1,2,16.",
            "Israel defeated by, and Saul slain -- 1Sa 31:1-10.",
            "Besieged in Gibbethon by Nadab -- 1Ki 15:27.",
            "Sent by God against Jehoram -- 2Ch 21:16,17.",
            "Defeated by Uzziah -- 2Ch 26:6,7.",
            "Distressed Judah under Ahaz -- 2Ch 28:18,19.",
            "Defeated by Hezekiah -- 2Ki 18:8.",
            "Israel condemned for imitating -- Jdj 10:6; Am 6:2; 9:7.",
            "Prophecies respecting",
            "Union with Syria against Israel. -- Isa 9:11,12.",
            "Punishment with other nations. -- Jer 25:20.",
            "Dismay at ruin of Tyre. -- Zec 9:3,5.",
            "Base men to be their rulers. -- Zec 9:6.",
            "Hatred and revenge against Israel to be fully recompensed. -- Eze 25:15-17; Am 1:6-8.",
            "Utter destruction by Pharaoh king of Egypt. -- Jer 47:1-4; Zep 2:5,6.",
            "Destruction and desolation of their cities. -- Jer 47:5; Zep 2:4.",
            "Their country to be a future possession to Israel. -- Ob 1:19; Zep 2:7.",
            "To help in Israel's restoration. -- Isa 11:14."
        ]
    },
    {
        "Word": "Phinehas",
        "Definitions": [
            "Mouth of brass, or from old Egypt, the negro. (1.) Son of Eleazar, the high priest (Ex. 6:25). While yet a youth he distinguished himself at Shittim by his zeal against the immorality into which the Moabites had tempted the people (Num. 25:1-9), and thus \"stayed the plague\" that had broken out among the people, and by which twenty-four thousand of them perished. For his faithfulness on that occasion he received the divine approbation (10-13). He afterwards commanded the army that went out against the Midianites (31:6-8). When representatives of the people were sent to expostulate with the two and a half tribes who, just after crossing Jordan, built an altar and departed without giving any explanation, Phinehas was their leader, and addressed them in the words recorded in Josh. 22:16-20. Their explanation follows. This great altar was intended to be all ages only a witness that they still formed a part of Israel. Phinehas was afterwards the chief adviser in the war with the Benjamites. He is commemorated in Ps. 106:30, 31. (See [484]ED.)",
            "(2.) One of the sons of Eli, the high priest (1 Sam. 1:3; 2:12). He and his brother Hophni were guilty of great crimes, for which destruction came on the house of Eli (31). He died in battle with the Philistines (1 Sam. 4:4, 11); and his wife, on hearing of his death, gave birth to a son, whom she called \"Ichabod,\" and then she died (19-22).",
            "bold aspect; face of trust or protection",
            "(mouth of brass).",
            "+ Son of Eleazar and grandson of Aaron. (Exodus 6:25) He is memorable for having while quite a youth, by his zeal and energy at the critical moment of the licentious idolatry of Shittim, appeased the divine wrath, and put a stop to the plague which was destroying the nation. (Numbers 25:7) (B.C. 1452.) For this he was rewarded by the special approbation of Jehovah and by a promise that the priesthood should remain in his family forever. (Numbers 25:10-13) He was appointed to accompany as priest the expedition by which the Midianites were destroyed. ch. (Numbers 31:6) Many years later he also headed the party which was despatched from Shiloh to remonstrate against the altar which the transjordanic tribes were reported to have built near Jordan. (Joshua 22:13-32) In the partition of the country he received an allotment of his own--a hill on Mount Ephraim which bore his name. After Eleazar's death he became high priest--the third of the series. In this capacity he is introduced as giving the oracle to the nation during the whole struggle with the Benjamites on the matter of Gibeah. (Judges 20:28) The verse which closes the book of Joshua is ascribed to Phinehas, as the description of the death of Moses at the end of Deuteronomy is to Joshua. The tomb of Phinehas, a place of great resort to both Jews and Samaritans, is shown at Awertah, four miles southeast of Nablus . + Second son of Eli. (1 Samuel 1:3; 2:34; 4:4,11,17,19; 14:3) Phinehas was killed with his brother by the Philistines when the ark was captured. (B.C. 1125.) [[969]Eli] + A Levite of Ezra's time, (Ezra 8:33) unless the meaning be that Eleazar was of the family of the great Phinehas."
        ]
    },
    {
        "Word": "Phlegon",
        "Definitions": [
            "Burning, a Roman Christian to whom Paul sent salutations (Rom. 16:14).",
            "zealous; burning",
            "(burning), a Christian at Rome whom St. Paul salutes. (Romans 16:14) (A.D.55.) Pseudo-Hippolytus makes him one of the seventy disciples and bishop of Marathon."
        ]
    },
    {
        "Word": "Phoenicia",
        "Definitions": [
            "(Acts 21:2). (See [485]PHENICIA.)"
        ]
    },
    {
        "Word": "Phrygia",
        "Definitions": [
            "Dry, an irregular and ill-defined district in Asia Minor. It was divided into two parts, the Greater Phrygia on the south, and the Lesser Phrygia on the west. It is the Greater Phrygia that is spoken of in the New Testament. The towns of Antioch in Pisidia (Acts 13:14), Colosse, Hierapolis, Iconium, and Laodicea were situated in it.",
            "dry; barren",
            "(dry, barren). Perhaps there is no geographical term in the New Testament which is less capable of an exact definition. In fact there was no Roman province of Phrygia till considerably after the first establishment of Christianity in the peninsula of Asia Minor. The word was rather ethnological than political, and denoted in a vague manner the western part of the central region of that peninsula. Accordingly, in two of the three places where it is used it is mentioned in a manner not intended to he precise. (Acts 16:6; 18:23) By Phrygia we must understand an extensive district in Asia Minor which contributed portions to several Roman provinces, and varying portions at different times. (All over this district the Jews were probably numerous. The Phrygians were a very ancient people, and were supposed to be among the aborigines of Asia Minor. Several bishops from Phrygia were present at the Councils of Nice, A.D. 325, and of Constantinople, A.D. 381, showing the prevalence of Christianity at that time--ED.)"
        ]
    },
    {
        "Word": "Phut",
        "Definitions": [
            "Phut is placed between Egypt and Canaan in Gen. 10:6, and elsewhere we find the people of Phut described as mercenaries in the armies of Egypt and Tyre (Jer. 46:9; Ezek. 30:5; 27:10). In a fragment of the annuals of Nebuchadrezzar which records his invasion of Egypt, reference is made to \"Phut of the Ionians.\""
        ]
    },
    {
        "Word": "Phygellus",
        "Definitions": [
            "Fugitive, a Christian of Asia, who \"turned away\" from Paul during his second imprisonment at Rome (2 Tim. 1:15). Nothing more is known of him.",
            "fugitive",
            "(fugitive). [[973]Hermogenes]"
        ]
    },
    {
        "Word": "Phylacteries",
        "Definitions": [
            "(Gr. phulakteria; i.e., \"defences\" or \"protections\"), called by modern Jews tephillin (i.e., \"prayers\") are mentioned only in Matt. 23:5. They consisted of strips of parchment on which were inscribed these four texts: (1.) Ex. 13:1-10; (2.) 11-16; (3.) Deut. 6:4-9; (4.) 11:18-21, and which were enclosed in a square leather case, on one side of which was inscribed the Hebrew letter shin, to which the rabbis attached some significance. This case was fastened by certain straps to the forehead just between the eyes. The \"making broad the phylacteries\" refers to the enlarging of the case so as to make it conspicuous. (See [486]FRONTLETS.)",
            "Another form of the phylactery consisted of two rolls of parchment, on which the same texts were written, enclosed in a case of black calfskin. This was worn on the left arm near the elbow, to which it was bound by a thong. It was called the \"Tephillah on the arm.\"",
            "things to be especially observed"
        ]
    },
    {
        "Word": "Physician",
        "Definitions": [
            "Asa, afflicted with some bodily malady, \"sought not to the Lord but to the physicians\" (2 Chr. 16:12). The \"physicians\" were those who \"practised heathen arts of magic, disavowing recognized methods of cure, and dissociating the healing art from dependence on the God of Israel. The sin of Asa was not, therefore, in seeking medical advice, as we understand the phrase, but in forgetting Jehovah.\""
        ]
    },
    {
        "Word": "Pi-beseth",
        "Definitions": [
            "(Ezek. 30:17), supposed to mean. \"a cat,\" or a deity in the form of a cat, worshipped by the Egyptians. It was called by the Greeks Bubastis. The hieroglyphic name is \"Pe-bast\", i.e., the house of Bast, the Artemis of the Egyptians. The town of Bubasts was situated on the Pelusian branch, i.e., the easternmost branch, of the Delta. It was the seat of one of the chief annual festivals of the Egyptians. Its ruins bear the modern name of Tel-Basta.",
            "abode of the goddess Bahest or Bast"
        ]
    },
    {
        "Word": "Pieces",
        "Definitions": [
            "(1) of silver. In Ps. 68:30 denotes \"fragments,\" and not properly money. In 1 Sam. 2:36 (Heb. agorah), properly a \"small sum\" as wages, weighed rather than coined. Josh. 24:32 (Heb. kesitah, q.v.), supposed by some to have been a piece of money bearing the figure of a lamb, but rather simply a certain amount. (Comp. Gen. 33:19).",
            "(2.) The word pieces is omitted in many passages, as Gen. 20:16; 37:28; 45:22, etc. The passage in Zech. 11:12, 13 is quoted in the Gospel (Matt. 26:15), and from this we know that the word to be supplied is \"shekels.\" In all these omissions we may thus warrantably supply this word.",
            "(3.) The \"piece of money\" mentioned in Matt. 17:27 is a stater=a Hebrew shekel, or four Greek drachmae; and that in Luke 15:8, 9, Act 19:19, a Greek drachma=a denarius. (See [487]PENNY.)"
        ]
    },
    {
        "Word": "Piety",
        "Definitions": [
            "Lat. pietas, properly honour and respect toward parents (1 Tim. 5:4). In Acts 17:23 the Greek verb is rendered \"ye worship,\" as applicable to God.",
            "This word occurs but once in the Authorized Version: \"Let them learn first to show piety at home,\" better \"toward their own household\" or family. (1 Timothy 5:4) The choice of this word here instead of the more usual equivalents -of \"godliness,\" \"reverence,\" and the like, was probably determined by the special sense of pietas, as \"erga parentes,\" i.e. toward parents."
        ]
    },
    {
        "Word": "Pigeon",
        "Definitions": [
            "Pigeons are mentioned as among the offerings which, by divine appointment, Abram presented unto the Lord (Gen. 15:9). They were afterwards enumerated among the sin-offerings (Lev. 1:14; 12:6), and the law provided that those who could not offer a lamb might offer two young pigeons (5:7; comp. Luke 2:24). (See [488]DOVE.)",
            "[TURTLE-DOVE]"
        ]
    },
    {
        "Word": "Pi-hahiroth",
        "Definitions": [
            "Place where the reeds grow (LXX. and Copt. read \"farmstead\"), the name of a place in Egypt where the children of Israel encamped (Ex. 14:2, 9), how long is uncertain. Some have identified it with Ajrud, a fortress between Etham and Suez. The condition of the Isthmus of Suez at the time of the Exodus is not exactly known, and hence this, with the other places mentioned as encampments of Israel in Egypt, cannot be definitely ascertained. The isthmus has been formed by the Nile deposits. This increase of deposit still goes on, and so rapidly that within the last fifty years the mouth of the Nile has advanced northward about four geographical miles. In the maps of Ptolemy (of the second and third centuries A.D.) the mouths of the Nile are forty miles further south than at present. (See [489]EXODUS.)",
            "the mouth; the pass of Hiroth"
        ]
    },
    {
        "Word": "Pilate, Pontius",
        "Definitions": [
            "Probably connected with the Roman family of the Pontii, and called \"Pilate\" from the Latin pileatus, i.e., \"wearing the pileus\", which was the \"cap or badge of a manumitted slave,\" as indicating that he was a \"freedman,\" or the descendant of one. He was the sixth in the order of the Roman procurators of Judea (A.D. 26-36). His headquarters were at Caesarea, but he frequently went up to Jerusalem. His reign extended over the period of the ministry of John the Baptist and of Jesus Christ, in connection with whose trial his name comes into prominent notice. Pilate was a \"typical Roman, not of the antique, simple stamp, but of the imperial period, a man not without some remains of the ancient Roman justice in his soul, yet pleasure-loving, imperious, and corrupt. He hated the Jews whom he ruled, and in times of irritation freely shed their blood. They returned his hatred with cordiality, and accused him of every crime, maladministration, cruelty, and robbery. He visited Jerusalem as seldom as possible; for, indeed, to one accustomed to the pleasures of Rome, with its theatres, baths, games, and gay society, Jerusalem, with its religiousness and ever-smouldering revolt, was a dreary residence. When he did visit it he stayed in the palace of Herod the Great, it being common for the officers sent by Rome into conquered countries to occupy the palaces of the displaced sovereigns.\"",
            "After his trial before the Sanhedrin, Jesus was brought to the Roman procurator, Pilate, who had come up to Jerusalem as usual to preserve order during the Passover, and was now residing, perhaps, in the castle of Antonia, or it may be in Herod's palace. Pilate came forth from his palace and met the deputation from the Sanhedrin, who, in answer to his inquiry as to the nature of the accusation they had to prefer against Jesus, accused him of being a \"malefactor.\" Pilate was not satisfied with this, and they further accused him (1) of sedition, (2) preventing the payment of the tribute to Caesar, and (3) of assuming the title of king (Luke 23:2). Pilate now withdrew with Jesus into the palace (John 18:33) and examined him in private (37, 38); and then going out to the deputation still standing before the gate, he declared that he could find no fault in Jesus (Luke 23:4). This only aroused them to more furious clamour, and they cried that he excited the populace \"throughout all Jewry, beginning from Galilee.\" When Pilate heard of Galilee, he sent the accused to Herod Antipas, who had jurisdiction over that province, thus hoping to escape the difficulty in which he found himself. But Herod, with his men of war, set Jesus at nought, and sent him back again to Pilate, clad in a purple robe of mockery (23:11, 12).",
            "Pilate now proposed that as he and Herod had found no fault in him, they should release Jesus; and anticipating that they would consent to this proposal, he ascended the judgment-seat as if ready to ratify the decision (Matt. 27:19). But at this moment his wife (Claudia Procula) sent a message to him imploring him to have nothing to do with the \"just person.\" Pilate's feelings of perplexity and awe were deepened by this incident, while the crowd vehemently cried out, \"Not this man, but Barabbas.\" Pilate answered, \"What then shall I do with Jesus?\" The fierce cry immediately followed. \"Let him be crucified.\" Pilate, apparently vexed, and not knowning what to do, said, \"Why, what evil hath he done?\" but with yet fiercer fanaticism the crowd yelled out, \"Away with him! crucify him, crucify him!\" Pilate yielded, and sent Jesus away to be scourged. This scourging was usually inflicted by lictors; but as Pilate was only a procurator he had no lictor, and hence his soldiers inflicted this terrible punishment. This done, the soldiers began to deride the sufferer, and they threw around him a purple robe, probably some old cast-off robe of state (Matt. 27:28; John 19:2), and putting a reed in his right hand, and a crowd of thorns on his head, bowed the knee before him in mockery, and saluted him, saying, \"Hail, King of the Jews!\" They took also the reed and smote him with it on the head and face, and spat in his face, heaping upon him every indignity.",
            "Pilate then led forth Jesus from within the Praetorium (Matt. 27:27) before the people, wearing the crown of thorns and the purple robe, saying, \"Behold the man!\" But the sight of Jesus, now scourged and crowned and bleeding, only stirred their hatred the more, and again they cried out, \"Crucify him, crucify him!\" and brought forth this additional charge against him, that he professed to be \"the Son of God.\" Pilate heard this accusation with a superstitious awe, and taking him once more within the Praetorium, asked him, \"Whence art thou?\" Jesus gave him no answer. Pilate was irritated by his continued silence, and said, \"Knowest thou not that I have power to crucify thee?\" Jesus, with calm dignity, answered the Roman, \"Thou couldest have no power at all against me, except it were given thee from above.\"",
            "After this Pilate seemed more resolved than ever to let Jesus go. The crowd perceiving this cried out, \"If thou let this man go, thou art not Caesar's friend.\" This settled the matter. He was afraid of being accused to the emperor. Calling for water, he washed his hands in the sight of the people, saying, \"I am innocent of the blood of this just person.\" The mob, again scorning his scruples, cried, \"His blood be on us, and on our children.\" Pilate was stung to the heart by their insults, and putting forth Jesus before them, said, \"Shall I crucify your King?\" The fatal moment had now come. They madly exclaimed, \"We have no king but Caesar;\" and now Jesus is given up to them, and led away to be crucified.",
            "By the direction of Pilate an inscription was placed, according to the Roman custom, over the cross, stating the crime for which he was crucified. Having ascertained from the centurion that he was dead, he gave up the body to Joseph of Arimathea to be buried. Pilate's name now disappears from the Gospel history. References to him, however, are found in the Acts of the Apostles (3:13; 4:27; 13:28), and in 1 Tim. 6:13. In A.D. 36 the governor of Syria brought serious accusations against Pilate, and he was banished to Vienne in Gaul, where, according to tradition, he committed suicide."
        ]
    },
    {
        "Word": "Pillar",
        "Definitions": [
            "Used to support a building (Judg. 16:26, 29); as a trophy or memorial (Gen. 28:18; 35:20; Ex. 24:4; 1 Sam. 15:12, A.V., \"place,\" more correctly \"monument,\" or \"trophy of victory,\" as in 2 Sam. 18:18); of fire, by which the Divine Presence was manifested (Ex. 13:2). The \"plain of the pillar\" in Judg. 9:6 ought to be, as in the Revised Version, the \"oak of the pillar\", i.e., of the monument or stone set up by Joshua (24:26).",
            "The notion of a pillar is of a shaft or isolated pile either supporting or not supporting a roof. But perhaps the earliest application of the pillar was the votive or monumental, This in early times consisted of nothing but a single stone or pile of stones. (Genesis 28:18; 31:40) etc. The stone Ezel, (1 Samuel 20:19) was probably a terminal stone or a way-mark. The \"place\" set up by Saul (1 Samuel 15:12) is explained by St, Jerome to be a trophy. So also Jacob set up a pillar over Rachel's grave. (Genesis 36:20) The monolithic tombs and obelisks of Petra are instances of similar usage. Lastly, the figurative use of the term \"pillar,\" in reference to the cloud and fire accompanying the Israelites on their march or as in (Song of Solomon 3:6) and Reve 10:1 Is plainly derived from the notion of an isolated column not supporting a roof."
        ]
    },
    {
        "Word": "Pine tree",
        "Definitions": [
            "Heb. tidhar, mentioned along with the fir-tree in Isa. 41:19; 60:13. This is probably the cypress; or it may be the stone-pine, which is common on the northern slopes of Lebanon. Some suppose that the elm, others that the oak, or holm, or ilex, is meant by the Hebrew word. In Neh. 8:15 the Revised Version has \"wild olive\" instead of \"pine.\" (See [490]FIR.)"
        ]
    },
    {
        "Word": "Pinnacle",
        "Definitions": [
            "A little wing, (Matt. 4:5; Luke 4:9). On the southern side of the temple court was a range of porches or cloisters forming three arcades. At the south-eastern corner the roof of this cloister was some 300 feet above the Kidron valley. The pinnacle, some parapet or wing-like projection, was above this roof, and hence at a great height, probably 350 feet or more above the valley.",
            "(of the temple), (Matthew 4:5; Luke 4:9) The Greek word ought to be rendered not a pinnacle, but the pinnacle. The only part of the temple which answered to the modern sense of pinnacle was the golden spikes erected on the roof to prevent birds from settling there. Perhaps the word means the battlement ordered by law to be added to every roof. (According to Alford it was the roof of Herod's royal portico of the temple,\"which overhung the ravine of Kedron from a dizzy height\"--600 or 700 feet.-ED.)"
        ]
    },
    {
        "Word": "Pipe",
        "Definitions": [
            "(1 Sam. 10:5; 1 Kings 1:40; Isa. 5:12; 30:29). The Hebrew word halil, so rendered, means \"bored through,\" and is the name given to various kinds of wind instruments, as the fife, flute, Pan-pipes, etc. In Amos 6:5 this word is rendered \"instrument of music.\" This instrument is mentioned also in the New Testament (Matt. 11:17; 1 Cor. 14:7). It is still used in Palestine, and is, as in ancient times, made of different materials, as reed, copper, bronze, etc.",
            "(Heb. chalil). The Hebrew word so rendered is derived from a root signifying \"to bore, perforate\" and is represented with sufficient correctness by the English \"pipe\" or \"flute,\" as in the margin of (1 Kings 1:40) The pipe was the type of perforated wind instruments, as the harp was of stringed instruments. It was made of reed, bronze or copper. It is one of the simplest, and therefore probably one of the oldest, of musical Instruments. It is associated with the tabret as an instrument of a peaceful and social character. The pipe and tabret were used at the banquets of the Hebrews, (Isaiah 5:12) and accompanied the simpler religious services when the young prophets, returning from the high place, caught their inspiration from the harmony, (1 Samuel 10:5) or the pilgrims, on their way to the great festivals of their ritual, beguiled the weariness of the march with psalms sung to the simple music of the pipe. (Isaiah 30:29) The sound of the pipe was apparently a soft wailing note, which made it appropriate to be used in mourning and at funerals (Matthew 9:23) and in the lament of the prophet over the destruction of Moab. (Jeremiah 48:36) It was even used in the temple choir, as appears from (Psalms 87:7) In later times the funeral and death-bed were never without the professional pipers or flute-players, (Matthew 9:23) a custom which still exists. In the social and festive life of the Egyptians the pipe played as prominent a part as among the Hebrews."
        ]
    },
    {
        "Word": "Piram",
        "Definitions": [
            "Like a wild ass, a king of Jarmuth, a royal city of the Canaanites, who was conquered and put to death by Joshua (10:3, 23, 26).",
            "a wild ass of them",
            "(like a wild ass; fleet) the Amorite king of Jarmuth at the time of Joshua's conquest of Canaan. (Joshua 10:3) (B.C. 1450.)"
        ]
    },
    {
        "Word": "Pirathon",
        "Definitions": [
            "Prince, or summit, a place \"in the land of Ephraim\" (Judg. 12:15), now Fer'on, some 10 miles south-west of Shechem. This was the home of Abdon the judge.",
            "his dissipation or deprivation; his rupture",
            "(princely), \"in the land of Ephraim in the mount of the Amalekite,\" a place in (Judges 12:15) Its site, now called Fer'ata, is about one mile and a half south of the road from Jaffa, by Hableh, to Nablus . Pirathonites are mentioned in (Judges 12:13,15) and 1Chr 27:14"
        ]
    },
    {
        "Word": "Pirathonite",
        "Definitions": [
            "(1.) Abdon, the son of Hillel, so called, Judg. 12:13, 15.",
            "(2.) Benaiah the Ephraimite (2 Sam. 23:30), one of David's thirty heroes.",
            "a native of or dweller in Pirathon. Two such are named in the Bible:--",
            "+ Abdon ben-Hillel. (Judges 12:13,15) + \"Benaiah the Pirathonite of the children of Ephraim,\" (1 Chronicles 27:14)"
        ]
    },
    {
        "Word": "Pisgah",
        "Definitions": [
            "A part, a mountain summit in the land of Moab, in the territory of Reuben, where Balak offered up sacrifices (Num. 21:20; 23:14), and from which Moses viewed the promised land (Deut. 3:27). It is probably the modern Jebel Siaghah. (See [491]NEBO.)",
            "hill; eminence; fortress",
            "(section, i.e. peak), (Numbers 21:20; 23:14; 3:27; 34:1) a mountain range or district, the same as or a part of, that called the mountains of Abarim. Comp. (32:49) with Deuteronomy 34:1 It lay on the east of Jordan contiguous to the field of Moab, and immediately opposite Jericho. Its highest point or summit--its \"head\"--was Mount Nebo. [See [976]Nebo]"
        ]
    },
    {
        "Word": "Pisidia",
        "Definitions": [
            "A district in Asia Minor, to the north of Pamphylia. The Taurus range of mountains extends through it. Antioch, one of its chief cities, was twice visited by Paul (Acts 13:14; 14:21-24).",
            "pitch; pitchy",
            "(pitchy) was a district in Asia Minor north of Pamphylia, and reached to and was partly included in Phrygia. Thus Antioch in Pisidia was sometimes called a Phrygian town. St. Paul passed through Pisidia twice, with Barnabas, on the first missionary journey, i.e., both in going from Perga to Iconium, (Acts 13:13,14,51) and in returning. (Acts 14:21,24,25) comp. 2Tim 3:11 It is probable also that he traversed the northern part of the district, with Silas and Timotheus, on the second missionary journey, (Acts 18:8) but the word Pisidia does not occur except in reference to the former journey."
        ]
    },
    {
        "Word": "Pison",
        "Definitions": [
            "Babylonian, the current, broad-flowing, one of the \"four heads\" into which the river which watered the garden of Eden was divided (Gen. 2:11). Some identify it with the modern Phasis, others with the Halys, others the Jorak or Acampis, others the Jaab, the Indus, the Ganges, etc.",
            "changing; extension of the mouth",
            "[[977]Eden]"
        ]
    },
    {
        "Word": "Pit",
        "Definitions": [
            "A hole in the ground (Ex. 21:33, 34), a cistern for water (Gen. 37:24; Jer. 14:3), a vault (41:9), a grave (Ps. 30:3). It is used as a figure for mischief (Ps. 9:15), and is the name given to the unseen place of woe (Rev. 20:1, 3). The slime-pits in the vale of Siddim were wells which yielded asphalt (Gen. 14:10).",
            "[[978]Hell]"
        ]
    },
    {
        "Word": "Pitch",
        "Definitions": [
            "(Gen. 6:14), asphalt or bitumen in its soft state, called \"slime\" (Gen. 11:3; 14:10; Ex. 2:3), found in pits near the Dead Sea (q.v.). It was used for various purposes, as the coating of the outside of vessels and in building. Allusion is made in Isa. 34:9 to its inflammable character. (See [492]SLIME.)",
            "The three Hebrew words so translated all represent the same object, viz., mineral pitch or asphalt in its different aspects. Asphalt is an opaque, inflammable substance which bubbles up from subterranean fountains in a liquid state, and hardens by exposure to the air, but readily melts under the influence of heat. In the latter state it is very tenacious, and was used as a cement in lieu of mortar in Babylonia ((Genesis 11:3) as well as for coating the outside of vessels, (Genesis 6:14) and particularly for making the papyrus boats of the Egyptians water-tight. (Exodus 2:3) The jews and Arabians got their supply in large quantities from the Dead Sea, which hence received its classical name of Lacus Asphaltites ."
        ]
    },
    {
        "Word": "Pitcher",
        "Definitions": [
            "A vessel for containing liquids. In the East pitchers were usually carried on the head or shoulders (Gen. 24:15-20; Judg. 7:16, 19; Mark 14:13).",
            "This word is used in the Authorized Version to denote the earthen water-jars or pitchers with one or two handles, used chiefly by women for carrying water, as in the story of Rebekah. (Genesis 24:15-20) but see Mark 14:13; Luke 22:10 This mode of carrying has been and still is customary the East and elsewhere. The vessels used for the purpose are generally borne on the head or the shoulder. The Bedouin women commonly use skin bottles. Such was the \"bottle\" carried by Hagar (Genesis 21:14) The same word is used of the pitchers employed by Gideon's three hundred men. (Judges 7:16)"
        ]
    },
    {
        "Word": "Pithom",
        "Definitions": [
            "Egyptian, Pa-Tum, \"house of Tum,\" the sun-god, one of the \"treasure\" cities built for Pharaoh Rameses II. by the Israelites (Ex. 1:11). It was probably the Patumos of the Greek historian Herodotus. It has now been satisfactorily identified with Tell-el-Maskhuta, about 12 miles west of Ismailia, and 20 east of Tel-el-Kebir, on the southern bank of the present Suez Canal. Here have recently (1883) been discovered the ruins of supposed grain-chambers, and other evidences to show that this was a great \"store city.\" Its immense ruin-heaps show that it was built of bricks, and partly also of bricks without straw. Succoth (Ex. 12:37) is supposed by some to be the secular name of this city, Pithom being its sacred name. This was the first halting-place of the Israelites in their exodus. It has been argued (Dr. Lansing) that these \"store\" cities \"were residence cities, royal dwellings, such as the Pharaohs of old, the Kings of Israel, and our modern Khedives have ever loved to build, thus giving employment to the superabundant muscle of their enslaved peoples, and making a name for themselves.\"",
            "their mouthful; a dilatation of the mouth",
            "(the city of justice), one of the store-cites Israelites for the first oppressor, the Pharaoh \"which knew not Joseph.\" (Exodus 1:11) It is probably the Patumus of Herodotus (ii. 1 159), a town on the borders of Egypt, nest which Necho constructed a canal from the Nile to the Arabian Gulf."
        ]
    },
    {
        "Word": "Plague",
        "Definitions": [
            "A \"stroke\" of affliction, or disease. Sent as a divine chastisement (Num. 11:33; 14:37; 16:46-49; 2 Sam. 24:21). Painful afflictions or diseases, (Lev. 13:3, 5, 30; 1 Kings 8:37), or severe calamity (Mark 5:29; Luke 7:21), or the judgment of God, so called (Ex. 9:14). Plagues of Egypt were ten in number.",
            "(1.) The river Nile was turned into blood, and the fish died, and the river stank, so that the Egyptians loathed to drink of the river (Ex. 7:14-25).",
            "(2.) The plague of frogs (Ex. 8:1-15).",
            "(3.) The plague of lice (Heb. kinnim, properly gnats or mosquitoes; comp. Ps. 78:45; 105:31), \"out of the dust of the land\" (Ex. 8:16-19).",
            "(4.) The plague of flies (Heb. arob, rendered by the LXX. dog-fly), Ex. 8:21-24.",
            "(5.) The murrain (Ex. 9:1-7), or epidemic pestilence which carried off vast numbers of cattle in the field. Warning was given of its coming.",
            "(6.) The sixth plague, of \"boils and blains,\" like the third, was sent without warning (Ex. 9:8-12). It is called (Deut. 28:27) \"the botch of Egypt,\" A.V.; but in R.V., \"the boil of Egypt.\" \"The magicians could not stand before Moses\" because of it.",
            "(7.) The plague of hail, with fire and thunder (Ex. 9:13-33). Warning was given of its coming. (Comp. Ps. 18:13; 105:32, 33).",
            "(8.) The plague of locusts, which covered the whole face of the earth, so that the land was darkened with them (Ex. 10:12-15). The Hebrew name of this insect, arbeh, points to the \"multitudinous\" character of this visitation. Warning was given before this plague came.",
            "(9.) After a short interval the plague of darkness succeeded that of the locusts; and it came without any special warning (Ex. 10:21-29). The darkness covered \"all the land of Egypt\" to such an extent that \"they saw not one another.\" It did not, however, extend to the land of Goshen.",
            "(10.) The last and most fearful of these plagues was the death of the first-born of man and of beast (Ex. 11:4, 5; 12:29, 30). The exact time of the visitation was announced, \"about midnight\", which would add to the horror of the infliction. Its extent also is specified, from the first-born of the king to the first-born of the humblest slave, and all the first-born of beasts. But from this plague the Hebrews were completely exempted. The Lord \"put a difference\" between them and the Egyptians. (See [493]PASSOVER.)"
        ]
    },
    {
        "Word": "Plain",
        "Definitions": [
            "(1.) Heb. abel (Judg. 11:33), a \"grassy plain\" or \"meadow.\" Instead of \"plains of the vineyards,\" as in the Authorized Version, the Revised Version has \"Abel-cheramim\" (q.v.), comp. Judg. 11:22; 2 Chr. 16:4.",
            "(2.) Heb. elon (Gen. 12:6; 13:18; 14:13; 18:1; Deut. 11:30; Judg. 9:6), more correctly \"oak,\" as in the Revised Version; margin, \"terebinth.\"",
            "(3.) Heb. bik'ah (Gen. 11:2; Neh. 6:2; Ezek. 3:23; Dan. 3:1), properly a valley, as rendered in Isa. 40:4, a broad plain between mountains. In Amos 1:5 the margin of Authorized Version has \"Bikathaven.\"",
            "(4.) Heb. kikar, \"the circle,\" used only of the Ghor, or the low ground along the Jordan (Gen. 13:10-12; 19:17, 25, 28, 29; Deut. 34:3; 2 Sam. 18:23; 1 Kings 7:46; 2 Chr. 4:17; Neh. 3:22; 12:28), the floor of the valley through which it flows. This name is applied to the Jordan valley as far north as Succoth.",
            "(5.) Heb. mishor, \"level ground,\" smooth, grassy table-land (Deut. 3:10; 4:43; Josh. 13:9, 16, 17, 21; 20:8; Jer. 48:21), an expanse of rolling downs without rock or stone. In these passages, with the article prefixed, it denotes the plain in the tribe of Reuben. In 2 Chr. 26:10 the plain of Judah is meant. Jerusalem is called \"the rock of the plain\" in Jer. 21:13, because the hills on which it is built rise high above the plain.",
            "(6.) Heb. arabah, the valley from the Sea of Galilee southward to the Dead Sea (the \"sea of the plain,\" 2 Kings 14:25; Deut. 1:1; 2:8), a distance of about 70 miles. It is called by the modern Arabs the Ghor. This Hebrew name is found in Authorized Version (Josh. 18:18), and is uniformly used in the Revised Version. Down through the centre of this plain is a ravine, from 200 to 300 yards wide, and from 50 to 100 feet deep, through which the Jordan flows in a winding course. This ravine is called the \"lower plain.\"",
            "The name Arabah is also applied to the whole Jordan valley from Mount Hermon to the eastern branch of the Red Sea, a distance of about 200 miles, as well as to that portion of the valley which stretches from the Sea of Galilee to the same branch of the Red Sea, i.e., to the Gulf of Akabah about 100 miles in all.",
            "(7.) Heb. shephelah, \"low ground,\" \"low hill-land,\" rendered \"vale\" or \"valley\" in Authorized Version (Josh. 9:1; 10:40; 11:2; 12:8; Judg. 1:9; 1 Kings 10:27). In Authorized Version (1 Chr. 27:28; 2 Chr. 26:10) it is also rendered \"low country.\" In Jer. 17:26, Obad. 1:19, Zech. 7:7, \"plain.\" The Revised Version renders it uniformly \"low land.\" When it is preceded by the article, as in Deut. 1:7, Josh. 11:16; 15:33, Jer. 32:44; 33:13, Zech. 7:7, \"the shephelah,\" it denotes the plain along the Mediterranean from Joppa to Gaza, \"the plain of the Philistines.\" (See [494]VALLEY.)"
        ]
    },
    {
        "Word": "Plain of Mamre",
        "Definitions": [
            "(Gen. 13:18; 14:13; R.V., \"oaks of Mamre;\" marg., \"terebinths\"). (See [495]MAMRE; [496]TEIL-TREE.)"
        ]
    },
    {
        "Word": "Plane tree",
        "Definitions": [
            "Heb. armon (Gen. 30:37; Ezek. 31:8), rendered \"chesnut\" in the Authorized Version, but correctly \"plane tree\" in the Revised Version and the LXX. This tree is frequently found in Palestine, both on the coast and in the north. It usually sheds its outer bark, and hence its Hebrew name, which means \"naked.\" (See [497]CHESTNUT.)"
        ]
    },
    {
        "Word": "Pledge",
        "Definitions": [
            "See [498]LOAN.",
            "[[979]Loan]"
        ]
    },
    {
        "Word": "Pleiades",
        "Definitions": [
            "Heb. kimah, \"a cluster\" (Job 9:9; 38:31; Amos 5:8, A.V., \"seven stars;\" R.V., \"Pleiades\"), a name given to the cluster of stars seen in the shoulder of the constellation Taurus.",
            "The Hebrew word (cimah) so rendered occurs in (Job 9:9; 38:31; Amos 6:8) In the last passage our Authorized Version has \"the seven stars,\" although the Geneva version translates the word \"Pleiades\" as in the other cases. The Pleiades are a group of stars situated on the shoulder of the constellation Taurus. The rendering \"sweet influences\" of the Authorized Version, (Job 38:31) is a relic of the lingering belief in the power which the stars exerted over human destiny. But Schaff thinks the phrase arose from the fact that the Pleiades appear about the middle of April, and hence are associated with the return of spring, the season of sweet influences ."
        ]
    },
    {
        "Word": "Plough",
        "Definitions": [
            "First referred to in Gen. 45:6, where the Authorized Version has \"earing,\" but the Revised Version \"ploughing;\" next in Ex. 34:21 and Deut. 21:4. The plough was originally drawn by oxen, but sometimes also by asses and by men. (See [499]AGRICULTURE.)",
            "The ploughs of ancient Egypt consisted of a share-often pointed with iron or bronze--two handles and a pole which was inserted into the base of the two handles. Ploughs in Palestine have usually but one handle with a pole joined to it near the ground and drawn by oxen, cows or camels."
        ]
    },
    {
        "Word": "Poetry",
        "Definitions": [
            "Has been well defined as \"the measured language of emotion.\" Hebrew poetry deals almost exclusively with the great question of man's relation to God. \"Guilt, condemnation, punishment, pardon, redemption, repentance are the awful themes of this heaven-born poetry.\"",
            "In the Hebrew scriptures there are found three distinct kinds of poetry, (1) that of the Book of Job and the Song of Solomon, which is dramatic; (2) that of the Book of Psalms, which is lyrical; and (3) that of the Book of Ecclesiastes, which is didactic and sententious.",
            "Hebrew poetry has nothing akin to that of Western nations. It has neither metre nor rhyme. Its great peculiarity consists in the mutual correspondence of sentences or clauses, called parallelism, or \"thought-rhyme.\" Various kinds of this parallelism have been pointed out:",
            "(1.) Synonymous or cognate parallelism, where the same idea is repeated in the same words (Ps. 93:3; 94:1; Prov. 6:2), or in different words (Ps. 22, 23, 28, 114, etc.); or where it is expressed in a positive form in the one clause and in a negative in the other (Ps. 40:12; Prov. 6:26); or where the same idea is expressed in three successive clauses (Ps. 40:15, 16); or in a double parallelism, the first and second clauses corresponding to the third and fourth (Isa. 9:1; 61:10, 11).",
            "(2.) Antithetic parallelism, where the idea of the second clause is the converse of that of the first (Ps. 20:8; 27:6, 7; 34:11; 37:9, 17, 21, 22). This is the common form of gnomic or proverbial poetry. (See Prov. 10-15.)",
            "(3.) Synthetic or constructive or compound parallelism, where each clause or sentence contains some accessory idea enforcing the main idea (Ps. 19:7-10; 85:12; Job 3:3-9; Isa. 1:5-9).",
            "(4.) Introverted parallelism, in which of four clauses the first answers to the fourth and the second to the third (Ps. 135:15-18; Prov. 23:15, 16), or where the second line reverses the order of words in the first (Ps. 86:2).",
            "Hebrew poetry sometimes assumes other forms than these. (1.) An alphabetical arrangement is sometimes adopted for the purpose of connecting clauses or sentences. Thus in the following the initial words of the respective verses begin with the letters of the alphabet in regular succession: Prov. 31:10-31; Lam. 1, 2, 3, 4; Ps. 25, 34, 37, 145. Ps. 119 has a letter of the alphabet in regular order beginning every eighth verse.",
            "(2.) The repetition of the same verse or of some emphatic expression at intervals (Ps. 42, 107, where the refrain is in verses, 8, 15, 21, 31). (Comp. also Isa. 9:8-10:4; Amos 1:3, 6, 9, 11, 13; 2:1, 4, 6.)",
            "(3.) Gradation, in which the thought of one verse is resumed in another (Ps. 121).",
            "Several odes of great poetical beauty are found in the historical books of the Old Testament, such as the song of Moses (Ex. 15), the song of Deborah (Judg. 5), of Hannah (1 Sam. 2), of Hezekiah (Isa. 38:9-20), of Habakkuk (Hab. 3), and David's \"song of the bow\" (2 Sam. 1:19-27)."
        ]
    },
    {
        "Word": "Poison",
        "Definitions": [
            "(1.) Heb. hemah, \"heat,\" the poison of certain venomous reptiles (Deut. 32:24, 33; Job 6:4; Ps. 58:4), causing inflammation.",
            "(2.) Heb. rosh, \"a head,\" a poisonous plant (Deut. 29:18), growing luxuriantly (Hos. 10:4), of a bitter taste (Ps. 69:21; Lam. 3:5), and coupled with wormwood; probably the poppy. This word is rendered \"gall\", q.v., (Deut. 29:18; 32:33; Ps. 69:21; Jer. 8:14, etc.), \"hemlock\" (Hos. 10:4; Amos 6:12), and \"poison\" (Job 20:16), \"the poison of asps,\" showing that the rosh was not exclusively a vegetable poison.",
            "(3.) In Rom. 3:13 (comp. Job 20:16; Ps. 140:3), James 3:8, as the rendering of the Greek ios."
        ]
    },
    {
        "Word": "Pomegranate",
        "Definitions": [
            "I.e., \"grained apple\" (pomum granatum), Heb. rimmon. Common in Egypt (Num. 20:5) and Palestine (13:23; Deut. 8:8). The Romans called it Punicum malum, i.e., Carthaginian apple, because they received it from Carthage. It belongs to the myrtle family of trees. The withering of the pomegranate tree is mentioned among the judgments of God (Joel 1:12). It is frequently mentioned in the Song of Solomon (Cant. 4:3, 13, etc.). The skirt of the high priest's blue robe and ephod was adorned with the representation of pomegranates, alternating with golden bells (Ex. 28:33, 34), as also were the \"chapiters upon the two pillars\" (1 Kings 7:20) which \"stood before the house.\"",
            "The pomegranate tree, Punicu granatum, derives its name from the Latin pomum granatum, \"grained apple.\" The Romans gave it the name of Punica, as the tree was introduced from Carthage. It belongs to the natural order Myrtaceae (Myrtle), being, however, rather a tall bush than a tree, The foliage is dark green, the flowers are crimson, the fruit, which is about the size of art orange, is red when which in Palestine is about the middle of October. It contains a quantity of juice. Mention is made in (Song of Solomon 8:2) of spiced wine of the juice of the pomegranate. The rind is used in the manufacture of morocco leather, and together with the bark is sometimes used medicinally. Mr. Royle (Kitto's Cyc., art \"Rimmon\") states that this tree is a native of Asia and is to be traced from Syria through Persia, even to the mountains of northern India. The pomegranate was early cultivated in Egypt; hence the complaint of the Israelites in the wilderness of Zin, (Numbers 20:5) this \"is no place of figs, or of vines, or of pomegranates.\" Carved figures of the pomegranate adorned the tops of the pillars in Solomon's temple, (1 Kings 7:18,20) etc.; and worked representations of this fruit, in blue, purple and scarlet, ornamented the hem of the robe of the ephod. (Exodus 28:33,34)"
        ]
    },
    {
        "Word": "Pommels",
        "Definitions": [
            "(2 Chr. 4:12, 13), or bowls (1 Kings 7:41), were balls or \"rounded knobs\" on the top of the chapiters (q.v.).",
            "only in (2 Chronicles 4:12,13) In (1 Kings 7:41) \"bowls.\" The word signifies convex projections belonging to the capitals of pillars."
        ]
    },
    {
        "Word": "Pontius Pilate",
        "Definitions": [
            "See [500]PILATE.",
            "[[982]Pilate]"
        ]
    },
    {
        "Word": "Pontus",
        "Definitions": [
            "A province of Asia Minor, stretching along the southern coast of the Euxine Sea, corresponding nearly to the modern province of Trebizond. In the time of the apostles it was a Roman province. Strangers from this province were at Jerusalem at Pentecost (Acts 2:9), and to \"strangers scattered throughout Pontus,\" among others, Peter addresses his first epistle (1 Pet. 1:1). It was evidently the resort of many Jews of the Dispersion. Aquila was a native of Pontus (Acts 18:2).",
            "the sea",
            "a large district in the north of Asia Minor, extending along the coast of the Pontus Euxinus Sea (Pontus), from which circumstance the name was derived. It corresponds nearly to the modern Trebizond. It is three times mentioned in the New Testament-- (Acts 2:9; 18:2; 1 Peter 1:1) All these passages agree in showing that there were many Jewish residents in the district. As to the annals of Pontus, the one brilliant passage of its history is the life of the great Mithridates. Under Nero the whole region was made of Roman province, bearing the name of Pontus. It was conquered by the Turks in A.D. 1461, and is still under their dominion."
        ]
    },
    {
        "Word": "Pool",
        "Definitions": [
            "A pond, or reservoir, for holding water (Heb. berekhah; modern Arabic, birket), an artificial cistern or tank. Mention is made of the pool of Gibeon (2 Sam. 2:13); the pool of Hebron (4:12); the upper pool at Jerusalem (2 Kings 18:17; 20:20); the pool of Samaria (1 Kings 22:38); the king's pool (Neh. 2:14); the pool of Siloah (Neh. 3:15; Eccles. 2:6); the fishpools of Heshbon (Cant. 7:4); the \"lower pool,\" and the \"old pool\" (Isa. 22:9, 11).",
            "The \"pool of Bethesda\" (John 5:2, 4, 7) and the \"pool of Siloam\" (John 9:7, 11) are also mentioned. Isaiah (35:7) says, \"The parched ground shall become a pool.\" This is rendered in the Revised Version \"glowing sand,\" etc. (marg., \"the mirage,\" etc.). The Arabs call the mirage \"serab,\" plainly the same as the Hebrew word sarab, here rendered \"parched ground.\" \"The mirage shall become a pool\", i.e., the mock-lake of the burning desert shall become a real lake, \"the pledge of refreshment and joy.\" The \"pools\" spoken of in Isa. 14:23 are the marshes caused by the ruin of the canals of the Euphrates in the neighbourhood of Babylon.",
            "The cisterns or pools of the Holy City are for the most part excavations beneath the surface. Such are the vast cisterns in the temple hill that have recently been discovered by the engineers of the Palestine Exploration Fund. These underground caverns are about thirty-five in number, and are capable of storing about ten million gallons of water. They are connected with one another by passages and tunnels.",
            "Pools, like the tanks of India, are in many parts of Palestine and Syria the only resource for water during the dry season, and the failure of them involves drought and calamity. (Isaiah 42:15) Of the various pools mentioned in Scripture, perhaps the most celebrated are the pools of Solomon near Bethlehem called by the Arabs el-Burak, from which an aqueduct was carried which still supplies Jerusalem with wafer. (Ecclesiastes 2:6) Ecclus. 24:30, 31."
        ]
    },
    {
        "Word": "Pools of Solomon",
        "Definitions": [
            "The name given to three large open cisterns at Etam, at the head of the Wady Urtas, having an average length of 400 feet by 220 in breadth, and 20 to 30 in depth. These pools derive their chief supply of water from a spring called \"the sealed fountain,\" about 200 yards to the north-west of the upper pool, to which it is conveyed by a large subterranean passage. They are 150 feet distant from each other, and each pool is 20 feet lower than that above it, the conduits being so arranged that the lowest, which is the largest and finest of the three, is filled first, and then in succession the others. It has been estimated that these pools cover in all a space of about 7 acres, and are capable of containing three million gallons of water. They were, as is generally supposed, constructed in the days of Solomon. They are probably referred to in Eccles. 2:6. On the fourth day after his victory over the Ammonites, etc., in the wilderness of Tekoa, Jehoshaphat assembled his army in the valley of Berachah (\"blessing\"), and there blessed the Lord. Berachah has been identified with the modern Bereikut, some 5 miles south of Wady Urtas, and hence the \"valley of Berachah\" may be this valley of pools, for the word means both \"blessing\" and \"pools;\" and it has been supposed, therefore, that this victory was celebrated beside Solomon's pools (2 Chr. 20:26).",
            "These pools were primarily designed to supply Jerusalem with water. From the lower pool an aqueduct has been traced conveying the water through Bethlehem and across the valley of Gihon, and along the west slope of the Tyropoeon valley, till it finds its way into the great cisterns underneath the temple hill. The water, however, from the pools reaches now only to Bethlehem. The aqueduct beyond this has been destroyed."
        ]
    },
    {
        "Word": "Poor",
        "Definitions": [
            "The Mosaic legislation regarding the poor is specially important. (1.) They had the right of gleaning the fields (Lev. 19:9, 10; Deut. 24:19, 21).",
            "(2.) In the sabbatical year they were to have their share of the produce of the fields and the vineyards (Ex. 23:11; Lev. 25:6).",
            "(3.) In the year of jubilee they recovered their property (Lev. 25:25-30).",
            "(4.) Usury was forbidden, and the pledged raiment was to be returned before the sun went down (Ex. 22:25-27; Deut. 24:10-13). The rich were to be generous to the poor (Deut. 15:7-11).",
            "(5.) In the sabbatical and jubilee years the bond-servant was to go free (Deut. 15:12-15; Lev. 25:39-42, 47-54).",
            "(6.) Certain portions from the tithes were assigned to the poor (Deut. 14:28, 29; 26:12, 13).",
            "(7.) They shared in the feasts (Deut. 16:11, 14; Neh. 8:10).",
            "(8.) Wages were to be paid at the close of each day (Lev. 19:13).",
            "In the New Testament (Luke 3:11; 14:13; Acts 6:1; Gal. 2:10; James 2:15, 16) we have similar injunctions given with reference to the poor. Begging was not common under the Old Testament, while it was so in the New Testament times (Luke 16:20, 21, etc.). But begging in the case of those who are able to work is forbidden, and all such are enjoined to \"work with their own hands\" as a Christian duty (1 Thess. 4:11; 2 Thess. 3:7-13; Eph. 4:28). This word is used figuratively in Matt. 5:3; Luke 6:20; 2 Cor. 8:9; Rev. 3:17.",
            "The general kindly spirit of the law toward the poor is sufficiently shown by such passages as (15:7) for the reason that (ver. 11) \"the poor shall never cease out of the land.\" Among the special enactments in their favor the following must be mentioned:",
            "+ The right of gleaning. (Leviticus 19:9,10; 24:19,21) + From the produce of the land in sabbatical years the poor and the stranger were to have their portion. (Exodus 23:11; Leviticus 25:6) + Re-entry upon land in the jubilee year, with the limitation as to town homes. (Leviticus 25:25-30) + Prohibition of usury and of retention of pledges. (Exodus 22:25-27; Leviticus 25:3,5,37) etc. + Permanent bondage forbidden, and manumission of Hebrew bondmen or bondwomen enjoined in the sabbatical and jubilee years. (Leviticus 25:39-42,47-54; 15:12-15) + Portions from the tithes to be shared by the poor after the Levites. (14:28; 26:12,13) + The poor to partake in entertainments at the feasts of Weeks and Tabernacles. (16:11,14) see Nehe 8:10 + Daily payment of wages. (Leviticus 19:13) Principles similar to those laid down by Moses are inculcated in the New Testament, as (Luke 3:11; 14:13; Acts 6:1; Galatians 2:10; James 2:15)"
        ]
    },
    {
        "Word": "Poplar",
        "Definitions": [
            "Heb. libneh, \"white\", (Gen. 30:37; Hos. 4:13), in all probability the storax tree (Styrax officinalis) or white poplar, distinguished by its white blossoms and pale leaves. It is common in the Anti-Libanus. Other species of the poplar are found in Palestine, such as the white poplar (P. alba) of our own country, the black poplar (P. nigra), and the aspen (P. tremula). (See [501]WILLOW.)",
            "This is the rendering of the Hebrew word libneh, which occurs in (Genesis 30:37) and Hose 4:13 Several authorities are in favor of the rendering of the Authorized Version and think that \"white poplar\" (Populus alba) is the tree denoted: others understand the \"storax tree\" (Styrax officinale, Linn.). Both poplars and storax or styrax trees are common in Palestine, and either would suit the passages where the Hebrew term occurs. Storax is mentioned in Ecclus. 24:15, together with other aromatic substances. The Styrax officinale is a shrub from nine to twelve feet high, with ovate leaves, which are white underneath; the flowers are in racemes, and are white or cream-colored."
        ]
    },
    {
        "Word": "Porch, Solomon's",
        "Definitions": [
            "A colonnade on the east of the temple, so called from a tradition that it was a relic of Solomon's temple left standing after the destruction of Jerusalem by the Babylonians. (Comp. 1 Kings 7:6.) The word \"porch\" is in the New Testament the rendering of three different Greek words:",
            "(1.) Stoa, meaning a portico or veranda (John 5:2; 10:23; Acts 3:11; 5:12).",
            "(2.) Pulon, a gateway (Matt. 26:71).",
            "(3.) Proaulion, the entrance to the inner court (Mark 14:68)."
        ]
    },
    {
        "Word": "Porcius Festus",
        "Definitions": [
            "See [502]FESTUS.",
            "[[983]Festus, Porcius]"
        ]
    },
    {
        "Word": "Porter",
        "Definitions": [
            "A gate-keeper (2 Sam. 18:26; 2 Kings 7:10; 1 Chr. 9:21; 2 Chr. 8:14). Of the Levites, 4,000 were appointed as porters by David (1 Chr. 23:5), who were arranged according to their families (26:1-19) to take charge of the doors and gates of the temple. They were sometimes employed as musicians (1 Chr. 15:18).",
            "This word when used in the Authorized Version does not bear its modern signification of a carrier of burdens, but denotes in every case a gate-keeper, from the Latin portarius, the man who attended to the porta or gate."
        ]
    },
    {
        "Word": "Post",
        "Definitions": [
            "(1.) A runner, or courier, for the rapid transmission of letters, etc. (2 Chr. 30:6; Esther 3:13, 15; 8:10, 14; Job 9:25; Jer. 51:31). Such messengers were used from very early times. Those employed by the Hebrew kings had a military character (1 Sam. 22:17; 2 Kings 10:25, \"guard,\" marg. \"runners\"). The modern system of postal communication was first established by Louis XI. of France in A.D. 1464.",
            "(2.) This word sometimes also is used for lintel or threshold (Isa. 6:4).",
            "+ Probably, as Gesenius argues, the door-case of a door, including the lintel and side posts. The posts of the doors of the temple were of olive wood. (1 Kings 6:33) + A courier or carrier of messages, used among other places in (Job 9:25)"
        ]
    },
    {
        "Word": "Potiphar",
        "Definitions": [
            "Dedicated to Ra; i.e., to the sun-god, the Egyptian to whom the Ishmaelites sold Joseph (Gen. 39:1). He was \"captain of the guard\", i.e., chief, probably, of the state police, who, while they formed part of the Egyptian army, were also largely employed in civil duties (37:36; marg., \"chief of the executioners\"). Joseph, though a foreigner, gradually gained his confidence, and became overseer over all his possessions. Believing the false accusation which his profligate wife brought against Joseph, Potiphar cast him into prison, where he remained for some years. (See [503]JOSEPH.)",
            "bull of Africa; a fat bull",
            "an Egyptian name, also written Potipherah, signifies belonging to the sun . Potiphar. with whom the history of Joseph is connected is described as an officer of Pharaoh chief of the executioners, an Egyptian.\" (Genesis 39:1) comp. Genesis37:36 (B.C. 1728.) He appears to have been a wealthy man. (Genesis 39:4-6) The view we have of Potiphar's household is exactly in accordance with the representations on the monuments. When Joseph was accused, his master contented himself with casting him into prison. (Genesis 39:19,20) After this we hear no more of Potiphar. [[985]Joseph]"
        ]
    },
    {
        "Word": "Potipherah",
        "Definitions": [
            "A priest of On, whose daughter Asenath became Joseph's wife (Gen. 41:45).",
            "that scatters abroad, or demolishes, the fat"
        ]
    },
    {
        "Word": "Potsherd",
        "Definitions": [
            "A \"shred\", i.e., anything severed, as a fragment of earthenware (Job 2:8; Prov. 26:23; Isa. 45:9).",
            "also in Authorized Version \"sherd,\" a broken piece of earthenware. (Proverbs 26:23)"
        ]
    },
    {
        "Word": "Pottage",
        "Definitions": [
            "Heb. nazid, \"boiled\", a dish of boiled food, as of lentils (Gen. 25:29; 2 Kings 4:38).",
            "[[986]Lentils]"
        ]
    },
    {
        "Word": "Potters field",
        "Definitions": [
            "The name given to the piece of ground which was afterwards bought with the money that had been given to Judas. It was called the \"field of blood\" (Matt. 27:7-10). Tradition places it in the valley of Hinnom. (See [504]ACELDAMA.)"
        ]
    },
    {
        "Word": "Pottery",
        "Definitions": [
            "The art of, was early practised among all nations. Various materials seem to have been employed by the potter. Earthenware is mentioned in connection with the history of Melchizedek (Gen. 14:18), of Abraham (18:4-8), of Rebekah (27:14), of Rachel (29:2, 3, 8, 10). The potter's wheel is mentioned by Jeremiah (18:3). See also 1 Chr. 4:23; Ps. 2:9; Isa. 45:9; 64:8; Jer. 19:1; Lam. 4:2; Zech. 11:13; Rom. 9:21.",
            "The art of pottery is one of the most common and most ancient of all manufactures. It is abundantly evident, both that the Hebrews used earthenware vessels in the wilderness and that the potter's trade was afterward carried on in Palestine. They had themselves been concerned in the potter's trade in Egypt, (Psalms 81:6) and the wall-paintings minutely illustrate the Egyptian process. The clay, when dug, was trodden by men's feet so as to form a paste, (Isaiah 41:25) Wisd. 15:7; then placed by the potter on the wheel beside which he sat, and shaped by him with his hands. How early the wheel came into use in Palestine is not known, but it seems likely that it was adopted from Egypt. (Isaiah 45:9; Jeremiah 15:3) The vessel was then smoothed and coated with a glaze, and finally burnt in a furnace. There was at Jerusalem a royal establishment of potters, (1 Chronicles 4:23) from whose employment, and from the fragments cast away in the process, the Potter's Field perhaps received its name. (Isaiah 30:11)"
        ]
    },
    {
        "Word": "Pound",
        "Definitions": [
            "(1.) A weight. Heb. maneh, equal to 100 shekels (1 Kings 10:17; Ezra 2:69; Neh. 7:71, 72). Gr. litra, equal to about 12 oz. avoirdupois (John 12:3; 19:39).",
            "(2.) A sum of money; the Gr. mna or mina (Luke 19:13, 16, 18, 20, 24, 25). It was equal to 100 drachmas, and was of the value of about $3, 6s. 8d. of our money. (See [505]MONEY.)",
            "+ A weight. [See [988]Weights And Measures AND [989]Measures] + A sum of money put in the Old Testament, (1 Kings 10:17; Ezra 2:69; Nehemiah 7:71) for the Hebrew maneh, worth in silver about . In the parable of the ten pounds, (Luke 19:12-27) the reference appears to be to a Greek pound, a weight used as a money of account, of which sixty went to the talent. It was worth to ."
        ]
    },
    {
        "Word": "Praetorium",
        "Definitions": [
            "The Greek word (praitorion) thus rendered in Mark 15:16 is rendered \"common hall\" (Matt. 27:27, marg., \"governor's house\"), \"judgment hall,\" (John 18:28, 33, marg., \"Pilate's house\", 19:9; Acts 23:35), \"palace\" (Phil. 1:13). This is properly a military word. It denotes (1) the general's tent or headquarters; (2) the governor's residence, as in Acts 23:35 (R.V., \"palace\"); and (3) the praetorian guard (See [506]PALACE), or the camp or quarters of the praetorian cohorts (Acts 28:16), the imperial guards in immediate attendance on the emperor, who was \"praetor\" or commander-in-chief.",
            "(in the Revised Version translated palace,) (Matthew 27:27; John 18:28,33; 19:3) the headquarters of the Roman military governor, wherever he happened to be. In time of peace some one of the best buildings of the city which, was the residence of the proconsul or praetor, was selected for this purpose. Thus at Caesarea that of Herod the Great was occupied by Felix, (Acts 23:35) and at Jerusalem the new palace erected by the same prince was the residence of Pilate. After the Roman power was established in Judea, a Roman guard was always maintained in the Antonia. The praetorian camp at Rome, to which St. Paul refers, (Philemon 1:13) was erected by the emperor Tiberius, acting under the advice of Sejanus. It stood outside the walls, at some distance short of the fourth milestone. St. Paul appears to have been permitted, for the space of two years, to lodge, so to speak, \"within the rules\" of the praetorium, (Acts 28:30) Although still under the custody of a soldier."
        ]
    },
    {
        "Word": "Prayer",
        "Definitions": [
            "Is converse with God; the intercourse of the soul with God, not in contemplation or meditation, but in direct address to him. Prayer may be oral or mental, occasional or constant, ejaculatory or formal. It is a \"beseeching the Lord\" (Ex. 32:11); \"pouring out the soul before the Lord\" (1 Sam. 1:15); \"praying and crying to heaven\" (2 Chr. 32:20); \"seeking unto God and making supplication\" (Job 8:5); \"drawing near to God\" (Ps. 73:28); \"bowing the knees\" (Eph. 3:14).",
            "Prayer presupposes a belief in the personality of God, his ability and willingness to hold intercourse with us, his personal control of all things and of all his creatures and all their actions.",
            "Acceptable prayer must be sincere (Heb. 10:22), offered with reverence and godly fear, with a humble sense of our own insignificance as creatures and of our own unworthiness as sinners, with earnest importunity, and with unhesitating submission to the divine will. Prayer must also be offered in the faith that God is, and is the hearer and answerer of prayer, and that he will fulfil his word, \"Ask, and ye shall receive\" (Matt. 7:7, 8; 21:22; Mark 11:24; John 14:13, 14), and in the name of Christ (16:23, 24; 15:16; Eph. 2:18; 5:20; Col. 3:17; 1 Pet. 2:5).",
            "Prayer is of different kinds, secret (Matt. 6:6); social, as family prayers, and in social worship; and public, in the service of the sanctuary.",
            "Intercessory prayer is enjoined (Num. 6:23; Job 42:8; Isa. 62:6; Ps. 122:6; 1 Tim. 2:1; James 5:14), and there are many instances on record of answers having been given to such prayers, e.g., of Abraham (Gen. 17:18, 20; 18:23-32; 20:7, 17, 18), of Moses for Pharaoh (Ex. 8:12, 13, 30, 31; Ex. 9:33), for the Israelites (Ex. 17:11, 13; 32:11-14, 31-34; Num. 21:7, 8; Deut. 9:18, 19, 25), for Miriam (Num. 12:13), for Aaron (Deut. 9:20), of Samuel (1 Sam. 7:5-12), of Solomon (1 Kings 8; 2 Chr. 6), Elijah (1 Kings 17:20-23), Elisha (2 Kings 4:33-36), Isaiah (2 Kings 19), Jeremiah (42:2-10), Peter (Acts 9:40), the church (12:5-12), Paul (28:8).",
            "No rules are anywhere in Scripture laid down for the manner of prayer or the attitude to be assumed by the suppliant. There is mention made of kneeling in prayer (1 Kings 8:54; 2 Chr. 6:13; Ps. 95:6; Isa. 45:23; Luke 22:41; Acts 7:60; 9:40; Eph. 3:14, etc.); of bowing and falling prostrate (Gen. 24:26, 52; Ex. 4:31; 12:27; Matt. 26:39; Mark 14:35, etc.); of spreading out the hands (1 Kings 8:22, 38, 54; Ps. 28:2; 63:4; 88:9; 1 Tim. 2:8, etc.); and of standing (1 Sam. 1:26; 1 Kings 8:14, 55; 2 Chr. 20:9; Mark 11:25; Luke 18:11, 13).",
            "If we except the \"Lord's Prayer\" (Matt. 6:9-13), which is, however, rather a model or pattern of prayer than a set prayer to be offered up, we have no special form of prayer for general use given us in Scripture.",
            "Prayer is frequently enjoined in Scripture (Ex. 22:23, 27; 1 Kings 3:5; 2 Chr. 7:14; Ps. 37:4; Isa. 55:6; Joel 2:32; Ezek. 36:37, etc.), and we have very many testimonies that it has been answered (Ps. 3:4; 4:1; 6:8; 18:6; 28:6; 30:2; 34:4; 118:5; James 5:16-18, etc.).",
            "\"Abraham's servant prayed to God, and God directed him to the person who should be wife to his master's son and heir (Gen. 24:10-20).",
            "\"Jacob prayed to God, and God inclined the heart of his irritated brother, so that they met in peace and friendship (Gen. 32:24-30; 33:1-4).",
            "\"Samson prayed to God, and God showed him a well where he quenched his burning thirst, and so lived to judge Israel (Judg. 15:18-20).",
            "\"David prayed, and God defeated the counsel of Ahithophel (2 Sam. 15:31; 16:20-23; 17:14-23).",
            "\"Daniel prayed, and God enabled him both to tell Nebuchadnezzar his dream and to give the interpretation of it (Dan. 2: 16-23).",
            "\"Nehemiah prayed, and God inclined the heart of the king of Persia to grant him leave of absence to visit and rebuild Jerusalem (Neh. 1:11; 2:1-6).",
            "\"Esther and Mordecai prayed, and God defeated the purpose of Haman, and saved the Jews from destruction (Esther 4:15-17; 6:7, 8).",
            "\"The believers in Jerusalem prayed, and God opened the prison doors and set Peter at liberty, when Herod had resolved upon his death (Acts 12:1-12).",
            "\"Paul prayed that the thorn in the flesh might be removed, and his prayer brought a large increase of spiritual strength, while the thorn perhaps remained (2 Cor. 12:7-10).",
            "\"Prayer is like the dove that Noah sent forth, which blessed him not only when it returned with an olive-leaf in its mouth, but when it never returned at all.\", Robinson's Job.",
            "The object of this article will be to touch briefly on--",
            "+ The doctrine of Scripture as to the nature and efficacy of prayer; + Its directions as to time, place and manner of prayer; + Its types and examples of prayer. + Scripture does not give any theoretical explanation of the mystery which attaches to prayer. The difficulty of understanding real efficacy arises chiefly from two sources: from the belief that man lives under general laws, which in all cases must be fulfilled unalterably; and the opposing belief that he is master of his own destiny, and need pray for no external blessing. Now, Scripture, while, by the doctrine of spiritual influence it entirely disposes of the latter difficulty, does not so entirely solve that part of the mystery which depends on the nature of God. It places it clearly before us, and emphasizes most strongly those doctrines on which the difficulty turns. Yet while this is so, on the other hand the instinct of prayer is solemnly sanctioned and enforced on every page. Not only is its subjective effect asserted, but its real objective efficacy, as a means appointed by God for obtaining blessing, is both implied and expressed in the plainest terms. Thus, as usual in the case of such mysteries, the two apparently opposite truths are emphasized, because they are needful: to man's conception of his relation to God; their reconcilement is not, perhaps cannot be, fully revealed. For, in fact, it is involved in that inscrutable mystery which attends on the conception of any free action of man as necessary for the working out of the general laws of God's unchangeable will. At the same time it is clearly implied that such a reconcilement exists, and that all the apparently isolated and independent exertions of man's spirit in prayer are in some way perfectly subordinated to the one supreme will of God, so as to form a part of his scheme of providence. It is also implied that the key to the mystery lies in the fact of man's spiritual unity with God in Christ, and of the consequent gift of the Holy Spirit. So also is it said of the spiritual influence of the Holy Ghost on each individual mind that while \"we know not what to pray for, \"the indwelling\" Spirit makes intercession for the saints, according to the will of God.\" (Romans 8:26,27) Here, as probably in still other cases, the action of the Holy Spirit on the soul is to free agents what the laws of nature are to things inanimate, and is the power which harmonizes free individual action with the universal will of God. + There are no directions as to prayer given in the Mosaic law: the duty is rather taken for granted, as an adjunct to sacrifice, than enforced or elaborated. It is hardly conceivable that, even from the beginning public prayer did not follow every public sacrifice. Such a practice is alluded to in (Luke 1:10) as common; and in one instance, at the offering of the first-fruits, it was ordained in a striking form. (26:12-15) In later times it certainly grew into a regular service both in the temple and in the synagogue. But, besides this public prayer, it was the custom of all at Jerusalem to go up to the temple, at regular hours if possible, for private prayer, see (Luke 18:10; Acts 3:1) and those who were absent were wont to \"open their windows toward Jerusalem,\" and pray \"toward\" the place of God's presence. (1 Kings 8:46-49; Psalms 5:7; 28:2; 138:2; Daniel 6:10) The regular hours of prayer seem to have been three (see) (Psalms 55:17; Daniel 6:10) \"the evening,\" that is the ninth hour (Acts 3:1; 10:3) the hour of the evening sacrifice, (Daniel 9:21) the \"morning,\" that is, the third hour (Acts 2:15) that of the morning sacrifice; and the sixth hour, or \"noonday.\" Grace before meat would seem to have been a common practice. See (Matthew 15:36; Acts 27:35) The posture of prayer among the Jews seems to have been most often standing, (1 Samuel 1:26; Matthew 6:5; Mark 11:25; Luke 18:11) unless the prayer were offered with especial solemnity and humiliation, which was naturally expressed by kneeling, (1 Kings 8:54) comp. 2Chr 6:13; Ezra 9:5; Psal 95:8; Dani 6:10 Or prostration. (Joshua 7:6; 1 Kings 18:42; Nehemiah 8:6) + The only form of prayer given for perpetual use in the Old Testament is the one in (26:5-15) connected with the offering of tithes and first-fruits, and containing in simple form the important elements of prayer, acknowledgment of God's mercy, self-dedication and prayer for future blessing. To this may perhaps be added the threefold blessing of (Numbers 6:24-26) couched as it is in a precatory form, and the short prayer of Moses, (Numbers 10:35,36) at the moving and resting of the cloud the former of which was the germ of the 68th Psalm. But of the prayers recorded in the Old Testament the two most remarkable are those of Solomon at the dedication of the temple, (1 Kings 8:23-58) and of Joshua the high priest, and his colleagues, after the captivity. (Nehemiah 9:5-38) It appears from the question of the disciples in (Luke 11:1) and from Jewish tradition, that the chief teachers of the day gave special forms of prayer to their disciples as the badge of their discipleship and the best fruits of their learning. All Christian prayer is, of course, based on the Lord's Prayer; but its spirit is also guided by that of his prayer in Gethsemane and of the prayer recorded by St. John, (John 17:1) ... the beginning of Christ's great work of intercession. The influence of these prayers is more distinctly traced in the prayers contained in the epistles, see (Romans 16:25-27; Ephesians 3:14-21; Philemon 1:3-11; Colossians 1:9-15; Hebrews 13:20,21; 1 Peter 5:10,11) etc., than in those recorded in the Acts. The public prayer probably in the first instance took much of its form and style from the prayers of the synagogues. In the record on prayer accepted and granted by God, we observe, as always, a special adaptation to the period of his dispensation to which they belong. In the patriarchal period, they have the simple and childlike tone of domestic application for the ordinary and apparently trivial incidents of domestic life. In the Mosaic period they assume a more solemn tone and a national bearing, chiefly that of direct intercession for the chosen people. More rarely are they for individuals. A special class are those which precede and refer to the exercise of miraculous power. In the New Testament they have a more directly spiritual hearing. It would seem the intention of Holy Scripture to encourage all prayer more especially intercession, in all relations and for all righteous objects.",
            "Commanded -- Isa 55:6; Mt 7:7; Php 4:6.",
            "To be offered",
            "To God. -- Ps 5:2; Mt 4:10.",
            "To Christ. -- Lu 23:42; Ac 7:59.",
            "To the Holy Spirit. -- 2Th 3:5.",
            "Through Christ. -- Eph 2:18; Heb 10:19.",
            "God hears -- Ps 10:17; 65:2.",
            "God answers -- Ps 99:6; Isa 58:9.",
            "Is described as",
            "Bowing the knees. -- Eph 3:14.",
            "Looking up. -- Ps 5:3.",
            "Lifting up the soul. -- Ps 25:1.",
            "Lifting up the heart. -- La 3:41.",
            "Pouring out the heart. -- Ps 62:8.",
            "Pouring out the soul. -- 1Sa 1:15.",
            "Calling upon the name of the Lord. -- Ge 12:8; Ps 116:4; Ac 22:16.",
            "Crying to God. -- Ps 27:7; 34:6.",
            "Drawing near to God. -- Ps 73:28; Heb 10:22.",
            "Crying to heaven. -- 2Ch 32:20.",
            "Beseeching the Lord. -- Ex 32:11.",
            "Seeking to God. -- Job 8:5.",
            "Seeking the face of the Lord. -- Ps 27:8.",
            "Making supplication. -- Job 8:5; Jer 36:7.",
            "Acceptable through Christ -- Joh 14:13,14; 15:16; 16:23,24.",
            "Ascends to heaven -- 2Ch 30:27; Re 5:8.",
            "Quickening grace necessary to -- Ps 80:18.",
            "The holy spirit",
            "Promised as a Spirit of. -- Zec 12:10.",
            "As the Spirit of adoptions, leads to. -- Ro 8:15; Ga 4:6.",
            "Helps our infirmities in. -- Ro 8:26.",
            "An evidence of conversion -- Ac 9:11.",
            "Of the righteous, avails much -- Jas 5:16.",
            "Of the upright, a delight to God -- Pr 15:8.",
            "Should be offered up",
            "In the Holy Spirit. -- Eph 6:18; Jude 1:20.",
            "In faith. -- Mt 21:22; Jas 1:6.",
            "In full assurance of faith. -- Heb 10:22.",
            "In a forgiving spirit. -- Mt 6:12.",
            "With the heart. -- Jer 29:13; La 3:41.",
            "With the whole heart. -- Ps 119:58,145.",
            "With preparation of heart. -- Job 11:13.",
            "With a true heart. -- Heb 10:22.",
            "With the soul. -- Ps 42:4.",
            "With the spirit and understanding. -- Joh 4:22-24; 1Co 14:15.",
            "With confidence in God. -- Ps 56:9; 86:7; 1Jo 5:14.",
            "With submission to God. -- Lu 22:42.",
            "With unfeigned lips. -- Ps 17:1.",
            "With deliberation. -- Ec 5:2.",
            "With holiness. -- 1Ti 2:8.",
            "With humility. -- 2Ch 7:14; 33:12.",
            "With truth. -- Ps 145:18; Joh 4:24.",
            "With desire to be heard. -- Ne 1:6; Ps 17:1; 55:1,2; 61:1.",
            "With desire to be answered. -- Ps 27:7; 102:2; 108:6; 143:1.",
            "With boldness. -- Heb 4:16.",
            "With earnestness. -- 1Th 3:10; Jas 5:17.",
            "With importunity. -- Ge 32:26; Lu 11:8,9; 18:1-7.",
            "Night and day. -- 1Ti 5:5.",
            "Without ceasing. -- 1Th 5:17.",
            "Everywhere. -- 1Ti 2:8.",
            "In everything. -- Php 4:6.",
            "For temporal blessings -- Ge 28:20; Pr 30:8; Mt 6:11.",
            "For spiritual blessings -- Mt 6:33.",
            "For mercy and grace to help in time of need -- Heb 4:16.",
            "Model for -- Mt 6:9-13.",
            "Vain repetitions in, forbidden -- Mt 6:7.",
            "Ostentation in, forbidden -- Mt 6:5.",
            "Accompanied with",
            "Repentance. -- 1Ki 8:33; Jer 36:7.",
            "Confession. -- Ne 1:4,7; Da 9:4-11.",
            "Self-abasement. -- Ge 18:27.",
            "Weeping. -- Jer 31:9; Ho 12:4.",
            "Fasting. -- Ne 1:4; Da 9:3; Ac 13:3.",
            "Watchfulness. -- Lu 21:36; 1Pe 4:7.",
            "Praise. -- Ps 66:17.",
            "Thanksgiving. -- Php 4:6; Col 4:2.",
            "Plead in the",
            "Promises of God. -- Ge 32:9-12; Ex 32:13; 1Ki 8:26; Ps 119:49.",
            "Covenant of God. -- Jer 14:21.",
            "Faithfulness of God. -- Ps 143:1.",
            "Mercy of God. -- Ps 51:1; Da 9:18.",
            "Righteousness of God. -- Da 9:16.",
            "Rise early for -- Ps 5:3; 119:147.",
            "Seek divine teaching for -- Lu 11:1.",
            "Faint not in -- Lu 18:1.",
            "Continue instant in -- Ro 12:12.",
            "Avoid hindrances in -- 1Pe 3:7.",
            "Suitable in affliction -- Isa 26:16; Jas 5:13.",
            "Shortness of time a motive to -- 1Pe 4:7.",
            "Postures in",
            "Standing. -- 1Ki 8:22; Mr 11:25.",
            "Bowing down. -- Ps 95:6.",
            "Kneeling. -- 2Ch 6:13; Ps 95:6; Lu 22:41; Ac 20:36.",
            "Falling on the face. -- Nu 16:22; Jos 5:14; 1Ch 21:16; Mt 26:39.",
            "Spreading forth the hands. -- Isa 1:15.",
            "Lifting up the hands. -- Ps 28:2; La 2:19; 1Ti 2:8.",
            "The promises of God encourage to -- Isa 65:24; Am 5:4; Zec 13:9.",
            "The promises of Christ encourage to -- Lu 11:9,10; Joh 14:13,14.",
            "Experience of past mercies an incentive to -- Ps 4:1; 112:2."
        ]
    },
    {
        "Word": "Predestination",
        "Definitions": [
            "This word is properly used only with reference to God's plan or purpose of salvation. The Greek word rendered \"predestinate\" is found only in these six passages, Acts 4:28; Rom. 8:29, 30; 1 Cor. 2:7; Eph. 1:5, 11; and in all of them it has the same meaning. They teach that the eternal, sovereign, immutable, and unconditional decree or \"determinate purpose\" of God governs all events.",
            "This doctrine of predestination or election is beset with many difficulties. It belongs to the \"secret things\" of God. But if we take the revealed word of God as our guide, we must accept this doctrine with all its mysteriousness, and settle all our questionings in the humble, devout acknowledgment, \"Even so, Father: for so it seemed good in thy sight.\"",
            "For the teaching of Scripture on this subject let the following passages be examined in addition to those referred to above; Gen. 21:12; Ex. 9:16; 33:19; Deut. 10:15; 32:8; Josh. 11:20; 1 Sam. 12:22; 2 Chr. 6:6; Ps. 33:12; 65:4; 78:68; 135:4; Isa. 41:1-10; Jer. 1:5; Mark 13:20; Luke 22:22; John 6:37; 15:16; 17:2, 6, 9; Acts 2:28; 3:18; 4:28; 13:48; 17:26; Rom. 9:11, 18, 21; 11:5; Eph. 3:11; 1 Thess. 1:4; 2 Thess. 2:13; 2 Tim. 1:9; Titus 1:2; 1 Pet. 1:2. (See [507]DECREES OF GOD; [508]ELECTION.)",
            "Hodge has well remarked that, \"rightly understood, this doctrine",
            "(1) exalts the majesty and absolute sovereignty of God, while it illustrates the riches of his free grace and his just displeasure with sin. (2.) It enforces upon us the essential truth that salvation is entirely of grace. That no one can either complain if passed over, or boast himself if saved. (3.) It brings the inquirer to absolute self-despair and the cordial embrace of the free offer of Christ. (4.) In the case of the believer who has the witness in himself, this doctrine at once deepens his humility and elevates his confidence to the full assurance of hope\" (Outlines)."
        ]
    },
    {
        "Word": "Presidents",
        "Definitions": [
            "Three presidents are mentioned, of whom Daniel was the first (Dan. 6:2-7). The name in the original is sarkhin, probably a Persian word meaning perfects or ministers."
        ]
    },
    {
        "Word": "Priest",
        "Definitions": [
            "The Heb. kohen, Gr. hierus, Lat. sacerdos, always denote one who offers sacrifices.",
            "At first every man was his own priest, and presented his own sacrifices before God. Afterwards that office devolved on the head of the family, as in the cases of Noah (Gen. 8:20), Abraham (12:7; 13:4), Isaac (26:25), Jacob (31:54), and Job (Job 1:5).",
            "The name first occurs as applied to Melchizedek (Gen. 14:18). Under the Levitical arrangements the office of the priesthood was limited to the tribe of Levi, and to only one family of that tribe, the family of Aaron. Certain laws respecting the qualifications of priests are given in Lev. 21:16-23. There are ordinances also regarding the priests' dress (Ex. 28:40-43) and the manner of their consecration to the office (29:1-37).",
            "Their duties were manifold (Ex. 27:20, 21; 29:38-44; Lev. 6:12; 10:11; 24:8; Num. 10:1-10; Deut. 17:8-13; 33:10; Mal. 2:7). They represented the people before God, and offered the various sacrifices prescribed in the law.",
            "In the time of David the priests were divided into twenty-four courses or classes (1 Chr. 24:7-18). This number was retained after the Captivity (Ezra 2:36-39; Neh. 7:39-42).",
            "\"The priests were not distributed over the country, but lived together in certain cities [forty-eight in number, of which six were cities of refuge, q.v.], which had been assigned to their use. From thence they went up by turns to minister in the temple at Jerusalem. Thus the religious instruction of the people in the country generally was left to the heads of families, until the establishment of synagogues, an event which did not take place till the return from the Captivity, and which was the main source of the freedom from idolatry that became as marked a feature of the Jewish people thenceforward as its practice had been hitherto their great national sin.\"",
            "The whole priestly system of the Jews was typical. It was a shadow of which the body is Christ. The priests all prefigured the great Priest who offered \"one sacrifice for sins\" \"once for all\" (Heb. 10:10, 12). There is now no human priesthood. (See Epistle to the Hebrews throughout.) The term \"priest\" is indeed applied to believers (1 Pet. 2:9; Rev. 1:6), but in these cases it implies no sacerdotal functions. All true believers are now \"kings and priests unto God.\" As priests they have free access into the holiest of all, and offer up the sacrifices of praise and thanksgiving, and the sacrifices of grateful service from day to day.",
            "The English word is derived from the Greek presbyter, signifying an \"elder\" (Heb. cohen). Origin.--The idea of a priesthood connects itself in all its forms, pure or corrupted, with the consciousness, more or less distinct of sin. Men feel that they have broken a law. The power above them is holier than they are, and they dare not approach it. They crave for the intervention of some one of whom they can think as likely to be more acceptable than themselves. He must offer up their prayers, thanksgivings, sacrifices. He becomes their representative in \"things pertaining unto God.\" He may become also (though this does not always follow) the representative of God to man. The functions of the priest and prophet may exist in the same person. No trace of a hereditary or caste priesthood meets us in the worship of the patriarchal age. Once and once only does the word cohen meet us as belonging to a ritual earlier than the time of Abraham. Melchizedek is \"the priest of the most high God.\" (Genesis 14:18) In the worship of the patriarchs themselves, the chief of the family, as such, acted as the priest. The office descended with the birthright, and might apparently he transferred with it. When established.--The priesthood was first established in the family of Aaron, and all the sons of Aaron were priests. They stood between the high priest on the one hand and the Levites on the other. [HIGH PRIEST; LEVITES] The ceremony of their consecration is described in HIGH PRIEST - 1986 (Exodus 29:1; Leviticus 8:1) ... Dress.--The dress which the priests wore during their ministrations consisted of linen drawers, with a close-fitting cassock, also of linen, white, but with a diamond or chess-board pattern on it. This came nearly to the feet, and was to be worn in its garment shape. Comp. (John 19:23) The white cassock was gathered round the body with a girdle of needle work, in which, as in the more gorgeous belt of the high priest, blue, purple and scarlet were intermingled with white, and worked in the form of flowers. (Exodus 28:39,40; 39:2; Ezekiel 44:17-19) Upon their heads the were to wear caps or bonnets in the form of a cup-shaped flower, also of fine linen. In all their acts of ministration they were to be bare footed. Duties .--The chief duties of the priests were to watch over the fire on the altar of burnt offering, and to keep it burning evermore both by day and night, (Leviticus 6:12; 2 Chronicles 13:11) to feed the golden lamp outside the vail with oil (Exodus 27:20,21; Leviticus 24:2) to offer the morning and evening sacrifices, each accompanied with a meet offering and a drink offering, at the door of the tabernacle. (Exodus 29:38-44) They were also to teach the children of Israel the statutes of the Lord. (Leviticus 10:11; 33:10; 2 Chronicles 15:3; Ezekiel 44:23,24) During the journeys in the wilderness it belonged to them to cover the ark and all the vessels of the sanctuary with a purple or scarlet cloth before the Levites might approach them. (Numbers 4:5-15) As the people started on each days march they were to blow \"an alarm\" with long silver trumpets. (Numbers 10:1-8) Other instruments of music might be used by the more highly-trained Levites and the schools of the prophets, but the trumpets belonged only to the priests, The presence of the priests on the held of battle, (1 Chronicles 12:23,27; 2 Chronicles 20:21,22) led, in the later periods of Jewish history, to the special appointment at such times of a war priest. Other functions were hinted at in Deuteronomy which might have given them greater influence as the educators and civilizers of the people. They were to act (whether individually or collectively does not distinctly appear) as a court of appeal in the more difficult controversies in criminal or civil cases. (17:8-13) It must remain doubtful however how far this order kept its ground during the storms and changes that followed, Functions such as these were clearly incompatible with the common activities of men. Provision for support .--This consisted--",
            "+ Of one tenth of the tithes which the people paid to the Levites, i.e. one per cent on the whole produce of the country. (Numbers 18:26-28) + Of a special tithe every third year. (14:28; 26:12) + Of the redemption money, paid at the fixed rate of five shekels a head, for the first-born of man or beast. (Numbers 18:14-19) + Of the redemption money paid in like manner for men or things specially dedicated to the Lord. (Leviticus 27:5) + Of spoil, captives, cattle and the like, taken in war. (Numbers 31:25-47) + Of the shew-bread, the flesh of the burnt offerings, peace offerings, trespass offerings, (Leviticus 6:26,29; 7:6-10; Numbers 18:8-14) and in particular the heave-shoulder and the wave-breast. (Leviticus 10:12-15) + Of an undefined amount of the firstfruits of corn, wine and oil. (Exodus 23:19; Leviticus 2:14; 26:1-10) + On their settlement in Canaan the priestly families had thirteen cities assigned them, with \"suburbs\" or pasture-grounds for their flocks. (Joshua 21:13-19) These provisions were obviously intended to secure the religion of Israel against the dangers of a caste of pauper priests, needy and dependent, and unable to bear their witness to the true faith. They were, on the other hand as far as possible removed from the condition of a wealthy order. Coarses .--The priesthood was divided into four and twenty \"courses\" or orders, (1 Chronicles 24:1-19; 2 Chronicles 23:8; Luke 1:5) each of which was to serve in rotation for one week, while the further assignment of special services during the week was determined by lot. (Luke 1:9) Each course appears to have commenced its work on the Sabbath, the outgoing priests taking the morning sacrifice, and leaving that of the evening to their successors. (2 Chronicles 23:8) Numbers--If we may accept the numbers given by Jewish writers as at all trustworthy, the proportion of the priesthood population of Palestine during the last century of their existence as an order, must have been far greater than that of the clergy has ever been in any Christian nation. Over and above those that were scattered in the country and took their turn there were not fewer than 24,000 stationed permanently at Jerusalem, and 12,000 at Jericho. It was almost inevitable that the great mass of the order, under such circumstances, should sink in character and reputation. The reigns of the two kings David and Solomon were the culminating period of the glory of the Jewish priesthood. It will be interesting to bring together the few facts that indicate the position of the priests in the New Testament period of their history. The number scattered throughout Palestine was, as has been stated, very large. Of these the greater number were poor and ignorant. The priestly order, like the nation, was divided between contending sects. In the scenes of the last tragedy of Jewish history the order passes away without honor, \"dying as a fool dieth.\" The high priesthood is given to the lowest and vilest of the adherents of the frenzied Zealots. Other priests appear as deserting to the enemy. The destruction of Jerusalem deprived the order at one blow of all but an honorary distinction."
        ]
    },
    {
        "Word": "Prince",
        "Definitions": [
            "The title generally applied to the chief men of the state. The \"princes of the provinces\" (1 Kings 20:14) were the governors or lord-lieutenants of the provinces. So also the \"princes\" mentioned in Dan. 6:1, 3, 4, 6, 7 were the officers who administered the affairs of the provinces; the \"satraps\" (as rendered in R.V.). These are also called \"lieutenants\" (Esther 3:12; 8:9; R.V., \"satraps\"). The promised Saviour is called by Daniel (9:25) \"Messiah the Prince\" (Heb. nagid); compare Acts 3:15; 5:31. The angel Micheal is called (Dan. 12:1) a \"prince\" (Heb. sar, whence \"Sarah,\" the \"princes\")."
        ]
    },
    {
        "Word": "Priscilla",
        "Definitions": [
            "The wife of Aquila (Acts 18:2), who is never mentioned without her. Her name sometimes takes the precedence of his (Rom. 16:3; 2 Tim. 4:19). She took part with Aquila (q.v.) in insturcting Apollos (Acts 18:26).",
            "same as Prisca"
        ]
    },
    {
        "Word": "Prison",
        "Definitions": [
            "The first occasion on which we read of a prison is in the history of Joseph in Egypt. Then Potiphar, \"Joseph's master, took him, and put him into the prison, a place where the king's prisoners were bound\" (Gen. 39:20-23). The Heb. word here used (sohar) means properly a round tower or fortress. It seems to have been a part of Potiphar's house, a place in which state prisoners were kept.",
            "The Mosaic law made no provision for imprisonment as a punishment. In the wilderness two persons were \"put in ward\" (Lev. 24:12; Num. 15:34), but it was only till the mind of God concerning them should be ascertained. Prisons and prisoners are mentioned in the book of Psalms (69:33; 79:11; 142:7). Samson was confined in a Philistine prison (Judg. 16:21, 25). In the subsequent history of Israel frequent references are made to prisons (1 Kings 22:27; 2 Kings 17:4; 25:27, 29; 2 Chr. 16:10; Isa. 42:7; Jer. 32:2). Prisons seem to have been common in New Testament times (Matt. 11:2; 25:36, 43). The apostles were put into the \"common prison\" at the instance of the Jewish council (Acts 5:18, 23; 8:3); and at Philippi Paul and Silas were thrust into the \"inner prison\" (16:24; comp. 4:3; 12:4, 5).",
            "[For imprisonment as a punishment, see [993]Punishments] It is plain that in Egypt special places were used as prisons, and that they were under the custody of a military officer. (Genesis 40:3; 42:17) During the wandering in the desert we read on two occasions of confinement \"in ward\"-- (Leviticus 24:12; Numbers 15:34) but as imprisonment was not directed by the law, so we hear of none till the time of the kings, when the prison appears as an appendage to the palace, or a special part of it. (1 Kings 22:27) Private houses were sometimes used as places of confinement. By the Romans the tower of Antoni, was used as a prison at Jerusalem, (Acts 23:10) and at Caesarea the praetorium of Herod. The royal prisons In those days were doubtless managed after the Roman fashion, and chains, fetters and stocks were used as means of confinement. See (Acts 16:24) One of the readiest places for confinement was a dry or partially-dry wall or pit. (Jeremiah 35:6-11)"
        ]
    },
    {
        "Word": "Prophecy",
        "Definitions": [
            "Or prediction, was one of the functions of the prophet. It has been defined as a \"miracle of knowledge, a declaration or description or representation of something future, beyond the power of human sagacity to foresee, discern, or conjecture.\" (See [509]PROPHET.)",
            "The great prediction which runs like a golden thread through the whole contents of the Old Testament is that regarding the coming and work of the Messiah; and the great use of prophecy was to perpetuate faith in his coming, and to prepare the world for that event. But there are many subordinate and intermediate prophecies also which hold an important place in the great chain of events which illustrate the sovereignty and all-wise overruling providence of God.",
            "Then there are many prophecies regarding the Jewish nation, its founder Abraham (Gen. 12:1-3; 13:16; 15:5; 17:2, 4-6, etc.), and his posterity, Isaac and Jacob and their descendants (12:7; 13:14, 15, 17; 15:18-21; Ex. 3:8, 17), which have all been fulfilled. The twenty-eighth chapter of Deuteronomy contains a series of predictions which are even now in the present day being fulfilled. In the writings of the prophets Isaiah (2:18-21), Jeremiah (27:3-7; 29:11-14), Ezekiel (5:12; 8), Daniel (8; 9:26, 27), Hosea (9:17), there are also many prophecies regarding the events which were to befall that people.",
            "There is in like manner a large number of prophecies relating to those nations with which the Jews came into contact, as Tyre (Ezek. 26:3-5, 14-21), Egypt (Ezek. 29:10, 15; 30:6, 12, 13), Ethiopia (Nahum 3:8-10), Nineveh (Nahum 1:10; 2:8-13; 3:17-19), Babylon (Isa. 13:4; Jer. 51:7; Isa. 44:27; Jer. 50:38; 51:36, 39, 57), the land of the Philistines (Jer. 47:4-7; Ezek. 25:15-17; Amos 1:6-8; Zeph. 2:4-7; Zech. 9:5-8), and of the four great monarchies (Dan. 2:39, 40; 7:17-24; 8:9).",
            "But the great body of Old Testament prophecy relates directly to the advent of the Messiah, beginning with Gen. 3:15, the first great promise, and extending in ever-increasing fulness and clearness all through to the very close of the canon. The Messianic prophecies are too numerous to be quoted. \"To him gave all the prophets witness.\" (Comp. Micah 5:2; Hag. 2:6-9; Isa. 7:14; 9:6, 7; 11:1, 2; 53; 60:10, 13; Ps. 16:11; 68:18.)",
            "Many predictions also were delivered by Jesus and his apostles. Those of Christ were very numerous. (Comp. Matt. 10:23:24; 11:23; 19:28; 21:43, 44; 24; 25:31-46; 26:17-35, 46, 64; Mark 9:1; 10:30; 13; 11:1-6, 14; 14:12-31, 42, 62; 16:17, etc.)",
            "Is the foretelling of future events -- Ge 49:1; Nu 24:14.",
            "God is the author of -- Isa 44:7; 45:21.",
            "God gives, through Christ -- Re 1:1.",
            "A gift of Christ -- Eph 4:11; Re 11:3.",
            "A gift of the Holy Spirit -- 1Co 12:10.",
            "Came not by the will of man -- 2Pe 1:21.",
            "Given from the beginning -- Lu 1:70.",
            "Is a sure word -- 2Pe 1:19.",
            "They who uttered",
            "Raised up by God. -- Am 2:11.",
            "Ordained by God. -- 1Sa 3:20; Jer 1:5.",
            "Sent by God. -- 2Ch 36:15; Jer 7:25.",
            "Sent by Christ. -- Mt 23:34.",
            "Filled with the Holy Spirit. -- Lu 1:67.",
            "Moved by the Holy Spirit. -- 2Pe 1:21.",
            "Spoke by the Holy Spirit. -- Ac 1:16; 11:28; 28:25.",
            "Spoke in the name of the Lord. -- 2Ch 33:18; Jas 5:10.",
            "Spoke with authority. -- 1Ki 17:1.",
            "God accomplishes -- Isa 44:26; Ac 3:18.",
            "Christ the great subject of -- Ac 3:22-24; 10:43; 1Pe 1:10,11.",
            "Fulfilled respecting Christ -- Lu 24:44.",
            "Gift of, promised -- Joe 2:28; Ac 2:16,17.",
            "Is for the benefit of after ages -- 1Pe 1:12.",
            "Is a light in dark place -- 2Pe 1:19.",
            "Is not of private interpretation -- 2Pe 1:20.",
            "Despise not -- 1Th 5:20.",
            "Give heed to -- 2Pe 1:19.",
            "Receive in faith -- 2Ch 20:20; Lu 24:25.",
            "Blessedness of reading, hearing, and keeping -- Re 1:3; 22:7.",
            "Guilt of pretending to the gift of -- Jer 14:14; 23:13,14; Eze 13:2,3.",
            "Punishment for",
            "Not giving ear to. -- Ne 9:30.",
            "Adding to, or taking from. -- Re 22:18,19.",
            "Pretending to the gift of. -- De 18:20; Jer 14:15; 23:15.",
            "Gift of, sometimes possessed by unconverted men -- Nu 24:2-9; 1Sa 19:20,23; Mt 7:22; Joh 11:49-51; 1Co 13:2.",
            "How tested -- De 13:1-3; 18:22."
        ]
    },
    {
        "Word": "Prophet",
        "Definitions": [
            "(Heb. nabi, from a root meaning \"to bubble forth, as from a fountain,\" hence \"to utter\", comp. Ps. 45:1). This Hebrew word is the first and the most generally used for a prophet. In the time of Samuel another word, ro'eh, \"seer\", began to be used (1 Sam. 9:9). It occurs seven times in reference to Samuel. Afterwards another word, hozeh, \"seer\" (2 Sam. 24:11), was employed. In 1 Ch. 29:29 all these three words are used: \"Samuel the seer (ro'eh), Nathan the prophet (nabi'), Gad the seer\" (hozeh). In Josh. 13:22 Balaam is called (Heb.) a kosem \"diviner,\" a word used only of a false prophet.",
            "The \"prophet\" proclaimed the message given to him, as the \"seer\" beheld the vision of God. (See Num. 12:6, 8.) Thus a prophet was a spokesman for God; he spake in God's name and by his authority (Ex. 7:1). He is the mouth by which God speaks to men (Jer. 1:9; Isa. 51:16), and hence what the prophet says is not of man but of God (2 Pet. 1:20, 21; comp. Heb. 3:7; Acts 4:25; 28:25). Prophets were the immediate organs of God for the communication of his mind and will to men (Deut. 18:18, 19). The whole Word of God may in this general sense be spoken of as prophetic, inasmuch as it was written by men who received the revelation they communicated from God, no matter what its nature might be. The foretelling of future events was not a necessary but only an incidental part of the prophetic office. The great task assigned to the prophets whom God raised up among the people was \"to correct moral and religious abuses, to proclaim the great moral and religious truths which are connected with the character of God, and which lie at the foundation of his government.\"",
            "Any one being a spokesman for God to man might thus be called a prophet. Thus Enoch, Abraham, and the patriarchs, as bearers of God's message (Gen. 20:7; Ex. 7:1; Ps. 105:15), as also Moses (Deut. 18:15; 34:10; Hos. 12:13), are ranked among the prophets. The seventy elders of Israel (Num. 11:16-29), \"when the spirit rested upon them, prophesied;\" Asaph and Jeduthun \"prophesied with a harp\" (1 Chr. 25:3). Miriam and Deborah were prophetesses (Ex. 15:20; Judg. 4:4). The title thus has a general application to all who have messages from God to men.",
            "But while the prophetic gift was thus exercised from the beginning, the prophetical order as such began with Samuel. Colleges, \"schools of the prophets\", were instituted for the training of prophets, who were constituted, a distinct order (1 Sam. 19:18-24; 2 Kings 2:3, 15; 4:38), which continued to the close of the Old Testament. Such \"schools\" were established at Ramah, Bethel, Gilgal, Gibeah, and Jericho. The \"sons\" or \"disciples\" of the prophets were young men (2 Kings 5:22; 9:1, 4) who lived together at these different \"schools\" (4:38-41). These young men were taught not only the rudiments of secular knowledge, but they were brought up to exercise the office of prophet, \"to preach pure morality and the heart-felt worship of Jehovah, and to act along and co-ordinately with the priesthood and monarchy in guiding the state aright and checking all attempts at illegality and tyranny.\"",
            "In New Testament times the prophetical office was continued. Our Lord is frequently spoken of as a prophet (Luke 13:33; 24:19). He was and is the great Prophet of the Church. There was also in the Church a distinct order of prophets (1 Cor. 12:28; Eph. 2:20; 3:5), who made new revelations from God. They differed from the \"teacher,\" whose office it was to impart truths already revealed.",
            "Of the Old Testament prophets there are sixteen, whose prophecies form part of the inspired canon. These are divided into four groups:",
            "(1.) The prophets of the northern kingdom (Israel), viz., Hosea, Amos, Joel, Jonah.",
            "(2.) The prophets of Judah, viz., Isaiah, Jeremiah, Obadiah, Micah, Nahum, Habakkuk, Zephaniah.",
            "(3.) The prophets of Captivity, viz., Ezekiel and Daniel.",
            "(4.) The prophets of the Restoration, viz., Haggai, Zechariah, and Malachi.",
            "The ordinary Hebrew word for prophet is nabi, derived from a verb signifying \"to bubble forth\" like a fountain; hence the word means one who announces or pours forth the declarations of God. The English word comes from the Greek prophetes (profetes), which signifies in classical Greek one who speaks for another, especially one who speaks for a god, and so interprets his will to man; hence its essential meaning is \"an interpreter.\" The use of the word in its modern sense as \"one who predicts\" is post-classical. The larger sense of interpretation has not, however, been lost. In fact the English word ways been used in a closer sense. The different meanings or shades of meanings in which the abstract noun is employed in Scripture have been drawn out by Locke as follows: \"Prophecy comprehends three things: prediction; singing by the dictate of the Spirit; and understanding and explaining the mysterious, hidden sense of Scripture by an immediate illumination and motion of the Spirit.\" Order and office .--The sacerdotal order was originally the instrument by which the members of the Jewish theocracy were taught and governed in things spiritual. Teaching by act and teaching by word were alike their task. But during the time of the judges, the priesthood sank into a state of degeneracy, and the people were no longer affected by the acted lessons of the ceremonial service. They required less enigmatic warnings and exhortations, under these circumstances a new moral power was evoked the Prophetic Order. Samuel himself Levite of the family of Kohath, (1 Chronicles 6:28) and almost certainly a priest, was the instrument used at once for effecting a reform in the sacerdotal order (1 Chronicles 9:22) and for giving to the prophets a position of importance which they had never before held. Nevertheless it is not to be supposed that Samuel created the prophetic order as a new thing before unknown. The germs both of the prophetic and of the regal order are found in the law as given to the Israelites by Moses, (13:1; 18:20; 17:18) but they were not yet developed, because there was not yet the demand for them. Samuel took measures to make his work of restoration permanent as well as effective for the moment. For this purpose he instituted companies or colleges of prophets. One we find in his lifetime at Ramah, (1 Samuel 19:19,20) others afterward at Bethel, (2 Kings 2:3) Jericho, (2 Kings 2:2,5) Gilgal; (2 Kings 4:38) and elsewhere. (2 Kings 6:1) Their constitution and object similar to those of theological colleges. Into them were gathered promising students, and here they were trained for the office which they were afterward destined to fulfill. So successful were these institutions that from the time of Samuel to the closing of the canon of the Old Testament there seems never to have been wanting due supply of men to keep up the line of official prophets. Their chief subject of study was, no doubt, the law and its interpretation; oral, as distinct from symbolical, teaching being thenceforward tacitly transferred from the priestly to the prophetic order. Subsidiary subjects of instruction were music and sacred poetry, both of which had been connected with prophecy from the time of Moses (Exodus 15:20) and the judges. (Judges 4:4; 5:1) But to belong to the prophetic order and to possess the prophetic gift are not convertible terms. Generally, the inspired prophet came from the college of prophets, and belonged to prophetic order; but this was not always the case. Thus Amos though called to the prophetic office did not belong to the prophetic order. (Amos 7:14) The sixteen prophets whose books are in the canon have that place of honor because they were endowed with the prophetic gift us well as ordinarily (so far as we know) belonging to the prophetic order. Characteristics .--What then are the characteristics of the sixteen prophets thus called and commissioned and intrusted with the messages of God to his people?",
            "+ They were the national poets of Judea. + They were annalists and historians. A great portion of Isaiah, of Jeremiah, of Daniel of Jonah, of Haggai, is direct or in direct history. + They were preachers of patriotism,--their patriotism being founded on the religious motive. + They were preachers of morals and of spiritual religion. The system of morals put forward by the prophets, if not higher or sterner or purer than that of the law, is more plainly declared, and with greater, because now more needed, vehemence of diction. + They were extraordinary but yet authorized exponents of the law. + They held a pastoral or quasi-pastoral office. + They were a political power in the state. + But the prophets were something more than national poets and annalists, preachers of patriotism moral teachers, exponents of the law, pastors and politicians. Their most essential characteristic is that they were instruments of revealing God's will to man, as in other ways, so specially by predicting future events, and in particular foretelling the incarnation of the Lord Jesus Christ and the redemption effected by him. We have a series of prophecies which are so applicable to the person and earthly life of Jesus Christ as to be thereby shown to have been designed to apply to him. And if they were designed to apply to him, prophetical prediction is proved. Objections have, been urged. We notice only one, vis., vagueness. It has been said that the prophecies are too darkly and vaguely worded to be proved predictive by the events which they are alleged to foretell. But to this might be answered, + That God never forces men to believe, but that there is such a union of definiteness and vagueness in the prophecies as to enable those who are willing to discover the truth, while the willfully blind are not forcibly constrained to see it. + That, had the prophecies been couched in the form of direct declarations, their fulfillment would have thereby been rendered impossible or at least capable of frustration. + That the effect of prophecy would have been far less beneficial to believers, as being less adapted to keep them in a state of constant expectation. + That the Messiah of revelation could not be so clearly portrayed in his varied character as God and man, as prophet, priest and king, if he had been the mere teacher.\" + That the state of the prophets, at the time of receiving the divine revelation, was such as necessarily to make their predictions fragmentary figurative, and abstracted from the relations of time. + That some portions of the prophecies were intended to be of double application, and some portions to be understood only on their fulfillment, Comp. (John 14:29; Ezekiel 36:33)"
        ]
    },
    {
        "Word": "Propitiation",
        "Definitions": [
            "That by which God is rendered propitious, i.e., by which it becomes consistent with his character and government to pardon and bless the sinner. The propitiation does not procure his love or make him loving; it only renders it consistent for him to execise his love towards sinners.",
            "In Rom. 3:25 and Heb. 9:5 (A.V., \"mercy-seat\") the Greek word hilasterion is used. It is the word employed by the LXX. translators in Ex. 25:17 and elsewhere as the equivalent for the Hebrew kapporeth, which means \"covering,\" and is used of the lid of the ark of the covenant (Ex. 25:21; 30:6). This Greek word (hilasterion) came to denote not only the mercy-seat or lid of the ark, but also propitation or reconciliation by blood. On the great day of atonement the high priest carried the blood of the sacrifice he offered for all the people within the veil and sprinkled with it the \"mercy-seat,\" and so made propitiation.",
            "In 1 John 2:2; 4:10, Christ is called the \"propitiation for our sins.\" Here a different Greek word is used (hilasmos). Christ is \"the propitiation,\" because by his becoming our substitute and assuming our obligations he expiated our guilt, covered it, by the vicarious punishment which he endured. (Comp. Heb. 2:17, where the expression \"make reconciliation\" of the A.V. is more correctly in the R.V. \"make propitiation.\")"
        ]
    },
    {
        "Word": "Proportion of faith",
        "Definitions": [
            "(Rom. 12:6). Paul says here that each one was to exercise his gift of prophecy, i.e., of teaching, \"according to the proportion of faith.\" The meaning is, that the utterances of the \"prophet\" were not to fluctuate according to his own impulses or independent thoughts, but were to be adjusted to the truth revealed to him as a beliver, i.e., were to be in accordance with it.",
            "In post-Reformation times this phrase was used as meaning that all Scripture was to be interpreted with reference to all other Scripture, i.e., that no words or expressions were to be isolated or interpreted in a way contrary to its general teaching. This was also called the \"analogy of faith.\""
        ]
    },
    {
        "Word": "Proselyte",
        "Definitions": [
            "Is used in the LXX. for \"stranger\" (1 Chr. 22:2), i.e., a comer to Palestine; a sojourner in the land (Ex. 12:48; 20:10; 22:21), and in the New Testament for a convert to Judaism. There were such converts from early times (Isa. 56:3; Neh. 10:28; Esther 8:17). The law of Moses made specific regulations regarding the admission into the Jewish church of such as were not born Israelites (Ex. 20:10; 23:12; 12:19, 48; Deut. 5:14; 16:11, 14, etc.). The Kenites, the Gibeonites, the Cherethites, and the Pelethites were thus admitted to the privileges of Israelites. Thus also we hear of individual proselytes who rose to positions of prominence in Israel, as of Doeg the Edomite, Uriah the Hittite, Araunah the Jebusite, Zelek the Ammonite, Ithmah and Ebedmelech the Ethiopians.",
            "In the time of Solomon there were one hundred and fifty-three thousand six hundred strangers in the land of Israel (1 Chr. 22:2; 2 Chr. 2:17, 18). And the prophets speak of the time as coming when the strangers shall share in all the privileges of Israel (Ezek. 47:22; Isa. 2:2; 11:10; 56:3-6; Micah 4:1). Accordingly, in New Testament times, we read of proselytes in the synagogues, (Acts 10:2, 7; 13:42, 43, 50; 17:4; 18:7; Luke 7:5). The \"religious proselytes\" here spoken of were proselytes of righteousness, as distinguished from proselytes of the gate.",
            "The distinction between \"proselytes of the gate\" (Ex. 20:10) and \"proselytes of righteousness\" originated only with the rabbis. According to them, the \"proselytes of the gate\" (half proselytes) were not required to be circumcised nor to comply with the Mosaic ceremonial law. They were bound only to conform to the so-called seven precepts of Noah, viz., to abstain from idolatry, blasphemy, bloodshed, uncleaness, the eating of blood, theft, and to yield obedience to the authorities. Besides these laws, however, they were required to abstain from work on the Sabbath, and to refrain from the use of leavened bread during the time of the Passover.",
            "The \"proselytes of righteousness\", religious or devout proselytes (Acts 13:43), were bound to all the doctrines and precepts of the Jewish economy, and were members of the synagogue in full communion.",
            "The name \"proselyte\" occurs in the New Testament only in Matt. 23:15; Acts 2:10; 6:5; 13:43. The name by which they are commonly designated is that of \"devout men,\" or men \"fearing God\" or \"worshipping God.\"",
            "(a stranger, a new comer), the name given by the Jews to foreigners who adopted the Jewish religion. The dispersion of the Jews in foreign countries, which has been spoken of elsewhere [[996]Dispersion, The Jews Of The, THE], enabled them to make many converts to their faith. The converts who were thus attracted joined, with varying strictness, in the worship of the Jews. In Palestine itself, even Roman centurions learned to love the conquered nation built synagogues for them, (Luke 7:5) fasted and prayed, and gave alms after the pattern of the strictest Jews, (Acts 10:2,30) and became preachers of the new faith to the soldiers under them. (Acts 10:7) Such men, drawn by what was best in Judaism were naturally among the readiest receivers of the new truth which rose out of it, and became, in many cases, the nucleus of a Gentile Church. Proselytism had, however, its darker side. The Jews of Palestine were eager to spread their faith by the same weapons as those with which they had defended it. The Idumaeans had the alternative offered them by John Hyrcanus of death, exile or circumcision. The Idumeans were converted in the same way by Aristobulus. Where force was not in their power, they obtained their ends by the most unscrupulous fraud. Those who were most active in proselytizing were precisely those from whose teaching all that was most true and living had departed. The vices of the Jew were engrafted on the vices of the heathen. A repulsive casuistry released the convert from obligations which he had before recognized, while in other things he was bound hand and fool to an unhealthy superstition. It was no wonder that he became \"twofold more the child of hell,\" (Matthew 23:15) than the Pharisees themselves. We find in the Talmud a distinction between proselytes of the gate and proselytes of righteousness,",
            "+ The term proselytes of the gate was derived from the frequently occurring description in the law the stranger that is within (Exodus 20:10) etc. Converts of thy gates this class were not bound by circumcision and the other special laws of the Mosaic code. It is doubtful however whether the distinction made in the Talmud ever really existed. + The proselytes of righteousness, known also as proselytes of the covenant, were perfect Israelites. We learn from the Talmud that, in addition to circumcision, baptism was also required to complete their admission to the faith. The proselyte was placed in a tank or pool up to his neck in water. His teachers, who now acted as his sponsors, repeated the great commandments of the law. The baptism was followed as long as the temple stood, by the offering or corban."
        ]
    },
    {
        "Word": "Proverb",
        "Definitions": [
            "A trite maxim; a similitude; a parable. The Hebrew word thus rendered (mashal) has a wide signification. It comes from a root meaning \"to be like,\" \"parable.\" Rendered \"proverb\" in Isa. 14:4; Hab. 2:6; \"dark saying\" in Ps. 49:4, Num. 12:8. Ahab's defiant words in answer to the insolent demands of Benhadad, \"Let not him that girdeth on his harness boast himself as he that putteth it off,\" is a well known instance of a proverbial saying (1 Kings 20:11)."
        ]
    },
    {
        "Word": "Proverbs, Book of",
        "Definitions": [
            "A collection of moral and philosophical maxims of a wide range of subjects presented in a poetic form. This book sets forth the \"philosophy of practical life. It is the sign to us that the Bible does not despise common sense and discretion. It impresses upon us in the most forcible manner the value of intelligence and prudence and of a good education. The whole strength of the Hebrew language and of the sacred authority of the book is thrown upon these homely truths. It deals, too, in that refined, discriminating, careful view of the finer shades of human character so often overlooked by theologians, but so necessary to any true estimate of human life\" (Stanley's Jewish Church).",
            "As to the origin of this book, \"it is probable that Solomon gathered and recast many proverbs which sprang from human experience in preceeding ages and were floating past him on the tide of time, and that he also elaborated many new ones from the material of his own experience. Towards the close of the book, indeed, are preserved some of Solomon's own sayings that seem to have fallen from his lips in later life and been gathered by other hands' (Arnot's Laws from Heaven, etc.)",
            "This book is usually divided into three parts: (1.) Consisting of ch. 1-9, which contain an exhibition of wisdom as the highest good.",
            "(2.) Consisting of ch. 10-24.",
            "(3.) Containing proverbs of Solomon \"which the men of Hezekiah, the king of Judah, collected\" (ch. 25-29).",
            "These are followed by two supplements, (1) \"The words of Agur\" (ch. 30); and (2) \"The words of king Lemuel\" (ch. 31).",
            "Solomon is said to have written three thousand proverbs, and those contained in this book may be a selection from these (1 Kings 4:32). In the New Testament there are thirty-five direct quotations from this book or allusions to it."
        ]
    },
    {
        "Word": "Providence",
        "Definitions": [
            "Literally means foresight, but is generally used to denote God's preserving and governing all things by means of second causes (Ps. 18:35; 63:8; Acts 17:28; Col. 1:17; Heb. 1:3). God's providence extends to the natural world (Ps. 104:14; 135:5-7; Acts 14:17), the brute creation (Ps. 104:21-29; Matt. 6:26; 10:29), and the affairs of men (1 Chr. 16:31; Ps. 47:7; Prov. 21:1; Job 12:23; Dan. 2:21; 4:25), and of individuals (1 Sam. 2:6; Ps. 18:30; Luke 1:53; James 4:13-15). It extends also to the free actions of men (Ex. 12:36; 1 Sam. 24:9-15; Ps. 33:14, 15; Prov. 16:1; 19:21; 20:24; 21:1), and things sinful (2 Sam. 16:10; 24:1; Rom. 11:32; Acts 4:27, 28), as well as to their good actions (Phil. 2:13; 4:13; 2 Cor. 12:9, 10; Eph. 2:10; Gal. 5:22-25).",
            "As regards sinful actions of men, they are represented as occurring by God's permission (Gen. 45:5; 50:20. Comp. 1 Sam. 6:6; Ex. 7:13; 14:17; Acts 2:3; 3:18; 4:27, 28), and as controlled (Ps. 76:10) and overruled for good (Gen. 50:20; Acts 3:13). God does not cause or approve of sin, but only limits, restrains, overrules it for good.",
            "The mode of God's providential government is altogether unexplained. We only know that it is a fact that God does govern all his creatures and all their actions; that this government is universal (Ps. 103:17-19), particular (Matt. 10:29-31), efficacious (Ps. 33:11; Job 23:13), embraces events apparently contingent (Prov. 16:9, 33; 19:21; 21:1), is consistent with his own perfection (2 Tim. 2:13), and to his own glory (Rom. 9:17; 11:36)."
        ]
    },
    {
        "Word": "Psalms",
        "Definitions": [
            "The psalms are the production of various authors. \"Only a portion of the Book of Psalms claims David as its author. Other inspired poets in successive generations added now one now another contribution to the sacred collection, and thus in the wisdom of Providence it more completely reflects every phase of human emotion and circumstances than it otherwise could.\" But it is specially to David and his contemporaries that we owe this precious book. In the \"titles\" of the psalms, the genuineness of which there is no sufficient reason to doubt, 73 are ascribed to David. Peter and John (Acts 4:25) ascribe to him also the second psalm, which is one of the 48 that are anonymous. About two-thirds of the whole collection have been ascribed to David.",
            "Psalms 39, 62, and 77 are addressed to Jeduthun, to be sung after his manner or in his choir. Psalms 50 and 73-83 are addressed to Asaph, as the master of his choir, to be sung in the worship of God. The \"sons of Korah,\" who formed a leading part of the Kohathite singers (2 Chr. 20:19), were intrusted with the arranging and singing of Ps. 42, 44-49, 84, 85, 87, and 88.",
            "In Luke 24:44 the word \"psalms\" means the Hagiographa, i.e., the holy writings, one of the sections into which the Jews divided the Old Testament. (See [510]BIBLE.)",
            "None of the psalms can be proved to have been of a later date than the time of Ezra and Nehemiah, hence the whole collection extends over a period of about 1,000 years. There are in the New Testament 116 direct quotations from the Psalter.",
            "The Psalter is divided, after the analogy of the Pentateuch, into five books, each closing with a doxology or benediction:",
            "(1.) The first book comprises the first 41 psalms, all of which are ascribed to David except 1, 2, 10, and 33, which, though anonymous, may also be ascribed to him.",
            "(2.) Book second consists of the next 31 psalms (42-72), 18 of which are ascribed to David and 1 to Solomon (the 72nd). The rest are anonymous.",
            "(3.) The third book contains 17 psalms (73-89), of which the 86th is ascribed to David, the 88th to Heman the Ezrahite, and the 89th to Ethan the Ezrahite.",
            "(4.) The fourth book also contains 17 psalms (90-106), of which the 90th is ascribed to Moses, and the 101st and 103rd to David.",
            "(5.) The fifth book contains the remaining psalms, 44 in number. Of these, 15 are ascribed to David, and the 127th to Solomon.",
            "Ps. 136 is generally called \"the great hallel.\" But the Talmud includes also Ps. 120-135. Ps. 113-118, inclusive, constitute the \"hallel\" recited at the three great feasts, at the new moon, and on the eight days of the feast of dedication.",
            "\"It is presumed that these several collections were made at times of high religious life: the first, probably, near the close of David's life; the second in the days of Solomon; the third by the singers of Jehoshaphat (2 Chr. 20:19); the fourth by the men of Hezekiah (29, 30, 31); and the fifth in the days of Ezra.\"",
            "The Mosaic ritual makes no provision for the service of song in the worship of God. David first taught the Church to sing the praises of the Lord. He first introduced into the ritual of the tabernacle music and song.",
            "Divers names are given to the psalms. (1.) Some bear the Hebrew designation shir (Gr. ode, a song). Thirteen have this title. It means the flow of speech, as it were, in a straight line or in a regular strain. This title includes secular as well as sacred song.",
            "(2.) Fifty-eight psalms bear the designation (Heb.) mitsmor (Gr. psalmos, a psalm), a lyric ode, or a song set to music; a sacred song accompanied with a musical instrument.",
            "(3.) Ps. 145, and many others, have the designation (Heb.) tehillah (Gr. hymnos, a hymn), meaning a song of praise; a song the prominent thought of which is the praise of God.",
            "(4.) Six psalms (16, 56-60) have the title (Heb.) michtam (q.v.).",
            "(5.) Ps. 7 and Hab. 3 bear the title (Heb.) shiggaion (q.v.)."
        ]
    },
    {
        "Word": "Psaltery",
        "Definitions": [
            "A musical instrument, supposed to have been a kind of lyre, or a harp with twelve strings. The Hebrew word nebhel, so rendered, is translated \"viol\" in Isa. 5:12 (R.V., \"lute\"); 14:11. In Dan. 3:5, 7, 10, 15, the word thus rendered is Chaldaic, pesanterin, which is supposed to be a word of Greek origin denoting an instrument of the harp kind.",
            "This was a stringed instrument of music to accompany the voice. The Hebrew nabel or nebel is so rendered in the Authorized Version in all passages where if occurs, except in (Isaiah 5:12; 14:11; 22:24), marg.; (Amos 5:23; 6:6) where it is translated viol . The ancient viol was a six-stringed guitar. In the Prayer Book version of the Psalms the Hebrew word is rendered \"lute.\" This instrument resembled the guitar, but was superior in tone, being larger, and having a convex back, somewhat like the vertical section of a gourd, or more nearly resembling that of a pear. These three instruments, the psaltery or sautry, the viol and lute, are frequently associated in the old English poets and were clearly instruments resembling each other though still different. The Greek psalterium (psalterion), from which our word is derived, denotes an instrument played with the fingers instead of a plectrum or quill, the verb being used of twanging the bow-string. It is impossible to say positively with what instrument the nebel of the Hebrew exactly corresponded, From the fact that nebel in Hebrew also signifies a wine-bottle or skin it has been conjectured that the term when applied to a musical instrument denotes a kind of bagpipe. The psalteries of David were made of cypress, (2 Samuel 6:5) those of Solomon of algum Or almug trees. (2 Chronicles 9:11) Among the instruments of the band which played before Nebuchadnezzar's golden image on the plains of Dura, we again meet with the psaltery. (Daniel 3:6,10,15) pesanterin ."
        ]
    },
    {
        "Word": "Ptolemais",
        "Definitions": [
            "A maritime city of Galilee (Acts 21:7). It was originally called \"Accho\" (q.v.), and received the name Ptolemais from Ptolemy Soter when he was in possession of Coele-Syria.",
            "[[999]Accho]"
        ]
    },
    {
        "Word": "Puah",
        "Definitions": [
            "Splendid. (1.) One of the two midwives who feared God, and refused to kill the Hebrew male children at their birth (Ex. 1:15-21).",
            "(2.) A descendant of Issachar (Judg. 10:1).",
            "mouth; corner; bush of hair",
            "(splendid).",
            "+ The father of Tola, a man of the tribe of Issachar and judge of Israel after Abimelech. (Judges 10:1) (B.C. 1211.) + The son of Issachar, (1 Chronicles 7:1) elsewhere called Phuvah and Pua. + One of the two midwives to whom Pharaoh gave instructions to kill the Hebrew male children at their birth. (Exodus 1:15) (B.C. 1571.)"
        ]
    },
    {
        "Word": "Publican",
        "Definitions": [
            "One who farmed the taxes (e.g., Zacchaeus, Luke 19:2) to be levied from a town or district, and thus undertook to pay to the supreme government a certain amount. In order to collect the taxes, the publicans employed subordinates (5:27; 15:1; 18:10), who, for their own ends, were often guilty of extortion and peculation. In New Testament times these taxes were paid to the Romans, and hence were regarded by the Jews as a very heavy burden, and hence also the collectors of taxes, who were frequently Jews, were hated, and were usually spoken of in very opprobrious terms. Jesus was accused of being a \"friend of publicans and sinners\" (Luke 7:34).",
            "The class designated by this word in the New Testament were employed as collectors of the Roman revenue. The Roman senate farmed the vectigalia (direct taxes) and the portorin (customs) to capitalists who undertook to pay a given sum into the treasury (in publicum), and so received the name of publicani . Contracts of this kind fell naturally into the hands of the equites, as the richest class of Romans. They appointed managers, under whom were the portitores, the actual custom-house officers, who examined each bale of goods, exported or imported, assessed its value more or less arbitrarily, wrote out the ticket, and enforced payment. The latter were commonly natives of the province in which they were stationed as being brought daily into contact with all classes of the population. The name pubicani was used popularly, and in the New Testament exclusively, of the portitores . The system was essentially a vicious one. The portitores were encouraged in the most vexatious or fraudulent exactions and a remedy was all but impossible. They overcharged whenever they had an opportunity, (Luke 3:13) they brought false charges of smuggling in the hope of extorting hush-money (Luke 19:8) they detained and opened letters on mere suspicion. It was the basest of all livelihoods. All this was enough to bring the class into ill favor everywhere. In Judea and Galilee there were special circumstances of aggravation. The employment brought out all the besetting vices of the Jewish character. The strong feeling of many Jews as to the absolute unlawfulness of paying tribute at all made matters worse. The scribes who discussed the question, (Matthew 22:15) for the most part answered it in the negative. In addition to their other faults, accordingly, the publicans of the New Testament were regarded as traitors and apostates, defiled by their frequent intercourse with the heathen, willing tools of the oppressor. The class thus practically excommunicated furnished some of the earliest disciples both of the Baptist and of our Lord. The position of Zacchaeus as a \"chief among the publicans,\" (Luke 19:2) implies a gradation of some kind among the persons thus employed."
        ]
    },
    {
        "Word": "Publius",
        "Definitions": [
            "\"the chief man of the island\" of Malta (Acts 28:7), who courteously entertained Paul and his shipwrecked companions for three days, till they found a more permanent place of residence; for they remained on the island for three months, till the stormy season had passed. The word here rendered \"chief man\" (protos) is supposed by some to be properly a Maltese term, the official title of the governor.",
            "common",
            "the chief man--probably the governor-of Melita, who received and lodged St. Paul and his companions on the occasion of their being shipwrecked off that island. (Acts 28:7) (A.D.55.)"
        ]
    },
    {
        "Word": "Pudens",
        "Definitions": [
            "Bashful, a Christian at Rome, who sent his greetings to Timothy (2 Tim. 4:21). (See [511]CLAUDIA.)",
            "shamefaced",
            "(modest), a Christian friend of Timothy at Rome. (2 Timothy 4:21) (A.D. 84.) According to legend he was the host of St. Peter and friend of St. Paul. and was martyred under Nero."
        ]
    },
    {
        "Word": "Pul",
        "Definitions": [
            "(1.) An Assyrian king. It has been a question whether he was identical with Tiglath-pileser III. (q.v.), or was his predecessor. The weight of evidence is certainly in favour of their identity. Pul was the throne-name he bore in Babylonia as king of Babylon, and Tiglath-pileser the throne-name he bore as king of Assyria. He was the founder of what is called the second Assyrian empire. He consolidated and organized his conquests on a large scale. He subdued Northern Syria and Hamath, and the kings of Syria rendered him homage and paid him tribute. His ambition was to found in Western Asia a kingdom which should embrace the whole civilized world, having Nineveh as its centre. Menahem, king of Israel, gave him the enormous tribute of a thousand talents of silver, \"that his hand might be with him\" (2 Kings 15:19; 1 Chr. 5:26). The fact that this tribute could be paid showed the wealthy condition of the little kingdom of Israel even in this age of disorder and misgovernment. Having reduced Syria, he turned his arms against Babylon, which he subdued. The Babylonian king was slain, and Babylon and other Chaldean cities were taken, and Pul assumed the title of \"King of Sumer [i.e., Shinar] and Accad.\" He was succeeded by Shalmanezer IV.",
            "(2.) A geographical name in Isa. 66:19. Probably = Phut (Gen. 10:6; Jer. 46:9, R.V. \"Put;\" Ezek. 27:10).",
            "bean; destruction",
            "an Assyrian king, and the first Assyrian monarch mentioned in Scripture. He made an expedition against Menahem, king of Israel, about B.C. 770. (2 Kings 15:19)",
            "(lord), a country or nation mentioned in (Isaiah 66:19) It is spoken of with distant nations, and is supposed by some to represent the island Philae in Egypt, and by others Libya."
        ]
    },
    {
        "Word": "Pulpit",
        "Definitions": [
            "(Neh. 8:4). (See [512]EZRA.)"
        ]
    },
    {
        "Word": "Pulse",
        "Definitions": [
            "(Dan. 1:12, 16), R.V. \"herbs,\" vegetable food in general.",
            "(seeds) usually means peas, beans and the seeds that grow in pods. In the Authorized Version it occurs only in (Lamentations 1:12,16) as the translation of words the literal meaning of which is \"seeds\" of any kind. Probably the term denotes uncooked grain of any kind, as barley wheat, millet, vetches, etc."
        ]
    },
    {
        "Word": "Punishment",
        "Definitions": [
            "The New Testament lays down the general principles of good government, but contains no code of laws for the punishment of offenders. Punishment proceeds on the principle that there is an eternal distinction between right and wrong, and that this distinction must be maintained for its own sake. It is not primarily intended for the reformation of criminals, nor for the purpose of deterring others from sin. These results may be gained, but crime in itself demands punishment. (See [513]MURDER; [514]THEFT.)",
            "Endless, of the impenitent and unbelieving. The rejection of this doctrine \"cuts the ground from under the gospel...blots out the attribute of retributive justice; transmutes sin into misfortune instead of guilt; turns all suffering into chastisement; converts the piacular work of Christ into moral influence...The attempt to retain the evangelical theology in connection with it is futile\" (Shedd)."
        ]
    },
    {
        "Word": "Purification",
        "Definitions": [
            "The process by which a person unclean, according to the Levitical law, and thereby cut off from the sanctuary and the festivals, was restored to the enjoyment of all these privileges.",
            "The great annual purification of the people was on the Day of Atonement (q.v.).",
            "But in the details of daily life there were special causes of cermonial uncleanness which were severally provided for by ceremonial laws enacted for each separate case. For example, the case of the leper (Lev. 13, 14), and of the house defiled by leprosy (14:49-53; see also Matt. 8:2-4). Uncleanness from touching a dead body (Num. 19:11; Hos. 9:4; Hag. 2:13; Matt. 23:27; Luke 11:44). The case of the high priest and of the Nazarite (Lev. 21:1-4, 10, 11; Num. 6:6, 7; Ezek. 44:25). Purification was effected by bathing and washing the clothes (Lev. 14:8, 9); by washing the hands (Deut. 21:6; Matt. 27:24); washing the hands and feet (Ex. 30:18-21; Heb. 6:2, \"baptisms\", R.V. marg., \"washings;\" 9:10); sprinkling with blood and water (Ex. 24:5-8; Heb. 9:19), etc. Allusions to this rite are found in Ps. 26:6; 51:7; Ezek. 36:25; Heb. 10:22.",
            "in its legal and technical sense, is applied to the ritual observances whereby an Israelite was formally absolved from the taint of uncleanness. The essence of purification, in all eases, consisted in the use of water, whether by way of ablution or aspersion; but in the majora delicta of legal uncleanness, sacrifices of various kinds were added and the ceremonies throughout bore an expiatory character. Ablution of the person and of the clothes was required in the cases mentioned in (Leviticus 15:18; 11:25,40; 15:18,17) In cases of childbirth the sacrifice was increased to a lamb of the first year, with a pigeon or turtle-dove. (Leviticus 12:8) The ceremonies of purification required in cases of contact with a corpse or a grave are detailed in (Numbers 19:1) ... The purification of the leper was a yet more formal proceeding, and indicated the highest pitch of uncleanness. The rites are described in (Leviticus 14:4-32) The necessity of purification was extended in the post-Babylonian Period to a variety of unauthorized cases. Cups and pots and brazen vessels were washed as a matter of ritual observance. (Mark 7:4) The washing of the hands before meals was conducted in a formal manner. (Mark 7:3) What play have been the specific causes of uncleanness in those who came up to purify themselves before the Passover, (John 11:55) or in those who had taken upon themselves the Nazarites' vow, (Acts 21:24,26) we are not informed. In conclusion it may he observed that the distinctive feature. In the Mosaic rites of purification is their expiatory character. The idea of uncleanness was not peculiar to the Jew; but with all other nations simple ablution sufficed: no sacrifices were demanded. The Jew alone was taught by the use of expiatory offerings to discern to its fullest extent the connection between the outward sign and the inward fount of impurity."
        ]
    },
    {
        "Word": "Pur, Purim",
        "Definitions": [
            "A lot, lots, a festival instituted by the Jews (Esther 9:24-32) in ironical commemoration of Haman's consultation of the Pur (a Persian word), for the purpose of ascertaining the auspicious day for executing his cruel plot against their nation. It became a national institution by the common consent of the Jews, and is observed by them to the present day, on the 14th and 15th of the month Adar, a month before the Passover."
        ]
    },
    {
        "Word": "Purse",
        "Definitions": [
            "(1.) Gr. balantion, a bag (Luke 10:4; 22:35, 36).",
            "(2.) Gr. zone, properly a girdle (Matt. 10:9; Mark 6:8), a money-belt. As to our Lord's sending forth his disciples without money in their purses, the remark has been made that in this \"there was no departure from the simple manners of the country. At this day the farmer sets out on excursions quite as extensive without a para in his purse; and a modern Moslem prophet of Tarshisha thus sends forth his apostles over this identical region. No traveller in the East would hestitate to throw himself on the hospitality of any village.\" Thomson's Land and the Book. (See [515]SCRIP.)",
            "a bag for money. The Hebrews, when on a journey, were provided with a bag, in which they carried their money, (Genesis 42:35; Proverbs 1:14; 7:20; Isaiah 46:6) and, if they were merchants, also their weights. (25:13; Micah 6:11) This bag is described in the New Testament by the terms balantion (bag) (Luke 10:4; 12:33; 22:35,38) and glossokomon (originally the bag in which musicians carried the mouth-pieces of their Instruments). (John 12:6; 13:29) The girdle also served as a purse. (Matthew 10:9; Mark 6:8) Ladies wore ornamental purses. (Isaiah 3:24)"
        ]
    },
    {
        "Word": "Puteoli",
        "Definitions": [
            "A city on the coast of Campania, on the north shore of a bay running north from the Bay of Naples, at which Paul landed on his way to Rome, from which it was distant 170 miles. Here he tarried for seven days (Acts 28:13, 14). This was the great emporium for the Alexandrian corn ships. Here Paul and his companions began their journey, by the \"Appian Way,\" to Rome. It is now called Pozzuoli. The remains of a huge amphitheatre, and of the quay at which Paul landed, may still be seen here.",
            "sulphureous wells",
            "(sulphurous springs), the great landing-place of travelers to Italy from the Levant, and the harbor to which the Alexandrian corn-ships brought their cargoes. (Acts 27:13) The celebrated bay which is now the Bay of Naples was then called \"Sinus Puteolanus.\" The city was at the northeastern angle of the bay. The name Puteoli arose from the strong mineral springs which are characteristic of the place. It was a favorite watering-place of the Romans its hot springs being considered efficacious for cure of various diseases. Here also ships usually discharged their passengers and cargoes, partly to avoid doubling the promontory of Circeium and partly because there was no commodious harbor nearer to Rome. Hence the ship in which Paul was conveyed from Melita landed the prisoners at this place, where the apostle stayed a week. (Acts 28:13,14)--Whitney . The associations of Puteoli with historical personages are very numerous. Scipio sailed from this place to Spain; Cicero had a villa in the neighborhood; here Nero planned the murder of his mother; Vespasian gave to this city peculiar privileges; and here Adrian was buried. In the fifth century it was ravaged by both Alaric and Genseric, and it never afterward recovered its former eminence. It is now a fourth-rate Italian town, still retaining the name of Pozzuoli . The remains of Puteoli are worthy of mention. Among them are the aqueduct the reservoirs, portions (probably) of the baths the great amphitheatre and the building called the temple of Serapis. No Roman harbor has left as solid a memorial of itself as this one, at which St. Paul landed in Italy."
        ]
    },
    {
        "Word": "Put, Phut",
        "Definitions": [
            "(1.) One of the sons of Ham (Gen. 10:6).",
            "(2.) A land or people from among whom came a portion of the mercenary troops of Egypt, Jer. 46:9 (A.V., \"Libyans,\" but correctly, R.V., \"Put\"); Ezek. 27:10; 30:5 (A.V., \"Libya;\" R.V., \"Put\"); 38:5; Nahum 3:9."
        ]
    },
    {
        "Word": "Pygarg",
        "Definitions": [
            "Heb. dishon, \"springing\", (Deut. 14:5), one of the animals permitted for food. It is supposed to be the Antelope addax. It is described as \"a large animal, over 3 1/2 feet high at the shoulder, and, with its gently-twisted horns, 2 1/2 feet long. Its colour is pure white, with the exception of a short black mane, and a tinge of tawny on the shoulders and back.\", Tristram's Natural History.",
            "occurs, (14:5) in the list of clean animals as the rendering of the Heb. dishon, the name apparently of one species of antelope, though it is by no means easy to identify it."
        ]
    },
    {
        "Word": "Quails",
        "Definitions": [
            "The Israelites were twice relieved in their privation by a miraculous supply of quails, (1) in the wilderness of Sin (Ex. 16:13), and (2) again at Kibroth-hattaavah (q.v.), Num. 11:31. God \"rained flesh upon them as dust, and feathered fowls like as the sand of the sea\" (Ps. 78:27). The words in Num. 11:31, according to the Authorized Version, appear to denote that the quails lay one above another to the thickness of two cubits above the ground. The Revised Version, however, reads, \"about two cubits above the face of the earth\", i.e., the quails flew at this height, and were easily killed or caught by the hand. Being thus secured in vast numbers by the people, they \"spread them all abroad\" (11:32) in order to salt and dry them.",
            "These birds (the Coturnix vulgaris of naturalists) are found in countless numbers on the shores of the Mediterranean, and their annual migration is an event causing great excitement.",
            "There can be no doubt that the Hebrew word in the Pentateuch (Exodus 16:13; Numbers 11:31,32) and in the 105th Psalm, denotes the common quail, Coturnix dactylisonans . (The enormous quantity of quails taken by the Israelites has its parallel in modern times. Pliny states that they sometimes alight on vessels in the Mediterranean and sink them. Colenel Sykes states that 160,000 quails have been netted in one season on the island of Capri.--ED.) The expression \"as it were two cubits (high) upon the face of the earth,\" (Numbers 11:31) refers probably to the height at which the quails flew above the ground, in their exhausted condition from their long flight. As to the enormous quantities which the least-successful Israelite is said to have taken viz. \"ten homers\" (i.e. eighty bushels) in the space of a night and two days, there is every reason for believing that the \"homers here spoken of do not denote strictly the measure of that name but simply \"a heap.\" The Israelites would have had little difficulty in capturing large quantities of these birds as they are known to arrive at places sometimes so completely exhausted by their flight as to be readily taken, not in nets only, but by the hand. They \"spread the quails round about the camp;\" this was for the purpose of drying them. The Egyptians similarly prepared these birds. The expression \"quails from the sea,\" (Numbers 11:31) must not be restricted to denote that the birds came from the sea, as their starting-point, but it must be taken to show the direction from which they were coming. The quails were at the time of the event narrated in the sacred writings, on their spring journey of migration northward, It is interesting to note the time specified: \"it was at even\" that they began to arrive; and they no doubt continued to come all night. Many observers have recorded that the quail migrates by night."
        ]
    },
    {
        "Word": "Quarantania",
        "Definitions": [
            "A mountain some 1,200 feet high, about 7 miles north-west of Jericho, the traditional scene of our Lord's temptation (Matt. 4:8)."
        ]
    },
    {
        "Word": "Quarries",
        "Definitions": [
            "(1.) The \"Royal Quarries\" (not found in Scripture) is the name given to the vast caverns stretching far underneath the northern hill, Bezetha, on which Jerusalem is built. Out of these mammoth caverns stones, a hard lime-stone, have been quarried in ancient times for the buildings in the city, and for the temples of Solomon, Zerubbabel, and Herod. Huge blocks of stone are still found in these caves bearing the marks of pick and chisel. The general appearance of the whole suggests to the explorer the idea that the Phoenician quarrymen have just suspended their work. The supposition that the polished blocks of stone for Solomon's temple were sent by Hiram from Lebanon or Tyre is not supported by any evidence (comp. 1 Kings 5:8). Hiram sent masons and stone-squarers to Jerusalem to assist Solomon's workmen in their great undertaking, but did not send stones to Jerusalem, where, indeed, they were not needed, as these royal quarries abundantly testify.",
            "(2.) The \"quarries\" (Heb. pesilim) by Gilgal (Judg. 3:19), from which Ehud turned back for the purpose of carrying out his design to put Eglon king of Moab to death, were probably the \"graven images\" (as the word is rendered by the LXX. and the Vulgate and in the marg. A.V. and R.V.), or the idol temples the Moabites had erected at Gilgal, where the children of Israel first encamped after crossing the Jordan. The Hebrew word is rendered \"graven images\" in Deut. 7:25, and is not elsewhere translated \"quarries.\""
        ]
    },
    {
        "Word": "Quartus",
        "Definitions": [
            "Fourth, a Corinthian Christian who sent by Paul his salutations to friends at Rome (Rom. 16:23).",
            "fourth",
            "(fourth), a Christian of Corinth, (Romans 16:23) said to have been one of the seventy disciples, and afterward bishop of Berytus. (A.D. about 50.)"
        ]
    },
    {
        "Word": "Quaternion",
        "Definitions": [
            "A band of four soldiers. Peter was committed by Herod to the custody of four quaternions, i.e., one quaternion for each watch of the night (Acts 12:4). Thus every precaution was taken against his escape from prison. Two of each quaternion were in turn stationed at the door (12:6), and to two the apostle was chained according to Roman custom.",
            "a military term signifying a guard of four soldiers, two of whom were attached to the person of a prisoner, while the other two kept watch outside the door of his cell. (Acts 12:4)"
        ]
    },
    {
        "Word": "Queen",
        "Definitions": [
            "No explicit mention of queens is made till we read of the \"queen of Sheba.\" The wives of the kings of Israel are not so designated. In Ps. 45:9, the Hebrew for \"queen\" is not malkah, one actually ruling like the Queen of Sheba, but shegal, which simply means the king's wife. In 1 Kings 11:19, Pharaoh's wife is called \"the queen,\" but the Hebrew word so rendered (g'birah) is simply a title of honour, denoting a royal lady, used sometimes for \"queen-mother\" (1 Kings 15:13; 2 Chron. 15:16). In Cant. 6:8, 9, the king's wives are styled \"queens\" (Heb. melakhoth).",
            "In the New Testament we read of the \"queen of the south\", i.e., Southern Arabia, Sheba (Matt. 12:42; Luke 11:31) and the \"queen of the Ethiopians\" (Acts 8:27), Candace.",
            "This title is properly applied to the queen-mother, since in an Oriental household it is not the wife but the mother of the master who exercises the highest authority. Strange as such an arrangement at sight appears, it is one of the inevitable results of polygamy. An illustration of the queen-mother's influence is given in (1 Kings 2:19) ff. The term is applied to Maachah, (1 Kings 15:13; 2 Chronicles 16:16) and to Jezetiel, (2 Kings 10:13) and to the mother of Jehoiachin or Jeconiah, (Jeremiah 13:18) compare 2Kin 24:12; Jere 29:2"
        ]
    },
    {
        "Word": "Queen of heaven",
        "Definitions": [
            "(Jer. 7:18; 44:17, 25), the moon, worshipped by the Assyrians as the receptive power in nature."
        ]
    },
    {
        "Word": "Quicksands",
        "Definitions": [
            "Found only in Acts 27:17, the rendering of the Greek Syrtis. On the north coast of Africa were two localities dangerous to sailors, called the Greater and Lesser Syrtis. The former of these is probably here meant. It lies between Tripoli and Barca, and near Cyrene. The Lesser Syrtis lay farther to the west."
        ]
    },
    {
        "Word": "Quiver",
        "Definitions": [
            "The sheath for arrows. The Hebrew word (aspah) thus commonly rendered is found in Job 39:23; Ps. 127:5; Isa. 22:6; 49:2; Jer. 5:16; Lam. 3:13. In Gen. 27:3 this word is the rendering of the Hebrew teli, which is supposed rather to mean a suspended weapon, literally \"that which hangs from one\", i.e., is suspended from the shoulder or girdle.",
            "a box made for the purpose of holding arrows. (Genesis 27:3) There is nothing in the Bible to indicate either its form or material, or in what way it was carried."
        ]
    },
    {
        "Word": "Quotations",
        "Definitions": [
            "From the Old Testament in the New, which are very numerous, are not made according to any uniform method. When the New Testament was written, the Old was not divided, as it now is, into chapters and verses, and hence such peculiarities as these: When Luke (20:37) refers to Ex. 3:6, he quotes from \"Moses at the bush\", i.e., the section containing the record of Moses at the bush. So also Mark (2:26) refers to 1 Sam. 21:1-6, in the words, \"in the days of Abiathar;\" and Paul (Rom. 11:2) refers to 1 Kings ch. 17-19, in the words, \"in Elias\", i.e., in the portion of the history regarding Elias.",
            "In general, the New Testament writers quote from the Septuagint (q.v.) version of the Old Testament, as it was then in common use among the Jews. But it is noticeable that these quotations are not made in any uniform manner. Sometimes, e.g., the quotation does not agree literally either with the LXX. or the Hebrew text. This occurs in about one hundred instances. Sometimes the LXX. is literally quoted (in about ninety instances), and sometimes it is corrected or altered in the quotations (in over eighty instances).",
            "Quotations are sometimes made also directly from the Hebrew text (Matt. 4:15, 16; John 19:37; 1 Cor. 15:54). Besides the quotations made directly, there are found numberless allusions, more or less distinct, showing that the minds of the New Testament writers were filled with the expressions and ideas as well as historical facts recorded in the Old.",
            "There are in all two hundred and eighty-three direct quotations from the Old Testament in the New, but not one clear and certain case of quotation from the Apocrypha (q.v.).",
            "Besides quotations in the New from the Old Testament, there are in Paul's writings three quotations from certain Greek poets, Acts 17:28; 1 Cor. 15:33; Titus 1:12. These quotations are memorials of his early classical education."
        ]
    },
    {
        "Word": "Raamah",
        "Definitions": [
            "Thunder. (1.) One of the sons of Cush (Gen. 10:7). (2.) A country which traded with Tyre (Ezek. 27:22).",
            "greatness; thunder; some sort of evil",
            "(horse's mane), a son of Cush and father of the Cushite Sheba and Dedan. (Genesis 10:7) (B.C. after 2513.) The tribe of Raamah became afterward renowned as traders. (Ezekiel 27:22) They were settled on the Persian Gulf."
        ]
    },
    {
        "Word": "Raamiah",
        "Definitions": [
            "Thunder of the Lord, one of the princes who returned from the Exile (Neh. 7:7); called also Reelaiah (Ezra 2:2).",
            "thunder, or evil, from the Lord",
            "(thunder of Jehovah), one of the chiefs who returned with Zerubbabel. (Nehemiah 7:7) In (Ezra 2:2) he is called [1003]Reelaiah. (B.C. 445.)"
        ]
    },
    {
        "Word": "Raamses",
        "Definitions": [
            "(Ex. 1:11). (See [516]RAMESES.)",
            "(Exodus 1:11) [[1004]Rameses, Or Raamses]"
        ]
    },
    {
        "Word": "Rabbah",
        "Definitions": [
            "Or Rab'bath, great. (1.) \"Rabbath of the children of Ammon,\" the chief city of the Ammonites, among the eastern hills, some 20 miles east of the Jordan, on the southern of the two streams which united with the Jabbok. Here the bedstead of Og was preserved (Deut. 3:11), perhaps as a trophy of some victory gained by the Ammonites over the king of Bashan. After David had subdued all their allies in a great war, he sent Joab with a strong force to take their city. For two years it held out against its assailants. It was while his army was engaged in this protracted siege that David was guilty of that deed of shame which left a blot on his character and cast a gloom over the rest of his life. At length, having taken the \"royal city\" (or the \"city of waters,\" 2 Sam. 12:27, i.e., the lower city on the river, as distinguished from the citadel), Joab sent for David to direct the final assault (11:1; 12:26-31). The city was given up to plunder, and the people were ruthlessly put to death, and \"thus did he with all the cities of the children of Ammon.\" The destruction of Rabbath was the last of David's conquests. His kingdom now reached its farthest limits (2 Sam. 8:1-15; 1 Chr. 18:1-15). The capture of this city is referred to by Amos (1:14), Jeremiah (49:2, 3), and Ezekiel (21:20; 25:5).",
            "(2.) A city in the hill country of Judah (Josh. 15:60), possibly the ruin Rubba, six miles north-east of Beit-Jibrin.",
            "great; powerful; contentious",
            "(great).",
            "+ A very strong place on the east of the Jordan, and the chief city of the Ammonites. In five passages-- (3:11; 2 Samuel 12:26; 17:27; Jeremiah 49:2; Ezekiel 21:20)--it is styled at length Rabbath of the Ammonites, or the children of Ammon; but elsewhere, (Joshua 13:25; 2 Samuel 11:1; 12:27,29; 1 Chronicles 20:1; Jeremiah 49:3) simply Rabbah. When first named it is mentioned as containing the bed or sarcophagus of the giant Og. (3:11) David sent Joab to besiege Rabbah. (2 Samuel 11:1,17) etc. Joab succeeded in capturing a portion of the place--the \"city of waters,\" that is, the lower town so called from its containing the perennial stream which rises in and still flows through it. The citadel still remained to be taken, but this was secured shortly after David's arrival. (2 Samuel 12:26-31) Long after, at the date of the invasion of Nebuchadnezzar, (Jeremiah 49:2,3) it had walls and palaces. It is named in such terms as to imply that it was of equal importance with Jerusalem. (Ezekiel 21:20) From Ptolemy Philadelphus (B.C. 285-247) it received the name of Philadelphia. It was one of the cities of the Decapolis, and became the seat of a Christian bishop. Its ruins, which are considerable are found at Ammon about 22 miles from the Jordan. It lies in a valley which is a branch, or perhaps the main course, of the Wady Zerka usually identified with the Jabbok. The public buildings are said to be Roman, except the citadel, which is described as of large square stones put together without cement, and which is probably more ancient than the rest. + A city of Judah named with Kirjath-jearim in (Joshua 15:60) only. No trace of its existence has yet been discovered."
        ]
    },
    {
        "Word": "Rabbi",
        "Definitions": [
            "My master, a title of dignity given by the Jews to their doctors of the law and their distinguished teachers. It is sometimes applied to Christ (Matt. 23:7, 8; Mark 9:5 (R.V.); John 1:38, 49; 3:2; 6:25, etc.); also to John (3:26).",
            "Rabboni, my master",
            "a title of respect signifying master, teacher, given by the Jews to their doctors and teachers, and often addressed to our Lord. (Matthew 23:7,8; 26:25,49; Mark 9:6; 11:21; 14:45; John 1:38,49; 3:2,26; 4:31; 6:25; 9:2; 11:8) Another form of the title was Rabboni. (John 20:16) The titles were used with different degrees of honor; the lowest being rab, master then rabbi, my master ; next rabban, our master ; and greatest of all, Rabboni, my great master ."
        ]
    },
    {
        "Word": "Rabboni",
        "Definitions": [
            "(id.) occurs only twice in the New Testament (Mark 10:51, A.V., \"Lord,\" R.V., \"Rabboni;\" John 20:16). It was the most honourable of all the titles.",
            "(John 30:18) [[1006]Rabbi]"
        ]
    },
    {
        "Word": "Rabmag",
        "Definitions": [
            "Assyrian Rab-mugi, \"chief physician,\" \"who was attached to the king (Jer. 39:3, 13), the title of one of Sennacherib's officers sent with messages to Hezekiah and the people of Jerusalem (2 Kings 18:17-19:13; Isa. 36:12-37:13) demanding the surrender of the city. He was accompanied by a \"great army;\" but his mission was unsuccessful.",
            "who overthrows or destroys a multitude",
            "(Jeremiah 39:3,13) a title borne by Nergal-sharezer, probably identical with the king called by the Greeks Neriglissar. [NERGAL-SHAREZER] (it probably means chief of the magi ; at all events it was \"an office of great power and dignity at the Babylonian court, and probably gave its possessor special facilities for gaining the throne.\")"
        ]
    },
    {
        "Word": "Rabsaris",
        "Definitions": [
            "Chief of the Heads, one of the three officers whom Sennacherib sent from Lachish with a threatening message to Jerusalem (2 Kings 18:17; Jer. 39:3, 13).",
            "(chief of the eunuchs).",
            "+ An officer of the king of Assyria sent up with Tartan and Rabshakeh against Jerusalem in the time of Hezekiah. (2 Kings 18:17) (B.C. 713.) + One of the princes of Nebuchadnezzar, who was present at the capture of Jerusalem, B.C. 588. (Jeremiah 39:3,13) Rabsaris is probably rather the name of an office than of an individual."
        ]
    },
    {
        "Word": "Rabshakeh",
        "Definitions": [
            "Chief of the princes, the name given to the chief cup-bearer or the vizier of the Assyrian court; one of Sennacherib's messengers to Hezekiah. See the speech he delivered, in the Hebrew language, in the hearing of all the people, as he stood near the wall on the north side of the city (2 Kings 18:17-37). He and the other envoys returned to their master and reported that Hezekiah and his people were obdurate, and would not submit.",
            "(chief cupbearer), (2 Kings 19:1; Isaiah 36:1; Isaiah 37:1) ... one of the officers of the king of Assyria sent against Jerusalem in the reign of Hezekiah. [[1007]Hezekiah] (B.C. 713.) The English version takes Rabshakeh as the name of a person; but it is more probably the name of the office which he held at the court, that of chief cupbearer."
        ]
    },
    {
        "Word": "Raca",
        "Definitions": [
            "Vain, empty, worthless, only found in Matt. 5:22. The Jews used it as a word of contempt. It is derived from a root meaning \"to spit.\"",
            "worthless; good-for-nothing",
            "a term of reproach derived from the Chaldee reka, worthless. (\"Raca denotes a certain looseness of life and manners, while 'fool,' in the same passage, means a downright wicked and reprobate person.\") (Matthew 5:22)"
        ]
    },
    {
        "Word": "Rachab",
        "Definitions": [
            "=Rahab, a name found in the genealogy of our Lord (Matt. 1:5).",
            "same as Rahab",
            "Rahab the harlot. (Matthew 1:15)"
        ]
    },
    {
        "Word": "Rachal",
        "Definitions": [
            "Traffic, a town in the tribe of Judah, to which David sent presents from the spoils of his enemies (1 Sam. 30:29).",
            "to whisper; an embalmer",
            "(trade), (1 Samuel 30:29) a town in the southern part of the tribe of Judah, one of the towns to which David sent presents out of the spoil of the Amalekites."
        ]
    },
    {
        "Word": "Rachel",
        "Definitions": [
            "Ewe, \"the daughter\", \"the somewhat petulant, peevish, and self-willed though beautiful younger daughter\" of Laban, and one of Jacob's wives (Gen. 29:6, 28). He served Laban fourteen years for her, so deep was Jacob's affection for her. She was the mother of Joseph (Gen. 30:22-24). Afterwards, on Jacob's departure from Mesopotamia, she took with her her father's teraphim (31:34, 35). As they journeyed on from Bethel, Rachel died in giving birth to Benjamin (35:18, 19), and was buried \"in the way to Ephrath, which is Bethlehem. And Jacob set a pillar upon her grave\". Her sepulchre is still regarded with great veneration by the Jews. Its traditional site is about half a mile from Jerusalem.",
            "This name is used poetically by Jeremiah (31:15-17) to denote God's people mourning under their calamities. This passage is also quoted by Matthew as fulfilled in the lamentation at Bethlehem on account of the slaughter of the infants there at the command of Herod (Matt. 2:17, 18).",
            "sheep",
            "(ewe, or sheep), the younger of the daughters of Laban, the wife of Jacob (B.C. 1753) and mother of Joseph and Benjamin. The incidents of her life may be found in Genesis29-33, 35. The story of Jacob and Rachel has always had a peculiar interest. The beauty of Rachel, Jacob's deep love and long servitude for her, their marriage, and Rachel's death on giving birth to Benjamin, with Jacob's grief at her loss, (Genesis 48:7) makes a touching tale. Yet from what is related to us concerning her character there does not seem much to claim any high degree of admiration and esteem. She appears to have shared all the duplicity and falsehood of her family. See, for instance, Rachel's stealing her father's images, and the ready dexterity and presence of mind with which she concealed her theft. (Genesis 31:1) ... \"Rachel died and was buried on the way to Ephrath, which is Bethlehem. (B.C. 1729.) And Jacob set a pillar upon her grave; that is the pillar of Rachel's grave unto this day.\" (Genesis 35:19,20) The site of Rachel's tomb, \"on the way to Bethlehem,\" \"a little way to come to Ephrath,\" \"in the border of Benjamin,\" never been questioned. It Is about two miles south of Jerusalem and one mile north of Bethlehem."
        ]
    },
    {
        "Word": "Raguel",
        "Definitions": [
            "Friend of God, (Num. 10:29)=Reuel (q.v.), Ex. 2:18, the father-in-law of Moses, and probably identical with Jethro (q.v.).",
            "shepherd, or friend of God"
        ]
    },
    {
        "Word": "Rahab",
        "Definitions": [
            "Insolence; pride, a poetical name applied to Egypt in Ps. 87:4; 89:10; Isa. 51:9, as \"the proud one.\"",
            "Rahab, (Heb. Rahab; i.e., \"broad,\" \"large\"). When the Hebrews were encamped at Shittim, in the \"Arabah\" or Jordan valley opposite Jericho, ready to cross the river, Joshua, as a final preparation, sent out two spies to \"spy the land.\" After five days they returned, having swum across the river, which at this season, the month Abib, overflowed its banks from the melting of the snow on Lebanon. The spies reported how it had fared with them (Josh. 2:1-7). They had been exposed to danger in Jericho, and had been saved by the fidelity of Rahab the harlot, to whose house they had gone for protection. When the city of Jericho fell (6:17-25), Rahab and her whole family were preserved according to the promise of the spies, and were incorporated among the Jewish people. She afterwards became the wife of Salmon, a prince of the tribe of Judah (Ruth 4:21; 1 Chr. 2:11; Matt. 1:5). \"Rahab's being asked to bring out the spies to the soldiers (Josh. 2:3) sent for them, is in strict keeping with Eastern manners, which would not permit any man to enter a woman's house without her permission. The fact of her covering the spies with bundles of flax which lay on her house-roof (2:6) is an undesigned coincidence' which strictly corroborates the narrative. It was the time of the barley harvest, and flax and barley are ripe at the same time in the Jordan valley, so that the bundles of flax stalks might have been expected to be drying just then\" (Geikie's Hours, etc., ii., 390).",
            "proud; quarrelsome (applied to Egypt)",
            "large; extended (name of a woman)",
            "a poetical name of Egypt, (Psalms 89:10; Isaiah 51:9) signifying \"fierceness, insolence, pride.\" Rahab, as a name of Egypt, occurs once only without reference to the exodus: this is in (Psalms 87:4) In (Isaiah 30:7) the name is alluded to."
        ]
    },
    {
        "Word": "Raham",
        "Definitions": [
            "Merciful, one of the descendants of Caleb, the son of Hezron (1 Chr. 2:44).",
            "compassion; a friend",
            "(belly). In the genealogy of the descendants of Caleb the son of Hezron, (1 Chronicles 2:44) Raham is described as the son of Shema and father of Jorkoam."
        ]
    },
    {
        "Word": "Rain",
        "Definitions": [
            "There are three Hebrew words used to denote the rains of different seasons, (1.) Yoreh (Hos. 6:3), or moreh (Joel 2:23), denoting the former or the early rain. (2.) Melqosh, the \"latter rain\" (Prov. 16:15). (3.) Geshem, the winter rain, \"the rains.\" The heavy winter rain is mentioned in Gen. 7:12; Ezra 10:9; Cant. 2:11. The \"early\" or \"former\" rains commence in autumn in the latter part of October or beginning of November (Deut. 11:14; Joel 2:23; comp. Jer. 3:3), and continue to fall heavily for two months. Then the heavy \"winter rains\" fall from the middle of December to March. There is no prolonged fair weather in Palestine between October and March. The \"latter\" or spring rains fall in March and April, and serve to swell the grain then coming to maturity (Deut. 11:14; Hos. 6:3). After this there is ordinarily no rain, the sky being bright and cloudless till October or November.",
            "Rain is referred to symbolically in Deut. 32:2; Ps. 72:6; Isa. 44:3, 4; Hos. 10:12.",
            "In the Bible \"early rain\" signifies the rain of the autumn, (11:14) and \"latter rain\" the rain of spring. (Proverbs 16:1,5) For six months in the year, from May to October, no rain falls, the whole land becomes dry, parched and brown. The autumnal rains are eagerly looked for, to prepare the earth for the reception of the seed. These, the early rains, commence about the latter end of October continuing through November and December. January and February are the coldest months, and snow falls, sometimes to the depth of a foot or more, at Jerusalem, but it does not lie long; it is very seldom seen along the coast and in the low plains. Rain continues to fall more or less during the month of March it is very rare in April. Robinson observes that there are not, at the present day, \"any particular periods of rain or succession of showers which might be regarded as distinct rainy seasons. The whole period from October to March now constitutes only one continued season of rain, without any regularly-intervening term of prolonged fine weather. Unless therefore, there has been some change in the climate, the early and the latter rains, for which the husbandman waited with longing, seem rather to hare implied the first showers of autumn--which revived the parched and thirsty soil and prepared it for the seed--and the later showers of spring, which continued to refresh and forward both the ripening crops and the vernal products of the fields.\" (James 5:7; Proverbs 16:15)",
            "Occasioned by the condensing of the clouds -- Job 36:27,28; Ps 77:17; Ec 11:3.",
            "God",
            "Made a decree for. -- Job 28:26.",
            "Prepares. -- Ps 147:8.",
            "Gives. -- Job 5:10.",
            "Causes, to come down. -- Joe 2:23.",
            "Exhibits goodness in giving. -- Ac 14:17.",
            "Exhibits greatness in giving. -- Job 36:26,27.",
            "Sends upon the evil and good. -- Mt 5:45.",
            "Should be praised for. -- Ps 147:7,8.",
            "Should be feared on account of. -- Jer 5:24.",
            "Impotence of idols exhibited in not being able to give -- Jer 14:22.",
            "Not sent upon the earth immediately after creation -- Ge 2:5.",
            "Rarely falls in Egypt -- De 11:10; Zec 14:18.",
            "Canaan abundantly supplied with -- De 11:11.",
            "Designed for",
            "Refreshing the earth. -- Ps 68:9; 72:6.",
            "Making fruitful the earth. -- Heb 6:7.",
            "Replenishing the springs and fountains of the earth. -- Ps 104:8.",
            "Promised in due season to the obedient -- Le 26:4; De 11:14; Eze 34:26,27.",
            "Frequently withheld on account of iniquity -- De 11:17; Jer 3:3; 5:25; Am 4:7.",
            "The want of",
            "Causes the earth to open. -- Job 29:23; Jer 14:4.",
            "Dries up springs and fountains. -- 1Ki 17:7.",
            "Occasions famine. -- 1Ki 18:1,2.",
            "Removed by prayer. -- 1Ki 8:35,36; Jas 5:18.",
            "Withheld for three years and six months in the days of Elijah -- 1Ki 17:1; Jas 5:17.",
            "Divided into",
            "Great. -- Ezr 10:9.",
            "Plentiful. -- Ps 68:9.",
            "Overflowing. -- Eze 38:22.",
            "Sweeping. -- Pr 28:3.",
            "Small. -- Job 37:6.",
            "The former, after harvest, to prepare for sowing -- De 11:14; Jer 5:24.",
            "The latter, before harvest -- Joe 2:23; Zec 10:1.",
            "The rainbow often appears during -- Ge 9:14; Eze 1:28.",
            "Often succeeded by heat and sunshine -- 2Sa 23:4; Isa 18:4.",
            "The appearance of a cloud from the west indicated -- 1Ki 18:44; Lu 12:54.",
            "The north wind drives away -- Pr 25:23.",
            "Unusual in harvest time -- Pr 26:1.",
            "Thunder and lightning often with -- Ps 135:7.",
            "Storm and tempest often with -- Mt 7:25,27.",
            "Instances of extraordinary",
            "Time of the flood. -- Ge 7:4,12.",
            "Plague of, upon Egypt. -- Ex 9:18,23.",
            "During wheat harvest in the days of Samuel. -- 1Sa 12:17,18.",
            "After long drought in Ahab's reign. -- 1Ki 18:45.",
            "After the captivity. -- Ezr 10:9,13.",
            "Often impeded travelling in the east -- 1Ki 18:44; Isa 4:6.",
            "Often destroyed houses -- Eze 13:13-15; Mt 7:27.",
            "Illustrative",
            "Of the word of God. -- Isa 55:10,11.",
            "Of the doctrine of faithful ministers. -- De 32:2.",
            "Of Christ in the communication of his graces. -- Ps 72:6; Ho 6:3.",
            "Of spiritual blessings. -- Ps 68:9; 84:6; Eze 34:26.",
            "Of righteousness. -- Ho 10:12.",
            "(Destructive,) of God's judgments. -- Job 20:23; Ps 11:6; Eze 38:22.",
            "(Destructive,) of a poor man oppressing the poor. -- Pr 28:3."
        ]
    },
    {
        "Word": "Rainbow",
        "Definitions": [
            "Caused by the reflection and refraction of the rays of the sun shining on falling rain. It was appointed as a witness of the divine faithfulness (Gen. 9:12-17). It existed indeed before, but it was then constituted as a sign of the covenant. Others, however (as Delitzsch, Commentary on Pentateuch), think that it \"appeared then for the first time in the vault and clouds of heaven.\" It is argued by those holding this opinion that the atmosphere was differently constituted before the Flood. It is referred to three other times in Scripture (Ezek. 1:27, 28; Rev. 4:1-3; 10:1).",
            "the token of the covenant which God made with Noah when he came forth from the ark that the waters should no more become a flood to destroy all flesh. The right interpretation of (Genesis 9:13) seems to be that God took the rainbow, which had hitherto been but a beautiful object shining in the heavens when the sun's rays fell on falling rain, and consecrated it as the sign of his love and the witness of his promise. Ecclus. 43:11. The rainbow is a symbol of God's faithfulness and mercy. In the \"rainbow around the throne,\" (Revelation 4:3) is seen the symbol of hope and the bright emblem of mercy and love, all the more true as a symbol because it is reflected from the storm itself."
        ]
    },
    {
        "Word": "Raisins",
        "Definitions": [
            "Dried grapes; mentioned 1 Sam. 25:18; 30:12; 2 Sam. 16:1; 1 Chr. 12:40.",
            "[[1011]Vine]"
        ]
    },
    {
        "Word": "Rakkath",
        "Definitions": [
            "Shore-town, a \"fenced city\" of the tribe of Naphtali (Josh. 19:35). The old name of Tiberias, according to the Rabbins.",
            "empty; temple of the head",
            "(shore), a fortified city in the tribe of Naphtali. (Joshua 19:35) It was on the western shore of the Sea of Galilee, not far from the warm baths of Tiberias."
        ]
    },
    {
        "Word": "Rakkon",
        "Definitions": [
            "A place upon the shore, a town belonging to Dan (Josh. 19:46). It is now Tell er-Rakkeit, 6 miles north of Joppa, on the sea-shore, near the mouth of the river Aujeh, i.e., \"yellow water.\" (See [517]KANAH.)",
            "vain; void; mountain of enjoyment",
            "(the temple) (of the head), a well-watered place in the inheritance of Dan, not fur from Joppa. (Joshua 19:46)"
        ]
    },
    {
        "Word": "Ram",
        "Definitions": [
            "Exalted. (1.) The son of Hezron, and one of the ancestors of the royal line (Ruth 4:19). The margin of 1 Chr. 2:9, also Matt. 1:3, 4 and Luke 3:33, have \"Aram.\"",
            "(2.) One of the sons of Jerahmeel (1 Chr. 2:25, 27).",
            "(3.) A person mentioned in Job 32:2 as founder of a clan to which Elihu belonged. The same as Aram of Gen. 22:21.",
            "elevated; sublime",
            "(high, exalted).",
            "+ A son of Hezron and the father of Ammin-adab, born in Egypt after Jacob's migration there. (Ruth 4:19) (B.C. 1706.) In (Matthew 1:3,4) and Luke 3:33 He is called [1012]Aram in the Authorized Version, but RAM in the Revised Version of (Matthew 1:3,4) and [1013]Arni in the Revised Version of (Luke 3:33) + The first-born of Jerahmeel, and therefore nephew of the preceding. (1 Chronicles 3:25,27) (B.C. after 1706.) + One of the kindred of Elihu. (Job 32:2) Ewald identified this Ram with [1014]Aram in (Genesis 22:21)",
            "[See BATTERING-RAM]"
        ]
    },
    {
        "Word": "Rama",
        "Definitions": [
            "(Matt. 2:18), the Greek form of Ramah. (1.) A city first mentioned in Josh. 18:25, near Gibeah of Benjamin. It was fortified by Baasha, king of Israel (1 Kings 15:17-22; 2 Chr. 16:1-6). Asa, king of Judah, employed Benhadad the Syrian king to drive Baasha from this city (1 Kings 15:18, 20). Isaiah (10:29) refers to it, and also Jeremiah, who was once a prisoner there among the other captives of Jerusalem when it was taken by Nebuchadnezzar (Jer. 39:8-12; 40:1). Rachel, whose tomb lies close to Bethlehem, is represented as weeping in Ramah (Jer. 31:15) for her slaughtered children. This prophecy is illustrated and fulfilled in the re-awakening of Rachel's grief at the slaughter of the infants in Bethlehem (Matt. 2:18). It is identified with the modern village of er-Ram, between Gibeon and Beeroth, about 5 miles due north of Jerusalem. (See [518]SAMUEL.)",
            "(2.) A town identified with Rameh, on the border of Asher, about 13 miles south-east of Tyre, \"on a solitary hill in the midst of a basin of green fields\" (Josh. 19:29).",
            "(3.) One of the \"fenced cities\" of Naphtali (Josh. 19:36), on a mountain slope, about seven and a half miles west-south-west of Safed, and 15 miles west of the north end of the Sea of Galilee, the present large and well-built village of Rameh.",
            "(4.) The same as Ramathaim-zophim (q.v.), a town of Mount Ephraim (1 Sam. 1:1, 19).",
            "(5.) The same as Ramoth-gilead (q.v.), 2 Kings 8:29; 2 Chr. 22:6.",
            "(Matthew 2:15) referring to (Jeremiah 31:15) It is the Greek form of Ramah."
        ]
    },
    {
        "Word": "Ramathaim-zophim",
        "Definitions": [
            "The two heights of the Zophites or of the watchers (only in 1 Sam. 1:1), \"in the land of Zuph\" (9:5). Ramathaim is another name for Ramah (4).",
            "One of the Levitical families descended from Kohath, that of Zuph or Zophai (1 Chr. 6:26, 35), had a district assigned to them in Ephraim, which from this circumstance was called \"the land of Zuph,\" and hence the name of the town, \"Zophim.\" It was the birth-place of Samuel and the seat of his authority (1 Sam. 2:11; 7:17). It is frequently mentioned in the history of that prophet and of David (15:34; 16:13; 19:18-23). Here Samuel died and was buried (25:1).",
            "This town has been identified with the modern Neby Samwil (\"the prophet Samuel\"), about 4 or 5 miles north-west of Jerusalem. But there is no certainty as to its precise locality. Some have supposed that it may be identical with Arimathea of the New Testament. (See [519]MIZPAH).",
            "the two watch-towers"
        ]
    },
    {
        "Word": "Ramathite",
        "Definitions": [
            "The designation given to Shimei, the manager of David's vineyard (1 Chr. 27:27)."
        ]
    },
    {
        "Word": "Ramath-lehi",
        "Definitions": [
            "Elevation of Lehi, or the jawbone height; i.e., the Ramah of Lehi (Judg. 15:15-17). The phrase \"in the jaw,\" ver. 19, Authorized Version, is in the margin, also in the Revised Version, \"in Lehi.\" Here Samson slew a thousand Philistines with a jawbone.",
            "elevation of the jaw-bone"
        ]
    },
    {
        "Word": "Ramath-mizpeh",
        "Definitions": [
            "The height of Mizpeh or of the watch-tower (Josh. 13:26), a place mentioned as one of the limits of Gad. There were two Mizpehs on the east of the Jordan. This was the Mizpeh where Jacob and Laban made a covenant, \"Mizpeh of Gilead,\" called also Galeed and Jegar-sahadutha. It has been identified with the modern es-Salt, where the roads from Jericho and from Shechem to Damascus unite, about 25 miles east of the Jordan and 13 south of the Jabbok.",
            "elevation of the watch-tower"
        ]
    },
    {
        "Word": "Ramath of the south",
        "Definitions": [
            "(Heb. Ramath-negeb). The Heb. negeb is the general designation for south or south-west of Judah. This was one of the towns of Simeon (Josh. 19:8). It is the same as \"south Ramoth\" (1 Sam. 30:27; R.V., \"Ramoth of the south\"). Its site is doubtful. Some have thought it another name for Baalath-beer."
        ]
    },
    {
        "Word": "Rameses",
        "Definitions": [
            "\"the land of\" (Gen. 47:11), was probably \"the land of Goshen\" (q.v.) 45:10. After the Hebrews had built Rameses, one of the \"treasure cities,\" it came to be known as the \"land\" in which that city was built.",
            "The city bearing this name (Ex. 12:37) was probably identical with Zoan, which Rameses II. (\"son of the sun\") rebuilt. It became his special residence, and ranked next in importance and magnificance to Thebes. Huge masses of bricks, made of Nile mud, sun-dried, some of them mixed with stubble, possibly moulded by Jewish hands, still mark the site of Rameses. This was the general rendezvous of the Israelites before they began their march out of Egypt. Called also Raamses (Ex. 1:11)."
        ]
    },
    {
        "Word": "Ramoth",
        "Definitions": [
            "Heights. A Levitical city in the tribe of Issachar (1 Sam. 30:27; 1 Chr. 6:73), the same as Jarmuth (Josh. 21:29) and Remeth (q.v.), 19:21.",
            "eminences; high places"
        ]
    },
    {
        "Word": "Ramoth-gilead",
        "Definitions": [
            "Heights of Gilead, a city of refuge on the east of Jordan; called \"Ramoth in Gilead\" (Deut. 4:43; Josh. 20:8; 21:38). Here Ahab, who joined Jehoshaphat in an endeavour to rescue it from the hands of the king of Syria, was mortally wounded (1 Kings 22:1-36). A similar attempt was afterwards made by Ahaziah and Joram, when the latter was wounded (2 Kings 8:28). In this city Jehu, the son of Jehoshaphat, was anointed by one of the sons of the prophets (9:1, 4).",
            "It has with probability been identified with Reimun, on the northern slope of the Jabbok, about 5 miles west of Jerash or Gerasa, one of the cities of Decapolis. Others identify it with Gerosh, about 25 miles north-east of es-Salt, with which also many have identified it. (See [520]RAMATH-MIZPEH.)"
        ]
    },
    {
        "Word": "Ranges",
        "Definitions": [
            "(1.) Lev. 11:35. Probably a cooking furnace for two or more pots, as the Hebrew word here is in the dual number; or perhaps a fire-place fitted to receive a pair of ovens.",
            "(2.) 2 Kings 11:8. A Hebrew word is here used different from the preceding, meaning \"ranks of soldiers.\" The Levites were appointed to guard the king's person within the temple (2 Chr. 23:7), while the soldiers were his guard in the court, and in going from the temple to the palace. The soldiers are here commanded to slay any one who should break through the \"ranks\" (as rendered in the R.V.) to come near the king. In 2 Kings 11:15 the expression, \"Have her forth without the ranges,\" is in the Revised Version, \"Have her forth between the ranks;\" i.e., Jehoiada orders that Athaliah should be kept surrounded by his own guards, and at the same time conveyed beyond the precincts of the temple."
        ]
    },
    {
        "Word": "Ransom",
        "Definitions": [
            "The price or payment made for our redemption, as when it is said that the Son of man \"gave his life a ransom for many\" (Matt. 20:28; comp. Acts 20:28; Rom. 3:23, 24; 1 Cor. 6:19, 20; Gal. 3:13; 4:4, 5: Eph. 1:7; Col. 1:14; 1 Tim. 2:6; Titus 2:14; 1 Pet. 1:18, 19. In all these passages the same idea is expressed). This word is derived from the Fr. rancon; Lat. redemptio. The debt is represented not as cancelled but as fully paid. The slave or captive is not liberated by a mere gratuitous favour, but a ransom price has been paid, in consideration of which he is set free. The original owner receives back his alienated and lost possession because he has bought it back \"with a price.\" This price or ransom (Gr. lutron) is always said to be Christ, his blood, his death. He secures our redemption by the payment of a ransom. (See [521]REDEMPTION.)"
        ]
    },
    {
        "Word": "Rapha",
        "Definitions": [
            "Tall. (1.) A Benjamite, the son of Binea (1 Chr. 8:2, 37), a descendant of Saul. (2.) Margin of 1 Chr. 20:4, 6, where \"giant\" is given in the text.",
            "(tall).",
            "+ Son of Binea, among the descendants of Saul. (1 Chronicles 8:37) + One of Benjamin's descendants. (1 Chronicles 8:2)"
        ]
    },
    {
        "Word": "Raphu",
        "Definitions": [
            "Healed, a Benjamite, whose son Palti was one of the twelve spies (Num. 13:9).",
            "the father of Palti, the Benjamite spy. (Numbers 13:9) (B.C. before 1490.)"
        ]
    },
    {
        "Word": "Raven",
        "Definitions": [
            "Heb. orebh, from a root meaning \"to be black\" (comp. Cant. 5:11); first mentioned as \"sent forth\" by Noah from the ark (Gen. 8:7). \"Every raven after his kind\" was forbidden as food (Lev. 11:15; Deut. 14:14). Ravens feed mostly on carrion, and hence their food is procured with difficulty (Job 38:41; Ps. 147:9). When they attack kids or lambs or weak animals, it is said that they first pick out the eyes of their victims (Prov. 30:17). When Elijah was concealed by the brook Cherith, God commanded the ravens to bring him \"bread and flesh in the morning, and bread and flesh in the evening\" (1 Kings 17:3-6). (See [522]ELIJAH.)",
            "There are eight species of ravens in Palestine, and they are everywhere very numerous in that land.",
            "(black). The Hebrew oreb is applied to the several species of the crow family, a number of which are found in Palestine. The raven belongs to the order Insessores, family Corvidae . (It resembles the crow, but is larger weighing three pounds; its black color is more iridescent, and it is gifted with greater sagacity. \"There is something weird and shrewd in the expression of the raven's countenance, a union of cunning and malignity which may have contributed to give it among widely-revered nations a reputation for preternatural knowledge.\" One writer says that the smell of death is so grateful to them that when in passing over sheep a tainted smell is perceptible, they cry and croak vehemently. It may be that in passing over a human habitation, if a sickly or cadaverous smell arises, they should make it known by their cries, and so has arisen the idea that the croaking of a raven is the premonition of death.--ED.) A raven was sent out by Noah from the ark. (Genesis 8:7) This bird was not allowed as food by the Mosaic law. (Leviticus 11:15) Elijah was cared for by ravens. (1 Kings 17:4,6) They are expressly mentioned as instances of God's protecting love and goodness. (Job 38:41; Luke 12:24) The raven's carnivorous habits, and especially his readiness to attack the eye, are alluded to in (Proverbs 30:17) To the fact of the raven being a common bird in Palestine, and to its habit of flying restlessly about in constant search for food to satisfy its voracious appetite, may perhaps be traced the reason for its being selected by our Lord and the inspired writers as the especial object of God's providing care."
        ]
    },
    {
        "Word": "Razor",
        "Definitions": [
            "The Nazarites were forbidden to make use of the razor (Num. 6:5; Judg. 13:5). At their consecration the Levites were shaved all over with a razor (Num. 8:7; comp. Ps. 52:2; Ezek. 5:1).",
            "Besides other usages, the practice of shaving the head after the completion of a vow must have created among the Jews a necessity for the special trade of a barber. (Leviticus 14:8; Numbers 6:9,18; 8:7; Judges 13:5; Isaiah 7:20; Ezekiel 5:1; Acts 18:18) The instruments of his work were probably, as in modern times, the razor, the basin, the mirror, and perhaps also the scissors. See (2 Samuel 14:26) Like the Levites, the Egyptian priests were accustomed to shave their whole bodies."
        ]
    },
    {
        "Word": "Reba",
        "Definitions": [
            "Fourth, one of the Midianite chiefs slain by the Israelites in the wilderness (Num. 31:8; Josh. 13:21).",
            "the fourth; a square; that lies or stoops down",
            "(four), one of the five kings of the Midianites slain by the children of Israel when Balaam fell. (Numbers 31:8; Joshua 13:21) (B.C. 1450.)"
        ]
    },
    {
        "Word": "Rebekah",
        "Definitions": [
            "A noose, the daughter of Bethuel, and the wife of Isaac (Gen. 22:23; 24:67). The circumstances under which Abraham's \"steward\" found her at the \"city of Nahor,\" in Padan-aram, are narrated in Gen. 24-27. \"She can hardly be regarded as an amiable woman. When we first see her she is ready to leave her father's house for ever at an hour's notice; and her future life showed not only a full share of her brother Laban's duplicity, but the grave fault of partiality in her relations to her children, and a strong will, which soon controlled the gentler nature of her husband.\" The time and circumstances of her death are not recorded, but it is said that she was buried in the cave of Machpelah (Gen. 49:31).",
            "fat; fattened; a quarrel appeased",
            "(ensnarer), daughter of Bethuel, (Genesis 22:23) and sister of Laban, married to Isaac. She is first presented to us in (Genesis 24:1) ... where the beautiful story of her marriage is related. (B.C. 1857.) For nineteen years she was childless: then Esau and Jacob were born, the younger being the mother's companion and favorite. (Genesis 25:19-28) Rebekah suggested the deceit that was practiced by Jacob on his blind father. She directed and aided him in carrying it out, foresaw the probable consequence of Esau's anger, and prevented it by moving Isaac to send Jacob away to Padan-aram, (Genesis 27:1) ... to her own kindred. (Genesis 29:12) Rebekah's beauty became at one time a source of danger to her husband. (Genesis 26:7) It has been conjectured that she died during Jacob's sojourn in Padan-aram."
        ]
    },
    {
        "Word": "Rechab",
        "Definitions": [
            "Horseman, or chariot. (1.) One of Ishbosheth's \"captains of bands\" or leaders of predatory troops (2 Sam. 4:2).",
            "(2.) The father of Jehonadab, who was the father of the Rechabites (2 Kings 10:15, 23; Jer. 35:6-19).",
            "square; chariot with team of four horses",
            "(rider).",
            "+ One of the two \"captains of bands\" whom Ish-bosheth took into his service, and who conspired to murder him. (2 Samuel 4:2) (B.C. 1046.) + The father of Malchiah, ruler of part of Beth-haccerem. (Nehemiah 3:14) (B.C. before 446.) + The father or ancestor of Jehonadab. (2 Kings 10:15,33; 1 Chronicles 2:65; Jeremiah 35:6-19) (B.C.before 882.) It was from this Rechab that the tribe of the Rechabites derived their name. In (1 Chronicles 2:55) the house of Rechab is identified with a section of the Kenites, a Midianitish tribe who came into Canaan with the Israelites, and retained their nomadic habits. The real founder of the tribe was Jehonadab. [[1020]Jehonadab] He and his people had all along been worshippers of Jehovah, circumcised, though not looked upon as belonging to Israel and probably therefore not considering themselves bound by the Mosaic law and ritual. The worship of Baal was offensive to them. Jonadab inaugurated a reformation and compelled a more rigid adherence than ever to the old Arab life. They were neither to drink wine, nor build houses, nor sow seed, nor plant nor have any vineyard. All their days they were to dwell in tents. (Jeremiah 35:6,7) This was to be the condition of their retaining a distinct tribal existence. For two centuries and a half they adhered faithfully to this rule. The invasion of Judah by Nebuchadnezzar, in B.C. 607, drove the Rechabites from their tents to Jerusalem, where they stood proof against temptation, and were specially blessed. (Jeremiah 35:2-19) There is much of interest in relation to the present condition of these people. Dr. Wolf reports that the Jews of Jerusalem and Yemen told him that he would find the Rechabites of Jere 35 living near Mecca, in the mountainous country northeast of Medina. When he came near Senaa he came in contact with a tribe, the Beni-Khabir, who identified themselves with the sons of Jehonadab. They claimed to number 60,000, to adhere to the old rules, and to be a fulfillment of the promise made to Jehonadab."
        ]
    },
    {
        "Word": "Rechabites",
        "Definitions": [
            "The descendants of Rechab through Jonadab or Jehonadab. They belonged to the Kenites, who accompanied the children of Israel into Palestine, and dwelt among them. Moses married a Kenite wife (Judg. 1:16), and Jael was the wife of \"Heber the Kenite\" (4:17). Saul also showed kindness to the Kenites (1 Sam. 15:6). The main body of the Kenites dwelt in cities, and adopted settled habits of life (30:29); but Jehonadab forbade his descendants to drink wine or to live in cities. They were commanded to lead always a nomad life. They adhered to the law laid down by Jonadab, and were noted for their fidelity to the old-established custom of their family in the days of Jeremiah",
            "(35); and this feature of their character is referred to by the prophet for the purpose of giving point to his own exhortation. They are referred to in Neh. 3:14 and 1 Chr. 2:55. Dr. Wolff",
            "(1839) found in Arabia, near Mecca, a tribe claiming to be descendants of Jehonadab; and recently a Bedouin tribe has been found near the Dead Sea who also profess to be descendants of the same Kenite chief.",
            "[[1021]Rechab]",
            "Descended from Hemath -- 1Ch 2:55.",
            "The head of, assisted Jehu in his conspiracy against the house of Ahab -- 2Ki 10:15-17.",
            "Prohibited by Jonadab from forming settlements or drinking wine -- Jer 35:6-8.",
            "Obedience of, a sign to Israel -- Jer 35:12-17.",
            "Perpetuity to, promised -- Jer 35:18,19."
        ]
    },
    {
        "Word": "Reconcilation",
        "Definitions": [
            "A change from enmity to friendship. It is mutual, i.e., it is a change wrought in both parties who have been at enmity.",
            "(1.) In Col. 1:21, 22, the word there used refers to a change wrought in the personal character of the sinner who ceases to be an enemy to God by wicked works, and yields up to him his full confidence and love. In 2 Cor. 5:20 the apostle beseeches the Corinthians to be \"reconciled to God\", i.e., to lay aside their enmity.",
            "(2.) Rom. 5:10 refers not to any change in our disposition toward God, but to God himself, as the party reconciled. Romans 5:11 teaches the same truth. From God we have received \"the reconciliation\" (R.V.), i.e., he has conferred on us the token of his friendship. So also 2 Cor. 5:18, 19 speaks of a reconciliation originating with God, and consisting in the removal of his merited wrath. In Eph. 2:16 it is clear that the apostle does not refer to the winning back of the sinner in love and loyalty to God, but to the restoration of God's forfeited favour. This is effected by his justice being satisfied, so that he can, in consistency with his own nature, be favourable toward sinners. Justice demands the punishment of sinners. The death of Christ satisfies justice, and so reconciles God to us. This reconciliation makes God our friend, and enables him to pardon and save us. (See [523]ATONEMENT.)"
        ]
    },
    {
        "Word": "Recorder",
        "Definitions": [
            "(Heb. mazkir, i.e., \"the mentioner,\" \"rememberancer\"), the office first held by Jehoshaphat in the court of David (2 Sam. 8:16), also in the court of Solomon (1 Kings 4:3). The next recorder mentioned is Joah, in the reign of Hezekiah (2 Kings 18:18, 37; Isa. 36:3, 22). In the reign of Josiah another of the name of Joah filled this office (2 Chr. 34:8). The \"recorder\" was the chancellor or vizier of the kingdom. He brought all weighty matters under the notice of the king, \"such as complaints, petitions, and wishes of subjects or foreigners. He also drew up papers for the king's guidance, and prepared drafts of the royal will for the scribes. All treaties came under his oversight; and he had the care of the national archives or records, to which, as royal historiographer, like the same state officer in Assyria and Egypt, he added the current annals of the kingdom.\"",
            "an officer of high rank in the Jewish state, exercising the functions, not simply of an annalist, but of chancellor or president of the privy council. In David's court the recorder appeal's among the high officers of his household. (2 Samuel 8:16; 20:24; 1 Chronicles 18:15) In Solomon's he is coupled with the three secretaries. (1 Kings 4:3) comp. 2Kin 18:18,37; 2Chr 34:8"
        ]
    },
    {
        "Word": "Redeemer",
        "Definitions": [
            "Heb. goel; i.e., one charged with the duty of restoring the rights of another and avenging his wrongs (Lev. 25:48, 49; Num. 5:8; Ruth 4:1; Job 19:25; Ps. 19:14; 78:35, etc.). This title is peculiarly applied to Christ. He redeems us from all evil by the payment of a ransom (q.v.). (See [524]REDEMPTION.)"
        ]
    },
    {
        "Word": "Redemption",
        "Definitions": [
            "The purchase back of something that had been lost, by the payment of a ransom. The Greek word so rendered is apolutrosis, a word occurring nine times in Scripture, and always with the idea of a ransom or price paid, i.e., redemption by a lutron (see Matt. 20:28; Mark 10:45). There are instances in the LXX. Version of the Old Testament of the use of lutron in man's relation to man (Lev. 19:20; 25:51; Ex. 21:30; Num. 35:31, 32; Isa. 45:13; Prov. 6:35), and in the same sense of man's relation to God (Num. 3:49; 18:15).",
            "There are many passages in the New Testament which represent Christ's sufferings under the idea of a ransom or price, and the result thereby secured is a purchase or redemption (comp. Acts 20:28; 1 Cor. 6:19, 20; Gal. 3:13; 4:4, 5; Eph. 1:7; Col. 1:14; 1 Tim. 2:5, 6; Titus 2:14; Heb. 9:12; 1 Pet. 1:18, 19; Rev. 5:9). The idea running through all these texts, however various their reference, is that of payment made for our redemption. The debt against us is not viewed as simply cancelled, but is fully paid. Christ's blood or life, which he surrendered for them, is the \"ransom\" by which the deliverance of his people from the servitude of sin and from its penal consequences is secured. It is the plain doctrine of Scripture that \"Christ saves us neither by the mere exercise of power, nor by his doctrine, nor by his example, nor by the moral influence which he exerted, nor by any subjective influence on his people, whether natural or mystical, but as a satisfaction to divine justice, as an expiation for sin, and as a ransom from the curse and authority of the law, thus reconciling us to God by making it consistent with his perfection to exercise mercy toward sinners\" (Hodge's Systematic Theology).",
            "Defined -- 1Co 6:20; 7:23.",
            "Is of God -- Isa 44:21-23; 43:1; Lu 1:68.",
            "Is by Christ -- Mt 20:28; Ga 3:13.",
            "Is by the blood of Christ -- Ac 20:28; Heb 9:12; 1Pe 1:19; Re 5:9.",
            "Christ sent to effect -- Ga 4:4,5.",
            "Christ is made, to us -- 1Co 1:30.",
            "Is from",
            "The bondage of the law. -- Ga 4:5.",
            "The curse of the law. -- Ga 3:13.",
            "The power of sin. -- Ro 6:18,22.",
            "The power of the grave. -- Ps 49:15.",
            "All troubles. -- Ps 25:22.",
            "All iniquity. -- Ps 130:8; Tit 2:14.",
            "All evil. -- Ge 48:16.",
            "The present evil world. -- Ga 1:4.",
            "Vain conversation. -- 1Pe 1:18.",
            "Enemies. -- Ps 106:10,11; Jer 15:21.",
            "Death. -- Ho 13:14.",
            "Destruction. -- Ps 103:4.",
            "Man cannot effect -- Ps 49:7.",
            "Corruptible things cannot purchase -- 1Pe 1:18.",
            "Procures for us",
            "Justification. -- Ro 3:24.",
            "Forgiveness of sin. -- Eph 1:7; Col 1:14.",
            "Adoption. -- Ga 4:4,5.",
            "Purification. -- Tit 2:14.",
            "The present life, the only season for -- Job 36:18,19.",
            "Described as",
            "Precious. -- Ps 49:8.",
            "Plenteous. -- Ps 130:7.",
            "Eternal. -- Heb 9:12.",
            "Subjects of",
            "The soul. -- Ps 49:8.",
            "The body. -- Ro 8:23.",
            "The life. -- Ps 103:4; La 3:58.",
            "The inheritance. -- Eph 1:14.",
            "Manifests the",
            "Power of God. -- Isa 50:2.",
            "Grace of God. -- Isa 52:3.",
            "Love and pity of God. -- Isa 63:9; Joh 3:16; Ro 6:8; 1Jo 4:10.",
            "A subject for praise -- Isa 44:22,23; 51:11.",
            "Old Testament saints partakers of -- Heb 9:15.",
            "They who partake of",
            "Are the property of God. -- Isa 43:1; 1Co 6:20.",
            "Are first-fruits to God. -- Re 14:4.",
            "Are a peculiar people. -- 2Sa 7:23; Tit 2:14; 1Pe 2:9.",
            "Are assured of. -- Job 19:25; Ps 31:5.",
            "Are sealed to the day of. -- Eph 4:30.",
            "Are Zealous of good works. -- Eph 2:10; Tit 2:14; 1Pe 2:9.",
            "Walk safely in holiness. -- Isa 35:8,9.",
            "Shall return to Zion with joy. -- Isa 35:10.",
            "Alone can learn the songs of heaven. -- Re 14:3,4.",
            "Commit themselves to God. -- Ps 31:5.",
            "Have an earnest of the completion of. -- Eph 1:14; 2Co 1:22.",
            "Wait for the completion of. -- Ro 8:23; Php 3:20,21; Tit 2:11-13.",
            "Pray for the completion of. -- Ps 26:11; 44:26.",
            "Praise God for. -- Ps 71:23; 103:4; Re 5:9.",
            "Should glorify God for. -- 1Co 6:20.",
            "Should be without fear. -- Isa 43:1.",
            "Typified",
            "Israel. -- Ex 6:6.",
            "First-born. -- Ex 13:11-15; Nu 18:15.",
            "Atonement-money. -- Ex 30:12-15.",
            "Bond-servant. -- Le 25:47-54."
        ]
    },
    {
        "Word": "Red Sea",
        "Definitions": [
            "The sea so called extends along the west coast of Arabia for about 1,400 miles, and separates Asia from Africa. It is connected with the Indian Ocean, of which it is an arm, by the Strait of Bab-el-Mandeb. At a point (Ras Mohammed) about 200 miles from its nothern extremity it is divided into two arms, that on the east called the AElanitic Gulf, now the Bahr el-Akabah, about 100 miles long by 15 broad, and that on the west the Gulf of Suez, about 150 miles long by about 20 broad. This branch is now connected with the Mediterranean by the Suez Canal. Between these two arms lies the Sinaitic Peninsula.",
            "The Hebrew name generally given to this sea is Yam Suph. This word suph means a woolly kind of sea-weed, which the sea casts up in great abundance on its shores. In these passages, Ex. 10:19; 13:18; 15:4, 22; 23:31; Num. 14:25, etc., the Hebrew name is always translated \"Red Sea,\" which was the name given to it by the Greeks. The origin of this name (Red Sea) is uncertain. Some think it is derived from the red colour of the mountains on the western shore; others from the red coral found in the sea, or the red appearance sometimes given to the water by certain zoophytes floating in it. In the New Testament (Acts 7:36; Heb. 11:29) this name is given to the Gulf of Suez.",
            "This sea was also called by the Hebrews Yam-mitstraim, i.e., \"the Egyptian sea\" (Isa. 11:15), and simply Ha-yam, \"the sea\" (Ex. 14:2, 9, 16, 21, 28; Josh. 24:6, 7; Isa. 10:26, etc.).",
            "The great historical event connected with the Red Sea is the passage of the children of Israel, and the overthrow of the Egyptians, to which there is frequent reference in Scripture (Ex. 14, 15; Num. 33:8; Deut. 11:4; Josh. 2:10; Judg. 11:16; 2 Sam. 22:16; Neh. 9:9-11; Ps. 66:6; Isa. 10:26; Acts 7:36, etc.).",
            "+ Name.--The sea known to us as the Red Sea was by the Israelites called \"the sea,\" (Exodus 14:2,9,16,21,28; 15:1,4,8,10,19; Joshua 24:6,7) and many other passages, and specially \"the sea of Suph .\" (Exodus 10:19; 13:18; 15:4,22; 23:31; Numbers 14:25) etc. This word signifies a sea-weed resembling wool, and such sea-weed is thrown up abundantly on the shores of the Red Sea; hence Brugsch calls it the sea of reeds or weeds . The color of the water is not red. Ebers says that it is of a lovely blue-green color, and named Red either from its red banks or from the Erythraeans, who were called the red people. + Physical description .--In extreme length the Red Sea stretches from the straits of Bab el-Mendeb (or rather Ras Bab el-Mendeb), 18 miles wide. in lat. 12 degrees 40' N., to the modern head of the Gulf of Suez, lat. 30 degrees N., a distance of 1450 miles. Its greatest width may be stated at about 210 miles. At Ras Mohammed, on the north, the Red Sea is split by the granitic peninsula of Sinai into two gulfs; the westernmost, or Gulf of Suez, is now about 150 miles in length, with an average width of about 20, though it contracts to less than 10 miles; the easternmost or Gulf of el-'Akabeh, is about 100 miles long, from the Straits of Tiran to the 'Akabeh, and 15 miles wide. The average depth of the Red Sea is from 2500 to 3500 feet, though in places it is 6000 feet deep. Journeying southward from Suez, on our left is the peninsula of Sinai; on the right is the desert coast of Egypt, of limestone formation like the greater part of the Nile valley in Egypt, the cliff's on the sea margin stretching landward in a great rocky plateau while more inland a chain of volcanic mountains, beginning about lat. 28 degrees 4' and running south, rear their lofty peaks at intervals above the limestone, generally about 15 miles distant. + Ancient limits.--The most important change in the Red Sea has been the drying up of its northern extremity, \"the tongue of the Egyptian Sea.\" about the head of the gulf has risen and that near the Mediterranean become depressed. The head of the gulf has consequently retired gradually since the Christian era. Thus the prophecy of Isaiah has been fulfilled, (Isaiah 11:15; 10:5) the tongue of the Red Sea has dried up for a distance of at least 50 miles from its ancient head. An ancient canal conveyed the waters of the Nile to the Red Sea, flowing through the Wadi-t Tumeylat and irrigating with its system of water-channels a large extent of country. It was 62 Roman miles long, 54 feet wide and 7 feet deep. The drying up of the head of the gulf appears to have been one of the chief causes of the neglect and ruin of this canal. The country, for the distance above indicated, is now a desert of gravelly sand, with wide patches about the old sea-bottom, of rank marsh land, now called the \"Bitter Lakes.\" At the northern extremity of this salt waste is a small lake, sometimes called the Lake of Heropolis; the lake is now Birket-et-Timsah \"the lake of the crocodile,\" and is supposed to mark the ancient head of the gulf. The canal that connected this with the Nile was of Pharaonic origin. It was anciently known as the \"Fossa Regum\" and the \"canal of Hero.\" The time at which the canal was extended, after the drying up of the head of the gulf, to the present head is uncertain, but it must have been late, and probably since the Mohammedan conquest. Traces of the ancient channel throughout its entire length to the vicinity of Bubastis exist at intervals in the present day. The land north of the ancient gulf is a plain of heavy sand, merging into marsh-land near the Mediterranean coast, and extending to Palestine. This region, including Wadi-t-Tumeylat, was probably the frontier land occupied in pact by the Israelites, and open to the incursions of the wild tribes of the Arabian desert. + Navigation.--The sea, from its dangers and sterile shores, is entirely destitute of boats. The coral of the Red Sea is remarkably abundant, and beautifully colored and variegated; but it forms so many reefs and islands along the shores that navigation is very dangerous, and the shores are chiefly barren rock and sand, and therefore very sparsely inhabited so that there are but three cities along the whole 1450 miles of its west coast--Suez, at the head, a city of 14,000 inhabitants; Sanakin, belonging to Soudan, of 10,000; and Massau, in Albyssinia, of 5000. Only two ports, Elath and Ezion-geber, are mentioned in the Bible. The earliest navigation of the Red Sea (passing by the pre-historical Phoenicians) is mentioned by Herodotus:--\"Seostris (Rameses II.) was the first who passing the Arabian Gulf in a fleet of long vessels, reduced under his authority the inhabitants of the coast bordering the Erythrean Sea.\" Three centuries later, Solomon's navy was built \"in Ezion-geber, which is beside Eloth, on the shore of the Red Sea (Yam Suph), in the land of Edom.\" (1 Kings 9:20) The kingdom of Solomon extended as far as the Red Sea, upon which he possessed the harbors of Elath and Ezion-geber. [[1022]Elath, Eloth; EZION-GEBER] It is possible that the sea has retired here as at Suez, and that Ezion-geber is now dry land. Jehoshaphat also \"made ships of Tharshish to go to Ophir for gold; but they went not; for the ships were broken at Ezion-geber.\" (1 Kings 22:48) The scene of this wreck has been supposed to be Edh-Dhahab. The fleets appear to have sailed about the autumnal equinox, and returned in December or the middle of January. The Red Sea, as it possessed for many centuries the most important sea-trade of the East contained ports of celebrity. The Heroopolite Gulf (Gulf of Suez) is of the chief interest; it was near to Goshen, it was the scene of the passage of the Red Sea, and it was the \"tongue of the Egyptian Sea.\" It was also the seat of the Egyptian trade in this sea and to the Indian Ocean. + Passage of the Red Sea .--The passage of the Red Sea was the crisis of the exodus. It is usual to suppose that the most northern place at which the Red Sea could have been crossed is the present head of the Gulf of Suez. This supposition depends upon the erroneous idea that in the time of Moses the gulf did not extend farther to the northward then at present. An examination of the country north of Suez has shown, however, that the sea has receded many miles. The old bed is indicated by the Birket-et Timsah, or \"lake of the crocodile,\" and the more southern Bitter Lakes, the northernmost part of the former probably corresponding to the head of it the at the time of the exodus. It is necessary to endeavor to ascertain the route of the Israelites before we can attempt to discover where they crossed the sea. The point from which they started was Rameses, a place certain in the land of Goshen, which we identified with the Wadi-t-Tumeylat . They encamped at Succoth. At the end of the second day's journey the camping place was at Etham, \"in the edge of the wilderness.\" (Exodus 13:20; Numbers 33:6) Here the Wadi-t-Tumeylat was probably left, as it is cultivable and terminates in the desert. At the end of the third day's march for each camping place seems to mark the close of a day's journey the Israelites encamped by the sea, place of this last encampment and that of the passage would be not very far from the Persepolitan monument at Pihahiroth. It appears that Migdol was behind Pi-hahiroth and on the other hand Baalzephon and the sea. From Pi-hahiroth the Israelites crossed the sea. This was not far from halfway between the Bitter Lakes and the Gulf of Suez, where now it is dry land. The Muslims suppose Memphis to have been the city at which the Pharaoh of the exodus resided before that event occurred. From opposite Memphis a broad valley leads to the Red Sea. It is in part called the Wadi-t-Teeh, or \"Valley of the Wandering.\" From it the traveller reaches the sea beneath the lofty Gebel-et-Takah, which rises in the north and shuts off all escape in that direction excepting by a narrow way along the seashore, which Pharaoh might have occupied. The sea here is broad and deep, as the narrative is generally held to imply. All the local features seem suited for a great event. The only points bearing on geography in the account of this event are that the sea was divided by an east wind. Whence we may reasonably infer that it was crossed from west to east, and that the whole Egyptian army perished, which shows that it must have been some miles broad. On the whole we may reasonably suppose about twelve miles as the smallest breadth of the sea. The narrative distinctly states that a path was made through the sea, and that the waters were a wall on either hand. The term \"wall\" does not appear to oblige us to suppose, as many have done, that the sea stood up like a cliff on either side, but should rather be considered to mean a barrier, as the former idea implies a seemingly needless addition to the miracle, while the latter seems to be not discordant with the language of the narrative. It was during the night that the Israelites crossed, and the Egyptians followed. In the morning watch, the last third or fourth of the night, or the period before sunrise Pharaoh's army was in full pursuit in the divided sea, and was there miraculously troubled, so that the Egyptians sought to flee. (Exodus 14:23-25) Then was Moses commanded again to stretch out his hand and the sea returned to its strength, and overwhelmed the Egyptians, of whom not one remained alive, Ibid. 26-28. (But on the whole it is becoming more probable that the place where the Israelites crossed \"was near the town of Suez, on extensive shoals which run toward the southeast, in the direction of Ayim Musa (the Wells of Moses). The distance is about three miles at high tide. This is the most probable thee Near here Napoleon, deceived by the tidal wave, attempted to cross in 1799, and nearly met the fate of Pharaoh. But an army of 600,000 could of course never have crossed it without a miracle.\"--Schaff's Through Bible Lands . Several routes and places of crossing advocated by learned Egyptologists can be clearly seen by the accompanying maps. The latest theory is that which Brugsch-bey has lately revived that the word translated Red Sea is \"Sea of Reeds or Weeds,\" and refers to the Serbonian bog in the northeastern part of Egypt, and that the Israelites crossed here instead of the Red Sea. \"A gulf profound, as that Serbonian bog . . . where armies whole have sunk.\"--Milton. And among these armies that of Artarerxes, king of Persia, B.C. 350. But it is very difficult to make this agree with the Bible narrative, and if is the least satisfactory of all the theories.--ED.)"
        ]
    },
    {
        "Word": "Red Sea, Passage of",
        "Definitions": [
            "The account of the march of the Israelites through the Red Sea is given in Ex. 14:22-31. There has been great diversity of opinion as to the precise place where this occurred. The difficulty of arriving at any definite conclusion on the matter is much increased by the consideration that the head of the Gulf of Suez, which was the branch of the sea that was crossed, must have extended at the time of the Exodus probably 50 miles farther north than it does at present. Some have argued that the crossing took place opposite the Wady Tawarik, where the sea is at present some 7 miles broad. But the opinion that seems to be best supported is that which points to the neighbourhood of Suez. This position perfectly satisfies all the conditions of the stupendous miracle as recorded in the sacred narrative. (See [525]EXODUS.)"
        ]
    },
    {
        "Word": "Reed",
        "Definitions": [
            "(1.) \"Paper reeds\" (Isa. 19:7; R.V., \"reeds\"). Heb. aroth, properly green herbage growing in marshy places.",
            "(2.) Heb. kaneh (1 Kings 14:15; Job 40:21; Isa. 19:6), whence the Gr. kanna, a \"cane,\" a generic name for a reed of any kind.",
            "The reed of Egypt and Palestine is the Arundo donax, which grows to the height of 12 feet, its stalk jointed like the bamboo, \"with a magnificent panicle of blossom at the top, and so slender and yielding that it will lie perfectly flat under a gust of wind, and immediately resume its upright position.\" It is used to illustrate weakness (2 Kings 18:21; Ezek. 29:6), also fickleness or instability (Matt. 11:7; comp. Eph. 4:14).",
            "A \"bruised reed\" (Isa. 42:3; Matt. 12:20) is an emblem of a believer weak in grace. A reed was put into our Lord's hands in derision (Matt. 27:29); and \"they took the reed and smote him on the head\" (30). The \"reed\" on which they put the sponge filled with vinegar (Matt. 27:48) was, according to John (19:29), a hyssop stalk, which must have been of some length, or perhaps a bunch of hyssop twigs fastened to a rod with the sponge. (See [526]CANE.)",
            "Under this name may be noticed the following Hebrew words:",
            "+ Agmon occurs in (Job 40:12,16; Isaiah 9:14) (Authorized Version \"rush\"). There can be no doubt that it denotes some aquatic reed-like plant, probably the Phragmitis communis, which, if it does not occur in Palestine and Egypt, is represented by a very closely-allied species, viz., the Arundo isiaca of Delisle. The drooping panicle of this plant will answer well to the \"bowing down the head\" of which Isaiah speaks. (Isaiah 58:5) + Gnome, translated \"rush\" and \"bulrush\" by the Authorized Version, without doubt denotes the celebrated paper-reed of the ancients, Papyrus antiquorum, which formerly was common in some parts of Egypt. The papyrus reed is not now found in Egypt; it grows however, in Syria. Dr. Hooker saw it on the banks of Lake Tiberias, a few miles north of the town. The papyrus plant has an angular stem from 3 to 6 feet high, though occasionally it grows to the height of 14 feet it has no leaves; the flowers are in very small spikelets, which grow on the thread-like flowering branchlets which form a bushy crown to each stem; (It was used for making paper, shoes, sails, ropes, mattresses, etc. The Greek name is Biblos, from which came our word Bible--book--because books were made of the papyrus paper. This paper was always expensive among the Greeks, being worth a dollar a sheet.--ED.) + Kaneh, a reed of any kind. Thus there are in general four kinds of reeds named in the Bible: (1) The water reed; No, 1 above. (2) A stronger reed, Arundo donax, the true reed of Egypt and Palestine, which grows 8 or 10 feet high, and is thicker than a man's thumb. It has a jointed stalk like the bamboo, and is very abundant on the Nile. (3) The writing reed, Arundo scriptoria, was used for making pens. (4) The papyrus; No. 2."
        ]
    },
    {
        "Word": "Refiner",
        "Definitions": [
            "The process of refining metals is referred to by way of illustrations in Isa. 1:25; Jer. 6:29; Zech. 13:9; Mal. 3:2, 3.",
            "The refiner's art was essential to the working of the precious metals. It consisted in the separation of the dress from the pure ore, which was effected by reducing the metal to a fluid state by the application of heat, and by the aid of solvents, such as alkali, (Isaiah 1:25) or lead, Jere 6:29 Which, amalgamating with the dress, permitted the extraction of the unadulterated metal. The instruments required by the refiner were a crucible of furnace and a bellows or blow-pipe. The workman sat at his work, (Malachi 3:3) he was thus better enabled to watch the process, and let the metal run off at the proper moment."
        ]
    },
    {
        "Word": "Refuge, Cities of",
        "Definitions": [
            "Were six in number (Num. 35). 1. On the west of Jordan were (1) Kadesh, in Naphtali; (2) Shechem, in Mount Ephraim; (3) Hebron, in Judah. 2. On the east of Jordan were, (1) Golan, in Bashan;",
            "(2) Ramoth-Gilead, in Gad; and (3) Bezer, in Reuben. (See under each of these names.)"
        ]
    },
    {
        "Word": "Regem-melech",
        "Definitions": [
            "Friend of the king, one of the two messengers sent by the exiled Jews to Jerusalem in the time of Darius (Zech. 7:2) to make inquiries at the temple."
        ]
    },
    {
        "Word": "Regeneration",
        "Definitions": [
            "Only found in Matt. 19:28 and Titus 3:5. This word literally means a \"new birth.\" The Greek word so rendered (palingenesia) is used by classical writers with reference to the changes produced by the return of spring. In Matt. 19:28 the word is equivalent to the \"restitution of all things\" (Acts 3:21). In Titus 3:5 it denotes that change of heart elsewhere spoken of as a passing from death to life (1 John 3:14); becoming a new creature in Christ Jesus (2 Cor. 5:17); being born again (John 3:5); a renewal of the mind (Rom. 12:2); a resurrection from the dead (Eph. 2:6); a being quickened (2:1, 5).",
            "This change is ascribed to the Holy Spirit. It originates not with man but with God (John 1:12, 13; 1 John 2:29; 5:1, 4).",
            "As to the nature of the change, it consists in the implanting of a new principle or disposition in the soul; the impartation of spiritual life to those who are by nature \"dead in trespasses and sins.\"",
            "The necessity of such a change is emphatically affirmed in Scripture (John 3:3; Rom. 7:18; 8:7-9; 1 Cor. 2:14; Eph. 2:1; 4:21-24)."
        ]
    },
    {
        "Word": "Rehabiah",
        "Definitions": [
            "Enlargement of the Lord, the son of Eliezer, and grandson of Moses (1 Chr. 23:17; 24:21).",
            "breadth, or extent, of the Lord",
            "(enlarged by Jehovah), the only son of Eliezer the son of Moses. (1 Chronicles 23:17; 24:21; 26:25) (B.C. about 1455.)"
        ]
    },
    {
        "Word": "Rehob",
        "Definitions": [
            "Street; broad place. (1.) The father of Hadadezer, king of Tobah (2 Sam. 8:3, 12).",
            "(2.) Neh. 10:11.",
            "(3.) The same, probably, as Beth-rehob (2 Sam. 10:6, 8; Judg. 18:28), a place in the north of Palestine (Num. 13:21). It is now supposed to be represented by the castle of Hunin, south-west of Dan, on the road from Hamath into Coele-Syria.",
            "(4.) A town of Asher (Josh. 19:28), to the east of Zidon.",
            "(5.) Another town of Asher (Josh. 19:30), kept possession of by the Canaanites (Judg. 1:31).",
            "breadth; space; extent",
            "+ The father of Hadadezer king of Zobah, whom David smote at the Euphrates. (2 Samuel 8:3,12) (B.C. before 1043.) + A Levite or family of Levites who sealed the covenant with Nehemiah. (Nehemiah 10:11) (B.C. 410.) + The northern limit of the exploration of the spies. (Numbers 13:21) Robinson fixes the position of Rehob as not far from Tell el-Kady and Banias . + One of the towns allotted to Asher. (Joshua 19:28) + Asher contained another Rehob, (Joshua 19:30) but the situation of these towns is unknown."
        ]
    },
    {
        "Word": "Rehoboam",
        "Definitions": [
            "He enlarges the people, the successor of Solomon on the throne, and apparently his only son. He was the son of Naamah \"the Ammonitess,\" some well-known Ammonitish princess (1 Kings 14:21; 2 Chr. 12:13). He was forty-one years old when he ascended the throne, and he reigned seventeen years (B.C. 975-958). Although he was acknowledged at once as the rightful heir to the throne, yet there was a strongly-felt desire to modify the character of the government. The burden of taxation to which they had been subjected during Solomon's reign was very oppressive, and therefore the people assembled at Shechem and demanded from the king an alleviation of their burdens. He went to meet them at Shechem, and heard their demands for relief (1 Kings 12:4). After three days, having consulted with a younger generation of courtiers that had grown up around him, instead of following the advice of elders, he answered the people haughtily (6-15). \"The king hearkened not unto the people; for the cause was from the Lord\" (comp. 11:31). This brought matters speedily to a crisis. The terrible cry was heard (comp. 2 Sam. 20:1):",
            "\"What portion have we in David? Neither have we inheritance in the son of Jesse: To your tents, O Israel: Now see to thine own house, David\" (1 Kings 12:16).",
            "And now at once the kingdom was rent in twain. Rehoboam was appalled, and tried concessions, but it was too late (18). The tribe of Judah, Rehoboam's own tribe, alone remained faithful to him. Benjamin was reckoned along with Judah, and these two tribes formed the southern kingdom, with Jerusalem as its capital; while the northern ten tribes formed themselves into a separate kingdom, choosing Jeroboam as their king. Rehoboam tried to win back the revolted ten tribes by making war against them, but he was prevented by the prophet Shemaiah (21-24; 2 Chr. 11:1-4) from fulfilling his purpose. (See [527]JEROBOAM.)",
            "In the fifth year of Rehoboam's reign, Shishak (q.v.), one of the kings of Egypt of the Assyrian dynasty, stirred up, no doubt, by Jeroboam his son-in-law, made war against him. Jerusalem submitted to the invader, who plundered the temple and virtually reduced the kingdom to the position of a vassal of Egypt (1 Kings 14:25, 26; 2 Chr. 12:5-9). A remarkable memorial of this invasion has been discovered at Karnac, in Upper Egypt, in certain sculptures on the walls of a small temple there. These sculptures represent the king, Shishak, holding in his hand a train of prisoners and other figures, with the names of the captured towns of Judah, the towns which Rehoboam had fortified (2 Chr. 11:5-12).",
            "The kingdom of Judah, under Rehoboam, sank more and more in moral and spiritual decay. \"There was war between Rehoboam and Jeroboam all their days.\" At length, in the fifty-eighth year of his age, Rehoboam \"slept with his fathers, and was buried with his fathers in the city of David\" (1 Kings 14:31). He was succeeded by his son Abijah. (See [528]EGYPT.)",
            "who sets the people at liberty",
            "(enlarger of the people), son of Solomon by the Ammonite princess Naamah, (1 Kings 14:21,31) and his successor. (1 Kings 11:43) Rehoboam selected Shechem as the place of his coronation (B.C. 975), probably as an act of concession to the Ephraimites. The people demanded a remission of the severe burdens imposed by Solomon, and Rehoboam, rejecting the advice of his father's counsellors, followed that of his young courtiers, and returned an insulting answer, which led to an open rebellion among the tribes, and he was compelled to fly to Jerusalem, Judah and Benjamin alone remaining true to him. Jeroboam was made king of the northern tribes. [[1024]Jeroboam] An expedition to reconquer Israel was forbidden by the prophet Shemaiah, (1 Kings 12:21) still during Rehoboam's lifetime peaceful relations between Israel and Judah were never restored. (2 Chronicles 12:15; 1 Kings 14:30) In the fifth year of Rehoboam's reign the country was invaded by a host of Egyptians and other African nations under Shishak. Jerusalem itself was taken and Rehoboam had to purchase an ignominious peace by delivering up the treasures with which Solomon had adorned the temple and palace. The rest of Rehoboam's life was unmarked by any events of importance. He died B.C. 958, after a reign of 17 years, having ascended the throne B.C. 975, at the age of 41. (1 Kings 14:21; 2 Chronicles 12:13) He had 18 wives, 60 concubines, 28 sons and 60 daughters."
        ]
    },
    {
        "Word": "Rehoboth",
        "Definitions": [
            "Broad places. (1.) A well in Gerar dug by Isaac (Gen. 26:22), supposed to be in Wady er-Ruheibeh, about 20 miles south of Beersheba.",
            "(2.) An ancient city on the Euphrates (Gen. 36:37; 1 Chr. 1:48), \"Rehoboth by the river.\"",
            "(3.) Named among the cities of Asshur (Gen. 10:11). Probably, however, the words \"rehoboth'ir\" are to be translated as in the Vulgate and the margin of A.V., \"the streets of the city,\" or rather \"the public square of the city\", i.e., of Nineveh.",
            "spaces; places",
            "(wide places, i.e. streets).",
            "+ The third of the series of wells dug by Isaac, (Genesis 26:22) in the Philistines' territory, lately identified as er-Ruheibeh, 16 miles south of Beersheba. + One of the four cities built by Asshur, or by Nimrod in Asshur, according as this difficult passage is translated. (Genesis 10:11) Nothing certain is known of its position. + The city of a certain Saul or Shaul, one of the early kings of the Edomites. (Genesis 36:37; 1 Chronicles 1:48) The affix \"by the river\" fixes the situation of Rehoboth as on the Euphrates."
        ]
    },
    {
        "Word": "Rehum",
        "Definitions": [
            "Merciful. (1.) One of \"the children of the province\" who returned from the Captivity (Ezra 2:2); the same as \"Nehum\" (Neh. 7:7).",
            "(2.) The \"chancellor\" of Artaxerxes, who sought to stir him up against the Jews (Ezra 4:8-24) and prevent the rebuilding of the walls and the temple of Jerusalem.",
            "(3.) A Levite (Neh. 3:17).",
            "(4.) Neh. 10:25.",
            "(5.) A priest (Neh. 12:3).",
            "merciful; compassionate",
            "(merciful).",
            "+ One who went up from Babylon with Zerubbabel. (Ezra 2:2) (B.C. 536.) + \"Rehum the chancellor.\" (Ezra 4:8,9,17,23) He was perhaps a kind of lieutenant-governor of the province under the king of Persia. (B.C. 535.) + A Levite of the family of Bani, who assisted in rebuilding the walls of Jerusalem. (Nehemiah 3:17) (B.C. 445.) + One of the chief of the people, who signed the covenant with Nehemiah. (Nehemiah 10:25) (B.C. 410.) + A priestly family, or the head of a priestly house, who went up with Zerubbabel. (Nehemiah 12:3) (B.C. 536.)"
        ]
    },
    {
        "Word": "Rei",
        "Definitions": [
            "Friendly, one who maintained true allegiance to king David (1 Kings 1:8) when Adonijah rebelled.",
            "my shepherd; my companion; my friend",
            "(friendly), a person mentioned (in (1 Kings 1:8) only) as having remained firm to David's cause when Adonijah rebelled. (B.C. 1015.)"
        ]
    },
    {
        "Word": "Reins",
        "Definitions": [
            "The kidneys, the supposed seat of the desires and affections; used metaphorically for \"heart.\" The \"reins\" and the \"heart\" are often mentioned together, as denoting the whole moral constitution of man (Ps. 7:9; 16:7; 26:2; 139:13; Jer. 17:10, etc.).",
            "(i.e. kidneys). In the ancient system of physiology the kidneys were believed to be the seat of desire and longing, which accounts for their often being coupled with the heart. (Psalms 7:9; 26:2; Jeremiah 11:20; 17:10), etc."
        ]
    },
    {
        "Word": "Rekem",
        "Definitions": [
            "Embroidered; variegated. (1.) One of the five Midianite kings whom the Israelites destroyed (Num. 31:8).",
            "(2.) One of the sons of Hebron (1 Chr. 2:43, 44).",
            "(3.) A town of Benjamin (Josh. 18:27).",
            "vain pictures; divers picture",
            "one of the towns of the allotment of Benjamin. (Joshua 18:27) Its existing site is unknown.",
            "(variegation).",
            "+ One of the five kings or chieftains of Midian slain by the Israelites. (Numbers 31:8; Joshua 13:21) + One of the four sons of Hebron, and father of Shammai. (1 Chronicles 2:43,44)"
        ]
    },
    {
        "Word": "Remaliah",
        "Definitions": [
            "Adorned by the Lord, the father of Pekah, who conspired successfully against Pekahiah (2 Kings 15:25, 27, 30, 32, 37; Isa. 7:1, 4, 5, 9; 8:6).",
            "the exaltation of the Lord",
            "(protected by Jehovah). The father of Pekah, captain of Pekahiah; king of Israel, who slew his master and usurped his throne. (2 Kings 15:25-37; 16:1,5; 2 Chronicles 28:6; Isaiah 7:1-9; 8:6) (B.C. 756.)"
        ]
    },
    {
        "Word": "Remeth",
        "Definitions": [
            "Another form of Ramah (q.v.) or Ramoth (1 Chr. 6:73; Josh. 19:21), and probably also of Jarmuth (Josh. 21:29).",
            "(height), one of the towns of Issachar. (Joshua 19:21) It is probably though not certainly, a distinct place from the RAMOTH of (1 Chronicles 6:73)"
        ]
    },
    {
        "Word": "Remmon-methoar",
        "Definitions": [
            "(Josh. 19:13), rendered correctly in the Revised Version, \"Rimmon, which stretcheth unto Neah,\" a landmark of Zebulun; called also Rimmon (1 Chr. 6:77)."
        ]
    },
    {
        "Word": "Remphan",
        "Definitions": [
            "(Acts 7:43; R.V., \"Rephan\"). In Amos 5:26 the Heb. Chiun (q.v.) is rendered by the LXX. \"Rephan,\" and this name is adopted by Luke in his narrative of the Acts. These names represent the star-god Saturn or Moloch.",
            "prepared; arrayed",
            "(Acts 7:43) and Chi'un, (Amos 5:26) have been supposed to be names of an idol worshipped secretly by the Israelites in the wilderness, difficulty has been occasioned by this corresponding occurrence of two names so wholly different in sound. The most reasonable opinion seems to be that Chiun was a Hebrew or Semitic name, and Remphan an Egyptian equivalent substituted by the LXX. This idol corresponded probably to Saturn or Molech. The mention of Chiun or Remphan as worshipped in the desert shows that this idolatry was, in part at least that of foreigners, and no doubt of those settled in lower Egypt."
        ]
    },
    {
        "Word": "Rent",
        "Definitions": [
            "(Isa. 3:24), probably a rope, as rendered in the LXX. and Vulgate and Revised Version, or as some prefer interpreting the phrase, \"girdle and robe are torn [i.e., are a rent'] by the hand of violence.\""
        ]
    },
    {
        "Word": "Repentance",
        "Definitions": [
            "There are three Greek words used in the New Testament to denote repentance. (1.) The verb metamelomai is used of a change of mind, such as to produce regret or even remorse on account of sin, but not necessarily a change of heart. This word is used with reference to the repentance of Judas (Matt. 27:3).",
            "(2.) Metanoeo, meaning to change one's mind and purpose, as the result of after knowledge. This verb, with (3) the cognate noun metanoia, is used of true repentance, a change of mind and purpose and life, to which remission of sin is promised.",
            "Evangelical repentance consists of (1) a true sense of one's own guilt and sinfulness; (2) an apprehension of God's mercy in Christ; (3) an actual hatred of sin (Ps. 119:128; Job 42:5, 6; 2 Cor. 7:10) and turning from it to God; and (4) a persistent endeavour after a holy life in a walking with God in the way of his commandments.",
            "The true penitent is conscious of guilt (Ps. 51:4, 9), of pollution (51:5, 7, 10), and of helplessness (51:11; 109:21, 22). Thus he apprehends himself to be just what God has always seen him to be and declares him to be. But repentance comprehends not only such a sense of sin, but also an apprehension of mercy, without which there can be no true repentance (Ps. 51:1; 130:4).",
            "What it is -- Isa 45:22; Mt 6:19-21; Ac 14:15; 2Co 5:17; Col 3:2; 1Th 1:9; Heb 12:1,2.",
            "Commanded to all by God -- Eze 18:30-32; Ac 17:30.",
            "Commanded by Christ -- Re 2:5,16; 3:3.",
            "Given by God -- Ac 11:18; 2Ti 2:25.",
            "Christ came to call sinners to -- Mt 9:13.",
            "Christ exalted to give -- Ac 5:31.",
            "By the operation of the Holy Spirit -- Zec 12:10.",
            "Called repentance to life -- Ac 11:18.",
            "Called repentance to salvation -- 2Co 7:10.",
            "We should be led to, by",
            "The long-suffering of God. -- Ge 6:3; 1Pe 3:20; 2Pe 3:9.",
            "The goodness of God. -- Ro 2:4.",
            "The chastisements of God. -- 1Ki 8:47; Re 3:19.",
            "Godly sorrow works. -- 2Co 7:10.",
            "Necessary to the pardon of sin -- Ac 2:38; 3:19; 8:22.",
            "Conviction of sin necessary to -- 1Ki 8:38; Pr 28:13; Ac 2:37,38; 19:18.",
            "Preached",
            "By Christ. -- Mt 4:17; Mr 1:15.",
            "By John the Baptist. -- Mt 3:2.",
            "By the Apostles. -- Mr 6:12; Ac 20:21.",
            "In the name of Christ. -- Lu 24:47.",
            "Not to be repented of -- 2Co 7:10.",
            "The present time the season for -- Ps 95:7,8; Heb 3:7,8; Pr 27:1; Isa 55:6; 2Co 6:2; Heb 4:7.",
            "There is joy in heaven over one sinner brought to -- Lu 15:7,10.",
            "Ministers should rejoice over their people on their -- 2Co 7:9.",
            "Should be evidenced by fruits -- Isa 1:16,17; Da 4:27; Mt 3:8; Ac 26:20.",
            "Should be accompanied by",
            "Humility. -- 2Ch 7:14; Jas 4:9,10.",
            "Shame and confusion. -- Ezr 9:6-15; Jer 31:19; Eze 16:61,63; Da 9:7,8.",
            "Self-abhorrence. -- Job 42:6.",
            "Confession. -- Le 26:40; Job 33:27.",
            "Faith. -- Mt 21:32; Mr 1:15; Ac 20:21.",
            "Prayer. -- 1Ki 8:33; Ac 8:22.",
            "Conversion. -- Ac 3:19; 26:20.",
            "Turning from sin. -- 2Ch 6:26.",
            "Turning from idolatry. -- Eze 14:6; 1Th 1:9.",
            "Greater zeal in the path of duty. -- 2Co 7:11.",
            "Exhortations to -- Eze 14:6; 18:30; Ac 2:38; 3:19.",
            "The wicked",
            "Averse to. -- Jer 8:6; Mt 21:32.",
            "Not led to by the judgments of God. -- Re 9:20,21; 16:9.",
            "Not led to, by miraculous interference. -- Lu 16:30,31.",
            "Neglect the time given for. -- Re 2:21.",
            "Condemned for neglecting. -- Mt 11:20.",
            "Danger of neglecting -- Mt 11:20-24; Lu 13:3,5; Re 2:22.",
            "Neglect of, followed by swift judgment -- Re 2:5,16.",
            "Denied to apostates -- Heb 6:4-6.",
            "Illustrated -- Lu 15:18-21; 18:13.",
            "The Prodigal Son. -- Lu 15:17-19.",
            "The Repentant Son. -- Mt 21:29.",
            "Paul. -- Ga 1:23.",
            "True -- Exemplified",
            "Israelites. -- Jdj 10:15,16.",
            "David. -- 2Sa 12:13.",
            "Manasseh. -- 2Ch 33:12,13.",
            "Job. -- Job 42:6.",
            "Nineveh. -- Jon 3:5-8; Mt 12:41.",
            "Peter. -- Mt 26:75.",
            "Zacchaeus. -- Lu 19:8.",
            "Thief on the Cross. -- Lu 23:40,41.",
            "Corinthians. -- 2Co 7:9,10.",
            "False -- Exemplified",
            "Saul. -- 1Sa 15:24-30.",
            "Ahab. -- 1Ki 21:27-29.",
            "Judas. -- Mt 27:3-5."
        ]
    },
    {
        "Word": "Rephael",
        "Definitions": [
            "Healed of God, one of Shemaiah's sons. He and his brethren, on account of their \"strength for service,\" formed one of the divisions of the temple porters (1 Chr. 26:7, 8).",
            "the physic or medicine of God",
            "(healed of God), son of Shemaiah, the first-born of Obed-edom. (1 Chronicles 26:7) (B.C. about 1015.)"
        ]
    },
    {
        "Word": "Rephaim",
        "Definitions": [
            "Lofty men; giants, (Gen. 14:5; 2 Sam. 21:16, 18, marg. A.V., Rapha, marg. R.V., Raphah; Deut. 3:13, R.V.; A.V., \"giants\"). The aborigines of Palestine, afterwards conquered and dispossessed by the Canaanite tribes, are classed under this general title. They were known to the Moabites as Emim, i.e., \"fearful\", (Deut. 2:11), and to the Ammonites as Zamzummim. Some of them found refuge among the Philistines, and were still existing in the days of David. We know nothing of their origin. They were not necessarily connected with the \"giants\" (R.V., \"Nephilim\") of Gen. 6:4. (See [529]GIANTS.)",
            "[[1025]Giants]"
        ]
    },
    {
        "Word": "Rephaim, Valley of",
        "Definitions": [
            "(Josh. 15:8; 18:16, R.V.). When David became king over all Israel, the Philistines, judging that he would now become their uncompromising enemy, made a sudden attack upon Hebron, compelling David to retire from it. He sought refuge in \"the hold\" at Adullam (2 Sam. 5:17-22), and the Philistines took up their position in the valley of Rephaim, on the west and south-west of Jerusalem. Thus all communication between Bethlehem and Jerusalem was intercepted. While David and his army were encamped here, there occurred that incident narrated in 2 Sam. 23:15-17. Having obtained divine direction, David led his army against the Philistines, and gained a complete victory over them. The scene of this victory was afterwards called Baalperazim (q.v.).",
            "A second time, however, the Philistines rallied their forces in this valley (2 Sam. 5:22). Again warned by a divine oracle, David led his army to Gibeon, and attacked the Philistines from the south, inflicting on them another severe defeat, and chasing them with great slaughter to Gezer (q.v.). There David kept in check these enemies of Israel. This valley is now called el-Bukei'a."
        ]
    },
    {
        "Word": "Rephidim",
        "Definitions": [
            "Supports, one of the stations of the Israelites, situated in the Wady Feiran, near its junction with the Wady esh-Sheikh. Here no water could be found for the people to drink, and in their impatience they were ready to stone Moses, as if he were the cause of their distress. At the command of God Moses smote \"the rock in Horeb,\" and a copious stream flowed forth, enough for all the people. After this the Amalekites attacked the Israelites while they were here encamped, but they were utterly defeated (Ex. 17:1, 8-16). They were the \"first of the nations\" to make war against Israel (Num. 24:20).",
            "Leaving Rephidim, the Israelites advanced into the wilderness of Sinai (Ex. 19:1, 2; Num. 33:14, 15), marching probably through the two passes of the Wady Solaf and the Wady esh-Sheikh, which converge at the entrance to the plain er-Rahah, the \"desert of Sinai,\" which is two miles long and about half a mile broad. (See [530]SINAI; [531]MERIBAH.)",
            "beds; places of rest",
            "(Exodus 17:1,8; 19:2) The name means rests or stays, i.e. resting places. The place lies in the march of the Israelites from Egypt to Sinai. Its site is not certain, but it is perhaps Wady Feiran, a rather broad valley about 25 miles from Jebel Musa (Mount Sinai). Others place it in Wady es Sheikh, an eastern continuation of Feiran, and about 12 miles from Sinai. Here the Israelites fought their first battle and gained their first victory after leaving Egypt, the Amalekites having attacked them; here also the people murmured from thirst, and Moses brought water for them out of the rock. From this murmuring the place was called \"Massah\" and \"Meribah.\""
        ]
    },
    {
        "Word": "Reprobate",
        "Definitions": [
            "That which is rejected on account of its own worthlessness (Jer. 6:30; Heb. 6:8; Gr. adokimos, \"rejected\"). This word is also used with reference to persons cast away or rejected because they have failed to make use of opportunities offered them (1 Cor. 9:27; 2 Cor. 13:5-7)."
        ]
    },
    {
        "Word": "Rereward",
        "Definitions": [
            "(Josh. 6:9), the troops in the rear of an army on the march, the rear-guard. This word is a corruption of the French arriere-garde. During the wilderness march the tribe of Dan formed the rear-guard (Num. 10:25; comp. 1 Sam. 29:2; Isa. 52:12; 58:8)."
        ]
    },
    {
        "Word": "Resen",
        "Definitions": [
            "Head of the stream; bridle, one of Nimrod's cities (Gen. 10:12), \"between Nineveh and Calah.\" It has been supposed that the four cities named in this verse were afterwards combined into one under the name of Nineveh (q.v.). Resen was on the east side of the Tigris. It is probably identified with the mound of ruins called Karamless.",
            "a bridle or bit",
            "(bridle), (Genesis 10:12) one of the cities built by Asshur, \"between Nineveh and Calah.\" Assyrian remains of some considerable extent are found near the modern village of Selamiyeh, and it is perhaps the most probable conjecture that these represent Resen."
        ]
    },
    {
        "Word": "Rest",
        "Definitions": [
            "(1.) Gr. katapausis, equivalent to the Hebrew word noah (Heb. 4:1).",
            "(2.) Gr. anapausis, \"rest from weariness\" (Matt. 11:28).",
            "(3.) Gr. anesis, \"relaxation\" (2 Thess. 1:7).",
            "(4.) Gr. sabbatismos, a Sabbath rest, a rest from all work (Heb. 4:9; R.V., \"sabbath\"), a rest like that of God when he had finished the work of creation."
        ]
    },
    {
        "Word": "Resurrection of Christ",
        "Definitions": [
            "One of the cardinal facts and doctrines of the gospel. If Christ be not risen, our faith is vain (1 Cor. 15:14). The whole of the New Testament revelation rests on this as an historical fact. On the day of Pentecost Peter argued the necessity of Christ's resurrection from the prediction in Ps. 16 (Acts 2:24-28). In his own discourses, also, our Lord clearly intimates his resurrection (Matt. 20:19; Mark 9:9; 14:28; Luke 18:33; John 2:19-22).",
            "The evangelists give circumstantial accounts of the facts connected with that event, and the apostles, also, in their public teaching largely insist upon it. Ten different appearances of our risen Lord are recorded in the New Testament. They may be arranged as follows:",
            "(1.) To Mary Magdalene at the sepulchre alone. This is recorded at length only by John (20:11-18), and alluded to by Mark (16:9-11).",
            "(2.) To certain women, \"the other Mary,\" Salome, Joanna, and others, as they returned from the sepulchre. Matthew (28:1-10) alone gives an account of this. (Comp. Mark 16:1-8, and Luke 24:1-11.)",
            "(3.) To Simon Peter alone on the day of the resurrection. (See Luke 24:34; 1 Cor. 15:5.)",
            "(4.) To the two disciples on the way to Emmaus on the day of the resurrection, recorded fully only by Luke (24:13-35. Comp. Mark 16:12, 13).",
            "(5.) To the ten disciples (Thomas being absent) and others \"with them,\" at Jerusalem on the evening of the resurrection day. One of the evangelists gives an account of this appearance, John (20:19-24).",
            "(6.) To the disciples again (Thomas being present) at Jerusalem (Mark 16:14-18; Luke 24:33-40; John 20:26-28. See also 1 Cor. 15:5).",
            "(7.) To the disciples when fishing at the Sea of Galilee. Of this appearance also John (21:1-23) alone gives an account.",
            "(8.) To the eleven, and above 500 brethren at once, at an appointed place in Galilee (1 Cor. 15:6; comp. Matt. 28:16-20).",
            "(9.) To James, but under what circumstances we are not informed (1 Cor. 15:7).",
            "(10.) To the apostles immediately before the ascension. They accompanied him from Jerusalem to Mount Olivet, and there they saw him ascend \"till a cloud received him out of their sight\" (Mark 16:19; Luke 24:50-52; Acts 1:4-10).",
            "It is worthy of note that it is distinctly related that on most of these occasions our Lord afforded his disciples the amplest opportunity of testing the fact of his resurrection. He conversed with them face to face. They touched him (Matt. 28:9; Luke 24:39; John 20:27), and he ate bread with them (Luke 24:42, 43; John 21:12, 13).",
            "(11.) In addition to the above, mention might be made of Christ's manifestation of himself to Paul at Damascus, who speaks of it as an appearance of the risen Saviour (Acts 9:3-9, 17; 1 Cor. 15:8; 9:1).",
            "It is implied in the words of Luke (Acts 1:3) that there may have been other appearances of which we have no record.",
            "The resurrection is spoken of as the act (1) of God the Father (Ps. 16:10; Acts 2:24; 3:15; Rom. 8:11; Eph. 1:20; Col. 2:12; Heb. 13:20); (2) of Christ himself (John 2:19; 10:18); and (3) of the Holy Spirit (1 Peter 3:18).",
            "The resurrection is a public testimony of Christ's release from his undertaking as surety, and an evidence of the Father's acceptance of his work of redemption. It is a victory over death and the grave for all his followers.",
            "The importance of Christ's resurrection will be seen when we consider that if he rose the gospel is true, and if he rose not it is false. His resurrection from the dead makes it manifest that his sacrifice was accepted. Our justification was secured by his obedience to the death, and therefore he was raised from the dead (Rom. 4:25). His resurrection is a proof that he made a full atonement for our sins, that his sacrifice was accepted as a satisfaction to divine justice, and his blood a ransom for sinners. It is also a pledge and an earnest of the resurrection of all believers (Rom. 8:11; 1 Cor. 6:14; 15:47-49; Phil. 3:21; 1 John 3:2). As he lives, they shall live also.",
            "It proved him to be the Son of God, inasmuch as it authenticated all his claims (John 2:19; 10:17). \"If Christ did not rise, the whole scheme of redemption is a failure, and all the predictions and anticipations of its glorious results for time and for eternity, for men and for angels of every rank and order, are proved to be chimeras. But now is Christ risen from the dead, and become the first-fruits of them that slept.' Therefore the Bible is true from Genesis to Revelation. The kingdom of darkness has been overthrown, Satan has fallen as lightning from heaven, and the triumph of truth over error, of good over evil, of happiness over misery is for ever secured.\" Hodge.",
            "With reference to the report which the Roman soldiers were bribed (Matt. 28:12-14) to circulate concerning Christ's resurrection, \"his disciples came by night and stole him away while we slept,\" Matthew Henry in his \"Commentary,\" under John 20:1-10, fittingly remarks, \"The grave-clothes in which Christ had been buried were found in very good order, which serves for an evidence that his body was not stolen away while men slept.' Robbers of tombs have been known to take away the clothes' and leave the body; but none ever took away the body' and left the clothes, especially when they were fine linen' and new (Mark 15:46). Any one would rather choose to carry a dead body in its clothes than naked. Or if they that were supposed to have stolen it would have left the grave-clothes behind, yet it cannot be supposed they would find leisure to fold up the linen.'\""
        ]
    },
    {
        "Word": "Resurrection of the dead",
        "Definitions": [
            "Will be simultaneous both of the just and the unjust (Dan. 12:2; John 5:28, 29; Rom. 2:6-16; 2 Thess. 1:6-10). The qualities of the resurrection body will be different from those of the body laid in the grave (1 Cor. 15:53, 54; Phil. 3:21); but its identity will nevertheless be preserved. It will still be the same body (1 Cor. 15:42-44) which rises again.",
            "As to the nature of the resurrection body, (1) it will be spiritual (1 Cor. 15:44), i.e., a body adapted to the use of the soul in its glorified state, and to all the conditions of the heavenly state; (2) glorious, incorruptible, and powerful (54);",
            "(3) like unto the glorified body of Christ (Phil. 3:21); and (4) immortal (Rev. 21:4).",
            "Christ's resurrection secures and illustrates that of his people. \"(1.) Because his resurrection seals and consummates his redemptive power; and the redemption of our persons involves the redemption of our bodies (Rom. 8:23). (2.) Because of our federal and vital union with Christ (1 Cor. 15:21, 22; 1 Thess. 4:14). (3.) Because of his Spirit which dwells in us making our bodies his members (1 Cor. 6:15; Rom. 8:11). (4.) Because Christ by covenant is Lord both of the living and the dead (Rom. 14:9). This same federal and vital union of the Christian with Christ likewise causes the resurrection of the believer to be similar to as well as consequent upon that of Christ (1 Cor. 15:49; Phil. 3:21; 1 John 3:2).\" Hodge's Outlines of Theology."
        ]
    },
    {
        "Word": "Reuben",
        "Definitions": [
            "Behold a son!, the eldest son of Jacob and Leah (Gen. 29:32). His sinful conduct, referred to in Gen. 35:22, brought down upon him his dying father's malediction (48:4). He showed kindness to Joseph, and was the means of saving his life when his other brothers would have put him to death (37:21, 22). It was he also who pledged his life and the life of his sons when Jacob was unwilling to let Benjamin go down into Egypt. After Jacob and his family went down into Egypt (46:8) no further mention is made of Reuben beyond what is recorded in ch. 49:3, 4.",
            "who sees the son; the vision of the son",
            "(behold a son), Jacob's firstborn Child, (Genesis 29:32) the son of Leah. (B.C. 1753.) The notices of the patriarch Reuben give, on the whole a favorable view of his disposition. To him and him alone the preservation of Joseph's life appears to have been due and afterward he becomes responsible for his safety. (Genesis 37:18-30; 42:37) Of the repulsive crime which mars his history, and which turned the blessing of his dying father into a curse--his adulterous connection with Bilhah-- we know from the Scriptures only the fact. (Genesis 35:22) He was of an ardent, impetuous, unbalanced but not ungenerous nature; not crafty and cruel, as were Simeon and Levi, but rather, to use the metaphor of the dying patriarch, boiling up like a vessel of water over a rapid wood fire, and as quickly subsiding when the fuel was withdrawn. At the time of the migration into Egypt, Reuben's sons were four. (Genesis 46:9; 1 Chronicles 5:3) The census at Mount Sinai, (Numbers 1:20,21; 2:11) shows that at the exodus the men of the tribe above twenty years of age and fit for active warlike service numbered 46,600. The Reubenites maintained the ancient calling of their forefathers. Their cattle accompanied them in their flight from Egypt. (Exodus 12:38) Territory of the tribe .--The portion of the promised land selected by Reuben had the special name of \"the Mishor,\" with reference possibly to its evenness. Under its modern name of the Belka it is still esteemed beyond all others by the Arab sheep-masters. It was a fine pasture-land east of the Jordan, lying between the river Arnon on the south and Gilead on the north. Though the Israelites all aided the Reubenites in conquering the land, and they in return helped their brothers to secure their own possessions, still there was always afterward a bar, a difference in feeling and habits, between the eastern and western tribes. The pile of stones which they erected on the west bank of the Jordan to mark their boundary was erected in accordance with the unalterable habits of Bedouin tribes both before and since. This act was completely misunderstood and was construed into an attempt to set up a rival altar to that of the sacred tent. No Judge, no prophet, no hero of the tribe of Reuben is handed down to us. The Reubenites disliked war clinging to their fields and pastures even when their brethren were in great distress. Being remote from the seat of the national government and of the national religion, it is not to be wondered at that the Reubenites relinquished the faith of Jehovah. The last historical notice which we possess of them, while it records this fact, records also as its natural consequence that they and the Gadites and the half-tribe Manasseh were carried off by Pul and Tiglath-pileser. (1 Chronicles 5:26)"
        ]
    },
    {
        "Word": "Reuben, Tribe of",
        "Definitions": [
            "At the Exodus numbered 46,500 male adults, from twenty years old and upwards (Num. 1:20, 21), and at the close of the wilderness wanderings they numbered only 43,730 (26:7). This tribe united with that of Gad in asking permission to settle in the \"land of Gilead,\" \"on the other side of Jordan\" (32:1-5). The lot assigned to Reuben was the smallest of the lots given to the trans-Jordanic tribes. It extended from the Arnon, in the south along the coast of the Dead Sea to its northern end, where the Jordan flows into it (Josh. 13:15-21, 23). It thus embraced the original kingdom of Sihon. Reuben is \"to the eastern tribes what Simeon is to the western. Unstable as water,' he vanishes away into a mere Arabian tribe. His men are few;' it is all he can do to live and not die.' We hear of nothing beyond the multiplication of their cattle in the land of Gilead, their spoils of camels fifty thousand, and of asses two thousand' (1 Chr. 5:9, 10, 20, 21). In the great struggles of the nation he never took part. The complaint against him in the song of Deborah is the summary of his whole history. By the streams of Reuben,' i.e., by the fresh streams which descend from the eastern hills into the Jordan and the Dead Sea, on whose banks the Bedouin chiefs met then as now to debate, in the streams' of Reuben great were the desires'\", i.e., resolutions which were never carried out, the people idly resting among their flocks as if it were a time of peace (Judg. 5:15, 16). Stanley's Sinai and Palestine.",
            "All the three tribes on the east of Jordan at length fell into complete apostasy, and the time of retribution came. God \"stirred up the spirit of Pul, king of Assyria, and the spirit of Tiglath-pileser, king of Assyria,\" to carry them away, the first of the tribes, into captivity (1 Chr. 5:25, 26)."
        ]
    },
    {
        "Word": "Reuel",
        "Definitions": [
            "Friend of God. (1.) A son of Esau and Bashemath (Gen. 36:4, 10; 1 Chr. 1:35). (2.) \"The priest of Midian,\" Moses' father-in-law (Ex. 2:18)=Raguel (Num. 10:29). If he be identified with Jethro (q.v.), then this may be regarded as his proper name, and Jether or Jethro (i.e., \"excellency\") as his official title. (3.) Num. 2:14, called also Deuel (1:14; 7:42).",
            "the shepherd or friend of God",
            "(friend of God) One of the sons of Esau, by his wife Bashemath, sister of Ishmael. (Genesis 36:4,10,13,17; 1 Chronicles 1:36,37) (B.C. about 1790.)",
            "+ One of the names of Moses' father-in-law. (Exodus 2:18) (B.C. 1530.) + Father of Eliasaph, the leader of the tribe of Gad at the time of the census at Sinai. (Numbers 2:14) (B.C. 1490.) + A Benjamite, ancestor of Elah. (1 Chronicles 9:8)"
        ]
    },
    {
        "Word": "Revelation",
        "Definitions": [
            "An uncovering, a bringing to light of that which had been previously wholly hidden or only obscurely seen. God has been pleased in various ways and at different times (Heb. 1:1) to make a supernatural revelation of himself and his purposes and plans, which, under the guidance of his Spirit, has been committed to writing. (See WORD OF [532]GOD.) The Scriptures are not merely the \"record\" of revelation; they are the revelation itself in a written form, in order to the accurate presevation and propagation of the truth.",
            "Revelation and inspiration differ. Revelation is the supernatural communication of truth to the mind; inspiration (q.v.) secures to the teacher or writer infallibility in communicating that truth to others. It renders its subject the spokesman or prophet of God in such a sense that everything he asserts to be true, whether fact or doctrine or moral principle, is true, infallibly true."
        ]
    },
    {
        "Word": "Revelation, Book of",
        "Definitions": [
            "=The Apocalypse, the closing book and the only prophetical book of the New Testament canon. The author of this book was undoubtedly John the apostle. His name occurs four times in the book itself (1:1, 4, 9; 22:8), and there is every reason to conclude that the \"John\" here mentioned was the apostle. In a manuscript of about the twelfth century he is called \"John the divine,\" but no reason can be assigned for this appellation.",
            "The date of the writing of this book has generally been fixed at A.D. 96, in the reign of Domitian. There are some, however, who contend for an earlier date, A.D. 68 or 69, in the reign of Nero. Those who are in favour of the later date appeal to the testimony of the Christian father Irenaeus, who received information relative to this book from those who had seen John face to face. He says that the Apocalypse \"was seen no long time ago.\"",
            "As to the relation between this book and the Gospel of John, it has been well observed that \"the leading ideas of both are the same. The one gives us in a magnificent vision, the other in a great historic drama, the supreme conflict between good and evil and its issue. In both Jesus Christ is the central figure, whose victory through defeat is the issue of the conflict. In both the Jewish dispensation is the preparation for the gospel, and the warfare and triumph of the Christ is described in language saturated with the Old Testament. The difference of date will go a long way toward explaining the difference of style.\" Plummer's Gospel of St. John, Introd."
        ]
    },
    {
        "Word": "Revelation of Christ",
        "Definitions": [
            "The second advent of Christ. Three different Greek words are used by the apostles to express this, (1) apokalupsis (1 Cor. 1;7; 2 Thess. 1:7; 1 Pet. 1:7, 13); (2) parousia (Matt. 24:3, 27; 1 Thess. 2:19; James 5:7, 8); (3) epiphaneia (1 Tim. 6:14; 2 Tim. 1:10; 4:1-8; Titus 2:13). There existed among Christians a wide expectation, founded on Matt. 24:29, 30, 34, of the speedy return of Christ. (See [533]MILLENNIUM.)"
        ]
    },
    {
        "Word": "Rezeph",
        "Definitions": [
            "Solid; a stone, (2 Kings 19:12; Isa. 37:12), a fortress near Haran, probably on the west of the Euphrates, conquered by Sennacherib.",
            "pavement; burning coal",
            "(a hot stone), one of the places which Sennacherib mentions, in his taunting message to Hezekiah, as having been destroyed by his predecessor. (2 Kings 19:12; Isaiah 37:12)"
        ]
    },
    {
        "Word": "Rezin",
        "Definitions": [
            "Firm; a prince, a king of Syria, who joined Pekah (q.v.) in an invasion of the kingdom of Judah (2 Kings 15:37; 16:5-9; Isa. 7:1-8). Ahaz induced Tiglath-pileser III. to attack Damascus, and this caused Rezin to withdraw for the purpose of defending his own kingdom. Damascus was taken, and Rezin was slain in battle by the Assyrian king, and his people carried into captivity, B.C. 732 (2 Kings 16:9).",
            "good-will; messenger",
            "(firm).",
            "+ King of Damascus. He attacked Jotham during the latter part of his reign, (2 Kings 15:37) but his chief war was with Ahaz, whose territories he invaded, in conjunction with Pekah about B.C. 741. Though unsuccessful is his siege of Jerusalem, (2 Kings 16:5; Isaiah 7:1) he \"recovered Elath to Syria.\" (2 Kings 16:6) Soon after this he was attacked defeated and slain by Tiglath-pileser II, king of Assyria. (2 Kings 16:9) + One of the families of the Nethinim. (Ezra 2:48; Nehemiah 7:50) (B.C. before 536.)"
        ]
    },
    {
        "Word": "Rezon",
        "Definitions": [
            "Prince, son of Eliadah. Abandoning the service of Hadadezer, the king of Zobah, on the occasion of his being defeated by David, he became the \"captain over a band\" of marauders, and took Damascus, and became king of Syria (1 Kings 11:23-25; 2 Sam. 8:3-8). For centuries after this the Syrians were the foes of Israel. He \"became an adversary to Israel all the days of Solomon.\"",
            "lean; small; secret; prince",
            "(prince), son of Eliadah, a Syrian, who when David defeated Hadadezer king of Zobah, put himself at the head of a band of freebooters and set up a petty kingdom at Damascus. (1 Kings 11:23) He harassed the kingdom of Solomon during his whole reign. (B.C. 1043-975.)"
        ]
    },
    {
        "Word": "Rhegium",
        "Definitions": [
            "Breach, a town in the south of Italy, on the Strait of Messina, at which Paul touched on his way to Rome (Acts 28:13). It is now called Rheggio.",
            "rupture; fracture",
            "(breach), an Italian town situated on the Bruttian coast, just at the southern entrance of the Straits of Messina. The name occurs in the account of St. Paul's voyage from Syracuse to Puteoli, after the shipwreck at Malta. (Acts 28:13) By a curious coincidence, the figures on its coin are the very \"twin brothers\" which gave the name to St. Paul's ship. It was originally a Greek colony; it was miserably destroyed by Dionysius of Syracuse. From Augustus it received advantages which combined with its geographical position in making it important throughout the duration of the Roman empire. The modern Reggio is a town of 10,000 inhabitants. Its distance across the straits from Messina is only about six miles."
        ]
    },
    {
        "Word": "Rhesa",
        "Definitions": [
            "Affection, son of Zorobabel, mentioned in the genealogy of our Lord (Luke 3:27).",
            "will; course",
            "(head), son of Zorobabel in the genealogy of Christ. (Luke 3:27) It is conjectured that Rhesa is no person, but merely a title."
        ]
    },
    {
        "Word": "Rhoda",
        "Definitions": [
            "A rose, the damsel in the house of Mary, the mother of John Mark. She came to hearken when Peter knocked at the door of the gate (Acts 12:12-15).",
            "a rose",
            "(rose), the name of a maid who announced Peter's arrival at the door of Mary's house after his miraculous release from prison. (Acts 12:13) (A.D. 44.)"
        ]
    },
    {
        "Word": "Rhodes",
        "Definitions": [
            "A rose, an island to the south of the western extremity of Asia Minor, between Coos and Patara, about 46 miles long and 18 miles broad. Here the apostle probably landed on his way from Greece to Syria (Acts 21:1), on returning from his third missionary journey.",
            "same as Rhoda",
            "(rosy), a celebrated island in the Mediterranean Sea. (It is triangular in form, 60 miles long from north to south, and about 18 wide. It is noted now, as in ancient times, for its delightful climate and the fertility of its soil. The city of Rhodes, its capital, was famous for its huge brazen statue of Apollo called the Colossus of Rhodes. It stood at the entrance of the harbor, and was so large that ships in full sail could pass between its legs. ED.) Rhodes is immediately opposite the high Carian and Lycian headlands at the southwest extremity of the peninsula of Asia Minor. Its position had much to do with its history. Its real eminence began about 400 B.C. with the founding of the city of Rhodes, at the northeast extremity of the island, which still continues to be the capital. After Alexander's death it entered on a glorious period, its material prosperity being largely developed, and its institutions deserving and obtaining general esteem. We have notice of the Jewish residents in Rhodes in 1 Macc. 15:23. The Romans, after the defeat of Antiochus, assigned, during some time, to Rhodes certain districts on the mainland. Its Byzantine, history is again eminent. Under Constantine If was the metropolis of the \"Province of the Islands,\" It was the last place where the Christians of the East held out against the advancing Seracens; and subsequently it was once more famous as the home and fortress of the Knights of St. John. (It is now reduced to abject poverty. There are two cities--Rhodes the capital and Lindus--and forty or fifty villages. The population, according to Turner is 20,000, of whom 6000 are Turks and the rest Greeks, together with a few Jews.)"
        ]
    },
    {
        "Word": "Riblah",
        "Definitions": [
            "Fruitful, an ancient town on the northern frontier of Palestine, 35 miles north-east of Baalbec, and 10 or 12 south of Lake Homs, on the eastern bank of the Orontes, in a wide and fertile plain. Here Nebuchadnezzar had his head-quarters in his campaign against Jerusalem, and here also Necho fixed his camp after he had routed Josiah's army at Megiddo (2 Kings 23:29-35; 25:6, 20, 21; Jer. 39:5; 52:10). It was on the great caravan road from Palestine to Carchemish, on the Euphrates. It is described (Num. 34:11) as \"on the eastern side of Ain.\" A place still called el Ain, i.e., \"the fountain\", is found in such a position about 10 miles distant. (See [534]JERUSALEM.)",
            "quarrel; greatness to him",
            "(fertility), One of the landmarks on the eastern boundary of the land of Israel, as specified by Moses. (Numbers 34:11) It seems hardly possible, without entirely disarranging the specification or the boundary, that the Riblah in question can be the same with the following.",
            "+ Riblah in the land of Hamath, a place on the great road between Palestine and Babylonia, at which the kings of Babylonia were accustomed to remain while directing the operations of their armies in Palestine and Phoenicia. Here Nebuchadnezzer waited while the sieges of Jerusalem and of Tyre were being conducted by his lieutenants. (Jeremiah 39:5,6; 62:9,10,26,27; 2 Kings 25:6,20,21) In like manner Pharaoh-necho after his victory over the Babylonians at Carchemish, returned to Riblah and summoned Jehoahaz from Jerusalem before him. (2 Kings 23:33) This Riblah still retains its ancient name, on the right (east) bank of the el-Asy (Orontes) upon the great road which connects Baalbek and Hums, about 36 miles northeast of the former end 20 miles southwest of the latter place."
        ]
    },
    {
        "Word": "Riddle",
        "Definitions": [
            "(Heb. hodah). The oldest and, strictly speaking, the only example of a riddle was that propounded by Samson (Judg. 14:12-18). The parabolic prophecy in Ezek. 17:2-18 is there called a \"riddle.\" It was rather, however, an allegory. The word \"darkly\" in 1 Cor. 13:12 is the rendering of the Greek enigma; marg., \"in a riddle.\"",
            "It is known that all ancient nations, and especially Orientals, were fond of riddles. The riddles which the queen of Sheba came to ask of Solomon, (1 Kings 10:1; 2 Chronicles 9:1) were rather \"hard questions\" referring to profound inquiries. Solomon is said, however, to have been very fond of riddles. Riddles were generally proposed in verse, like the celebrated riddle of Samson. (Judges 14:14-19)"
        ]
    },
    {
        "Word": "Righteousness",
        "Definitions": [
            "See [535]JUSTIFICATION.",
            "Is obedience to God's law -- De 6:25; Ro 10:5; Lu 1:6; Ps 1:2.",
            "God loves -- Ps 11:7.",
            "God looks for -- Isa 5:7.",
            "Christ",
            "Is the Son of. -- Mal 4:2.",
            "Loves. -- Ps 45:7; Heb 1:9.",
            "Was girt with. -- Isa 11:5.",
            "Put on, as breast-plate. -- Isa 59:17.",
            "Was sustained by. -- Isa 59:16.",
            "Preached. -- Ps 40:9.",
            "Fulfilled all. -- Mt 3:15.",
            "Is made to his people. -- 1Co 1:30.",
            "Is the end of the law for. -- Ro 10:4.",
            "Has brought in everlasting. -- Da 9:24.",
            "Shall judge with. -- Ps 72:2; Isa 11:4; Ac 17:31; Re 19:11.",
            "Shall reign in. -- Ps 45:6; Isa 32:1; Heb 1:8.",
            "Shall execute. -- Ps 99:4; Jer 23:6.",
            "None, by nature have -- Job 15:14; Ps 14:3; Ro 3:10.",
            "Cannot come by the law -- Ga 2:21; 3:21.",
            "No justification by works of -- Ro 3:20; 9:31,32; Ga 2:16.",
            "No salvation by works of -- Eph 2:8,9; 2Ti 1:9; Tit 3:5.",
            "Unregenerate man seeks justification by works of -- Lu 18:9; Ro 10:3.",
            "The blessing of God is not to be attributed to our works of -- De 9:5.",
            "Saints",
            "Have, in Christ. -- Isa 45:24; 54:17; 2Co 5:21.",
            "Have, imputed. -- Ro 4:11,22.",
            "Are covered with the robe of. -- Isa 61:10.",
            "Receive, from God. -- Ps 24:5.",
            "Are renewed in. -- Eph 4:24.",
            "Are led in the paths of. -- Ps 23:3.",
            "Are servants of. -- Ro 6:16,18.",
            "Characterised by. -- Ge 18:25; Ps 1:5,6.",
            "Know. -- Isa 51:7.",
            "Do. -- 1Jo 2:29; 3:7.",
            "Work, by faith. -- Heb 11:33.",
            "Follow after. -- Isa 51:1.",
            "Put on. -- Job 29:14.",
            "Wait for the hope of. -- Ga 5:5.",
            "Pray for the spirit of. -- Ps 51:10.",
            "Hunger and thirst after. -- Mt 5:6.",
            "Walk before God in. -- 1Ki 3:6.",
            "Offer the sacrifice of. -- Ps 4:5; 51:19.",
            "Put no trust in their own. -- Php 3:6-8.",
            "Count their own, as filthy rags. -- Isa 64:6.",
            "Should seek. -- Zep 2:3.",
            "Should live in. -- Tit 2:12; 1Pe 2:24.",
            "Should serve God in. -- Lu 1:75.",
            "Should yield their members as instruments of. -- Ro 6:13.",
            "Should yield their members servants to. -- Ro 6:19.",
            "Should have on the breast-plate of. -- Eph 6:14.",
            "Shall receive a crown of -- 2Ti 4:8.",
            "Shall see God's face in -- Ps 17:15.",
            "Of saints endures forever -- Ps 112:3,9; 2Co 9:9.",
            "An evidence of the new birth -- 1Jo 2:29.",
            "The kingdom of God is -- Ro 14:17.",
            "The fruit of the Spirit is in all -- Eph 5:9.",
            "The Scriptures instruct in -- 2Ti 3:16.",
            "Judgments designed to lead to -- Isa 26:9.",
            "Chastisements yield the fruit of -- Heb 12:11.",
            "Has no fellowship with unrighteousness -- 2Co 6:14.",
            "Ministers should",
            "Be preachers of. -- 2Pe 2:5.",
            "Reason of. -- Ac 24:25.",
            "Follow after. -- 1Ti 6:11; 2Ti 2:22.",
            "Be clothed with. -- Ps 132:9.",
            "Be armed with. -- 2Co 6:7.",
            "Pray for the fruit of, in their people. -- 2Co 9:10; Php 1:11.",
            "Keep saints in the right way -- Pr 11:5; 13:6.",
            "Judgment should be executed in -- Le 19:15.",
            "They who walk in, and follow",
            "Are righteous. -- 1Jo 3:7.",
            "Are the excellent of the earth. -- Ps 16:3; Pr 12:26.",
            "Are accepted with God. -- Ac 10:35.",
            "Are loved by God. -- Ps 146:8; Pr 15:9.",
            "Are blessed by God. -- Ps 5:12.",
            "Are heard by God. -- Lu 18:7; Jas 5:16.",
            "Are objects of God's watchful care. -- Job 36:7; Ps 34:15; Pr 10:3; 1Pe 3:12.",
            "Are tried by God. -- Ps 11:5.",
            "Are exalted by God. -- Job 36:7.",
            "Dwell in security. -- Isa 33:15,16.",
            "Are bold as a lion. -- Pr 28:1.",
            "Are delivered out of all troubles. -- Ps 34:19; Pr 11:8.",
            "Are never forsaken by God. -- Ps 37:25.",
            "Are abundantly provided for. -- Pr 13:25; Mt 6:25-33.",
            "Are enriched. -- Ps 112:3; Pr 15:6.",
            "Think and desire good. -- Pr 11:23; 12:5.",
            "Know the secret of the Lord. -- Ps 25:14; Pr 3:32.",
            "Have their prayers heard. -- Ps 34:17; Pr 15:29; 1Pe 3:12.",
            "Have their desires granted. -- Pr 10:24.",
            "Find it with life and honour. -- Pr 21:21.",
            "Shall hold on their way. -- Job 17:9.",
            "Shall never be moved. -- Ps 15:2,5; 55:22; Pr 10:30; 12:3.",
            "Shall be ever remembered. -- Ps 112:6.",
            "Shall flourish as a branch. -- Pr 11:28.",
            "Shall be glad in the Lord -- Ps 64:10.",
            "Brings its own reward -- Pr 11:18; Isa 3:10.",
            "Tends to life -- Pr 11:19; 12:28.",
            "The work of, shall be peace -- Isa 32:17.",
            "The effect of, shall be quietness and assurance for ever -- Isa 32:17.",
            "Is a crown of glory to the aged -- Pr 16:31.",
            "The wicked",
            "Are far from. -- Ps 119:150; Isa 46:12.",
            "Are free from. -- Ro 6:20.",
            "Are enemies of. -- Ac 13:10.",
            "Leave off. -- Am 5:7; Ps 36:3.",
            "Follow not after. -- Ro 9:30.",
            "Do not. -- 1Jo 3:10.",
            "Do not obey. -- Ro 2:8; 2Th 2:12.",
            "Love lying rather than. -- Ps 52:3.",
            "Make mention of God, not it. -- Isa 48:1.",
            "Though favoured, will not learn. -- Isa 26:10; Ps 106:43.",
            "Speak contemptuously against those who follow. -- Ps 31:18; Mt 27:39-44.",
            "Hate those who follow. -- Ps 34:21.",
            "Slay those who follow. -- Ps 37:32; 1Jo 3:12; Mt 23:35.",
            "Should break off their sins by. -- Da 4:27.",
            "Should awake to. -- 1Co 15:34.",
            "Should sow to themselves in. -- Ho 10:12.",
            "Vainly wish to die as those who follow. -- Nu 23:10.",
            "The throne of kings established by -- Pr 16:12; 25:5.",
            "Nations exalted by -- Pr 14:34.",
            "Blessedness of",
            "Having imputed, without works. -- Ro 4:6.",
            "Doing. -- Ps 106:3.",
            "Hungering and thirsting after. -- Mt 5:6.",
            "Suffering for. -- 1Pe 3:14.",
            "Being persecuted for. -- Mt 5:10.",
            "Turning others to. -- Da 12:3.",
            "Promised to the Church -- Isa 32:16; 45:8; 61:11; 62:1.",
            "Promised to saints -- Isa 60:21; 61:3.",
            "Exemplified",
            "Jacob. -- Ge 30:33.",
            "David. -- 2Sa 22:21.",
            "Zacharias. -- Lu 1:6.",
            "Abel. -- Heb 11:4.",
            "Lot. -- 2Pe 2:8."
        ]
    },
    {
        "Word": "Rimmon",
        "Definitions": [
            "Pomegranate. (1.) A man of Beeroth (2 Sam. 4:2), one of the four Gibeonite cities. (See Josh. 9:17.)",
            "(2.) A Syrian idol, mentioned only in 2 Kings 5:18.",
            "(3.) One of the \"uttermost cities\" of Judah, afterwards given to Simeon (Josh. 15:21, 32; 19:7; 1 Chr. 4:32). In Josh. 15:32 Ain and Rimmon are mentioned separately, but in 19:7 and 1 Chr. 4:32 (comp. Neh. 11:29) the two words are probably to be combined, as forming together the name of one place, Ain-Rimmon=the spring of the pomegranate. It has been identified with Um er-Rumamin, about 13 miles south-west of Hebron.",
            "(4.) \"Rock of,\" to which the Benjamites fled (Judg. 20:45, 47; 21:13), and where they maintained themselves for four months after the fearful battle at Gibeah, in which they were almost exterminated, 600 only surviving out of about 27,000. It is the present village of Rummon, \"on the very edge of the hill country, with a precipitous descent toward the Jordan valley,\" supposed to be the site of Ai.",
            "exalted; pomegranate",
            "a deity worshipped by the Syrians of Damascus, where there was a temple or house of Rimmon. (2 Kings 5:18) Rimmon is perhaps the abbreviated form of Hadad-rimmon, Hadad being the sun-god of the Syrians. Combining this with the pomegranate which was his symbol, Hadad-rimmon would then he the sun-god of the late summer, who ripens the pomegranate and other fruits.",
            "(pomegranate) the name of several towns.",
            "+ A city of Zebulun (1 Chronicles 6:77; Nehemiah 11:29) a Levitical city, the present Rummaneh, six miles north of Nazareth. + A town in the southern portion of Judah, (Joshua 15:3) allotted to Simeon, (Joshua 19:7; 1 Chronicles 4:32) probably 13 miles southwest of Hebron. + Rimmon-parez (pomegranate of the breach), the name of a march-station in the wilderness. (Numbers 33:19,20) No place now known has been identified with it. + Rimmon the Rock, a cliff or inaccessible natural fastness, in which the six hundred Benjamites who escaped the slaughter of Gibeah took refuge. (Judges 20:45,47; 21:13) In the wild country which lies on the east of the central highlands of Benjamin the name is still found attached to a village perched on the summit of a conical chalky hill, visible in all directions, and commanding the whole country. + A Benjamite of Beeroth, the father of Rechab and Baanah, the murderers of Ish-bosheth. (2 Samuel 4:2,5,9)"
        ]
    },
    {
        "Word": "Rimmon-parez",
        "Definitions": [
            "A pomegranate breach, or Rimmon of the breach, one of the stations of the Israelites in the wilderness (Num. 33:19, 20)."
        ]
    },
    {
        "Word": "Ring",
        "Definitions": [
            "Used as an ornament to decorate the fingers, arms, wrists, and also the ears and the nose. Rings were used as a signet (Gen. 38:18). They were given as a token of investment with authority (Gen. 41:42; Esther 3:8-10; 8:2), and of favour and dignity (Luke 15:22). They were generally worn by rich men (James 2:2). They are mentioned by Isiah (3:21) among the adornments of Hebrew women.",
            "The ring was regarded as an indispensable article of a Hebrew's attire, inasmuch as it contained his signet. It was hence the symbol of authority. (Genesis 41:42; Esther 3:10) Rings were worn not only by men, but by women. (Isaiah 3:21) We may conclude from (Exodus 28:11) that the rings contained a stone engraven with a device or with the owner's name. The custom appears also to have prevailed among the Jews of the apostolic age. (James 2:2)"
        ]
    },
    {
        "Word": "Riphath",
        "Definitions": [
            "A crusher, Gomer's second son (Gen. 10:3), supposed to have been the ancestor of the Paphlagonians.",
            "remedy; medicine; release; pardon",
            "(spoken), the second son of Gomer. (Genesis 10:3) The name may be identified with the Rhipaean mountains, i.e. the Carpathian range in the northeast of Dacia."
        ]
    },
    {
        "Word": "Rissah",
        "Definitions": [
            "Heap of ruins; dew, a station of the Israelites in the wilderness (Num. 33:21, 22).",
            "watering; distillation; dew"
        ]
    },
    {
        "Word": "Rithmah",
        "Definitions": [
            "Wild broom, a station in the wilderness (Num. 33:18, 19), the \"broom valley,\" or \"valley of broombushes,\" the place apparently of the original encampment of Israel, near Kadesh.",
            "juniper; noise",
            "(heath), a march-station in the wilderness, (Numbers 33:18,19) Probably northeast of Hazeroth."
        ]
    },
    {
        "Word": "River",
        "Definitions": [
            "(1.) Heb. aphik, properly the channel or ravine that holds water (2 Sam. 22:16), translated \"brook,\" \"river,\" \"stream,\" but not necessarily a perennial stream (Ezek. 6:3; 31:12; 32:6; 34:13).",
            "(2.) Heb. nahal, in winter a \"torrent,\" in summer a \"wady\" or valley (Gen. 32:23; Deut. 2:24; 3:16; Isa. 30:28; Lam. 2:18; Ezek. 47:9).",
            "These winter torrents sometimes come down with great suddenness and with desolating force. A distinguished traveller thus describes his experience in this matter:, \"I was encamped in Wady Feiran, near the base of Jebel Serbal, when a tremendous thunderstorm burst upon us. After little more than an hour's rain, the water rose so rapidly in the previously dry wady that I had to run for my life, and with great difficulty succeeded in saving my tent and goods; my boots, which I had not time to pick up, were washed away. In less than two hours a dry desert wady upwards of 300 yards broad was turned into a foaming torrent from 8 to 10 feet deep, roaring and tearing down and bearing everything upon it, tangled masses of tamarisks, hundreds of beautiful palmtrees, scores of sheep and goats, camels and donkeys, and even men, women, and children, for a whole encampment of Arabs was washed away a few miles above me. The storm commenced at five in the evening; at half-past nine the waters were rapidly subsiding, and it was evident that the flood had spent its force.\" (Comp. Matt. 7:27; Luke 6:49.)",
            "(3.) Nahar, a \"river\" continuous and full, a perennial stream, as the Jordan, the Euphrates (Gen. 2:10; 15:18; Deut. 1:7; Ps. 66:6; Ezek. 10:15).",
            "(4.) Tel'alah, a conduit, or water-course (1 Kings 18:32; 2 Kings 18:17; 20:20; Job 38:25; Ezek. 31:4).",
            "(5.) Peleg, properly \"waters divided\", i.e., streams divided, throughout the land (Ps. 1:3); \"the rivers [i.e., divisions'] of waters\" (Job 20:17; 29:6; Prov. 5:16).",
            "(6.) Ye'or, i.e., \"great river\", probably from an Egyptian word (Aur), commonly applied to the Nile (Gen. 41:1-3), but also to other rivers (Job 28:10; Isa. 33:21).",
            "(7.) Yubhal, \"a river\" (Jer. 17:8), a full flowing stream.",
            "(8.) Ubhal, \"a river\" (Dan. 8:2).",
            "In the sense in which we employ the word viz. for a perennial stream of considerable size, a river is a much rarer object in the East than in the West. With the exception of the Jordan and the Litany, the streams of the holy land are either entirely dried up in the summer months converted into hot lanes of glaring stones, or else reduced to very small streamlets, deeply sunk in a narrow bed, and concealed from view by a dense growth of shrubs. The perennial river is called nahar by the Hebrews. With the definite article, \"the river,\" it signifies invariably the Euphrates. (Genesis 31:21; Exodus 23:31; Numbers 24:6; 2 Samuel 10:16) etc. It is never applied to the fleeting fugitive torrents of Palestine. The term for these is nachal, for which our translators have used promiscuously, and sometimes almost alternately, \"valley\" \"brook\" and \"river.\" No one of these words expresses the thing intended; but the term \"brook\" is peculiarly unhappy. Many of the wadys of Palestine are deep, abrupt chasms or rents in the solid rock of-the hills, and have a savage, gloomy aspect, far removed from that of an English brook. Unfortunately our language does not contain any single word which has both the meanings of the Hebrew nachal and its Arabic equivalent wady which can be used at once for a dry valley and for the stream which occasionally flows through it."
        ]
    },
    {
        "Word": "River of Egypt",
        "Definitions": [
            "(1.) Heb. nahar mitsraim, denotes in Gen. 15:18 the Nile, or its eastern branch (2 Chr. 9:26). (2.) In Num. 34:5 (R.V., \"brook of Egypt\") the Hebrew word is nahal, denoting a stream flowing rapidly in winter, or in the rainy season. This is a desert stream on the borders of Egypt. It is now called the Wady el-Arish. The present boundary between Egypt and Palestine is about midway between this wady and Gaza. (See Num. 34:5; Josh. 15:4, 47; 1 Kings 8:65; 2 Kings 24:7; Isa. 27:12; Ezek. 47:19. In all these passages the R.V. has \"brook\" and the A.V. \"river.\")"
        ]
    },
    {
        "Word": "River of Gad",
        "Definitions": [
            "Probably the Arno (2 Sam. 24:5)."
        ]
    },
    {
        "Word": "River of God",
        "Definitions": [
            "(Ps. 65:9), as opposed to earthly streams, denoting that the divine resources are inexhaustible, or the sum of all fertilizing streams that water the earth (Gen. 2:10)."
        ]
    },
    {
        "Word": "Rivers of Babylon",
        "Definitions": [
            "(Ps. 137:1), i.e., of the whole country of Babylonia, e.g., the Tigris, Euphrates, Chalonas, the Ulai, and the numerous canals."
        ]
    },
    {
        "Word": "Rivers of Damascus",
        "Definitions": [
            "The Abana and Pharpar (2 Kings 5:12)."
        ]
    },
    {
        "Word": "Rivers of Judah",
        "Definitions": [
            "(Joel 3:18), the watercourses of Judea."
        ]
    },
    {
        "Word": "Rizpah",
        "Definitions": [
            "Coal; hot stone, the daughter of Aiah, and one of Saul's concubines. She was the mother of Armoni and Mephibosheth (2 Sam. 3:7; 21:8, 10, 11).",
            "It happened that a grievous famine, which lasted for three years, fell upon the land during the earlier half of David's reign at Jerusalem. This calamity was sent \"for Saul and for his bloody house, because he slew the Gibeonites.\" David inquired of the Gibeonites what satisfaction they demanded, and was answered that nothing would compensate for the wrong Saul had done to them but the death of seven of Saul's sons. David accordingly delivered up to them the two sons of Rizpah and five of the sons of Merab (q.v.), Saul's eldest daughter, whom she bore to Adriel. These the Gibeonites put to death, and hung up their bodies before the Lord at the sanctuary at Gibeah. Rizpah thereupon took her place on the rock of Gibeah (q.v.), and for five months watched the suspended bodies of her children, to prevent them from being devoured by the beasts and birds of prey, till they were at length taken down and buried by David.",
            "Her marriage to Abner was the occasion of a quarrel between him and Ishbosheth, which led to Abner's going over to the side of David (2 Sam. 3:17-21).",
            "bed; extension; a coal",
            "concubine to King Saul, and mother of his two sons Armoni and Mephibosheth. (B.C. 1080.) The tragic story of the love and endurance with which she watched over the bodies of her two sons, who were killed by the Gibeonites, (2 Samuel 21:8-11) has made Rizpah one of the most familiar objects in the whole Bible."
        ]
    },
    {
        "Word": "Road",
        "Definitions": [
            "(1 Sam. 27:10; R.V., \"raid\"), an inroad, an incursion. This word is never used in Scripture in the sense of a way or path.",
            "This word occurs but once in the Authorized Version of the Bible, viz. in (1 Samuel 37:10) where it is used in the sense of \"raid\" or \"inroad.\" Where a travelled road is meant \"path\" or \"way\" is used, since the eastern roads are more like our paths."
        ]
    },
    {
        "Word": "Robbery",
        "Definitions": [
            "Practised by the Ishmaelites (Gen. 16:12), the Chaldeans and Sabeans (Job 1:15, 17), and the men of Shechem (Judg. 9:25. See also 1 Sam. 27:6-10; 30; Hos. 4:2; 6:9). Robbers infested Judea in our Lord's time (Luke 10:30; John 18:40; Acts 5:36, 37; 21:38; 2 Cor. 11:26). The words of the Authorized Version, \"counted it not robbery to be equal,\" etc. (Phil. 2:6, 7), are better rendered in the Revised Version, \"counted it not a prize to be on an equality,\" etc., i.e., \"did not look upon equality with God as a prize which must not slip from his grasp\" = \"did not cling with avidity to the prerogatives of his divine majesty; did not ambitiously display his equality with God.\"",
            "\"Robbers of churches\" should be rendered, as in the Revised Version, \"of temples.\" In the temple at Ephesus there was a great treasure-chamber, and as all that was laid up there was under the guardianship of the goddess Diana, to steal from such a place would be sacrilege (Acts 19:37).",
            "Robbery has ever been one of the principal employments of the nomad tribes of the East. From the time of Ishmael to the present day the Bedouin has been a \"wild man,\" and a robber by trade. (Genesis 16:12) The Mosaic law on the subject of theft is contained in (Exodus 2:2) There seems no reason to suppose that the law underwent any alteration in Solomon's time. Man-stealing was punishable with death. (Exodus 21:16; 24:7) Invasion of right in land was strictly forbidden. (27:17; Isaiah 5:8; Micah 2:2)"
        ]
    },
    {
        "Word": "Rock",
        "Definitions": [
            "(Heb. tsur), employed as a symbol of God in the Old Testament (1 Sam. 2:2; 2 Sam. 22:3; Isa. 17:10; Ps. 28:1; 31:2, 3; 89:26; 95:1); also in the New Testament (Matt. 16:18; Rom. 9:33; 1 Cor. 10:4). In Dan. 2:45 the Chaldaic form of the Hebrew word is translated \"mountain.\" It ought to be translated \"rock,\" as in Hab. 1:12 in the Revised Version. The \"rock\" from which the stone is cut there signifies the divine origin of Christ. (See [536]STONE.)"
        ]
    },
    {
        "Word": "Roe",
        "Definitions": [
            "(Heb. tsebi), properly the gazelle (Arab. ghazal), permitted for food (Deut. 14:5; comp. Deut. 12:15, 22; 15:22; 1 Kings 4:23), noted for its swiftness and beauty and grace of form (2 Sam. 2:18; 1 Chr. 12:8; Cant. 2:9; 7:3; 8:14).",
            "The gazelle (Gazella dorcas) is found in great numbers in Palestine. \"Among the gray hills of Galilee it is still the roe upon the mountains of Bether,' and I have seen a little troop of gazelles feeding on the Mount of Olives close to Jerusalem itself\" (Tristram).",
            "The Hebrew word (ayyalah) in Prov. 5: 19 thus rendered (R.V., \"doe\"), is properly the \"wild she-goat,\" the mountain goat, the ibex. (See 1 Sam. 24:2; Ps. 104:18; Job 39:1.)"
        ]
    },
    {
        "Word": "Rogelim",
        "Definitions": [
            "Fullers, a town of Gilead, the residence of Barzillai the Gileadite (2 Sam. 17:27; 19:31), probably near to Mahanaim.",
            "a foot or footman",
            "(fullers) the residence of Barzillai the Gileadite, (2 Samuel 17:27; 19:31) in the highlands east of the Jordan."
        ]
    },
    {
        "Word": "Roll",
        "Definitions": [
            "The common form of ancient books. The Hebrew word rendered \"roll\" or \"volume\" is meghillah, found in Ezra 6:2; Ps. 40:7; Jer. 36:2, 6, 23, 28, 29; Ezek. 2:9; 3:1-3; Zech. 5:1, 2. \"Rolls\" (Chald. pl. of sephar, corresponding to Heb. sepher) in Ezra 6:1 is rendered in the Revised Version \"archives.\" In the New Testament the word \"volume\" (Heb. 10:7; R.V., \"roll\") occurs as the rendering of the Greek kephalis, meaning the head or top of the stick or cylinder on which the manuscript was rolled, and hence the manuscript itself. (See [537]BOOK.)",
            "A book in ancient times consisted of a single long strip of paper or parchment, which was usually kept rolled upon a stick, and was unrolled when a person wished to read it. The roll was usually written on one side only, and hence the particular notice of one that was \"written within and without.\" (Ezekiel 2:10) The writing was arranged in columns."
        ]
    },
    {
        "Word": "Romamti-ezer",
        "Definitions": [
            "Elevation of help, one of the sons of Heman, \"the king's seer in the words of God, to lift up the horn.\" He was head of the \"four-and-twentieth\" course of singers (1 Chr. 25:4, 31).",
            "exaltation of help"
        ]
    },
    {
        "Word": "Romans, Epistle to the",
        "Definitions": [
            "This epistle was probably written at Corinth. Phoebe (Rom. 16:1) of Cenchrea conveyed it to Rome, and Gaius of Corinth entertained the apostle at the time of his writing it (16:23; 1 Cor. 1:14), and Erastus was chamberlain of the city, i.e., of Corinth (2 Tim. 4:20).",
            "The precise time at which it was written is not mentioned in the epistle, but it was obviously written when the apostle was about to \"go unto Jerusalem to minister unto the saints\", i.e., at the close of his second visit to Greece, during the winter preceding his last visit to that city (Rom. 15:25; comp. Acts 19:21; 20:2, 3, 16; 1 Cor. 16:1-4), early in A.D. 58.",
            "It is highly probable that Christianity was planted in Rome by some of those who had been at Jerusalem on the day of Pentecost (Acts 2:10). At this time the Jews were very numerous in Rome, and their synagogues were probably resorted to by Romans also, who in this way became acquainted with the great facts regarding Jesus as these were reported among the Jews. Thus a church composed of both Jews and Gentiles was formed at Rome. Many of the brethren went out to meet Paul on his approach to Rome. There are evidences that Christians were then in Rome in considerable numbers, and had probably more than one place of meeting (Rom. 16:14, 15).",
            "The object of the apostle in writing to this church was to explain to them the great doctrines of the gospel. His epistle was a \"word in season.\" Himself deeply impressed with a sense of the value of the doctrines of salvation, he opens up in a clear and connected form the whole system of the gospel in its relation both to Jew and Gentile. This epistle is peculiar in this, that it is a systematic exposition of the gospel of universal application. The subject is here treated argumentatively, and is a plea for Gentiles addressed to Jews. In the Epistle to the Galatians, the same subject is discussed, but there the apostle pleads his own authority, because the church in Galatia had been founded by him.",
            "After the introduction (1:1-15), the apostle presents in it divers aspects and relations the doctrine of justification by faith (1:16-11:36) on the ground of the imputed righteousness of Christ. He shows that salvation is all of grace, and only of grace. This main section of his letter is followed by various practical exhortations (12:1-15:13), which are followed by a conclusion containing personal explanations and salutations, which contain the names of twenty-four Christians at Rome, a benediction, and a doxology (Rom. 15:14-ch. 16)."
        ]
    },
    {
        "Word": "Rome",
        "Definitions": [
            "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 [538]PAUL.)",
            "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.",
            "strength; power",
            "the famous capital of the ancient world, is situated on the Tiber at a distance of about 15 miles from its mouth. The \"seven hills,\" (Revelation 17:9) which formed the nucleus of the ancient city stand on the left bank. On the opposite side of the river rises the far higher side of the Janiculum. Here from very early times was a fortress with a suburb beneath it extending to the river. Modern Rome lies to the north of the ancient city, covering with its principal portion the plain to the north of the seven hills, once known as the Campus Martius, and on the opposite bank extending over the low ground beneath the Vatican to the north of the ancient Janiculum. Rome is not mentioned in the Bible except in the books of Maccabees and in three books of the New Testament, viz., the Acts, the Epistle to the Romans and the Second Epistle to Timothy.",
            "+ Jewish inhabitants. the conquests of Pompey seem to have given rise to the first settlement of Jews at Rome. The Jewish king Aristobulus and his son formed part of Pompey's triumph, and many Jewish captives and immigrants were brought to Rome at that time. A special district was assigned to them, not on the site of the modern Ghetto, between the Capitol and the island of the Tiber, but across the Tiber. Many of these Jews were made freedmen. Julius Caesar showed them some kindness; they were favored also by Augustus, and by Tiberius during the latter part of his reign. It is chiefly in connection with St. Paul's history that Rome comes before us in the Bible. In illustration of that history it may be useful to give some account of Rome in the time of Nero, the \"Caesar\" to whom St. Paul appealed, and in whose reign he suffered martyrdom. + The city in Paul's time.--The city at that time must be imagined as a large and irregular mass of buildings unprotected by an outer wall. It had long outgrown the old Servian wall; but the limits of the suburbs cannot be exactly defined. Neither the nature of the buildings nor the configuration of the ground was such as to give a striking appearance to the city viewed from without. \"Ancient Rome had neither cupola nor camyanile,\" and the hills, never lofty or imposing, would present, when covered with the buildings and streets of a huge city, a confused appearance like the hills of modern London, to which they have sometimes been compared. The visit of St. Paul lies between two famous epochs in the history of the city, viz, its restoration by Augustus and its restoration by Nero. The boast of Augustus is well known, \"that he found the city of brick, and left it of marble.\" Some parts of the city, especially the Forum and Campus Martius, must have presented a magnificent appearance, of which Niebur's \"Lectures on Roman History,\" ii. 177, will give a general idea; but many of the principal buildings which attract the attention of modern travellers in ancient Rome were not yet built. The streets were generally narrow and winding, flanked by densely crowded lodging-houses (insulae) of enormous height. Augustus found it necessary to limit their height to 70 feet. St, Paul's first visit to Rome took place before the Neronian conflagration but even after the restoration of the city which followed upon that event, many of the old evils continued. The population of the city has been variously estimated. Probably Gibbon's estimate of 1,200,000 is nearest to the truth. One half of the population consisted, in all probability, of slaves. The larger part of the remainder consisted of pauper citizens supported in idleness by the miserable system of public gratuities. There appears to have been no middle class, and no free industrial population. Side by side with the wretched classes just mentioned was the comparatively small body of the wealthy nobility, of whose luxury and profligacy we learn so much from the heathen writers of the time, Such was the population which St. Paul would find at Rome at the time of his visit. We learn from the Acts of the Apostles that he was detained at Rome for \"two whole years,\" \"dwelling in his own hired house with a soldier that kept him,\" (Acts 28:16; 30) to whom apparently, according to Roman custom, he was hound with a chain. (Acts 28:20; Ephesians 6:20; Philemon 1:13) Here he preached to all that came to him, no man forbidding him. (Acts 28:30,31) It is generally believed that on his \"appeal to Caesar\" he was acquitted, and after some time spent in freedom, was a second time imprisoned at Rome. Five of his epistles, viz., those to the Colossians, Ephesians, Philippians, that to Philemon, and the Second Epistle to Timothy, were in all probability written from Rome, the latter shortly before his death (2 Timothy 4:6) the others during his first imprisonment. It is universally believed that he suffered martyrdom at Rome. + The localities in and about Rome especially connected with the life of Paul are-- (1) The Appian Way, by which he approached Rome. (Acts 28:15) [[1028]Appii Forum FORUM] (2) \"The palace,\" Or \"Caesar's court\" (praetorium,) (Philemon 1:13) This may mean either the great camp of the Praetorian guards which Tiberius established outside the walls on the northeast of the city, or, as seems more probable, a barrack attached to the imperial residence on the Palatine. There is no sufficient proof that the word \"praetorium\" was ever used to designate the emperors palace, though it is used for the official residence of a Roman governor. (John 18:28; Acts 23:35) the mention of \"Caesar's household,\" (Philemon 4:22) confirms the notion that St. Paul's residence was in the immediate neighborhood of the emperor's house on the Palatine. (3) The connection of other localities at home with St. Paul's name rests only on traditions of more or less probability. We may mention especially-- (4) The Mamertine prison, of Tullianum, built by Ancus Martius near the Forum. It still exists beneath the church of St. Giuseppe dei Falegnami. It is said that St. Peter and St. Paul were fellow prisoners here for nine months. This is not the place to discuss the question whether St. Peter was ever at Rome. It may be sufficient to state that though there is no evidence of such a visit in the New Testament, unless Babylon in (1 Peter 5:13) is a mystical name for Rome yet early testimony and the universal belief of the early Church seems sufficient to establish the fact of his having suffered martyrdom there. [[1029]Peter] The story, however, of the imprisonment in the Mamertine prison seems inconsistent with (2 Timothy 4:11) (5) The chapel on the Ostian road which marks the spot where the two apostles are said to, have separated on their way to martyrdom. (6)The supposed scene of St. Paul's martyrdom, viz., the church of St. Paolo alle tre fontane on the Ostian road. To these may be added-- (7) The supposed scene of St. Peter's martyrdom, viz., the church of St. Pietro in Montorio, on the Janiculum. (8) The chapel Domine que Vadis, on the Aypian road, the scene of the beautiful legend of our Lord's appearance to St. Peter as he was escaping from martyrdom. (9) The places where the bodies of the two apostles, after having been deposited first in the catacombs, are supposed to have been finally buried--that of St. Paul by the Ostian road, that of St. Peter beneath the dome of the famous Basilica which bears his name. We may add, as sites unquestionably connected with the Roman Christians of the apostolic age-- (10) The gardens of Nero in the Vatican. Not far from the spot where St. Peter's now stands. Here Christians, wrapped in the skins of beasts, were torn to pieces by dogs, or, clothed in inflammable robes, were burnt to serve as torches during the midnight games. Others were crucified. (11) The Catacombs. These subterranean galleries, commonly from 8 to 10 feet in height and from 4 to 6 in width, and extending for miles, especially in the neighborhood of the old Appian and Nomentan Ways, were unquestionably used as places of refuge, of worship and of burial by the early Christians. The earliest dated inscription in the catacombs is A.D. 71. Nothing is known of the first founder of the Christian Church at Rome. Christianity may, perhaps, have been introduced into the city not long after the outpouring of the Holy Spirit on the day of Pentecost by the \"strangers of Rome, who were then at Jerusalem, (Acts 2:10) It is clear that there were many Christians at Rome before St. Paul visited the city. (Romans 1:8,13,15; 15:20) The names of twenty-four Christians at Rome are given in the salutations at the end of the Epistle to the Romans. Linus, who is mentioned (2 Timothy 4:21) and Clement, Phil 4:3 Are supposed to have succeeded St. Peter as bishops of Rome."
        ]
    },
    {
        "Word": "Rose",
        "Definitions": [
            "Many varieties of the rose proper are indigenous to Syria. The famed rose of Damascus is white, but there are also red and yellow roses. In Cant. 2:1 and Isa. 35:1 the Hebrew word habatstseleth (found only in these passages), rendered \"rose\" (R.V. marg., \"autumn crocus\"), is supposed by some to mean the oleander, by others the sweet-scented narcissus (a native of Palestine), the tulip, or the daisy; but nothing definite can be affirmed regarding it.",
            "The \"rose of Sharon\" is probably the cistus or rock-rose, several species of which abound in Palestine. \"Mount Carmel especially abounds in the cistus, which in April covers some of the barer parts of the mountain with a glow not inferior to that of the Scottish heather.\" (See [539]MYRRH [2].)",
            "occurs twice only, viz. in (Song of Solomon 2:1; Isaiah 35:1) There is much difference of opinion as to what particular flower is here denoted; but it appears to us most probable that the narcissus is intended. Chateaubriand mentions the narcissus as growing in the Plain of Sharon. Roses are greatly prized in the East, more especially for the sake of the rose-water, which is much request. Dr. Hooker observed seven species of wild roses in Syria."
        ]
    },
    {
        "Word": "Rosh",
        "Definitions": [
            "(Ezek. 38:2, 3; 39:1) is rendered \"chief\" in the Authorized Version. It is left untranslated as a proper name in the Revised Version. Some have supposed that the Russians are here meant, as one of the three Scythian tribes of whom Magog was the prince. They invaded the land of Judah in the days of Josiah. Herodotus, the Greek historian, says: \"For twenty-eight years the Scythians ruled over Asia, and things were turned upside down by their violence and contempt.\" (See [540]BETHSHEAN.)",
            "the head; top, or beginning",
            "(Ezekiel 38:2,3; 39:1) probably a proper name, referring to the first of the three great Scythian tribes of which Magog was the head.",
            "(head). In the genealogy of (Genesis 46:21) Rosh is reckoned among the sons of Benjamin."
        ]
    },
    {
        "Word": "Rosin",
        "Definitions": [
            "Found only in Authorized Version, margin, Ezek. 27:17, Heb. tsori, uniformly rendered elsewhere \"balm\" (q.v.), as here in the text. The Vulgate has resinam, rendered \"rosin\" in the Douay Version. As used, however, by Jerome, the Lat. resina denotes some odoriferous gum or oil.",
            "Properly \"naphtha,\" as it is both in the LXX. and the Vulgate, as well as in the Peshito-Syriac. Pliny mentions naphtha as a product of Babylonia, similar in appearance to liquid bitumen, and having a remarkable affinity to fire."
        ]
    },
    {
        "Word": "Ruby",
        "Definitions": [
            "(Heb. peninim), only in plural (Lam. 4:7). The ruby was one of the stones in the high priest's breastplate (Ex. 28:17). A comparison is made between the value of wisdom and rubies (Job 28:18; Prov. 3:15; 8:11). The price of a virtuous woman is said to be \"far above rubies\" (Prov. 31:10). The exact meaning of the Hebrew word is uncertain. Some render it \"red coral;\" others, \"pearl\" or \"mother-of-pearl.\""
        ]
    },
    {
        "Word": "Rudder bands",
        "Definitions": [
            "Ancient ships had two great broad-bladed oars for rudders. These, when not in use, were lifted out of the water and bound or tied up. When required for use, these bands were unloosed and the rudders allowed to drop into the water (Acts 27:40)."
        ]
    },
    {
        "Word": "Rue",
        "Definitions": [
            "A garden herb (Ruta graveolens) which the Pharisees were careful to tithe (Luke 11:42), neglecting weightier matters. It is omitted in the parallel passage of Matt. 23:23. There are several species growing wild in Palestine. It is used for medicinal and culinary purposes. It has a powerful scent, and is a stimulant. (See [541]MINT.)",
            "occurs only in (Luke 11:42) The rue here spoken of is doubtless the common Ruta graveolens a shrubby plant about two feet high, of strong medicinal virtues. It is a native of the Mediterranean coasts, and has been found by Hasselquist on Mount Tabor. The Talmud enumerates rue amongst kitchen herbs, and regards it as free of tithe as being a plant not cultivated in gardens. In our Lord's time however rue was doubtless a garden plant, and therefore tithable."
        ]
    },
    {
        "Word": "Rufus",
        "Definitions": [
            "Red, the son of Simon the Cyrenian (Mark 15:21), whom the Roman soldiers compelled to carry the cross on which our Lord was crucified. Probably it is the same person who is again mentioned in Rom. 16:13 as a disciple at Rome, whose mother also was a Christian held in esteem by the apostle. Mark mentions him along with his brother Alexander as persons well known to his readers (Mark 15:21).",
            "red",
            "(red) is mentioned in (Mark 15:21) as a son of Simon the Cyrenian. (Luke 23:26) (A.D. 29.) Again, in (Romans 16:13) the apostle Paul salutes a Rufus whom he designates as \"elect in the Lord.\" This Rufus was probably identical with the one to whom Mark refers."
        ]
    },
    {
        "Word": "Ruhamah",
        "Definitions": [
            "Having obtained mercy, a symbolical name given to the daughter of Hosea (2:1).",
            "having obtained mercy"
        ]
    },
    {
        "Word": "Rumah",
        "Definitions": [
            "Elevation, probably the same as Arumah (Judg. 9:41; 2 Kings 23:36), near Shechem. Others identify it with Tell Rumeh, in Galilee, about 6 miles north of Nazareth.",
            "exalted; sublime; rejected",
            "(high), mentioned once only-- (2 Kings 23:36) It has been conjectured to be the same place as Arumah. (Judges 9:41) which was apparently near Shechem. It is more probable that it is identical with Dumah. (Joshua 15:52)"
        ]
    },
    {
        "Word": "Rush",
        "Definitions": [
            "The papyrus (Job 8:11). (See [542]BULRUSH.) The expression \"branch and rush\" in Isa. 9:14; 19:15 means \"utterly.\""
        ]
    },
    {
        "Word": "Ruth",
        "Definitions": [
            "A friend, a Moabitess, the wife of Mahlon, whose father, Elimelech, had settled in the land of Moab. On the death of Elimelech and Mahlon, Naomi came with Ruth, her daughter-in-law, who refused to leave her, to Bethlehem, the old home from which Elimelech had migrated. There she had a rich relative, Boaz, to whom Ruth was eventually married. She became the mother of Obed, the grandfather of David. Thus Ruth, a Gentile, is among the maternal progenitors of our Lord (Matt. 1:5). The story of \"the gleaner Ruth illustrates the friendly relations between the good Boaz and his reapers, the Jewish land system, the method of transferring property from one person to another, the working of the Mosaic law for the relief of distressed and ruined families; but, above all, handing down the unselfishness, the brave love, the unshaken trustfulness of her who, though not of the chosen race, was, like the Canaanitess Tamar (Gen. 38:29; Matt. 1:3) and the Canaanitess Rahab (Matt. 1:5), privileged to become the ancestress of David, and so of great David's greater Son'\" (Ruth 4:18-22).",
            "drunk; satisfied",
            "(a female friend) a Moabitish woman, the wife, first of Mahlon, second of Boaz, the ancestress of David and Christ, and one of the four women who are named by St. Matthew in the genealogy of Christ. A severe famine in the land of Judah induced Elimelech, a native of Bethlehem--ephratah, to emigrate into the land of Moab, with his wife Naomi, and his two sons, Mahlon and Chilion. This was probably about the time of Gideon, B.C. 1250. At the end of ten years Naomi now left a widow and childless, having heard that there was plenty again in Judah, resolved to return to Bethlehem, and her daughter-in-law Ruth returned with her. They arrived at Bethlehem just at the beginning of barley harvest, and Ruth, going out to glean, chanced to go into the field of wheat, a wealthy man and a near kinsman of her father-in-law, Elimelech. Upon learning who the stranger was, Boaz treated her with the utmost kindness and respect, and sent her home laden with corn which she had gleaned. Encouraged by this incident, Naomi instructed Ruth to claim at the hand of Boaz that he should perform the part of her husband's near kinsman, by purchasing the inheritance of Elimelech and taking her to be his wife. With all due solemnity, Boaz took Ruth to be his wife, amidst the blessings and congratulations of their neighbors. Their son, Obed, was 'the father of Jesse, who was the father of David."
        ]
    },
    {
        "Word": "Ruth The Book of",
        "Definitions": [
            "Was originally a part of the Book of Judges, but it now forms one of the twenty-four separate books of the Hebrew Bible.",
            "The history it contains refers to a period perhaps about one hundred and twenty-six years before the birth of David. It gives",
            "(1) an account of Naomi's going to Moab with her husband, Elimelech, and of her subsequent return to Bethlehem with her daughter-in-law; (2) the marriage of Boaz and Ruth; and (3) the birth of Obed, of whom David sprang.",
            "The author of this book was probably Samuel, according to Jewish tradition.",
            "\"Brief as this book is, and simple as is its story, it is remarkably rich in examples of faith, patience, industry, and kindness, nor less so in indications of the care which God takes of those who put their trust in him.\""
        ]
    },
    {
        "Word": "Rye",
        "Definitions": [
            "=Rie, (Heb. kussemeth), found in Ex. 9:32; Isa. 28:25, in all of which the margins of the Authorized and of the Revised Versions have \"spelt.\" This Hebrew word also occurs in Ezek. 4:9, where the Authorized Version has \"fitches' (q.v.) and the Revised Version \"spelt.\" This, there can be no doubt, was the Triticum spelta, a species of hard, rough-grained wheat.",
            "(Heb. cussemeth) occurs in (Exodus 9:32; Isaiah 28:25) in the latter the margin reads \"spelt.\" In (Ezekiel 4:9) the text has \"fitches\" and the margin \"rie.\" It is probable that by cussemeth \"spelt\" is intended. Spelt (Triticum spelta) is grown in some parts of the south of Germany; it differs but slightly from our common wheat (T. vulgare)."
        ]
    },
    {
        "Word": "Sabachthani",
        "Definitions": [
            "Thou hast forsaken me, one of the Aramaic words uttered by our Lord on the cross (Matt. 27:46; Mark 15:34)."
        ]
    },
    {
        "Word": "Sabaoth",
        "Definitions": [
            "The transliteration of the Hebrew word tsebha'oth, meaning \"hosts,\" \"armies\" (Rom. 9:29; James 5:4). In the LXX. the Hebrew word is rendered by \"Almighty.\" (See Rev. 4:8; comp. Isa. 6:3.) It may designate Jehovah as either (1) God of the armies of earth, or (2) God of the armies of the stars, or (3) God of the unseen armies of angels; or perhaps it may include all these ideas.",
            "Lord of hosts"
        ]
    },
    {
        "Word": "Sabbath",
        "Definitions": [
            "(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 existing.",
            "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 abrogated.",
            "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 Lord.",
            "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 (comp. 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.\"",
            "(shabbath), \"a day of rest,\" from shabath \"to cease to do to,\" \"to rest\"). The name is applied to divers great festivals, but principally and usually to the seventh day of the week, the strict observance of which is enforced not merely in the general Mosaic code, but in the Decalogue itself. The consecration of the Sabbath was coeval with the creation. The first scriptural notice of it, though it is not mentioned by name, is to be found in (Genesis 2:3) at the close of the record of the six-days creation. There are not wanting indirect evidences of its observance, as the intervals between Noah's sending forth the birds out of the ark, an act naturally associated with the weekly service, (Genesis 8:7-12) and in the week of a wedding celebration, (Genesis 29:27,28) but when a special occasion arises, in connection with the prohibition against gathering manna on the Sabbath, the institution is mentioned as one already known. (Exodus 16:22-30) And that this (All this is confirmed by the great antiquity of the division of time into weeks, and the naming the days after the sun, moon and planets.) was especially one of the institutions adopted by Moses from the ancient patriarchal usage is implied in the very words of the law \"Remember the Sabbath day, to keep it holy.\" But even if such evidence were wanting, the reason of the institution would be a sufficient proof. It was to be a joyful celebration of God's completion of his creation. It has indeed been said that Moses gives quite a different reason for the institution of the Sabbath, as a memorial of the deliverance front Egyptian bondage. (5:15) The words added in Deuteronomy are a special motive for the joy with which the Sabbath should be celebrated and for the kindness which extended its blessings to the slave and the beast of burden as well as to the master: \"that thy man servant and thy maidservant may rest as well as thought. (5:14) These attempts to limit the ordinance proceed from an entire misconception of its spirit, as if it were a season of stern privation rather than of special privilege. But in truth, the prohibition of work is only subsidiary to the positive idea of joyful rest and recreation in communion with Jehovah, who himself \"rested and was refreshed.\" (Exodus 31:17) comp. (Exodus 23:12) It is in (Exodus 16:23-29) that we find the first incontrovertible institution of the day, as one given to and to be kept by the children of Israel. Shortly afterward it was re-enacted in the Fourth Commandment. This beneficent character of the Fourth Commandment is very apparent in the version of it which we find in Deuteronomy. (5:12-15) The law and the Sabbath are placed upon the same ground, and to give rights to classes that would otherwise have been without such--to the bondman and bondmaid may, to the beast of the field-is viewed here as their main end. \"The stranger,\" too is comprehended in the benefit. But the original proclamation of it in Exodus places it on a ground which, closely connected no doubt with these others is yet higher and more comprehensive. The divine method of working and rest is there propose to work and to rest. Time then to man as the model after which presented a perfect whole it is most important to remember that the Fourth Commandment is not limited to a mere enactment respecting one day, but prescribes the due distribution of a week, and enforces the six days' work as much as the seventh day's rest. This higher ground of observance was felt to invest the Sabbath with a theological character, and rendered if the great witness for faith in a personal and creating God. It was to be a sacred pause in the ordinary labor which man earns his bread the curse the fall was to be suspended for one and, having spent that day in joyful remembrance of God's mercies, man had a fresh start in his course of labor. A great snare, too, has always been hidden in the word work, as if the commandment forbade occupation and imposed idleness. The terms in the commandment show plainly enough the sort of work which is contemplated-servile work and business. The Pentateuch presents us with but three applications of the general principle-- (Exodus 16:29; 35:3; Numbers 15:32-36) The reference of Isaiah to the Sabbath gives us no details. The references in Jeremiah and Nehemiah show that carrying goods for sale, and buying such, were equally profanations of the day. A consideration of the spirit of the law and of Christ's comments on it will show that it is work for worldly gain that was to be suspended; and hence the restrictive clause is prefaced with the restrictive command. \"Six days shalt thou labor, and do all thy work;\" for so only could the sabbatic rest be fairly earned. Hence, too, the stress constantly laid on permitting the servant and beast of burden to share the rest which selfishness would grudge to them. Thus the spirit of the Sabbath was joy, refreshment and mercy, arising from remembrance of God's goodness as Creator and as the Deliverer from bondage. The Sabbath was a perpetual sign and covenant, and the holiness of the day is collected with the holiness of the people; \"that ye may know that I am Jehovah that doth sanctify you.\" (Exodus 31:12-17; Ezekiel 20:12) Joy was the key-note Of their service. Nehemiah commanded the people, on a day holy to Jehovah \"Mourn not, nor weep: eat the fat, and drink: the sweet, and send portions to them for whom nothing is prepared.\" (Nehemiah 8:9-13) The Sabbath is named as a day of special worship in the sanctuary. (Leviticus 19:30; 26:2) It was proclaimed as a holy convocation. (Leviticus 23:3) In later times the worship of the sanctuary was enlivened by sacred music. (Psalms 68:25-27; 150:1)... etc. On this day the people were accustomed to consult their prophets, (2 Kings 4:23) and to give to their children that instruction in the truths recalled to memory by the day which is so repeatedly enjoined as the duty of parents; it was \"the Sabbath of Jehovah\" not only in the sanctuary, but \"in all their dwellings.\" (Leviticus 23:3) When we come to the New Testament we find the most marked stress laid on the Sabbath. In whatever ways the Jew might err respecting it, he had altogether ceased to neglect it. On the contrary wherever he went its observance became the most visible badge of his nationality. Our Lord's mode of observing the Sabbath was one of the main features of his life, which his Pharisaic adversaries meet eagerly watched and criticized. They had invented many prohibitions respecting the Sabbath of which we find nothing in the original institution. Some of these prohibitions were fantastic and arbitrary, in the number of those \"heavy burdens and grievous to be borne\" while the latter expounders of the law \"laid on men's shoulders.\" Comp. (Matthew 12:1-13; John 5:10) That this perversion of the Sabbath had become very general in our Saviour's time is apparent both from the recorded objections to acts of his on that day and from his marked conduct on occasions to which those objections were sure to be urged. (Matthew 12:1-16; Mark 3:2; Luke 6:1-5; 13:10-17; John 6:2-18; 7:23; 9:1-34) Christ's words do not remit the duty of keeping the Sabbath, but only deliver it from the false methods of keeping which prevented it from bestowing upon men the spiritual blessings it was ordained to confer."
        ]
    },
    {
        "Word": "Sabbath day's journey",
        "Definitions": [
            "Supposed to be a distance of 2,000 cubits, or less than half-a-mile, the distance to which, according to Jewish tradition, it was allowable to travel on the Sabbath day without violating the law (Acts 1:12; comp. Ex. 16:29; Num. 35:5; Josh. 3:4)."
        ]
    },
    {
        "Word": "Sabbatical year",
        "Definitions": [
            "Every seventh year, during which the land, according to the law of Moses, had to remain uncultivated (Lev. 25:2-7; comp. Ex. 23:10, 11, 12; Lev. 26:34, 35). Whatever grew of itself during that year was not for the owner of the land, but for the poor and the stranger and the beasts of the field. All debts, except those of foreigners, were to be remitted (Deut. 15:1-11). There is little notice of the observance of this year in Biblical history. It appears to have been much neglected (2 Chr. 36:20, 21)."
        ]
    },
    {
        "Word": "Sabeans",
        "Definitions": [
            "Descendants of Seba (Gen. 10:7); Africans (Isa. 43:3). They were \"men of stature,\" and engaged in merchandise (Isa. 45:14). Their conversion to the Lord was predicted (Ps. 72:10). This word, in Ezek. 23:42, should be read, as in the margin of the Authorized Version, and in the Revised Version, \"drunkards.\" Another tribe, apparently given to war, is mentioned in Job 1:15.",
            "captivity; conversion; old age",
            "[[1032]Sheba]"
        ]
    },
    {
        "Word": "Sabtah",
        "Definitions": [
            "Rest, the third son of Cush (Gen. 10:7; 1 Chr. 1:9).",
            "a going about or circuiting; old age",
            "(striking), (Genesis 10:7) or Sab'ta, (1 Chronicles 1:9) the third in order of the sons of Cush. (B.C. 2218.)"
        ]
    },
    {
        "Word": "Sabtecha",
        "Definitions": [
            "The fifth son of Cush (id.)."
        ]
    },
    {
        "Word": "Sachar",
        "Definitions": [
            "Hire. (1.) One of David's heroes (1 Chr. 11:35); called also Sharar (2 Sam. 23:33).",
            "(2.) A son of Obed-edom the Gittite, and a temple porter (1 Chr. 26:4)."
        ]
    },
    {
        "Word": "Sackbut",
        "Definitions": [
            "(Chald. sabkha; Gr. sambuke), a Syrian stringed instrument resembling a harp (Dan. 3:5, 7, 10, 15); not the modern sackbut, which is a wind instrument.",
            "(Daniel 3:5,7,10,15) the rendering in the Authorized Version of the Chaldee sacbbeca . If this music instrument be the same as the Greek and Latin sabbeca, the English translation is entirely wrong. The sackbut was a wind instrument [see [1033]Music]; the sambuca was a triangular instrument, with strings, and played with the hand."
        ]
    },
    {
        "Word": "Sackcloth",
        "Definitions": [
            "Cloth made of black goats' hair, coarse, rough, and thick, used for sacks, and also worn by mourners (Gen. 37:34; 42:25; 2 Sam. 3:31; Esther 4:1, 2; Ps. 30:11, etc.), and as a sign of repentance (Matt. 11:21). It was put upon animals by the people of Nineveh (Jonah 3:8).",
            "cloth used in making sacks or bags, a coarse fabric, of a dark color, made of goat's hair, (Isaiah 50:3; Revelation 6:12) end resembling the eilicium of the Romans. It, was used also for making the rough garments used by mourners, which were in extreme cases worn next the skin. (1 Kings 21:27; 2 Kings 6:30; Job 16:15; Isaiah 32:11)"
        ]
    },
    {
        "Word": "Sacrifice",
        "Definitions": [
            "The offering up of sacrifices is to be regarded as a divine institution. It did not originate with man. God himself appointed it as the mode in which acceptable worship was to be offered to him by guilty man. The language and the idea of sacrifice pervade the whole Bible.",
            "Sacrifices were offered in the ante-diluvian age. The Lord clothed Adam and Eve with the skins of animals, which in all probability had been offered in sacrifice (Gen. 3:21). Abel offered a sacrifice \"of the firstlings of his flock\" (4:4; Heb. 11:4). A distinction also was made between clean and unclean animals, which there is every reason to believe had reference to the offering up of sacrifices (Gen. 7:2, 8), because animals were not given to man as food till after the Flood.",
            "The same practice is continued down through the patriarchal age (Gen. 8:20; 12:7; 13:4, 18; 15:9-11; 22:1-18, etc.). In the Mosaic period of Old Testament history definite laws were prescribed by God regarding the different kinds of sacrifices that were to be offered and the manner in which the offering was to be made. The offering of stated sacrifices became indeed a prominent and distinctive feature of the whole period (Ex. 12:3-27; Lev. 23:5-8; Num. 9:2-14). (See [543]ALTAR.)",
            "We learn from the Epistle to the Hebrews that sacrifices had in themselves no value or efficacy. They were only the \"shadow of good things to come,\" and pointed the worshippers forward to the coming of the great High Priest, who, in the fullness of the time, \"was offered once for all to bear the sin of many.\" Sacrifices belonged to a temporary economy, to a system of types and emblems which served their purposes and have now passed away. The \"one sacrifice for sins\" hath \"perfected for ever them that are sanctified.\"",
            "Sacrifices were of two kinds: 1. Unbloody, such as (1) first-fruits and tithes; (2) meat and drink-offerings; and (3) incense. 2. Bloody, such as (1) burnt-offerings; (2) peace-offerings; and (3) sin and trespass offerings. (See [544]OFFERINGS.)",
            "The peculiar features of each kind of sacrifice are referred to under their respective heads. I. (A) ORIGIN OF SACRIFICE.--The universal prevalence of sacrifice shows it to have been primeval, and deeply rooted in the instincts of humanity. Whether it was first enjoined by an external command, or whether it was based on that sense of sin and lost communion with God which is stamped by his hand on the heart of man, is a historical question which cannot be determined. (B) ANTE-MOSAIC HISTORY OF SACRIFICE.--In examining the various sacrifices recorded in Scripture before the establishment of the law, we find that the words specially denoting expiatory sacrifice are not applied to them. This fact does not at all show that they were not actually expiatory, but it justified the inference that this idea was not then the prominent one in the doctrine of sacrifice. The sacrifices of Cain and Abel are called minehah, tend appear to have been eucharistic. Noah's, (Genesis 8:20) and Jacob's at Mizpah, were at the institution of a covenant; and may be called federative. In the burnt offerings of Job for his children (Job 1:5) and for his three friends ch. (Job 42:8) we for the first time find the expression of the desire of expiation for sin. The same is the case in the words of Moses to Pharaoh. (Exodus 10:26) Here the main idea is at least deprecatory. (C) THE SACRIFICES OF THE MOSAIC PERIOD.--These are inaugurated by the offering of the Passover and the sacrifice of (Exodus 24:1) ... The Passover indeed is unique in its character but it is clear that the idea of salvation from death by means of sacrifice is brought out in it with a distinctness before unknown. The law of Leviticus now unfolds distinctly the various forms of sacrifice: (a) The burnt offering : Self-dedicatory. (b) The meat offering : (unbloody): Eucharistic. (c) The sin offering ; the trespass offering: Expiatory. To these may be added, (d) The incense offered after sacrifice in the holy place and (on the Day of Atonement) in the holy of holies, the symbol of the intercession of the priest (as a type of the great High Priest) accompanying and making efficacious the prayer of the people. In the consecration of Aaron and his sons, (Leviticus 8:1) ... we find these offered in what became ever afterward their appointed order. First came the sin offering, to prepare access to God; next the burnt offering, to mark their dedication to his service; and third the meat offering of thanksgiving. Henceforth the sacrificial system was fixed in all its parts until he should come whom it typified. (D) POST-MOSAIC SACRIFICES.--It will not be necessary to pursue, in detail the history of the Poet Mosaic sacrifice, for its main principles were now fixed forever. The regular sacrifices in the temple service were-- (a) Burnt offerings. 1, The daily burnt offerings, (Exodus 29:38-42) 2, The double burnt offerings on the Sabbath, (Numbers 28:9,10) 3, The burnt offerings at the great festivals; (Numbers 26:11; Numbers 29:39) (b) Meat offerings . 1, The daily meat offerings accompanying the daily burnt offerings, (Exodus 29:40,41) 2, The shewbread, renewed every Sabbath, (Leviticus 24:6,9) 3, The special meat offerings at the Sabbath and the great festivals, (Numbers 28:1; Numbers 29:1) ... 4, The first-fruits, at the Passover, (Leviticus 23:10-14) at Pentecost, (Leviticus 23:17-20) the firstfruits of the dough and threshing-floor at the harvest time. (Numbers 15:20,21; 26:1-11) (c) Sin offerings . 1, Sin offering each new moon (Numbers 28:15) 2, Sin offerings at the passover, Pentecost, Feast of Trumpets and Tabernacles, (Numbers 28:22,30; 29:5,16,19,22,25,28,31,34,38) 3, The offering of the two goats for the people and of the bullock for the priest himself, on the Great Day of Atonement. (Leviticus 16:1) ... (d) Incense . 1, The morning and evening incense (Exodus 30:7,8) 2, The incense on the Great Day of Atonement. (Leviticus 16:12) Besides these public sacrifices, there were offerings of the people for themselves individually. II. By the order of sacrifice in its perfect form, as in (Leviticus 8:1) ... it is clear that the sin offering occupies the most important: place; the burnt offering comes next, and the meat offering or peace offering last of all. The second could only be offered after the first had been accepted; the third was only a subsidiary part of the second. Yet, in actual order of time it has been seen that the patriarchal sacrifices partook much more of the nature of the peace offering and burnt offering, and that under the raw, by which was \"the knowledge of sin,\" (Romans 3:20) the sin offering was for the first time explicitly set forth. This is but natural that the deepest ideas should be the last in order of development. The essential difference between heathen views of sacrifice and the scriptural doctrine of the Old. Testament is not to be found in its denial of any of these views. In fact, it brings out clearly and distinctly the ideas which in heathenism were uncertain, vague and perverted. But the essential points of distinction are two. First, that whereas the heathen conceived of their gods as alienated in jealousy or anger, to be sought after and to be appeased by the unaided action of man, Scripture represents God himself as approaching man, as pointing out and sanctioning the way by which the broken covenant should be restored. The second mark of distinction is closely connected with this, inasmuch as it shows sacrifice to he a scheme proceeding from God, and in his foreknowledge, connected with the one central fact of all human history. From the prophets and the Epistle to the Hebrews we learn that the sin offering represented that covenant as broken by man, and as knit together again, by God's appointment through the shedding of the blood, the symbol of life, signified that the death of the offender was deserved for sin, but that the death of the victim was accepted for his death by the ordinance of God's mercy. Beyond all doubt the sin offering distinctly witnessed that sin existed in man. that the \"wages of that sin was death,\" and that God had provided an atonement by the vicarious suffering of an appointed victim. The ceremonial and meaning of the burnt offering were very different. The idea of expiation seems not to have been absent from it, for the blood was sprinkled round about the altar of sacrifice; but the main idea is the offering of the whole victim to God, representing as the laying of the hand on its head shows, the devotion of the sacrificer, body and soul. to him. (Romans 12:1) The death of the victim was, so to speak, an incidental feature. The meat offering, the peace or thank offering, the firstfruits, etc., were simply offerings to God of his own best gifts, as a sign of thankful homage, and as a means of maintaining his service and his servants. The characteristic ceremony in the peace offering was the eating of the flesh by the sacrificer. It betokened the enjoyment of communion with God. It is clear from this that the idea of sacrifice is a complex idea, involving the propitiatory, the dedicatory and the eucharistic elements. Any one of these, taken by itself, would lead to error and superstition. All three probably were more or less implied in each sacrifice. each element predominating in its turn. The Epistle to the Hebrews contains the key of the whole sacrificial doctrine. The object of the epistle is to show the typical and probationary character of sacrifices, and to assert that in virtue of it alone they had a spiritual meaning. Our Lord is declared (see) (1 Peter 1:20) \"to have been foreordained\" as a sacrifice \"before the foundation of the world,\" or as it is more strikingly expressed in (Revelation 13:8) \"slain from the foundation of the world.\" The material sacrifices represented this great atonement as already made and accepted in God's foreknowledge; and to those who grasped the ideas of sin, pardon and self-dedication symbolized in them, they were means of entering into the blessings which the one true sacrifice alone procured. They could convey nothing in themselves yet as types they might, if accepted by a true though necessarily imperfect faith be means of conveying in some degree the blessings of the antitype. It is clear that the atonement in the Epistle to the Hebrews as in the New Testament generally, is viewed in a twofold light. On the one hand it is set forth distinctly as a vicarious sacrifice, which was rendered necessary by the sin of man and in which the Lord \"bare the sins of many.\" It is its essential characteristic that in it he stands absolutely alone offering his sacrifice without any reference to the faith or the conversion of men. In it he stands out alone as the mediator between God and man; and his sacrifice is offered once for all, never to be imitated or repeated. Now, this view of the atonement is set forth in the epistle as typified by the sin offering. On the other hand the sacrifice of Christ is set forth to us as the completion of that perfect obedience to the will of the Father which is the natural duty of sinless man. The main idea of this view of the atonement is representative rather than vicarious. It is typified by the burnt offering. As without the sin offering of the cross this our burnt offering would be impossible, so also without the burnt offering the sin offering will to us be unavailing. With these views of our Lord's sacrifice oil earth, as typified in the Levitical sacrifices on the outer alter, is also to be connected the offering of his intercession for us in heaven, which was represented by the incense. The typical sense of the meat offering or peace offering is less connected the sacrifice of Christ himself than with those sacrifices of praise, thanksgiving, charity and devotion which we, as Christians, offer to God, and \"with which he is well pleased,\" (Hebrews 13:15,16) as with an odor of sweet smell, a sacrifice acceptable to God.\" (Philemon 4:28)"
        ]
    },
    {
        "Word": "Sadducees",
        "Definitions": [
            "The origin of this Jewish sect cannot definitely be traced. It was probably the outcome of the influence of Grecian customs and philosophy during the period of Greek domination. The first time they are met with is in connection with John the Baptist's ministry. They came out to him when on the banks of the Jordan, and he said to them, \"O generation of vipers, who hath warned you to flee from the wrath to come?\" (Matt. 3:7.) The next time they are spoken of they are represented as coming to our Lord tempting him. He calls them \"hypocrites\" and \"a wicked and adulterous generation\" (Matt. 16:1-4; 22:23). The only reference to them in the Gospels of Mark (12:18-27) and Luke (20:27-38) is their attempting to ridicule the doctrine of the resurrection, which they denied, as they also denied the existence of angels. They are never mentioned in John's Gospel.",
            "There were many Sadducees among the \"elders\" of the Sanhedrin. They seem, indeed, to have been as numerous as the Pharisees (Acts 23:6). They showed their hatred of Jesus in taking part in his condemnation (Matt. 16:21; 26:1-3, 59; Mark 8:31; 15:1; Luke 9:22; 22:66). They endeavoured to prohibit the apostles from preaching the resurrection of Christ (Acts 2:24, 31, 32; 4:1, 2; 5:17, 24-28). They were the deists or sceptics of that age. They do not appear as a separate sect after the destruction of Jerusalem.",
            "followers of Sadoc, or Zadok",
            "(followers of Zadok), (Matthew 3:7; 16:1,6,11,12; 22:23,31; Mark 12:18; Luke 20:27; Acts 4:1; 5:17; 23:6,7,8) a religious party or school among the Jews at the time of Christ, who denied that the oral law was a revelation of God to the Israelites. and who deemed the written law alone to be obligatory on the nation, as of divine authority. Except on one occasion. (Matthew 16:1,4,6) Christ never assailed the Sadducees with the same bitter denunciations which he uttered against the Pharisees. The origin of their name is involved in great difficulties, but the most satisfactory conjecture is that the Sadducees or Zadokites were originally identical with the sons of Zadok, and constituted what may be termed a kind of sacerdotal aristocracy, this Zadok being the priest who declared in favor of Solomon when Abiathar took the part of Adonijah. (1 Kings 1:32-45) To these sons of Zadok were afterward attached all who for any reason reckoned themselves as belonging to the aristocrats; such, for example, as the families of the high priest, who had obtained consideration under the dynasty of Herod. These were for the most part judges, and individuals of the official and governing class. This explanation elucidates at once (Acts 5:17) The leading tenet of the Sadducees was the negation of the leading tenet of their opponents. As the Pharisees asserted so the Sadducees denied, that the Israelites were in possession of an oral law transmitted to them by Moses, [[1034]Pharisees] In opposition to the Pharisees, they maintained that the written law alone was obligatory on the nation, as of divine authority. The second distinguishing doctrine of the Sadducees was the denial of man's resurrection after death . In connection with the disbelief of a resurrection by the Sadducees, they likewise denied there was \"angel or spirit,\" (Acts 23:8) and also the doctrines of future punishment and future rewards. Josephus states that the Sadducees believed in the freedom of the will, which the Pharisees denied. They pushed this doctrine so far as almost to exclude God from the government of the world. Some of the early Christian writers attribute to the Sadducees the rejection of all the sacred Scriptures except the Pentateuch ; a statement, however, that is now generally admitted to have been founded on a misconception of the truth, and it seems to have arisen from a confusion of the Sadducees with the Samaritans. An important fact in the history of the Sadducees is their rapid disappearance from history after the first century, and the subsequent predominance among the Jews of the opinions of the Pharisees. Two circumstances contributed, indirectly but powerfully, to produce this result: 1st. The state of the Jews after the capture of Jerusalem by Titus; and 2d. The growth of the Christian religion. As to the first point, it is difficult to overestimate the consternation and dismay which the destruction of Jerusalem occasioned in the minds of sincerely-religious Jews. In their hour of darkness and anguish they naturally turned to the consolations and hopes of a future state; and the doctrine of the Sadducees, that there was nothing beyond the present life, would have appeared to them cold, heartless and hateful. Again, while they were sunk in the lowest depths of depression, a new religion, which they despised as a heresy and a superstition, was gradually making its way among the subjects of their detested conquerors, the Romans. One of the causes of its success was undoubtedly the vivid belief in the resurrection of Jesus and a consequent resurrection of all mankind, which was accepted by its heathen converts with a passionate earnestness of which those who at the present day are familiar from infancy with the doctrine of the resurrection of the dead call form only a faint idea. To attempt to chock the progress of this new religion among the Jews by an appeal to the temporary rewards and punishments of the Pentateuch would have been as idle as an endeavor to check an explosive power by ordinary mechanical restraints. Consciously, therefore, or unconsciously, many circumstances combined to induce the Jews who were not Pharisees, but who resisted the new heresy, to rally round the standard of the oral law, and to assert that their holy legislator, Moses, had transmitted to his faithful people by word of mouth, although not in writing, the revelation of a future state of rewards and punishments."
        ]
    },
    {
        "Word": "Sadoc",
        "Definitions": [
            "Just, mentioned in the genealogy of our Lord (Matt. 1:14).",
            "or Zadok, just; righteous",
            "(Greek form of Zadok, just).",
            "+ Zadok the ancestor of Ezra. 2 Esd. 1:1; comp. (Ezra 7:2) + A descendant of Zerubbabel in the genealogy of Jesus Christ. (Matthew 1:14) (B.C. about 280.)"
        ]
    },
    {
        "Word": "Saffron",
        "Definitions": [
            "Heb. karkom, Arab. zafran (i.e., \"yellow\"), mentioned only in Cant. 4:13, 14; the Crocus sativus. Many species of the crocus are found in Palestine. The pistils and stigmata, from the centre of its flowers, are pressed into \"saffron cakes,\" common in the East. \"We found,\" says Tristram, \"saffron a very useful condiment in travelling cookery, a very small pinch of it giving not only a rich yellow colour but an agreable flavour to a dish of rice or to an insipid stew.\"",
            "(yellow). (Song of Solomon 4:14) Saffron has front the earliest times been in high esteem as a perfume. \"It was used,\" says Rosenmuller, \"for the same purposes as the modern pot-pourri.\" The word saffron is derived from the Arabic zafran, \"yellow.\" (The saffron (Crocus sativus) is a kind of crocus of the iris family. It is used its a medicine, as a flavoring and as a yellow dye. Homer, Virgil and Milton refer to its beauty in the landscape. It abounds in Palestine name saffron is usually applied only to the stigmas and part of the style, which are plucked out and dried.--ED.)"
        ]
    },
    {
        "Word": "Saint",
        "Definitions": [
            "One separated from the world and consecrated to God; one holy by profession and by covenant; a believer in Christ (Ps. 16:3; Rom. 1:7; 8:27; Phil. 1:1; Heb. 6:10).",
            "The \"saints\" spoken of in Jude 1:14 are probably not the disciples of Christ, but the \"innumerable company of angels\" (Heb. 12:22; Ps. 68:17), with reference to Deut. 33:2.",
            "This word is also used of the holy dead (Matt. 27:52; Rev. 18:24). It was not used as a distinctive title of the apostles and evangelists and of a \"spiritual nobility\" till the fourth century. In that sense it is not a scriptural title."
        ]
    },
    {
        "Word": "Sala",
        "Definitions": [
            "A shoot, a descendant of Arphaxed (Luke 3:35, 36); called also Shelah (1 Chr. 1:18, 24)."
        ]
    },
    {
        "Word": "Salamis",
        "Definitions": [
            "A city on the south-east coast of Cyprus (Acts 13:5), where Saul and Barnabas, on their first missionary journey, preached the word in one of the Jewish synagogues, of which there seem to have been several in that place. It is now called Famagusta.",
            "shaken; test; beaten",
            "(suit), a city at the east end of the island of Cyprus, and the first place visited by Paul and Barnabas, on the first missionary journey, after leaving the mainland at Seleucia. Here alone, among all the Greek cities visited by St. Paul, we read expressly of \"synagogues\" in the plural, (Acts 13:5) hence we conclude that there were many Jews in Cyprus. And this is in harmony with what we read elsewhere. Salamis was not far from the modern Famagousta, it was situated near a river called the Pediaeus, on low ground, which is in fact a continuation of the plain running up into the interior toward the place where Nicosia, the present capital of Cyprus, stands."
        ]
    },
    {
        "Word": "Salathiel",
        "Definitions": [
            "Whom I asked of God, the son of Jeconiah (Matt. 1:12; 1 Chr. 3:17); also called the son of Neri (Luke 3:27). The probable explanation of the apparent discrepancy is that he was the son of Neri, the descendant of Nathan, and thus heir to the throne of David on the death of Jeconiah (comp. Jer. 22:30).",
            "asked or lent of God",
            "(I have asked of God). (1 Chronicles 3:17) The Authorized Version has Salathiel in (1 Chronicles 3:17) but everywhere else in the Old Testament Shealtiel."
        ]
    },
    {
        "Word": "Salcah",
        "Definitions": [
            "Wandering, a city of Bashan assigned to the half tribe of Manasseh (Deut. 3:10; Josh. 12:5; 13:11), identified with Salkhad, about 56 miles east of Jordan.",
            "thy basket; thy lifting up"
        ]
    },
    {
        "Word": "Salem",
        "Definitions": [
            "Peace, commonly supposed to be another name of Jerusalem (Gen. 14:18; Ps. 76:2; Heb. 7:1, 2).",
            "complete or perfect peace",
            "(peace).",
            "+ The place of which Melchizedek was king. (Genesis 14:18; Hebrews 7:1,2) No satisfactory identification of it is perhaps possible. Two main opinions have been current from the earliest ages of interpretation: (1). That of the Jewish commentators, who affirm that Salem is Jerusalem, on the ground that Jerusalem is so called in (Psalms 76:2) Nearly all Jewish commentators hold this opinion. (2). Jerome, however, states that the Salem of Melchizedek was not Jerusalem, but a town eight Roman miles south of Scythopolis, and gives its then name as Salumias, and identifies it with Salem, where John baptized. + (Psalms 76:2) it is agreed on all hands that Salem is here employed for Jerusalem."
        ]
    },
    {
        "Word": "Salim",
        "Definitions": [
            "Peaceful, a place near AEnon (q.v.), on the west of Jordan, where John baptized (John 3:23). It was probably the Shalem mentioned in Gen. 33:18, about 7 miles south of AEnon, at the head of the great Wady Far'ah, which formed the northern boundary of Judea in the Jordan valley.",
            "foxes; fists; path",
            "(peace), a place named (John 3:23) to denote the situation of AEnon, the scene of St. John's last baptisms; Salim being the well-known town, and AEnon a place of fountains or other waters near it. [[1035]Salem] The name of Salim has been discovered by Mr. Van Deuteronomy Velde in a position exactly in accordance with the notice of Eusebius, viz., six English miles south of Beisan (Scythopolis), end two miles west of the Jordan. Near here is an abundant supply of water."
        ]
    },
    {
        "Word": "Sallai",
        "Definitions": [
            "Basket-maker. (1.) A Benjamite (Neh. 11:8).",
            "(2.) A priest in the days of Joshua and Zerubbabel (Neh. 12:20).",
            "Sallu, an exaltation; a basket"
        ]
    },
    {
        "Word": "Sallu",
        "Definitions": [
            "Weighed. (1.) A priest (Neh. 12:7).",
            "(2.) A Benjamite (1 Chr. 9:7; Neh. 11:7)."
        ]
    },
    {
        "Word": "Salmon",
        "Definitions": [
            "Garment, the son of Nashon (Ruth 4:20; Matt. 1:4, 5), possibly the same as Salma in 1 Chr. 2:51.",
            "Shady; or Zalmon (q.v.), a hill covered with dark forests, south of Shechem, from which Abimelech and his men gathered wood to burn that city (Judg. 9:48). In Ps. 68:14 the change from war to peace is likened to snow on the dark mountain, as some interpret the expression. Others suppose the words here mean that the bones of the slain left unburied covered the land, so that it seemed to be white as if covered with snow. The reference, however, of the psalm is probably to Josh. 11 and 12. The scattering of the kings and their followers is fitly likened unto the snow-flakes rapidly falling on the dark Salmon. It is the modern Jebel Suleiman.",
            "peaceable; perfect; he that rewards",
            "the father of Boar. [[1036]Salma, Or Salmon]",
            "a hill near Shechem, on which Abimelech and his followers cut down the boughs with which they set the tower of Shechem on fire. (Judges 9:48) Its exact position is not known. Referred to in (Psalms 68:14)"
        ]
    },
    {
        "Word": "Salmone",
        "Definitions": [
            "A promontory on the east of Crete, under which Paul sailed on his voyage to Rome (Acts 27:7); the modern Cape Sidero.",
            "(clothed), the east point of the island of Crete. (Acts 27:7) It is a bold promontory, and is visible for a long distance."
        ]
    },
    {
        "Word": "Salome",
        "Definitions": [
            "Perfect. (1.) The wife of Zebedee and mother of James and John (Mat. 27:56), and probably the sister of Mary, the mother of our Lord (John 19:25). She sought for her sons places of honour in Christ's kingdom (Matt. 20:20, 21; comp. 19:28). She witnessed the crucifixion (Mark 15:40), and was present with the other women at the sepulchre (Matt. 27:56).",
            "(2.) \"The daughter of Herodias,\" not named in the New Testament. On the occasion of the birthday festival held by Herod Antipas, who had married her mother Herodias, in the fortress of Machaerus, she \"came in and danced, and pleased Herod\" (Mark 6:14-29). John the Baptist, at that time a prisoner in the dungeons underneath the castle, was at her request beheaded by order of Herod, and his head given to the damsel in a charger, \"and the damsel gave it to her mother,\" whose revengeful spirit was thus gratified. \"A luxurious feast of the period\" (says Farrar, Life of Christ) \"was not regarded as complete unless it closed with some gross pantomimic representation; and doubtless Herod had adopted the evil fashion of his day. But he had not anticipated for his guests the rare luxury of seeing a princess, his own niece, a grand-daughter of Herod the Great and of Mariamne, a descendant, therefore, of Simon the high priest and the great line of Maccabean princes, a princess who afterwards became the wife of a tetrarch [Philip, tetrarch of Trachonitis] and the mother of a king, honouring them by degrading herself into a scenic dancer.\"",
            "same as Salmon",
            "(peaceful).",
            "+ The wife of Zebedee, (Matthew 27:56; Mark 15:40) and probably sister of Mary the mother of Jesus, to whom reference is made in (John 19:25) The only events recorded of Salome are that she preferred a request on behalf of her two sons for seats of honor in the kingdom of heaven, (Matthew 20:20) that she attended at the crucifixion of Jesus, (Mark 15:40) and that she visited his sepulchre. (Mark 16:1) She is mentioned by name on only the two latter occasions. + The daughter of Herodias by her first husband, Herod Philip. (Matthew 14:6) She married in the first the tetrarch of Trachonitis her paternal uncle, sad secondly Aristobulus, the king of Chalcis."
        ]
    },
    {
        "Word": "Salt",
        "Definitions": [
            "Used to season food (Job 6:6), and mixed with the fodder of cattle (Isa. 30:24, \"clean;\" in marg. of R.V. \"salted\"). All meat-offerings were seasoned with salt (Lev. 2:13). To eat salt with one is to partake of his hospitality, to derive subsistence from him; and hence he who did so was bound to look after his host's interests (Ezra 4:14, \"We have maintenance from the king's palace;\" A.V. marg., \"We are salted with the salt of the palace;\" R.V., \"We eat the salt of the palace\").",
            "A \"covenant of salt\" (Num. 18:19; 2 Chr. 13:5) was a covenant of perpetual obligation. New-born children were rubbed with salt (Ezek. 16:4). Disciples are likened unto salt, with reference to its cleansing and preserving uses (Matt. 5:13). When Abimelech took the city of Shechem, he sowed the place with salt, that it might always remain a barren soil (Judg. 9:45). Sir Lyon Playfair argues, on scientific grounds, that under the generic name of \"salt,\" in certain passages, we are to understand petroleum or its residue asphalt. Thus in Gen. 19:26 he would read \"pillar of asphalt;\" and in Matt. 5:13, instead of \"salt,\" \"petroleum,\" which loses its essence by exposure, as salt does not, and becomes asphalt, with which pavements were made.",
            "The Jebel Usdum, to the south of the Dead Sea, is a mountain of rock salt about 7 miles long and from 2 to 3 miles wide and some hundreds of feet high.",
            "Indispensable as salt is to ourselves, it was even more so to the Hebrews, being to them not only an appetizing condiment in the food both of man, (Job 11:6) and beset, (Isaiah 30:24) see margin, and a valuable antidote to the effects of the heat of the climate on animal food, but also entering largely into the religious services of the Jews as an accompaniment to the various offerings presented on the altar. (Leviticus 2:13) They possessed an inexhaustible and ready supply of it on the southern shores of the Dead Sea. [[1037]Sea, The Salt, THE SALT] There is one mountain here called Jebel Usdum, seven miles long and several hundred feet high, which is composed almost entirely of salt. The Jews appear to have distinguished between rock-salt and that which was gained by evaporation as the Talmudists particularize one species (probably the latter) as the \"salt of Sodom.\" The salt-pits formed an important source of revenue to the rulers of the country, and Antiochus conferred a valuable boon on Jerusalem by presenting the city with 375 bushels of salt for the temple service. As one of the most essential articles of diet, salt symbolized hospitality; as an antiseptic, durability, fidelity and purity. Hence the expression \"covenant of salt,\" (Leviticus 2:13; Numbers 18:19; 2 Chronicles 13:5) as betokening an indissoluble alliance between friends; and again the expression \"salted with the salt of the palace.\" (Ezra 4:14) not necessarily meaning that they had \"maintenance from the palace,\" as Authorized Version has it, but that they were bound by sacred obligations fidelity to the king. So in the present day, \"to eat bread and salt together\" is an expression for a league of mutual amity. It was probably with a view to keep this idea prominently before the minds of the Jews that the use of salt was enjoined on the Israelites in their offerings to God.",
            "Characterised as good and useful -- Mr 9:50.",
            "Used For",
            "Seasoning food. -- Job 6:6.",
            "Seasoning sacrifices. -- Le 2:13; Eze 43:24.",
            "Ratifying covenants. -- Nu 18:19; 2Ch 13:5.",
            "Strengthening new-born infants. -- Eze 16:4.",
            "Partaking of another's a bond of friendship -- Ezr 4:14.",
            "Lost its savour when exposed to the air -- Mt 5:13; Mr 9:50.",
            "Often found",
            "In pits. -- Jos 11:8; Zep 2:9.",
            "In springs. -- Jas 3:12.",
            "Near the Dead Sea. -- Nu 34:12; De 3:17.",
            "Places where it abounded barren and unfruitful -- Jer 17:6; Eze 47:11.",
            "The valley of, celebrated for victories -- 2Sa 8:13; 2Ki 14:7; 1Ch 18:12.",
            "Miracles connected with",
            "Lot's wife turned into a pillar of. -- Ge 19:26.",
            "Elisha healed the bad water with. -- 1Ki 2:21.",
            "Places sown with, to denote perpetual desolation -- Jdj 9:45.",
            "Liberally afforded to the Jews after the captivity -- Ezr 6:9; 7:22.",
            "Illustrative",
            "Of saints. -- Mt 5:13.",
            "Of grace in the heart. -- Mr 9:50.",
            "Of wisdom in speech. -- Col 4:6.",
            "(Without savour,) of graceless professors. -- Mt 5:13; Mr 9:50.",
            "(Pits of,) of desolation. -- Zep 2:9.",
            "(Salted with fire,) of preparation of the wicked for destruction. -- Mr 9:49."
        ]
    },
    {
        "Word": "Salt Sea",
        "Definitions": [
            "(Josh. 3:16). See DEAD [545]SEA."
        ]
    },
    {
        "Word": "Salt, The city of",
        "Definitions": [
            "One of the cities of Judah (Josh. 15:62), probably in the Valley of Salt, at the southern end of the Dead Sea."
        ]
    },
    {
        "Word": "Salt, Valley of",
        "Definitions": [
            "A place where it is said David smote the Syrians (2 Sam. 8:13). This valley (the' Arabah) is between Judah and Edom on the south of the Dead Sea. Hence some interpreters would insert the words, \"and he smote Edom,\" after the words, \"Syrians\" in the above text. It is conjectured that while David was leading his army against the Ammonites and Syrians, the Edomites invaded the south of Judah, and that David sent Joab or Abishai against them, who drove them back and finally subdued Edom. (Comp. title to Ps. 60.)",
            "Here also Amaziah \"slew of Edom ten thousand men\" (2 Kings 14:7; comp. 8: 20-22 and 2 Chr. 25:5-11)."
        ]
    },
    {
        "Word": "Salutation",
        "Definitions": [
            "\"Eastern modes of salutation are not unfrequently so prolonged as to become wearisome and a positive waste of time. The profusely polite Arab asks so many questions after your health, your happiness, your welfare, your house, and other things, that a person ignorant of the habits of the country would imagine there must be some secret ailment or mysterious sorrow oppressing you, which you wished to conceal, so as to spare the feelings of a dear, sympathizing friend, but which he, in the depth of his anxiety, would desire to hear of. I have often listened to these prolonged salutations in the house, the street, and the highway, and not unfrequently I have experienced their tedious monotony, and I have bitterly lamented useless waste of time\" (Porter, Through Samaria, etc.). The work on which the disciples were sent forth was one of urgency, which left no time for empty compliments and prolonged greetings (Luke 10:4).",
            "Salutations may be classed under the two heads of conversational and epistolary. The salutation at meeting consisted in early times of various expressions of blessing, such as \"God be gracious unto thee,\" (Genesis 43:29) \"The Lord be with you;\" \"The Lord bless thee.\" (Ruth 2:4) Hence the term \"bless\" received the secondary sense of \"salute.\" The salutation at parting consisted originally of a simple blessing, (Genesis 24:60) but in later times the form \"Go in peace,\" or rather \"Farewell\" (1 Samuel 1:17) was common. In modern times the ordinary mode of address current in the East resembles the Hebrew Es-selam aleykum, \"Peace be on you,\" and the term \"salam,\" peace, has been introduced into our own language to describe the Oriental salutation. In epistolary salutations the writer placed-his own name first, and then that of the person whom he sainted. A form of prayer for spiritual mercies was also used. The concluding salutation consisted generally of the term \"I salute,\" accompanied by a prayer for peace or grace."
        ]
    },
    {
        "Word": "Salvation",
        "Definitions": [
            "This word is used of the deliverance of the Israelites from the Egyptians (Ex. 14:13), and of deliverance generally from evil or danger. In the New Testament it is specially used with reference to the great deliverance from the guilt and the pollution of sin wrought out by Jesus Christ, \"the great salvation\" (Heb. 2:3). (See [546]REDEMPTION; [547]REGENERATION.)",
            "Is of God -- Ps 3:8; 37:39; Jer 3:23.",
            "Is of the purpose of God -- 2Ti 1:9.",
            "Is of the appointment of God -- 1Th 5:9.",
            "God is willing to give -- 1Ti 2:4.",
            "Is by Christ -- Isa 63:9; Eph 5:23.",
            "Is by Christ alone -- Isa 45:21,22; 59:16; Ac 4:12.",
            "Announced after the fall -- Ge 3:15.",
            "Of Israel, predicted -- Isa 35:4; 45:17; Zec 9:16; Ro 11:26.",
            "Of the Gentiles, predicted -- Isa 45:22; 49:6; 52:10.",
            "Revealed in the gospel -- Eph 1:13; 2Ti 1:10.",
            "Came to the Gentiles through the fall of the Jews -- Ro 11:11.",
            "Christ",
            "The Captain of. -- Heb 2:10.",
            "The Author of. -- Heb 5:9.",
            "Appointed for. -- Isa 49:6.",
            "Raised up for. -- Lu 1:69.",
            "Has. -- Zec 9:9.",
            "Brings, with him. -- Isa 62:11; Lu 19:9.",
            "Mighty to effect. -- Isa 63:1; Heb 7:25.",
            "Came to effect. -- Mt 18:11; 1Ti 1:15.",
            "Died to effect. -- Joh 3:14,15; Ga 1:4.",
            "Exalted to give. -- Ac 5:31.",
            "Is not by works -- Ro 11:6; Eph 2:9; 2Ti 1:9; Tit 3:5.",
            "Is of grace -- Eph 2:5,8; 2Ti 1:9; Tit 2:11.",
            "Is of love -- Ro 5:8; 1Jo 4:9,10.",
            "Is of mercy -- Ps 6:4; Tit 3:5.",
            "Is of the long-suffering of God -- 2Pe 3:15.",
            "Is through faith in Christ -- Mr 16:16; Ac 16:31; Ro 10:9; Eph 2:8; 1Pe 1:5.",
            "Reconciliation to God, a pledge of -- Ro 5:10.",
            "Is deliverance from",
            "Sin. -- Mt 1:21; 1Jo 3:5.",
            "Uncleanness. -- Eze 36:29.",
            "The devil. -- Col 2:15; Heb 2:14,15.",
            "Wrath. -- Ro 5:9; 1Th 1:10.",
            "This present evil world. -- Ga 1:4.",
            "Enemies. -- Lu 1:71,74.",
            "Eternal death. -- Joh 3:16,17.",
            "Confession of Christ necessary to -- Ro 10:10.",
            "Regeneration necessary to -- Joh 3:3.",
            "Final perseverance necessary to -- Mt 10:22.",
            "Described as",
            "Great. -- Heb 2:3.",
            "Glorious. -- 2Ti 2:10.",
            "Common. -- Jude 1:3.",
            "From generation to generation. -- Isa 51:8.",
            "To the uttermost. -- Heb 7:25.",
            "Eternal. -- Isa 45:17; 51:6; Heb 5:9.",
            "Searched into and exhibited by the prophets -- 1Pe 1:10.",
            "The gospel is the power of God to -- Ro 1:16; 1Co 1:18.",
            "Preaching the word is the appointed means of -- 1Co 1:21.",
            "The Scriptures are able to make wise to -- 2Ti 3:15; Jas 1:21.",
            "Now is the day of -- Isa 49:8; 2Co 6:2.",
            "From sin, to be worked out with fear and trembling -- Php 2:12.",
            "Saints",
            "Chosen to. -- 2Th 2:13; 2Ti 1:9.",
            "Appointed to obtain. -- 1Th 5:9.",
            "Are heirs of. -- Heb 1:14.",
            "Have, through grace. -- Ac 15:11.",
            "Have a token of, in their patient suffering for Christ. -- Php 1:28,29.",
            "Kept by the power of God to. -- 1Pe 1:5.",
            "Beautified with. -- Ps 149:4.",
            "Clothed with. -- Isa 61:10.",
            "Satisfied by. -- Lu 2:30.",
            "Love. -- Ps 40:16.",
            "Hope for. -- La 3:26; Ro 8:24.",
            "Wait for. -- Ge 49:18; La 3:26.",
            "Long for. -- Ps 119:81,174.",
            "Earnestly look for. -- Ps 119:123.",
            "Daily approach nearer to. -- Ro 13:11.",
            "Receive, as the end of their faith. -- 1Pe 1:9.",
            "Welcome the tidings of. -- Isa 52:7; Ro 10:15.",
            "Pray to be visited with. -- Ps 85:7; 106:4; 119:41.",
            "Pray for the assurance of. -- Ps 35:3.",
            "Pray for a joyful sense of. -- Ps 51:12.",
            "Evidence, by works. -- Heb 6:9,10.",
            "Ascribe, to God. -- Ps 25:5; Isa 12:2.",
            "Praise God for. -- 1Ch 16:23; Ps 96:2.",
            "Commemorate, with thanks. -- Ps 116:12.",
            "Rejoice in. -- Ps 9:14; 21:1; Isa 25:9.",
            "Glory in. -- 1Co 1:31; Ga 6:14.",
            "Declare. -- Ps 40:10; 71:15.",
            "Godly sorrow works repentance to -- 2Co 7:10.",
            "All the earth shall see -- Isa 52:10; Lu 3:6.",
            "Ministers",
            "Give the knowledge of. -- Lu 1:77.",
            "Show the way of. -- Ac 16:17.",
            "Should exhort to. -- Eze 3:18,19; Ac 2:40.",
            "Should labour to lead others to. -- Ro 11:14.",
            "Should be clothed in. -- 2Ch 6:41; Ps 132:16.",
            "Should use self-denial to lead others to. -- 1Co 9:22.",
            "Should endure suffering that the elect may obtain. -- 2Ti 2:10.",
            "Are a sweet savour of Christ to God, in those who obtain. -- 2Co 2:15.",
            "The heavenly host ascribe, to God -- Re 7:10; 19:1.",
            "Sought in vain from",
            "Idols. -- Isa 45:20; Jer 2:28.",
            "Earthly power. -- Jer 3:23.",
            "No escape for those who neglect -- Heb 2:3.",
            "Is far off from the wicked -- Ps 119:155; Isa 59:11.",
            "Illustrated by",
            "A rock. -- De 32:15; 2Sa 22:47; Ps 95:1.",
            "A horn. -- Ps 18:2; Lu 1:69.",
            "A tower. -- 2Sa 22:51.",
            "A helmet. -- Isa 59:17; Eph 6:17.",
            "A shield. -- 2Sa 22:36.",
            "A lamp. -- Isa 62:1.",
            "A cup. -- Ps 116:13.",
            "Clothing. -- 2Ch 6:41; Ps 132:16; 149:4; Isa 61:10.",
            "Wells. -- Isa 12:3.",
            "Walls and bulwarks. -- Isa 26:1; 60:18.",
            "Chariots. -- Hab 3:8.",
            "A victory. -- 1Co 15:57.",
            "Typified -- Nu 21:4-9; Joh 3:14,15."
        ]
    },
    {
        "Word": "Samaria",
        "Definitions": [
            "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 Palestine 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 [548]SARGON.)",
            "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. (Comp. Micah 1:6.)",
            "In the time of Christ, Western Palestine was divided into three provinces, Judea, Samaria, and Galilee. Samaria occupied the centre of Palestine (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.",
            "watch-mountain",
            "(watch mountain). This city is situated 30 miles north of Jerusalem and about six miles to the northwest of Shechem, in a wide basin-shaped valley, six miles in diameter, encircled with high hills, almost on the edge of the great plain which borders upon the Mediterranean. In the centre of this basin, which is on a lower level than the valley of Shechem, rises a less elevated hill, with steep yet accessible sides and a long fiat top. This hill was chosen by Omri as the site of the capital of the kingdom of Israel. He \"bought the hill of Samaria of Shemer for two talents of silver, and built on the hill, and called the name of the city which he built, after the name of the owner of the hill, Samaria.\" (1 Kings 16:23,24) From the that of Omri's purchase, B.C. 925, Samaria retained its dignity as the capital of the ten tribes, and the name is given to the northern kingdom as well as to the city. Ahab built a temple to Baal there. (1 Kings 16:32,33) It was twice besieged by the Syrians, in B.C. 901, (1 Kings 20:1) and in B.C. 892, (2 Kings 6:24-7; 2 Kings 6:20) but on both occasions the siege was ineffectual. The possessor of Samaria was considered Deuteronomy facto king of Israel. (2 Kings 15:13,14) In B.C. 721 Samaria was taken, after a siege of three years, by Shalmaneser king of Assyria, (2 Kings 18:9,10) and the kingdom of the ten tribes was put an end to. Some years afterward the district of which Samaria was the centre was repeopled by Esarhaddon. Alexander the Great took the city, killed a large portion of the inhabitants, and suffered the remainder to set it at Shechem. He replaced them by a colony of Syro-Macedonians who occupied the city until the time of John Hyrcanus, who took it after a year's siege, and did his best to demolish it entirely. (B.C. 109.) It was rebuilt and greatly embellished by Herod the Great. He called it Sebaste=Augusta, after the name of his patron, Augustus Caesar. The wall around it was 2 1/2 miles long, and in the centre of the city was a park 900 feet square containing a magnificent temple dedicated to Caesar. In the New Testament the city itself does not appear to be mentioned; but rather a portion of the district to which, even in older times it had extended its name. (Matthew 10:5; John 4:4,5) At this clay the city is represented by a small village retaining few vestiges of the past except its name, Sebustiyeh, an Arabic corruption of Sebaste. Some architectural remains it has, partly of Christian construction or adaptation, as the ruined church of St. John the Baptist, partly, perhaps, traces of Idumaean magnificence, St. Jerome, whose acquaintance with Palestine imparts a sort of probability to the tradition which prevailed so strongly in later days, asserts that Sebaste, which he invariably identifies with Samaria was the place in which St. John the Baptist was imprisoned and suffered death. He also makes it the burial-place of the prophets Elisha and Obadiah."
        ]
    },
    {
        "Word": "Samaritan Pentateuch",
        "Definitions": [
            "On the return from the Exile, the Jews refused the Samaritans participation with them in the worship at Jerusalem, and the latter separated from all fellowship with them, and built a temple for themselves on Mount Gerizim. This temple was razed to the ground more than one hundred years B.C. Then a system of worship was instituted similar to that of the temple at Jerusalem. It was founded on the Law, copies of which had been multiplied in Israel as well as in Judah. Thus the Pentateuch was preserved among the Samaritans, although they never called it by this name, but always \"the Law,\" which they read as one book. The division into five books, as we now have it, however, was adopted by the Samaritans, as it was by the Jews, in all their priests' copies of \"the Law,\" for the sake of convenience. This was the only portion of the Old Testament which was accepted by the Samaritans as of divine authority.",
            "The form of the letters in the manuscript copies of the Samaritan Pentateuch is different from that of the Hebrew copies, and is probably the same as that which was in general use before the Captivity. There are other peculiarities in the writing which need not here be specified.",
            "There are important differences between the Hebrew and the Samaritan copies of the Pentateuch in the readings of many sentences. In about two thousand instances in which the Samaritan and the Jewish texts differ, the LXX. agrees with the former. The New Testament also, when quoting from the Old Testament, agrees as a rule with the Samaritan text, where that differs from the Jewish. Thus Ex. 12:40 in the Samaritan reads, \"Now the sojourning of the children of Israel and of their fathers which they had dwelt in the land of Canaan and in Egypt was four hundred and thirty years\" (comp. Gal. 3:17). It may be noted that the LXX. has the same reading of this text.",
            "a recension of the commonly received Hebrew text of the Mosaic law, in use among the Samaritans, and written in the ancient Hebrew or so-called Samaritan character. The origin of the Samaritan Pentateuch has given rise to much controversy, into which we cannot here enter. The two most usual opinions are--",
            "+ That it came into the hands of the Samaritans as an inheritance from the ten tribes whom they succeeded. + That it was introduced by Manasseh at the time of the foundation of the Samaritan sanctuary on Mount Gerizim. It differs in several important points from the Hebrew text. Among these may be mentioned-- + Emendations of passages and words of the Hebrew text which contain something objectionable in the eyes of the Samaritans, On account either of historical probability or apparent want of dignity in the terms applied to the Creator. Thus in the Samaritan Pentateuch no one in the antediluvian times begets his first son after he has lived 150 years; but one hundred years are, where necessary, subtracted before, and added after, the birth of the first son. An exceedingly important and often-discussed emendation of this class is the passage in (Exodus 12:40) which in our text reads, \"Now the sojourning of the children of Israel who dwelt in Egypt was four hundred and thirty years.\" The Samaritan has \"The sojourning of the children of Israel [and their fathers who dwelt in the Land of Cannaan and in the land of Egypt ] was four hundred and thirty years;\" an interpolation of very late date indeed. Again, in (Genesis 2:2) \"And God [?] had finished on the seventh day,\" is altered into \"the sixth \" lest God's rest on the Sabbath day might seem incomplete. + Alterations made in favor of or on behalf of Samaritan theology, hermeneutics and domestic worship."
        ]
    },
    {
        "Word": "Samaritans",
        "Definitions": [
            "The name given to the new and mixed inhabitants whom Esarhaddon (B.C. 677), the king of Assyria, brought from Babylon and other places and settled in the cities of Samaria, instead of the original inhabitants whom Sargon (B.C. 721) had removed into captivity (2 Kings 17:24; comp. Ezra 4:2, 9, 10). These strangers (comp. Luke 17:18) amalgamated with the Jews still remaining in the land, and gradually abandoned their old idolatry and adopted partly the Jewish religion.",
            "After the return from the Captivity, the Jews in Jerusalem refused to allow them to take part with them in rebuilding the temple, and hence sprang up an open enmity between them. They erected a rival temple on Mount Gerizim, which was, however, destroyed by a Jewish king (B.C. 130). They then built another at Shechem. The bitter enmity between the Jews and Samaritans continued in the time of our Lord: the Jews had \"no dealings with the Samaritans\" (John 4:9; comp. Luke 9:52, 53). Our Lord was in contempt called \"a Samaritan\" (John 8:48). Many of the Samaritans early embraced the gospel (John 4:5-42; Acts 8:25; 9:31; 15:3). Of these Samaritans there still remains a small population of about one hundred and sixty, who all reside in Shechem, where they carefully observe the religious customs of their fathers. They are the \"smallest and oldest sect in the world.\"",
            "Strictly speaking, a Samaritan would be an inhabitant of the city of Samaria, but the term was applied to all the people of the kingdom of Israel. After the captivity of Israel, B.C. 721, and in our Lord's time, the name was applied to a peculiar people whose origin was in this wise. At the final captivity of Israel by Shalmaneser, we may conclude that the cities of Samaria were not merely partially but wholly depopulated of their inhabitants in B.C. 721, and that they remained in this desolated state until, in the words of (2 Kings 17:24) \"the king of Assyria brought men from Babylon and front Cuthah, and from Av. (Ivah,) (2 Kings 18:34) and from Hamath, and front Sepharvaim, and placed them in the cities of Samaria instead of the children of Israel and they possessed Samaria, and dwelt in the cities thereof.\" Thus the new Samaritans were Assyrians by birth or subjugation. These strangers, whom we will now assume to hare been placed in \"the cities of Samaria\" by Esar-haddon, were of course idolaters, and worshipped a strange medley of divinities. God's displeasure was kindled, and they were annoyed by beasts of prey, which had probably increased to a great extent before their entrance upon the land. On their explaining their miserable condition to the king of Assyria, he despatched one of the captive priests to teach them \"how they should fear the Lord.\" The priest came accordingly, and henceforth, in the language of the sacred historian, they \"Feared the Lord, and served their graven images, both their children and their children's children: as did their fathers, so do the unto this day.\" (2 Kings 17:41) A gap occurs in their history until Judah has returned from captivity. They then desire to be allowed to participate in the rebuilding of the temple at Jerusalem; but on being refused, the Samaritans throw off the mask, and become open enemies, frustrate the operations of the Jews through the reigns of two Persian kings, and are only effectually silenced in the reign of Darius Hystaspes, B.C. 519. The feud thus unhappily begun grew year by year more inveterate. Matters at length came to a climax. About B.C. 409, a certain Manasseh, a man of priestly lineage, on being expelled from Jerusalem by nehemiah for an unlawful marriage, obtained permission from the Persian king of his day, Darius Nothus, to build a temple on Mount Gerizim for the Samaritans, with whom he had found refuge. The animosity of the Samaritans became more intense than ever. They are sid to have done everything in their power to annoy the Jews. Their own temple on Gerizim they considered to be much superior to that at Jerusalem. There they sacrificed a passover. Toward the mountain, even after the temple on it had fallen, wherever they were they directed their worship. To their copy of the law they arrogated an antiquity and authority greater than attached to any copy in the possession of the Jews. The law (i.e. the five books of Moses) was their sole code; for they rejected every other book in the Jewish canon. The Jews, on the other hand, were not more conciliatory in their treatment of the Samaritans. Certain other Jewish renegades had from time to time taken refuge with the Samaritans; hence by degrees the Samaritans claimed to partake of jewish blood, especially if doing so happened to suit their interest. Very far were the Jews from admitting this claim to consanguinity on the part of these people. The traditional hatred in which the jew held the Samaritan is expressed in Ecclus. 50:25,26. Such were the Samaritans of our Lord's day; a people distinct from the jews, though lying in the very midst of the Jews; a people preserving their identity, though seven centuries had rolled away since they had been brought from Assyria by Esar-haddon, and though they had abandoned their polytheism for a sort of ultra Mosaicism; a people who, though their limits had gradually contracted and the rallying-place of their religion on Mount Gerizim had been destroyed one hundred and sixty years before by John Hyrcanus (B.C. 130), and though Samaria (the city) had been again and again destroyed, still preserved their nationality still worshipped from Shechem and their impoverished settlements toward their sacred hill, still retained their peculiar religion, and could not coalesce with the Jews."
        ]
    },
    {
        "Word": "Samgar-nebo",
        "Definitions": [
            "Be gracious, O Nebo! or a cup-bearer of Nebo, probably the title of Nergal-sharezer, one of the princes of Babylon (Jer. 39:3)."
        ]
    },
    {
        "Word": "Samos",
        "Definitions": [
            "An island in the AEgean Sea, which Paul passed on his voyage from Assos to Miletus (Acts 20:15), on his third missionary journey. It is about 27 miles long and 20 broad, and lies about 42 miles south-west of Smyrna.",
            "full of gravel",
            "a Greek island off that part of Asia Minor where Ionia touches Caria. Samos comes before our notice in the detailed account of St. Paul's return from his third missionary journey. (Acts 20:15)"
        ]
    },
    {
        "Word": "Samothracia",
        "Definitions": [
            "An island in the AEgean Sea, off the coast of Thracia, about 32 miles distant. This Thracian Samos was passed by Paul on his voyage from Troas to Neapolis (Acts 16:11) on his first missionary journey. It is about 8 miles long and 6 miles broad. Its modern name is Samothraki.",
            "an island possessed by the Samians and Thracians",
            "Mention is made of this island in the account of St. Paul's first voyage to Europe. (Acts 16:11; 20:6) Being very lofty and conspicuous, it is an excellent landmark for sailors, and must have been full in view, if the weather was clear throughout that voyage from Troas to Neapolis."
        ]
    },
    {
        "Word": "Samson",
        "Definitions": [
            "Of the sun, the son of Manoah, born at Zorah. The narrative of his life is given in Judg. 13-16. He was a \"Nazarite unto God\" from his birth, the first Nazarite mentioned in Scripture (Judg. 13:3-5; comp. Num. 6:1-21). The first recorded event of his life was his marriage with a Philistine woman of Timnath (Judg. 14:1-5). Such a marriage was not forbidden by the law of Moses, as the Philistines did not form one of the seven doomed Canaanite nations (Ex. 34:11-16; Deut. 7:1-4). It was, however, an ill-assorted and unblessed marriage. His wife was soon taken from him and given \"to his companion\" (Judg. 14:20). For this Samson took revenge by burning the \"standing corn of the Philistines\" (15:1-8), who, in their turn, in revenge \"burnt her and her father with fire.\" Her death he terribly avenged (15:7-19). During the twenty years following this he judged Israel; but we have no record of his life. Probably these twenty years may have been simultaneous with the last twenty years of Eli's life. After this we have an account of his exploits at Gaza (16:1-3), and of his infatuation for Delilah, and her treachery (16:4-20), and then of his melancholy death (16:21-31). He perished in the last terrible destruction he brought upon his enemies. \"So the dead which he slew at his death were more [in social and political importance=the elite of the people] than they which he slew in his life.\"",
            "\"Straining all his nerves, he bowed: As with the force of winds and waters pent, When mountains tremble, those two massy pillars With horrible convulsion to and fro He tugged, he shook, till down they came, and drew The whole roof after them, with burst of thunder Upon the heads of all who sat beneath, Lords, ladies, captains, counsellors, or priests, Their choice nobility and flower.\" Milton's Samson Agonistes.",
            "his sun; his service; there the second time",
            "(like the sun), son of Manoah, a man of the town of Zorah in the tribe of Dan, on the border of Judah. (Joshua 15:33; 19:41) (B.C. 1161). The miraculous circumstances of his birth are recorded in Judges 13; and the three following chapters are devoted to the history of his life and exploits. Samson takes his place in Scripture, (1) as a judge--an office which he filled for twenty years, (Judges 15:20; 16:31) (2) as a Nazarite, (Judges 13:5; 16:17) and (3) as one endowed with supernatural power by the Spirit of the Lord. (Judges 13:25; 14:6,19; 15:14) As a judge his authority seems to have been limited to the district bordering upon the country of the Philistines. The divine inspiration which Samson shared with Othniel, Gideon and Jephthah assumed in him the unique form of vast personal strength, inseparably connected with the observance of his vow as a Nazarite: \"his strength was in his hair.\" He married a Philistine woman whom he had seen at Timnath. One day, on his way to that city, he was attacked by a lion, which he killed; and again passing that way he saw a swarm of bees in the carcass of the lion, and he ate of the honey, but still he told no one. He availed himself of this circumstance, and of the custom of proposing riddles at marriage feasts, to lay a snare for the Philistines. But Samson told the riddle to his wife and she told it to the men of the city, whereupon Samson slew thirty men of the city. Returning to his own house, he found his wife married to another, and was refused permission to see her. Samson revenged himself by taking 300 foxes (or rather jackals) and tying them together two by two by the tails, with a firebrand between every pair of tails, and so he let them loose into the standing corn of the Philistines, which was ready for harvest, The Philistines took vengeance by burning Samson's wife and her father; but he fell hip upon them in return, and smote them with a great slaughter,\" after which he took refuge on the top of the rock of Etam, in the territory of Judah. The Philistines gathered an army to revenge themselves when the men of Judah hastened to make peace by giving up Samson, who was hound with cords, these, however, he broke like burnt flax and finding a jawbone of an ass at hand, he slew with it a thousand of the Philistines. The supernatural character of this exploit was confirmed by the miraculous bursting out of a spring of water to revive the champion as he was ready to die of thirst. This achievement raised Samson to the position of a judge, which he held for twenty years. After a time he began to fall into the temptations which addressed themselves to his strong animal nature; but he broke through every snare in which he was caught so long as he kept his Nazarite vow. While he was visiting a harlot in Gaza, the Philistines shut the gates of the city, intending to kill him in the morning; but at midnight he went out and tore away the gates, with the posts and bar and carried them to the top of a hill looking toward Hebron. Next he formed his fatal connection with Delilah, a woman who lived in the valley of Sorek. Thrice he suffered himself to be bound with green withes, with new ropes, but released himself until finally, wearied out with her importunity, he \"told her all his heart,\" and while he was asleep she had him shaven of his seven locks of hair. His enemies put out his eyes, and led him down to Gaza, bound in brazen fetters, and made him grind in the prison. Then they held a great festival in the temple of Dagon, to celebrate their victory over Samson. They brought forth the blind champion to make sport for them, end placed him between the two chief pillars which supported the roof that surrounded the court. Samson asked the lad who guided him to let him feel the pillars, to lean upon them. Then, with a fervent prayer that God would strengthen him only this once, to be avenged on the Philistines, he bore with all his might upon the two pillars; they yielded, and the house fell upon the lords and all the people. So the dead which he slew at his death were more than they which he slew in his life.\" In (Hebrews 11:32) his name is enrolled among the worthies of the Jewish Church."
        ]
    },
    {
        "Word": "Samuel",
        "Definitions": [
            "Heard of God. The peculiar circumstances connected with his birth are recorded in 1 Sam. 1:20. Hannah, one of the two wives of Elkanah, who came up to Shiloh to worship before the Lord, earnestly prayed to God that she might become the mother of a son. Her prayer was graciously granted; and after the child was weaned she brought him to Shiloh nd consecrated him to the Lord as a perpetual Nazarite (1:23-2:11). Here his bodily wants and training were attended to by the women who served in the tabernacle, while Eli cared for his religious culture. Thus, probably, twelve years of his life passed away. \"The child Samuel grew on, and was in favour both with the Lord, and also with men\" (2:26; comp. Luke 2:52). It was a time of great and growing degeneracy in Israel (Judg. 21:19-21; 1 Sam. 2:12-17, 22). The Philistines, who of late had greatly increased in number and in power, were practically masters of the country, and kept the people in subjection (1 Sam. 10:5; 13:3).",
            "At this time new communications from God began to be made to the pious child. A mysterious voice came to him in the night season, calling him by name, and, instructed by Eli, he answered, \"Speak, Lord; for thy servant heareth.\" The message that came from the Lord was one of woe and ruin to Eli and his profligate sons. Samuel told it all to Eli, whose only answer to the terrible denunciations (1 Sam. 3:11-18) was, \"It is the Lord; let him do what seemeth him good\", the passive submission of a weak character, not, in his case, the expression of the highest trust and faith. The Lord revealed himself now in divers manners to Samuel, and his fame and his influence increased throughout the land as of one divinely called to the prophetical office. A new period in the history of the kingdom of God now commenced.",
            "The Philistine yoke was heavy, and the people, groaning under the wide-spread oppression, suddenly rose in revolt, and \"went out against the Philistines to battle.\" A fierce and disastrous battle was fought at Aphek, near to Ebenezer (1 Sam. 4:1, 2). The Israelites were defeated, leaving 4,000 dead \"in the field.\" The chiefs of the people thought to repair this great disaster by carrying with them the ark of the covenant as the symbol of Jehovah's presence. They accordingly, without consulting Samuel, fetched it out of Shiloh to the camp near Aphek. At the sight of the ark among them the people \"shouted with a great shout, so that the earth rang again.\" A second battle was fought, and again the Philistines defeated the Israelites, stormed their camp, slew 30,000 men, and took the sacred ark. The tidings of this fatal battle was speedily conveyed to Shiloh; and so soon as the aged Eli heard that the ark of God was taken, he fell backward from his seat at the entrance of the sanctuary, and his neck brake, and he died. The tabernacle with its furniture was probably, by the advice of Samuel, now about twenty years of age, removed from Shiloh to some place of safety, and finally to Nob, where it remained many years (21:1).",
            "The Philistines followed up their advantage, and marched upon Shiloh, which they plundered and destroyed (comp. Jer. 7:12; Ps. 78:59). This was a great epoch in the history of Israel. For twenty years after this fatal battle at Aphek the whole land lay under the oppression of the Philistines. During all these dreary years Samuel was a spiritual power in the land. From Ramah, his native place, where he resided, his influence went forth on every side among the people. With unwearied zeal he went up and down from place to place, reproving, rebuking, and exhorting the people, endeavouring to awaken in them a sense of their sinfulness, and to lead them to repentance. His labours were so far successful that \"all the house of Israel lamented after the Lord.\" Samuel summoned the people to Mizpeh, one of the loftiest hills in Central Palestine, where they fasted and prayed, and prepared themselves there, under his direction, for a great war against the Philistines, who now marched their whole force toward Mizpeh, in order to crush the Israelites once for all. At the intercession of Samuel God interposed in behalf of Israel. Samuel himself was their leader, the only occasion in which he acted as a leader in war. The Philistines were utterly routed. They fled in terror before the army of Israel, and a great slaughter ensued. This battle, fought probably about B.C. 1095, put an end to the forty years of Philistine oppression. In memory of this great deliverance, and in token of gratitude for the help vouchsafed, Samuel set up a great stone in the battlefield, and called it \"Ebenezer,\" saying, \"Hitherto hath the Lord helped us\" (1 Sam. 7:1-12). This was the spot where, twenty years before, the Israelites had suffered a great defeat, when the ark of God was taken.",
            "This victory over the Philistines was followed by a long period of peace for Israel (1 Sam. 7:13, 14), during which Samuel exercised the functions of judge, going \"from year to year in circuit\" from his home in Ramah to Bethel, thence to Gilgal (not that in the Jordan valley, but that which lay to the west of Ebal and Gerizim), and returning by Mizpeh to Ramah. He established regular services at Shiloh, where he built an altar; and at Ramah he gathered a company of young men around him and established a school of the prophets. The schools of the prophets, thus originated, and afterwards established also at Gibeah, Bethel, Gilgal, and Jericho, exercised an important influence on the national character and history of the people in maintaining pure religion in the midst of growing corruption. They continued to the end of the Jewish commonwealth.",
            "Many years now passed, during which Samuel exercised the functions of his judicial office, being the friend and counsellor of the people in all matters of private and public interest. He was a great statesman as well as a reformer, and all regarded him with veneration as the \"seer,\" the prophet of the Lord. At the close of this period, when he was now an old man, the elders of Israel came to him at Ramah (1 Sam. 8:4, 5, 19-22); and feeling how great was the danger to which the nation was exposed from the misconduct of Samuel's sons, whom he had invested with judicial functions as his assistants, and had placed at Beersheba on the Philistine border, and also from a threatened invasion of the Ammonites, they demanded that a king should be set over them. This request was very displeasing to Samuel. He remonstrated with them, and warned them of the consequences of such a step. At length, however, referring the matter to God, he acceded to their desires, and anointed Saul (q.v.) to be their king (11:15). Before retiring from public life he convened an assembly of the people at Gilgal (ch. 12), and there solemnly addressed them with reference to his own relation to them as judge and prophet.",
            "The remainder of his life he spent in retirement at Ramah, only occasionally and in special circumstances appearing again in public (1 Sam. 13, 15) with communications from God to king Saul. While mourning over the many evils which now fell upon the nation, he is suddenly summoned (ch. 16) to go to Bethlehem and anoint David, the son of Jesse, as king over Israel instead of Saul. After this little is known of him till the time of his death, which took place at Ramah when he was probably about eighty years of age. \"And all Israel gathered themselves together, and lamented him, and buried him in his house at Ramah\" (25:1), not in the house itself, but in the court or garden of his house. (Comp. 2 Kings 21:18; 2 Chr. 33:20; 1 Kings 2:34; John 19:41.)",
            "Samuel's devotion to God, and the special favour with which God regarded him, are referred to in Jer. 15:1 and Ps. 99:6.",
            "heard of God; asked of God",
            "was the son of Elkanah and Hannah, and was born at Ramathaim-zophim, among the hills of Ephraim. [[1040]Ramah No. 2] (B.C. 1171.) Before his birth he was dedicated by his mother to the office of a Nazarite and when a young child, 12 years old according to Josephus he was placed in the temple, and ministered unto the Lord before Eli.\" It was while here that he received his first prophetic call. (1 Samuel 3:1-18) He next appears, probably twenty years afterward, suddenly among the people, warning them against their idolatrous practices. (1 Samuel 7:3,4) Then followed Samuel's first and, as far as we know, only military achievement, ch. (1 Samuel 7:5-12) but it was apparently this which raised him to the office of \"judge.\" He visited, in the discharge of his duties as ruler, the three chief sanctuaries on the west of Jordan--Bethel, Gilgal and Mizpeh. ch. (1 Samuel 7:16) His own residence was still native city, Ramah, where he married, and two sons grew up to repeat under his eyes the same perversion of high office that he had himself witnessed in his childhood in the case of the two sons of Eli. In his old age he shared his power with them, (1 Samuel 8:1-4) but the people dissatisfied, demanded a king, and finally anointed under God's direction, and Samuel surrendered to him his authority, (1 Samuel 12:1) ... though still remaining judge. ch. (1 Samuel 7:15) He was consulted far and near on the small affairs of life. (1 Samuel 9:7,8) From this fact, combined with his office of ruler, an awful reverence grew up around him. No sacrificial feast was thought complete without his blessing. Ibid. (1 Samuel 9:13) A peculiar virtue was believed to reside in his intercession. After Saul was rejected by God, Samuel anointed David in his place and Samuel became the spiritual father of the psalmist-king. The death of Samuel is described as taking place in the year of the close of David's wanderings. It is said with peculiar emphasis, as if to mark the loss, that \"all the Israelites were gathered together\" from all parts of this hitherto-divided country, and \"lamented him,\" and \"buried him\" within his own house, thus in a manner consecrated by being turned into his tomb. (1 Samuel 25:1) Samuel represents the independence of the moral law, of the divine will, as distinct from legal or sacerdotal enactments, which is so remarkable a characteristic of all the later prophets. He is also the founder of the first regular institutions of religious instructions and communities for the purposes of education."
        ]
    },
    {
        "Word": "Samuel, Books of",
        "Definitions": [
            "The LXX. translators regarded the books of Samuel and of Kings as forming one continuous history, which they divided into four books, which they called \"Books of the Kingdom.\" The Vulgate version followed this division, but styled them \"Books of the Kings.\" These books of Samuel they accordingly called the \"First\" and \"Second\" Books of Kings, and not, as in the modern Protestant versions, the \"First\" and \"Second\" Books of Samuel.",
            "The authors of the books of Samuel were probably Samuel, Gad, and Nathan. Samuel penned the first twenty-four chapters of the first book. Gad, the companion of David (1 Sam. 22:5), continued the history thus commenced; and Nathan completed it, probably arranging the whole in the form in which we now have it (1 Chr. 29:29).",
            "The contents of the books. The first book comprises a period of about a hundred years, and nearly coincides with the life of Samuel. It contains (1) the history of Eli (1-4); (2) the history of Samuel (5-12); (3) the history of Saul, and of David in exile (13-31). The second book, comprising a period of perhaps fifty years, contains a history of the reign of David",
            "(1) over Judah (1-4), and (2) over all Israel (5-24), mainly in its political aspects. The last four chapters of Second Samuel may be regarded as a sort of appendix recording various events, but not chronologically. These books do not contain complete histories. Frequent gaps are met with in the record, because their object is to present a history of the kingdom of God in its gradual development, and not of the events of the reigns of the successive rulers. It is noticeable that the section (2 Sam. 11:2-12: 29) containing an account of David's sin in the matter of Bathsheba is omitted in the corresponding passage in 1 Chr. 20."
        ]
    },
    {
        "Word": "Sanballat",
        "Definitions": [
            "Held some place of authority in Samaria when Nehemiah went up to Jerusalem to rebuild its ruined walls. He vainly attempted to hinder this work (Neh. 2:10, 19; 4:1-12; 6). His daughter became the wife of one of the sons of Joiada, a son of the high priest, much to the grief of Nehemiah (13:28).",
            "bramble-bush; enemy in secret",
            "(strength), a Moabite of Horonaim. (Nehemiah 2:10,13; 13:28) He held apparently some command in Samaria at the time Nehemiah was preparing to rebuild the walls of Jerusalem, B.C. 445, (Nehemiah 4:2) and from the moment of Nehemiah's arrival in Judea he set himself to oppose every measure for the welfare of Jerusalem. The only other incident in his life is his alliance with the high priest's family by the marriage of his daughter with one of the grandsons of Eliashib; but the expulsion from the priesthood of the guilty son of Joiada by Nehemiah promptly followed. Here the scriptural narrative ends."
        ]
    },
    {
        "Word": "Sanctification",
        "Definitions": [
            "Involves more than a mere moral reformation of character, brought about by the power of the truth: it is the work of the Holy Spirit bringing the whole nature more and more under the influences of the new gracious principles implanted in the soul in regeneration. In other words, sanctification is the carrying on to perfection the work begun in regeneration, and it extends to the whole man (Rom. 6:13; 2 Cor. 4:6; Col. 3:10; 1 John 4:7; 1 Cor. 6:19). It is the special office of the Holy Spirit in the plan of redemption to carry on this work (1 Cor. 6:11; 2 Thess. 2:13). Faith is instrumental in securing sanctification, inasmuch as it (1) secures union to Christ (Gal. 2:20), and (2) brings the believer into living contact with the truth, whereby he is led to yield obedience \"to the commands, trembling at the threatenings, and embracing the promises of God for this life and that which is to come.\"",
            "Perfect sanctification is not attainable in this life (1 Kings 8:46; Prov. 20:9; Eccl. 7:20; James 3:2; 1 John 1:8). See Paul's account of himself in Rom. 7:14-25; Phil. 3:12-14; and 1 Tim. 1:15; also the confessions of David (Ps. 19:12, 13; 51), of Moses (90:8), of Job (42:5, 6), and of Daniel (9:3-20). \"The more holy a man is, the more humble, self-renouncing, self-abhorring, and the more sensitive to every sin he becomes, and the more closely he clings to Christ. The moral imperfections which cling to him he feels to be sins, which he laments and strives to overcome. Believers find that their life is a constant warfare, and they need to take the kingdom of heaven by storm, and watch while they pray. They are always subject to the constant chastisement of their Father's loving hand, which can only be designed to correct their imperfections and to confirm their graces. And it has been notoriously the fact that the best Christians have been those who have been the least prone to claim the attainment of perfection for themselves.\", Hodge's Outlines.",
            "Is separation to the service of God -- Ps 4:3; 2Co 6:17.",
            "Effected by",
            "God. -- Eze 37:28; 1Th 5:23; Jude 1:1.",
            "Christ. -- Heb 2:11; 13:12.",
            "The Holy Spirit. -- Ro 15:16; 1Co 6:11.",
            "In Christ -- 1Co 1:2.",
            "Through the atonement of Christ -- Heb 10:10; 13:12.",
            "Through the word of God -- Joh 17:17,19; Eph 5:26.",
            "Christ made, of God, to us -- 1Co 1:30.",
            "Saints elected to salvation through -- 2Th 2:13; 1Pe 1:2.",
            "All saints are in a state of -- Ac 20:32; 26:18; 1Co 6:11.",
            "The Church made glorious by -- Eph 5:26,27.",
            "Should lead to",
            "Mortification of sin. -- 1Th 4:3,4.",
            "Holiness. -- Ro 6:22; Eph 5:7-9.",
            "Offering up of saints acceptable through -- Ro 15:16.",
            "Saints fitted for the service of God by -- 2Ti 2:21.",
            "God wills all saints to have -- 1Th 4:3.",
            "Ministers",
            "Set apart to God's service by. -- Jer 1:5.",
            "Should pray that their people may enjoy complete. -- 1Th 5:23.",
            "Should exhort their people to walk in. -- 1Th 4:1,3.",
            "None can inherit the kingdom of God without -- 1Co 6:9-11.",
            "Typified -- Ge 2:3; Ex 13:2; 19:14; 40:9-15; Le 27:14-16."
        ]
    },
    {
        "Word": "Sanctuary",
        "Definitions": [
            "Denotes, (1) the Holy Land (Ex. 15:17; comp. Ps. 114:2); (2) the temple (1 Chr. 22:19; 2 Chr. 29:21); (3) the tabernacle (Ex. 25:8; Lev. 12:4; 21:12); (4) the holy place, the place of the Presence (Gr. hieron, the temple-house; not the naos, which is the temple area, with its courts and porches), Lev. 4:6; Eph. 2:21, R.V., marg.; (5) God's holy habitation in heaven (Ps. 102:19). In the final state there is properly \"no sanctuary\" (Rev. 21:22), for God and the Lamb \"are the sanctuary\" (R.V., \"temple\"). All is there hallowed by the Divine Presence; all is sancturary."
        ]
    },
    {
        "Word": "Sandals",
        "Definitions": [
            "Mentioned only in Mark 6:9 and Acts 12:8. The sandal was simply a sole, made of wood or palm-bark, fastened to the foot by leathern straps. Sandals were also made of seal-skin (Ezek. 16:10; lit. tahash, \"leather;\" A.V., \"badger's skin;\" R.V., \"sealskin,\" or marg., \"porpoise-skin\"). (See [549]SHOE.)"
        ]
    },
    {
        "Word": "Sanhedrim",
        "Definitions": [
            "More correctly Sanhedrin (Gr. synedrion), meaning \"a sitting together,\" or a \"council.\" This word (rendered \"council,\" A.V.) is frequently used in the New Testament (Matt. 5:22; 26:59; Mark 15:1, etc.) to denote the supreme judicial and administrative council of the Jews, which, it is said, was first instituted by Moses, and was composed of seventy men (Num. 11:16, 17). But that seems to have been only a temporary arrangement which Moses made. This council is with greater probability supposed to have originated among the Jews when they were under the domination of the Syrian kings in the time of the Maccabees. The name is first employed by the Jewish historian Josephus. This \"council\" is referred to simply as the \"chief priests and elders of the people\" (Matt. 26:3, 47, 57, 59; 27:1, 3, 12, 20, etc.), before whom Christ was tried on the charge of claiming to be the Messiah. Peter and John were also brought before it for promulgating heresy (Acts. 4:1-23; 5:17-41); as was also Stephen on a charge of blasphemy (6:12-15), and Paul for violating a temple by-law (22:30; 23:1-10).",
            "The Sanhedrin is said to have consisted of seventy-one members, the high priest being president. They were of three classes (1) the chief priests, or heads of the twenty-four priestly courses (1 Chr. 24), (2) the scribes, and (3) the elders. As the highest court of judicature, \"in all causes and over all persons, ecclesiastical and civil, supreme,\" its decrees were binding, not only on the Jews in Palestine, but on all Jews wherever scattered abroad. Its jurisdiction was greatly curtailed by Herod, and afterwards by the Romans. Its usual place of meeting was within the precincts of the temple, in the hall \"Gazith,\" but it sometimes met also in the house of the high priest (Matt. 26:3), who was assisted by two vice-presidents."
        ]
    },
    {
        "Word": "Sansannah",
        "Definitions": [
            "A palm branch, or a thorn bush, a town in the south (the negeb) of Judah (Josh. 15:31); called also Hazarsusah (19:5), or Hazar-susim (1 Chr. 4:31).",
            "bough or bramble of the enemy",
            "(palm branch), one of the towns in the south district of Judah, named in (Joshua 15:31) only."
        ]
    },
    {
        "Word": "Saph",
        "Definitions": [
            "Extension, the son of the giant whom Sibbechai slew (2 Sam. 21:18); called also Sippai (1 Chr. 20:4).",
            "rushes; sea-moss",
            "(tall), one of the sons of the giant slain by Sibbechai the Hushathite. (2 Samuel 21:18) In (1 Chronicles 20:4) he is called [1042]Sippai. (B.C. about 1050.)"
        ]
    },
    {
        "Word": "Saphir",
        "Definitions": [
            "Beautiful, a town of Judah (Micah 1:11), identified with es-Suafir, 5 miles south-east of Ashdod.",
            "delightful",
            "(fair), one of the villages addressed by the prophet Micha, (Micah 1:11) is described by Eusebius and jerome as \"in the mountain district between Eleutheropolis and Ascalon,\" perhaps represented by the village es-Sawafir, seven or eight miles to the northeast of Ascalon."
        ]
    },
    {
        "Word": "Sapphira",
        "Definitions": [
            "Beautiful, the wife of Ananias (q.v.). She was a partner in his guilt and also in his punishment (Acts 5:1-11).",
            "that relates or tells",
            "[[1043]Ananias]"
        ]
    },
    {
        "Word": "Sapphire",
        "Definitions": [
            "Associated with diamonds (Ex. 28:18) and emeralds (Ezek. 28:13); one of the stones in the high priest's breastplate. It is a precious stone of a sky-blue colour, probably the lapis lazuli, brought from Babylon. The throne of God is described as of the colour of a sapphire (Ex. 24:10; comp. Ezek. 1:26).",
            "(Heb. sappir), a precious stone, apparently of a bright-blue color, set: (Exodus 24:10) the second stone in the second row of the high priest's breastplate, (Exodus 28:18) extremely precious, (Job 28:16) it was one of the precious stones that ornamented the king of Tyre. (Ezekiel 28:13) The sapphire of the ancients was not our gem of that name, viz. the azure or indigo-blue, crystalline variety of corundum, but our lapis lazuli (ultra-marine)."
        ]
    },
    {
        "Word": "Sarah",
        "Definitions": [
            "Princess, the wife and at the same time the half-sister of Abraham (Gen. 11:29; 20:12). This name was given to her at the time that it was announced to Abraham that she should be the mother of the promised child. Her story is from her marriage identified with that of the patriarch till the time of her death. Her death, at the age of one hundred and twenty-seven years (the only instance in Scripture where the age of a woman is recorded), was the occasion of Abraham's purchasing the cave of Machpelah as a family burying-place.",
            "In the allegory of Gal. 4:22-31 she is the type of the \"Jerusalem which is above.\" She is also mentioned as Sara in Heb. 11:11 among the Old Testament worthies, who \"all died in faith.\" (See [550]ABRAHAM.)",
            "lady; princess; princess of the multitude",
            "(princess).",
            "+ The wife and half-sister, (Genesis 20:12) of Abraham, and mother of Isaac. Her name is first introduced in (Genesis 11:29) as Sarai. The change of her name from Sarai, my princess (i.e. Abraham's), to Sarah, princess (for all the race), was made at the same time that Abram's name was changed to Abraham,--on the establishment of the covenant of circumcision between him and God. Sarah's history is of course that of Abraham. [[1044]Abraham] She died at Hebron at the age of 127 years, 28 years before her husband and was buried by him in the cave of (B.C. 1860.) She is referred to in the New Testament as a type of conjugal obedience in (1 Peter 3:6) and as one of the types of faith in (Hebrews 11:11) + Sarah, the daughter of Asher. (Numbers 26:46)"
        ]
    },
    {
        "Word": "Sarai",
        "Definitions": [
            "My princess, the name originally borne by Sarah (Gen. 11:31; 17:15).",
            "my lady; my princess",
            "(my princess) the original name of Sarah wife of Abraham."
        ]
    },
    {
        "Word": "Sardine stone",
        "Definitions": [
            "(Rev. 4:3, R.V., \"sardius;\" Heb. odhem; LXX., Gr. sardion, from a root meaning \"red\"), a gem of a blood-red colour. It was called \"sardius\" because obtained from Sardis in Lydia. It is enumerated among the precious stones in the high priest's breastplate (Ex. 28:17; 39:10). It is our red carnelian."
        ]
    },
    {
        "Word": "Sardis",
        "Definitions": [
            "The metropolis of Lydia in Asia Minor. It stood on the river Pactolus, at the foot of mount Tmolus. Here was one of the seven Asiatic churches (Rev. 3:1-6). It is now a ruin called Sert-Kalessi.",
            "prince of joy",
            "a city of Asia Minor and capital of Lydia, situated about two miles to the south of the river Hermus, just below the range of Tmolus, on a spur of which its acropolis was built. It was 60 miles northeast of Smyrna. It was the ancient residence of the kings of Lydia, among them Croesus, proverbial for his immense wealth. Cyrus is said to have taken,000,000 worth of treasure form the city when he captured it, B.C. 548. Sardis was in very early times, both from the extremely fertile character of the neighboring region and from its convenient position, a commercial mart of importance. The art of dyeing wool is said to have been invented there. In the year 214 B.C. it was taken and sacked by the army of Antiochus the Great. Afterward it passed under the dominion of the kings of Pergamos. Its productive soil must always have continued a source of wealth; but its importance as a central mart appears to have diminished from the time of the invasion of Asia by Alexander. The massive temple of Cybele still bears witness in its fragmentary remains to the wealth and architectural skill of the people that raised it. On the north side of the acropolis, overlooking the valley of the Hermus, is a theatre near 400 feet in diameter, attached to a stadium of about 1000. There are still considerable remains of the ancient city at Sert-Kalessi . Travellers describe the appearance of the locality as that of complete solitude. The only passage in which it is mentioned in the Bible is (Revelation 3:1-6)"
        ]
    },
    {
        "Word": "Sardonyx",
        "Definitions": [
            "(Rev. 21:20), a species of the carnelian combining the sard and the onyx, having three layers of opaque spots or stripes on a transparent red basis. Like the sardine, it is a variety of the chalcedony.",
            "a name compounded of sard and onyx, two precious stones, varieties of chalcedony or agate. The sardonyx combines the qualities of both, whence its name. It is mentioned only in (Revelation 21:20) The sardonyx consists of \"a white opaque layer, superimposed upon a red transparent stratum of the true red sard.\" It is, like the sard, merely a variety of agate, and is frequently employed by engravers for signet-rings."
        ]
    },
    {
        "Word": "Sarepta",
        "Definitions": [
            "(Luke 4:26). See [551]ZAREPHATH.",
            "a goldsmith's shop",
            "[[1045]Zarephath]"
        ]
    },
    {
        "Word": "Sargon",
        "Definitions": [
            "(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.",
            "who takes away protection",
            "(prince of the sea), one of the greatest of the Assyrian kings, is mentioned by name but once in Scripture-- (Isaiah 20:1) He was the successor of Shalmaneser, and was Sennacherib's father and his reigned from B.C. 721 to 702, and seems to have been a usurper. He was undoubtedly a great and successful warrior. In his annals, which cover a space of fifteen years, from B.C. 721 to 706, he gives an account of his warlike expeditions against Babylonia and Susiana on the south, Media on the east, Armenia and Cappadocia toward the north, Syria, Palestine, Arabia and Egypt toward the west and southwest. In B.C. 712 he took Ashdod, by one of his generals, which is the event which causes the mention of his name in Scripture. It is not as a warrior only that Sargon deserves special mention among the Assyrian kings. He was also the builder of useful works, and of one of the most magnificent of the Assyrian palaces."
        ]
    },
    {
        "Word": "Satan",
        "Definitions": [
            "Adversary; accuser. When used as a proper name, the Hebrew word so rendered has the article \"the adversary\" (Job 1:6-12; 2:1-7). In the New Testament it is used as interchangeable with Diabolos, or the devil, and is so used more than thirty times.",
            "He is also called \"the dragon,\" \"the old serpent\" (Rev. 12:9; 20:2); \"the prince of this world\" (John 12:31; 14:30); \"the prince of the power of the air\" (Eph. 2:2); \"the god of this world\" (2 Cor. 4:4); \"the spirit that now worketh in the children of disobedience\" (Eph. 2:2). The distinct personality of Satan and his activity among men are thus obviously recognized. He tempted our Lord in the wilderness (Matt. 4:1-11). He is \"Beelzebub, the prince of the devils\" (12:24). He is \"the constant enemy of God, of Christ, of the divine kingdom, of the followers of Christ, and of all truth; full of falsehood and all malice, and exciting and seducing to evil in every possible way.\" His power is very great in the world. He is a \"roaring lion, seeking whom he may devour\" (1 Pet. 5:8). Men are said to be \"taken captive by him\" (2 Tim. 2:26). Christians are warned against his \"devices\" (2 Cor. 2:11), and called on to \"resist\" him (James 4:7). Christ redeems his people from \"him that had the power of death, that is, the devil\" (Heb. 2:14). Satan has the \"power of death,\" not as lord, but simply as executioner.",
            "contrary; adversary; enemy; accuser",
            "The word itself, the Hebrew satan, is simply an \"adversary,\" and is so used in (1 Samuel 29:4; 2 Samuel 19:22; 1 Kings 6:4; 11:14,23,25; Numbers 22:22,33; Psalms 109:6) This original sense is still found in our Lord's application of the name to St. Peter in (Matthew 16:23) It is used as a proper name or title only four times in the Old Testament, vis. (with the article) in (Job 1:6; 12; 2:1; Zechariah 2:1) and without the article in (1 Chronicles 21:1) It is with the scriptural revelation on the subject that we are here concerned; and it is clear, from this simple enumeration of passages, that it is to be sought in the New rather than in the Old Testament. I. The personal existence of a spirit of evil is clearly revealed in Scripture; but the revelation is made gradually, in accordance with the progressiveness of God's method. In the first entrance of evil into the world, the temptation is referred only to the serpent. In the book of Job we find for the first time a distinct mention of \"Satan\" the \"adversary\" of Job. But it is important to remark the emphatic stress laid on his subordinate position, on the absence of all but delegated power, of all terror and all grandeur in his character. It is especially remarkable that no power of spiritual influence, but only a power over outward circumstances, is attributed to him. The captivity brought the Israelites face to face with the great dualism of the Persian mythology, the conflict of Ormuzd with Ahriman, the co-ordinate spirit of evil; but it is confessed by all that the Satan of Scripture bears no resemblance to the Persian Ahriman. His subordination and inferiority are as strongly marked as ever. The New Testament brings plainly forward the power and the influence of Satan, From the beginning of the Gospel, when he appears as the personal tempter of our Lord through all the Gospels, Epistles, and Apocalypse, it is asserted or implied, again and again, as a familiar and important truth. II. Of the nature and original state of Satan, little is revealed in Scripture. He is spoken of as a \"spirit\" in (Ephesians 2:2) as the prince or ruler of the \"demons\" in (Matthew 12:24-26) and as having \"angels\" subject to him in (Matthew 25:41; Revelation 12:7,9) The whole description of his power implies spiritual nature and spiritual influence. We conclude therefore that he was of angelic nature, a rational and spiritual creature, superhuman in power, wisdom and energy; and not only so, but an archangel, one of the \"princes\" of heaven. We cannot, of course, conceive that anything essentially and originally evil was created by God. We can only conjecture, therefore, that Satan is a fallen angel, who once had a time of probation, but whose condemnation is now irrevocably fixed. As to the time cause and manner of his fall Scripture tells us scarcely anything; but it describes to us distinctly the moral nature of the evil one. The ideal of goodness is made up of the three great moral attributes of God--love, truth, and purity or holiness; combined with that spirit which is the natural temper of the finite and dependent we find creature, the spirit of faith. We find, accordingly, opposites of qualities are dwelt upon as the characteristics of the devil. III. The power of Satan over the soul is represented as exercised either directly or by his instruments. His direct influence over the soul is simply that of a powerful and evil nature on those in whom lurks the germ of the same evil. Besides this direct influence, we learn from Scripture that Satan is the leader of a host of evil spirits or angels who share his evil work, and for whom the \"everlasting fire is prepared.\" (Matthew 25:41) Of their origin and fall we know no more than of his. But one passage (Matthew 12:24-26)--identifies them distinctly with the \"demons\" (Authorized Version \"devils\") who had power to possess the souls of men. They are mostly spoken of in Scripture in reference to possession; but in (Ephesians 6:12) find them sharing the enmity to God and are ascribed in various lights. We find them sharing the enmity to God and man implied in the name and nature of Satan; but their power and action are little dwelt upon in comparison with his. But the evil one is not merely the \"prince of the demons;\" he is called also the \"prince of this world\" in (John 12:31; 14:30; 16:11) and even the. \"god of this world\" in (2 Corinthians 4:4) the two expressions being united in (Ephesians 6:12) This power he claimed for himself, as the delegated authority, in the temptation of our Lord, (Luke 4:6) and the temptation would have been unreal had he spoken altogether falsely. The indirect action of Satan is best discerned by an examination of the title by which he is designated in Scripture. He is called emphatically ho diabolos, \"the devil.\" The derivation of the word in itself implies only the endeavor to break the bonds between others and \"set them at variance;\" but common usage adds to this general sense the special idea of \"setting at variance by slander.\" In the application of the title to Satan, both the general and special senses should be kept in view. His general object is to break the bonds of communion between God and man, and the bonds of truth and love which bind men to each other. The slander of God to man is best seen in the words of (Genesis 3:4,5) They attribute selfishness and jealousy to the Giver of all good. The slander of man to God is illustrated by the book of Job. (Job 1:9-11; 2:4,5) IV. The method of satanic action upon the heart itself. It may be summed up in two words--temptation and possession. The subject of temptation is illustrated, not only by abstract statements, but also by the record of the temptations of Adam and of our Lord. It is expressly laid down, as in (James 1:2-4) that \"temptation,\" properly so called, i.e. \"trial,\" is essential to man, and is accordingly ordained for him and sent to him by God, as in (Genesis 22:1) It is this tentability of man, even in his original nature, which is represented in Scripture as giving scope to the evil action of Satan. But in the temptation of a fallen nature Satan has a greater power. Every sin committed makes a man the \"servant of sin\" for the future, (John 8:34; Romans 6:16) it therefore creates in the spirit of man a positive tendency to evil which sympathizes with, and aids, the temptation of the evil one. On the subject of possession, see [1047]Demoniacs."
        ]
    },
    {
        "Word": "Satyr",
        "Definitions": [
            "Hairy one. Mentioned in Greek mythology as a creature composed of a man and a goat, supposed to inhabit wild and desolate regions. The Hebrew word is rendered also \"goat\" (Lev. 4:24) and \"devil\", i.e., an idol in the form of a goat (17:7; 2 Chr. 11:15). When it is said (Isa. 13:21; comp. 34:14) \"the satyrs shall dance there,\" the meaning is that the place referred to shall become a desolate waste. Some render the Hebrew word \"baboon,\" a species of which is found in Babylonia.",
            "(sa'tyr or sat'yr), a sylvan deity or demigod of Greek mythology, represented as a monster, part man and part goat. (Isaiah 13:21; 34:14) The Hebrew word signifies \"hairy\" or \"rough,\" and is frequently applied to \"he-goats.\" In the passages cited it probably refers to demons of woods and desert places. Comp. (Leviticus 17:7; 2 Chronicles 11:15)"
        ]
    },
    {
        "Word": "Saul",
        "Definitions": [
            "Asked for. (1.) A king of Edom (Gen. 36:37, 38); called Shaul in 1 Chr. 1:48.",
            "(2.) The son of Kish (probably his only son, and a child of prayer, \"asked for\"), of the tribe of Benjamin, the first king of the Jewish nation. The singular providential circumstances connected with his election as king are recorded in 1 Sam. 8-10. His father's she-asses had strayed, and Saul was sent with a servant to seek for them. Leaving his home at Gibeah (10:5, \"the hill of God,\" A.V.; lit., as in R.V. marg., \"Gibeah of God\"), Saul and his servant went toward the north-west over Mount Ephraim, and then turning north-east they came to \"the land of Shalisha,\" and thence eastward to the land of Shalim, and at length came to the district of Zuph, near Samuel's home at Ramah (9:5-10). At this point Saul proposed to return from the three days' fruitless search, but his servant suggested that they should first consult the \"seer.\" Hearing that he was about to offer sacrifice, the two hastened into Ramah, and \"behold, Samuel came out against them,\" on his way to the \"bamah\", i.e., the \"height\", where sacrifice was to be offered; and in answer to Saul's question, \"Tell me, I pray thee, where the seer's house is,\" Samuel made himself known to him. Samuel had been divinely prepared for his coming (9:15-17), and received Saul as his guest. He took him with him to the sacrifice, and then after the feast \"communed with Saul upon the top of the house\" of all that was in his heart. On the morrow Samuel \"took a vial of oil and poured it on his head,\" and anointed Saul as king over Israel (9:25-10:8), giving him three signs in confirmation of his call to be king. When Saul reached his home in Gibeah the last of these signs was fulfilled, and the Sprit of God came upon him, and \"he was turned into another man.\" The simple countryman was transformed into the king of Israel, a remarkable change suddenly took place in his whole demeanour, and the people said in their astonishment, as they looked on the stalwart son of Kish, \"Is Saul also among the prophets?\", a saying which passed into a \"proverb.\" (Comp. 19:24.)",
            "The intercourse between Saul and Samuel was as yet unknown to the people. The \"anointing\" had been in secret. But now the time had come when the transaction must be confirmed by the nation. Samuel accordingly summoned the people to a solemn assembly \"before the Lord\" at Mizpeh. Here the lot was drawn (10:17-27), and it fell upon Saul, and when he was presented before them, the stateliest man in all Israel, the air was rent for the first time in Israel by the loud cry, \"God save the king!\" He now returned to his home in Gibeah, attended by a kind of bodyguard, \"a band of men whose hearts God had touched.\" On reaching his home he dismissed them, and resumed the quiet toils of his former life.",
            "Soon after this, on hearing of the conduct of Nahash the Ammonite at Jabeshgilead (q.v.), an army out of all the tribes of Israel rallied at his summons to the trysting-place at Bezek, and he led them forth a great army to battle, gaining a complete victory over the Ammonite invaders at Jabesh (11:1-11). Amid the universal joy occasioned by this victory he was now fully recognized as the king of Israel. At the invitation of Samuel \"all the people went to Gilgal, and there they made Saul king before the Lord in Gilgal.\" Samuel now officially anointed him as king (11:15). Although Samuel never ceased to be a judge in Israel, yet now his work in that capacity practically came to an end.",
            "Saul now undertook the great and difficult enterprise of freeing the land from its hereditary enemies the Philistines, and for this end he gathered together an army of 3,000 men (1 Sam. 13:1, 2). The Philistines were encamped at Geba. Saul, with 2,000 men, occupied Michmash and Mount Bethel; while his son Jonathan, with 1,000 men, occupied Gibeah, to the south of Geba, and seemingly without any direction from his father \"smote\" the Philistines in Geba. Thus roused, the Philistines, who gathered an army of 30,000 chariots and 6,000 horsemen, and \"people as the sand which is on the sea-shore in multitude,\" encamped in Michmash, which Saul had evacuated for Gilgal. Saul now tarried for seven days in Gilgal before making any movement, as Samuel had appointed (10:8); but becoming impatient on the seventh day, as it was drawing to a close, when he had made an end of offering the burnt offering, Samuel appeared and warned him of the fatal consequences of his act of disobedience, for he had not waited long enough (13:13, 14).",
            "When Saul, after Samuel's departure, went out from Gilgal with his 600 men, his followers having decreased to that number (13:15), against the Philistines at Michmash (q.v.), he had his head-quarters under a pomegrante tree at Migron, over against Michmash, the Wady esSuweinit alone intervening. Here at Gibeah-Geba Saul and his army rested, uncertain what to do. Jonathan became impatient, and with his armour-bearer planned an assault against the Philistines, unknown to Saul and the army (14:1-15). Jonathan and his armour-bearer went down into the wady, and on their hands and knees climbed to the top of the narrow rocky ridge called Bozez, where was the outpost of the Philistine army. They surprised and then slew twenty of the Philistines, and immediately the whole host of the Philistines was thrown into disorder and fled in great terror. \"It was a very great trembling;\" a supernatural panic seized the host. Saul and his 600 men, a band which speedily increased to 10,000, perceiving the confusion, pursued the army of the Philistines, and the tide of battle rolled on as far as to Bethaven, halfway between Michmash and Bethel. The Philistines were totally routed. \"So the Lord saved Israel that day.\" While pursuing the Philistines, Saul rashly adjured the people, saying, \"Cursed be the man that eateth any food until evening.\" But though faint and weary, the Israelites \"smote the Philistines that day from Michmash to Aijalon\" (a distance of from 15 to 20 miles). Jonathan had, while passing through the wood in pursuit of the Philistines, tasted a little of the honeycomb which was abundant there (14:27). This was afterwards discovered by Saul (ver. 42), and he threatened to put his son to death. The people, however, interposed, saying, \"There shall not one hair of his head fall to the ground.\" He whom God had so signally owned, who had \"wrought this great salvation in Israel,\" must not die. \"Then Saul went up from following the Philistines: and the Philistines went to their own place\" (1 Sam. 14:24-46); and thus the campaign against the Philistines came to an end. This was Saul's second great military success.",
            "Saul's reign, however, continued to be one of almost constant war against his enemies round about (14:47, 48), in all of which he proved victorious. The war against the Amalekites is the only one which is recorded at length (1 Sam. 15). These oldest and hereditary (Ex. 17:8; Num. 14:43-45) enemies of Israel occupied the territory to the south and south-west of Palestine. Samuel summoned Saul to execute the \"ban\" which God had pronounced (Deut. 25:17-19) on this cruel and relentless foe of Israel. The cup of their iniquity was now full. This command was \"the test of his moral qualification for being king.\" Saul proceeded to execute the divine command; and gathering the people together, marched from Telaim (1 Sam. 15:4) against the Amalekites, whom he smote \"from Havilah until thou comest to Shur,\" utterly destroying \"all the people with the edge of the sword\", i.e., all that fell into his hands. He was, however, guilty of rebellion and disobedience in sparing Agag their king, and in conniving at his soldiers' sparing the best of the sheep and cattle; and Samuel, following Saul to Gilgal, in the Jordan valley, said unto him, \"Because thou hast rejected the word of the Lord, he also hath rejected thee from being king\" (15:23). The kingdom was rent from Saul and was given to another, even to David, whom the Lord chose to be Saul's successor, and whom Samuel anointed (16:1-13). From that day \"the spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him.\" He and Samuel parted only to meet once again at one of the schools of the prophets.",
            "David was now sent for as a \"cunning player on an harp\" (1 Sam. 16:16, 18), to play before Saul when the evil spirit troubled him, and thus was introduced to the court of Saul. He became a great favourite with the king. At length David returned to his father's house and to his wonted avocation as a shepherd for perhaps some three years. The Philistines once more invaded the land, and gathered their army between Shochoh and Azekah, in Ephes-dammim, on the southern slope of the valley of Elah. Saul and the men of Israel went forth to meet them, and encamped on the northern slope of the same valley which lay between the two armies. It was here that David slew Goliath of Gath, the champion of the Philistines (17:4-54), an exploit which led to the flight and utter defeat of the Philistine army. Saul now took David permanently into his service (18:2); but he became jealous of him (ver. 9), and on many occasions showed his enmity toward him (ver. 10, 11), his enmity ripening into a purpose of murder which at different times he tried in vain to carry out.",
            "After some time the Philistines \"gathered themselves together\" in the plain of Esdraelon, and pitched their camp at Shunem, on the slope of Little Hermon; and Saul \"gathered all Israel together,\" and \"pitched in Gilboa\" (1 Sam. 28:3-14). Being unable to discover the mind of the Lord, Saul, accompanied by two of his retinue, betook himself to the \"witch of Endor,\" some 7 or 8 miles distant. Here he was overwhelmed by the startling communication that was mysteriously made to him by Samuel (ver. 16-19), who appeared to him. \"He fell straightway all along on the earth, and was sore afraid, because of the words of Samuel\" (ver. 20). The Philistine host \"fought against Israel: and the men of Israel fled before the Philistines, and fell down slain in Mount Gilboa\" (31:1). In his despair at the disaster that had befallen his army, Saul \"took a sword and fell upon it.\" And the Philistines on the morrow \"found Saul and his three sons fallen in Mount Gilboa.\" Having cut off his head, they sent it with his weapons to Philistia, and hung up the skull in the temple of Dagon at Ashdod. They suspended his headless body, with that of Jonathan, from the walls of Bethshan. The men of Jabesh-gilead afterwards removed the bodies from this position; and having burnt the flesh, they buried the bodies under a tree at Jabesh. The remains were, however, afterwards removed to the family sepulchre at Zelah (2 Sam. 21:13, 14). (See [552]DAVID.)",
            "(3.) \"Who is also called Paul\" (q.v.), the circumcision name of the apostle, given to him, perhaps, in memory of King Saul (Acts 7:58; 8:1; 9:1).",
            "demanded; lent; ditch; death",
            "(desired), more accurately Shaul.",
            "+ One of the early kings of Edom, and successor of Samlah. (Genesis 36:37,38; 1 Chronicles 1:48) (B.C. after 1450.) + The first king of Israel, the son of Kish, and of the tribe of Benjamin. (B.C, 1095-1055.) His character is in part illustrated by the fierce, wayward, fitful nature of the tribe and in part accounted for by the struggle between the old and new systems in which he found himself involved. To this we must add a taint of madness. which broke out in violent frenzy at times leaving him with long lucid intervals. He was remarkable for his strength and activity, (2 Samuel 1:25) and, like the Homeric heroes, of gigantic stature, taller by head and shoulders than the rest of the people, and of that kind of beauty denoted by the Hebrew word \"good,\" (1 Samuel 9:2) and which caused him to be compared to the gazelle, \"the gazelle of Israel.\" His birthplace is not expressly mentioned; but, as Zelah in Benjamin was the place of Kish's sepulchre. (2 Samuel 21:14) it was probable; his native village. His father, Kish, was a powerful and wealthy chief though the family to which he belonged was of little importance. (1 Samuel 9:1,21) A portion of his property consisted of a drove of asses. In search of these asses, gone astray on the mountains, he sent his son Saul It was while prosecuting this adventure that Saul met with Samuel for the first time at his home in Ramah, five miles north of Jerusalem. A divine intimation had made known to him the approach of Saul, whom he treated with special favor, and the next morning descending with him to the skirts of the town, Samuel poured over Saul's head the consecrated oil, and with a kiss of salutation announced to him that he was to be the ruler of the nation. (1 Samuel 9:25; 1 Samuel 10:1) Returning homeward his call was confirmed by the incidents which according to Samuel's prediction, awaited him. (1 Samuel 10:9,10) What may be named the public call occurred at Mizpeh, when lots were cast to find the tribe and family which was to produce the king, and Saul, by a divine intimation was found hid in the circle of baggage which surrounded the encampment. (1 Samuel 10:17-24) Returning to Gibeah, apparently to private life, he heard the threat issued by Nahash king of Ammon against Jabesh-gilead. He speedily collected an army, and Jabesh was rescued. The effect was instantaneous on the people, and the monarchy was inaugurated anew at Gilgal. (1 Samuel 11:1-15) It should be, however, observed that according to (1 Samuel 12:12) the affair of Nahash preceded and occasioned the election of Saul. Although king of Israel, his rule was at first limited; but in the second year of his reign he began to organize an attempt to shake off the Philistine yoke, and an army was formed. In this crisis, Saul, now on the very confines of his kingdom at Gilgal, impatient at Samuel's delay, whom he had directed to be present, offered sacrifice himself. Samuel, arriving later, pronounced the first curse, on his impetuous zeal. (1 Samuel 13:5-14) After the Philistines were driven back to their own country occurred the first appearance of Saul's madness in the rash vow which all but cost the life of his soil. (1 Samuel 14:24; 44) The expulsion of the Philistines, although not entirely completed, ch. (1 Samuel 14:52) at once placed Saul in a position higher than that of any previous ruler of Israel, and he made war upon the neighboring tribes. In the war with Amalek, ch. (1 Samuel 14:48; 15:1-9) he disobeyed the prophetical command of Samuel, which called down the second curse, and the first distinct intimation of the transference of the kingdom to a rival. The rest of Saul's life is one long tragedy. The frenzy which had given indications of itself before now at times took almost entire possession of him. In this crisis David was recommended to him. From this time forward their lives are blended together. [[1048]David] In Saul's better moments he never lost the strong affection which he had contracted for David. Occasionally, too his prophetical gift returned, blended with his madness. (2 Samuel 19:24) But his acts of fierce, wild zeal increased. At last the monarchy itself broke down under the weakness of his head. The Philistines re-entered the country, and just before giving them battle Saul's courage failed and he consulted one of the necromancers, the \"Witch of Endor,\" who had escaped his persecution. At this distance of time it is impossible to determine the relative amount of fraud or of reality in the scene which follows, though the obvious meaning of the narrative itself tends to the hypothesis of some kind of apparition. ch. (2 Samuel 19:28) On hearing the denunciation which the apparition conveyed, Saul fell the whole length of his gigantic stature on the ground, and remained motionless till the woman and his servants forced him to eat. The next day the battle came on. The Israelites were driven up the side of Gilboa. The three sons of Saul were slain. Saul was wounded. According to one account, he fell upon his own sword, (1 Samuel 31:4) and died. The body on being found by the Philistines was stripped slid decapitated, and the headless trunk hung over the city walls, with those of his three sons. ch. (1 Samuel 31:9,10) The head was deposited (probably at Ashdod) in the temple of Dagon (1 Chronicles 10:10) The corpse was buried at Jabesh-gilead. (1 Samuel 31:13) + The Jewish name of St. Paul."
        ]
    },
    {
        "Word": "Saviour",
        "Definitions": [
            "One who saves from any form or degree of evil. In its highest sense the word indicates the relation sustained by our Lord to his redeemed ones, he is their Saviour. The great message of the gospel is about salvation and the Saviour. It is the \"gospel of salvation.\" Faith in the Lord Jesus Christ secures to the sinner a personal interest in the work of redemption. Salvation is redemption made effectual to the individual by the power of the Holy Spirit."
        ]
    },
    {
        "Word": "Scapegoat",
        "Definitions": [
            "Lev. 16:8-26; R.V., \"the goat for Azazel\" (q.v.), the name given to the goat which was taken away into the wilderness on the day of Atonement (16:20-22). The priest made atonement over the scapegoat, laying Israel's guilt upon it, and then sent it away, the goat bearing \"upon him all their iniquities unto a land not inhabited.\"",
            "At a later period an evasion or modification of the law of Moses was introduced by the Jews. \"The goat was conducted to a mountain named Tzuk, situated at a distance of ten Sabbath days' journey, or about six and a half English miles, from Jerusalem. At this place the Judean desert was supposed to commence; and the man in whose charge the goat was sent out, while setting him free, was instructed to push the unhappy beast down the slope of the mountain side, which was so steep as to insure the death of the goat, whose bones were broken by the fall. The reason of this barbarous custom was that on one occasion the scapegoat returned to Jerusalem after being set free, which was considered such an evil omen that its recurrence was prevented for the future by the death of the goat\" (Twenty-one Years' Work in the Holy Land). This mountain is now called el-Muntar.",
            "[[1049]Atonement, The Day Of, [1050]Day OF]"
        ]
    },
    {
        "Word": "Scarlet",
        "Definitions": [
            "This dye was obtained by the Egyptians from the shell-fish Carthamus tinctorius; and by the Hebrews from the Coccus ilicis, an insect which infests oak trees, called kermes by the Arabians.",
            "This colour was early known (Gen. 38:28). It was one of the colours of the ephod (Ex. 28:6), the girdle (8), and the breastplate (15) of the high priest. It is also mentioned in various other connections (Josh. 2:18; 2 Sam. 1:24; Lam. 4:5; Nahum 2:3). A scarlet robe was in mockery placed on our Lord (Matt. 27:28; Luke 23:11). \"Sins as scarlet\" (Isa. 1:18), i.e., as scarlet robes \"glaring and habitual.\" Scarlet and crimson were the firmest of dyes, and thus not easily washed out.",
            "[[1051]Colors]"
        ]
    },
    {
        "Word": "Sceptre",
        "Definitions": [
            "(Heb. shebet = Gr. skeptron), properly a staff or rod. As a symbol of authority, the use of the sceptre originated in the idea that the ruler was as a shepherd of his people (Gen. 49:10; Num. 24:17; Ps. 45:6; Isa. 14:5). There is no example on record of a sceptre having ever been actually handled by a Jewish king.",
            "This word originally meant a rod or staff . It was thence specifically applied to the shepherd's crook, (Leviticus 27:32; Micah 7:14) and to the wand or sceptre of a ruler. The allusions to it are all of a metaphorical character, and describe it simply as one of the insignia of supreme power. (Genesis 49:10) We are consequently unable to describe the article from any biblical notice we may infer that it was probably made of wood. The sceptre of the Persian monarch is described as \"golden\" i.e. probably of massive gold. (Esther 4:11)"
        ]
    },
    {
        "Word": "Sceva",
        "Definitions": [
            "An implement, a Jew, chief of the priests at Ephesus (Acts 19:13-16); i.e., the head of one of the twenty-four courses of the house of Levi. He had seven sons, who \"took upon them to call over them which had evil spirits the name of the Lord Jesus,\" in imitation of Paul. They tried their method of exorcism on a fierce demoniac, and failed. His answer to them was to this effect (19:15): \"The Jesus whom you invoke is One whose authority I acknowledge; and the Paul whom you name I recognize to be a servant or messenger of God; but what sort of men are ye who have been empowered to act as you do by neither?\" (Lindsay on the Acts of the Apostles.)",
            "disposed; prepared",
            "a Jew residing at Ephesus at the time of St. Paul's second visit to that town. (Acts 19:14-16) (A.D. 52.)"
        ]
    },
    {
        "Word": "Schism",
        "Definitions": [
            "A separation, an alienation causing divisions among Christians, who ought to be united (1 Cor. 12:25)."
        ]
    },
    {
        "Word": "Schoolmaster",
        "Definitions": [
            "The law so designated by Paul (Gal. 3:24, 25). As so used, the word does not mean teacher, but pedagogue (shortened into the modern page), i.e., one who was intrusted with the supervision of a family, taking them to and from the school, being responsible for their safety and manners. Hence the pedagogue was stern and severe in his discipline. Thus the law was a pedagogue to the Jews, with a view to Christ, i.e., to prepare for faith in Christ by producing convictions of guilt and helplessness. The office of the pedagogue ceased when \"faith came\", i.e., the object of that faith, the seed, which is Christ."
        ]
    },
    {
        "Word": "Schools of the Prophets",
        "Definitions": [
            "(1 Sam. 19:18-24; 2 Kings 2:3, 5, 7, 12, 15) were instituted for the purpose of training young men for the prophetical and priestly offices. (See [553]PROPHET; [554]SAMUEL.)"
        ]
    },
    {
        "Word": "Scorpions",
        "Definitions": [
            "Mentioned along with serpents (Deut. 8:15). Used also figuratively to denote wicked persons (Ezek. 2:6; Luke 10:19); also a particular kind of scourge or whip (1 Kings 12:11). Scorpions were a species of spider. They abounded in the Jordan valley."
        ]
    },
    {
        "Word": "Scourging",
        "Definitions": [
            "(1 Kings 12:11). Variously administered. In no case were the stripes to exceed forty (Deut. 25:3; comp. 2 Cor. 11:24). In the time of the apostles, in consequence of the passing of what was called the Porcian law, no Roman citizen could be scourged in any case (Acts 16:22-37). (See [555]BASTINADO.) In the scourging of our Lord (Matt. 27:26; Mark 15:15) the words of prophecy (Isa. 53:5) were fulfilled.",
            "The punishment of scourging was common among the Jews. The instrument of punishment in ancient Egypt, as it is also in modern times generally in the East, was usually the stick, applied to the soles of the feet--bastinado. Under the Roman method the culprit was stripped, stretched with cords or thongs on a frame and beaten with rods. (Another form of the scourge consisted of a handle with three lashes or thongs of leather or cord, sometimes with pieces of metal fastened to them. Roman citizens were exempt by their law from scourging.)"
        ]
    },
    {
        "Word": "Scribes",
        "Definitions": [
            "Anciently held various important offices in the public affairs of the nation. The Hebrew word so rendered (sopher) is first used to designate the holder of some military office (Judg. 5:14; A.V., \"pen of the writer;\" R.V., \"the marshal's staff;\" marg., \"the staff of the scribe\"). The scribes acted as secretaries of state, whose business it was to prepare and issue decrees in the name of the king (2 Sam. 8:17; 20:25; 1 Chr. 18:16; 24:6; 1 Kings 4:3; 2 Kings 12:9-11; 18:18-37, etc.). They discharged various other important public duties as men of high authority and influence in the affairs of state.",
            "There was also a subordinate class of scribes, most of whom were Levites. They were engaged in various ways as writers. Such, for example, was Baruch, who \"wrote from the mouth of Jeremiah all the words of the Lord\" (Jer. 36:4, 32).",
            "In later times, after the Captivity, when the nation lost its independence, the scribes turned their attention to the law, gaining for themselves distinction by their intimate acquaintance with its contents. On them devolved the duty of multiplying copies of the law and of teaching it to others (Ezra 7:6, 10-12; Neh. 8:1, 4, 9, 13). It is evident that in New Testament times the scribes belonged to the sect of the Pharisees, who supplemented the ancient written law by their traditions (Matt. 23), thereby obscuring it and rendering it of none effect. The titles \"scribes\" and \"lawyers\" (q.v.) are in the Gospels interchangeable (Matt. 22:35; Mark 12:28; Luke 20:39, etc.). They were in the time of our Lord the public teachers of the people, and frequently came into collision with him. They afterwards showed themselves greatly hostile to the apostles (Acts 4:5; 6:12).",
            "Some of the scribes, however, were men of a different spirit, and showed themselves friendly to the gospel and its preachers. Thus Gamaliel advised the Sanhedrin, when the apostles were before them charged with \"teaching in this name,\" to \"refrain from these men and let them alone\" (Acts 5:34-39; comp. 23:9).",
            "(Heb.sopherim), I. Name .-- (1) Three meanings are connected with the verb saphar, the root of sopherim-- (a) to write, (b) to set in order, (c) to count. The explanation of the word has been referred to each of these. The sopherim were so called because they wrote out the law, or because they classified and arranged its precepts, or because they counted with scrupulous minuteness every elapse and letter It contained. (2) The name of Kirjath-sepher, (Joshua 15:15; Judges 1:12) may possibly connect itself with some early use of the title, and appears to point to military functions of some kind. (Judges 5:14) The men are mentioned as filling the office of scribe under David and Solomon. (2 Samuel 8:17; 20:25; 1 Kings 4:3) We may think of them as the king's secretaries, writing his letters, drawing up his decrees, managing his finances. Comp (2 Kings 12:10) In Hezekiah's time transcribed old records, and became a class of students and interpreters of the law, boasting of their wisdom. (Jeremiah 8:8) After the captivity the office became more prominent, as the exiles would be anxious above all things to preserve the sacred books, the laws, the hymns, the prophecies of the past. II. Development of doctrine .--Of the scribes of this period, with the exception of Ezra and Zadok, (Nehemiah 13:13) we have no record. A later age honored them collectively as the men of the Great Synagogue. Never perhaps, was so important a work done so silently. They devoted themselves to the careful study of the text, and laid down rules for transcribing it with the most scrupulous precision. As time passed on the \"words of the scribes\" were honored above the law. It was a greater crime to offend against them than against the law. The first step was taken toward annulling the commandments of God for the sake of their own traditions. (Mark 7:13) The casuistry became at once subtle and prurient, evading the plainest duties, tampering with conscience. (Matthew 15:1-6; 23:16-23) We can therefore understand why they were constantly denounced by our Lord along with the Pharisees. While the scribes repeated the traditions of the elders, he \"spake as one having authority,\" \"not as the scribes.\" (Matthew 7:29) While they confined their teachings to the class of scholars, he \"had compassion on the multitudes.\" (Matthew 9:36) While they were to be found only in the council or in their schools, he journeyed through the cities and villages. (Matthew 4:23; 9:35) etc. While they spoke of the kingdom of God vaguely, as a thing far off, he proclaimed that it had already come nigh to men. (Matthew 4:17) In our Lord's time there were two chief parties:",
            "+ the disciples of Shammai, conspicuous for their fierceness, appealing to popular passions, using the sword to decide their controversies. Out of this party grew the Zealots. + The disciples of Hillel, born B.C. 112, and who may have been one of the doctors before whom the boy Jesus came in the temple, for he lived to be 120 years old. Hillel was a \"liberal conservative, of genial character and broad range of thought, with some approximations to a higher teaching.\" In most of the points at issue between the two parties, Jesus must have appeared in direct antagonism to the school of Shammai, in sympathy with that of Hillel. So far, on the other hand, as the temper of the Hillel school was one of mere adaptation to the feeling of the people, cleaving to tradition, wanting in the intuition of a higher life, the teaching of Christ must have been felt as unsparingly condemning it. III. Education and life.--The special training for a scribe's office began, probably, about the age of thirteen. The boy who was destined by his parents to the calling of a scribe went to Jerusalem and applied for admission in the school of some famous rabbi. After a sufficient period of training, probably at the age of thirty the probationer was solemnly admitted to his office. After his admission there was a choice of a variety of functions, the chances of failure and success. He might give himself to any one of the branches of study, or combine two or more of them. He might rise to high places, become a doctor of the law, an arbitrator in family litigations, (Luke 12:14) the head of a school, a member of the Sanhedrin. He might have to content himself with the humbler work of a transcriber, copying the law and the prophets for the use of synagogues, or a notary, writing out contracts of sale, covenants of espousals, bills of repudiation. The position of the more fortunate was of course attractive enough. In our Lord's time the passion for distinction was insatiable. The ascending scale of rab, rabbi, rabban, presented so many steps on the ladder of ambition. Other forms of worldliness were not far off. The salutations in the market-place, (Matthew 23:7) the reverential kiss offered by the scholars to their master or by rabbis to each other the greeting of Abba, father (Matthew 23:9) the long robes with the broad blue fringe, (Matthew 23:5)--all these go to make up the picture of a scribe's life. Drawing to themselves, as they did, nearly all the energy and thought of Judaism, the close hereditary caste of the priesthood was powerless to compete with them. Unless the Priest became a scribe also, he remained in obscurity. The order, as such, became contemptible and base. For the scribes there were the best places at feasts, the chief seats in synagogues. (Matthew 23:6; Luke 14:7)",
            "Antiquity of -- Jdj 5:14.",
            "Wore an inkhorn at their girdles -- Eze 9:2,3.",
            "Families celebrated for furnishing",
            "Kenites. -- 1Ch 2:55.",
            "Zebulun. -- Jdj 5:14.",
            "Levi. -- 1Ch 24:6; 2Ch 34:13.",
            "Generally men of great wisdom -- 1Ch 27:32.",
            "Often learned in the law -- Ezr 7:6.",
            "Were ready writers -- Ps 45:1.",
            "Acted as",
            "Secretaries to kings. -- 2Sa 8:17; 20:25; 2Ki 12:10; Es 3:12.",
            "Secretaries to prophets. -- Jer 36:5,26.",
            "Notaries in courts of justice. -- Jer 32:11,12.",
            "Religious teachers. -- Ne 8:2-6.",
            "Writers of public documents. -- 1Ch 24:6.",
            "Keepers of the muster-rolls of the host. -- 2Ki 25:19; 2Ch 26:11; Jer 52:25.",
            "Modern",
            "Were doctors of the law. -- Mr 12:28; Mt 22:35.",
            "Wore long robes and loved pre-eminence. -- Mr 12:38,39.",
            "Sat in Moses' seat. -- Mt 23:2.",
            "Were frequently Pharisees. -- Ac 23:9.",
            "Esteemed wise and learned. -- 1Co 1:20.",
            "Regarded as interpreters of Scripture. -- Mt 2:4; 17:10; Mr 12:35.",
            "Their manner of teaching contrasting with that of Christ. -- Mt 7:29; Mr 1:22.",
            "Condemned by Christ for hypocrisy. -- Mt 23:15.",
            "Often offended at out Lord's conduct and teaching. -- Mt 21:15; Mr 2:6,7,16; 3:22.",
            "Tempted our Lord. -- Joh 8:3.",
            "Active in procuring our Lord's death. -- Mt 26:3; Lu 23:10.",
            "Persecuted the Christians. -- Ac 4:5; 18:21; 6:12.",
            "Illustrated of well instructed ministers of the gospel -- Mt 13:52."
        ]
    },
    {
        "Word": "Scrip",
        "Definitions": [
            "A small bag or wallet usually fastened to the girdle (1 Sam. 17:40); \"a shepherd's bag.\"",
            "In the New Testament it is the rendering of Gr. pera, which was a bag carried by travellers and shepherds, generally made of skin (Matt. 10:10; Mark 6:8; Luke 9:3; 10:4). The name \"scrip\" is meant to denote that the bag was intended to hold scraps, fragments, as if scraped off from larger articles, trifles.",
            "The Hebrew word thus translated appears in (1 Samuel 17:40) as a synonym for the bag in which the shepherds of Palestine carried their food or other necessities. The scrip of the Galilean peasants was of leather, used especially to carry their food on a journey, and slung over their shoulders. (Matthew 10:10; Mark 6:8; Luke 9:3; 22:35) The English word \"scrip\" is probably connected with scrape, scrap, and was used in like manner for articles of food."
        ]
    },
    {
        "Word": "Scripture",
        "Definitions": [
            "Invariably in the New Testament denotes that definite collection of sacred books, regarded as given by inspiration of God, which we usually call the Old Testament (2 Tim. 3:15, 16; John 20:9; Gal. 3:22; 2 Pet. 1:20). It was God's purpose thus to perpetuate his revealed will. From time to time he raised up men to commit to writing in an infallible record the revelation he gave. The \"Scripture,\" or collection of sacred writings, was thus enlarged from time to time as God saw necessary. We have now a completed \"Scripture,\" consisting of the Old and New Testaments. The Old Testament canon in the time of our Lord was precisely the same as that which we now possess under that name. He placed the seal of his own authority on this collection of writings, as all equally given by inspiration (Matt. 5:17; 7:12; 22:40; Luke 16:29, 31). (See [556]BIBLE; [557]CANON.)",
            "[See [1052]Bible]"
        ]
    },
    {
        "Word": "Scythian",
        "Definitions": [
            "The Scythians consisted of \"all the pastoral tribes who dwelt to the north of the Black Sea and the Caspian, and were scattered far away toward the east. Of this vast country but little was anciently known. Its modern representative is Russia, which, to a great extent, includes the same territories.\" They were the descendants of Japheth (Gen. 9:27). It appears that in apostolic times there were some of this people that embraced Christianity (Col. 3:11).",
            "occurs in (Colossians 3:11) as a generalized term for rude, ignorant, degraded. The name often included all the nomadic tribes, who dwelt mostly on the north of the Black and the Caspian Sea, stretching thence indefinitely into inner Asia, and were regarded by the ancients as standing extremely low In point of intelligence and civilization."
        ]
    },
    {
        "Word": "Seah",
        "Definitions": [
            "In land measure, a space of 50 cubits long by 50 broad. In measure of capacity, a seah was a little over one peck. (See [558]MEASURE.)"
        ]
    },
    {
        "Word": "Seal",
        "Definitions": [
            "Commonly a ring engraved with some device (Gen. 38:18, 25). Jezebel \"wrote letters in Ahab's name, and sealed them with his seal\" (1 Kings 21:8). Seals are frequently mentioned in Jewish history (Deut. 32:34; Neh. 9:38; 10:1; Esther 3:12; Cant. 8:6; Isa. 8:16; Jer. 22:24; 32:44, etc.). Sealing a document was equivalent to the signature of the owner of the seal. \"The use of a signet-ring by the monarch has recently received a remarkable illustration by the discovery of an impression of such a signet on fine clay at Koyunjik, the site of the ancient Nineveh. This seal appears to have been impressed from the bezel of a metallic finger-ring. It is an oval, 2 inches in length by 1 inch wide, and bears the image, name, and titles of the Egyptian king Sabaco\" (Rawlinson's Hist. Illus. of the O.T., p. 46). The actual signet-rings of two Egyptian kings (Cheops and Horus) have been discovered. (See [559]SIGNET.)",
            "The use of seals is mentioned in the New Testament only in connection with the record of our Lord's burial (Matt. 27:66). The tomb was sealed by the Pharisees and chief priests for the purpose of making sure that the disciples would not come and steal the body away (ver. 63, 64). The mode of doing this was probably by stretching a cord across the stone and sealing it at both ends with sealing-clay. When God is said to have sealed the Redeemer, the meaning is, that he has attested his divine mission (John 6:27). Circumcision is a seal, an attestation of the covenant (Rom. 4:11). Believers are sealed with the Spirit, as God's mark put upon them (Eph. 1:13; 4:30). Converts are by Paul styled the seal of his apostleship, i.e., they are its attestation (1 Cor. 9:2). Seals and sealing are frequently mentioned in the book of Revelation (5:1; 6:1; 7:3; 10:4; 22:10).",
            "The importance attached to seals in the East is so great that without one no document is regarded as authentic. Among the methods of sealing used in Egypt at a very early period were engraved stones, graved stones, pierced through their length and hung by a string or chain from the arm or neck, or set in rings for the finger. The most ancient form used for this purpose was the scarabaeus, formed of precious or common stone, or even of blue pottery or porcelain, on the flat side of which the inscription or device was engraved. In many cases the seal consisted of a lump of clay, impressed with the seal and attached to the document, whether of papyrus or other material, by strings. In other cases wax was used. In sealing a sepulchre or box, the fastening was covered with clay or wax, and the impression from a seal of one in authority was stamped upon it, so that it could not be broken open without discovery. The signet-ring was an ordinary part of a man's equipment. (Genesis 38:18) The ring or the seal as an emblem of authority in Egypt, Persia and elsewhere is mentioned in (Genesis 41:42; 1 Kings 21:8; Esther 3:10,12; 8:2; Daniel 6:17) and as an evidence of a covenant, in (Jeremiah 32:10,44; Nehemiah 9:38; 10:1; Haggai 2:23) Engraved signets were in use among the Hebrews in early times. (Exodus 28:11,36; 39:6)"
        ]
    },
    {
        "Word": "Sea of glass",
        "Definitions": [
            "A figurative expression used in Rev. 4:6 and 15:2. According to the interpretation of some, \"this calm, glass-like sea, which is never in storm, but only interfused with flame, represents the counsels of God, those purposes of righteousness and love which are often fathomless but never obscure, always the same, though sometimes glowing with holy anger.\" (Comp. Ps. 36:6; 77:19; Rom. 11:33-36.)"
        ]
    },
    {
        "Word": "Sea of Jazer",
        "Definitions": [
            "(Jer. 48:32), a lake, now represented by some ponds in the high valley in which the Ammonite city of Jazer lies, the ruins of which are called Sar."
        ]
    },
    {
        "Word": "Seasons",
        "Definitions": [
            "(Gen. 8:22). See [560]AGRICULTURE; [561]MONTH."
        ]
    },
    {
        "Word": "Sea, The",
        "Definitions": [
            "(Heb. yam), signifies (1) \"the gathering together of the waters,\" the ocean (Gen. 1:10); (2) a river, as the Nile (Isa. 19:5), the Euphrates (Isa. 21:1; Jer. 51:36); (3) the Red Sea (Ex. 14:16, 27; 15:4, etc.); (4) the Mediterranean (Ex. 23:31; Num. 34:6, 7; Josh. 15:47; Ps. 80:11, etc.); (5) the \"sea of Galilee,\" an inland fresh-water lake, and (6) the Dead Sea or \"salt sea\" (Gen. 14:3; Num. 34:3, 12, etc.). The word \"sea\" is used symbolically in Isa. 60:5, where it probably means the nations around the Mediterranean. In Dan. 7:3, Rev. 13:1 it may mean the tumultuous changes among the nations of the earth.",
            "The gathering together of the waters originally called -- Ge 1:10.",
            "Great rivers often called -- Isa 11:15; Jer 51:36.",
            "Lakes often called -- De 3:17; Mt 8:24,27,32.",
            "God",
            "Created. -- Ex 20:11; Ps 95:5; Ac 14:15.",
            "Made the birds and fished out of. -- Ge 1:20-22.",
            "Founded the earth upon. -- Ps 24:2.",
            "Set bounds to, by a perpetual decree. -- Job 26:10; 38:8,10,11; Pr 8:27,29.",
            "Measures the waters of. -- Isa 40:12.",
            "Does what he pleases in. -- Ps 135:6.",
            "Dries up, by his rebuke. -- Isa 50:2; Na 1:4.",
            "Shakes, by his word. -- Hag 2:6.",
            "Stills, by his power. -- Ps 65:7; 89:9; 107:29.",
            "Of immense extent -- Job 11:9; Ps 104:25.",
            "Of great depth -- Ps 68:22.",
            "Rivers supplied by exhalations from -- Ec 1:7.",
            "Replenished by rivers -- Ec 1:7; Eze 47:8.",
            "Called the",
            "Deep. -- Job 41:31; Ps 107:24; 2Co 11:25.",
            "Great waters. -- Ps 77:19.",
            "Great and wide sea. -- Ps 104:25.",
            "The clouds the garment of -- Job 38:9.",
            "Darkness the swaddling band of -- Job 38:9.",
            "Sand the barrier of -- Jer 5:22.",
            "Inhabited by innumerable creatures great and small -- Ps 104:25,26.",
            "The wonders of God seen in -- Ps 107:24.",
            "Made to glorify God -- Ps 69:34; 148:7.",
            "Seas mentioned in scripture",
            "The Adriatic or sea of Adria. -- Ac 27:27.",
            "Mediterranean or great sea. -- Nu 34:6; De 11:24; 34:2; Zec 14:8.",
            "Red Sea. -- Ex 10:19; 13:18; 23:31.",
            "Sea of Joppa or sea of the Philistines. -- Ezr 3:7; Ex 23:21.",
            "Salt of Dead Sea. -- Ge 14:3; Nu 34:12.",
            "Sea of Galilee. -- Mt 4:18; 8:32; Joh 6:1.",
            "Sea of Jazer. -- Jer 48:32.",
            "Raised by the wind -- Ps 107:25,26; Jon 1:4.",
            "Caused to foam by Leviathan -- Job 41:31,32.",
            "The waves of",
            "Raised upon high. -- Ps 93:3; 107:25.",
            "Tossed to and fro. -- Jer 5:22.",
            "Multitudinous. -- Jer 51:42.",
            "Mighty. -- Ps 93:4; Ac 27:41.",
            "Tumultuous. -- Lu 21:25; Jude 1:13.",
            "The shore of, covered with sand -- Ge 22:17; 1Ki 4:29; Job 6:3; Ps 78:27.",
            "Numerous islands in -- Eze 26:18.",
            "Passed over in ships -- Ps 104:26; 107:23.",
            "Sailing on, dangerous -- Ac 27:9,20; 2Co 11:26.",
            "Commercial nations",
            "Often built cities on the borders of. -- Ge 49:13; Eze 27:3; Na 3:8.",
            "Derived great wealth from. -- De 33:19.",
            "Shall give up its dead at the last day -- Re 20:13.",
            "The renewed earth shall be without -- Re 21:1.",
            "Illustrative",
            "Of heavy afflictions. -- Isa 43:2; La 2:13.",
            "(Trouble,) of the wicked. -- Isa 57:20.",
            "(Roaring,) of hostile armies. -- Isa 5:30; Jer 6:23.",
            "(Waves of,) of righteousness. -- Isa 48:18.",
            "(Waves of,) of devastating armies. -- Eze 26:3,4.",
            "(Waves of,) of the unsteady. -- Jas 1:6.",
            "(Covered with waters,) of the diffusion of spiritual knowledge over the earth in the latter days. -- Isa 11:9; Hab 2:14.",
            "(Smooth as glass,) of the peace of heaven. -- Re 4:6; 15:2."
        ]
    },
    {
        "Word": "Sea, The molten",
        "Definitions": [
            "The great laver made by Solomon for the use of the priests in the temple, described in 1 Kings 7:23-26; 2 Chr. 4:2-5. It stood in the south-eastern corner of the inner court. It was 5 cubits high, 10 in diameter from brim to brim, and 30 in circumference. It was placed on the backs of twelve oxen, standing with their faces outward. It was capable of containing two or three thousand baths of water (comp. 2 Chr. 4:5), which was originally supplied by the Gibeonites, but was afterwards brought by a conduit from the pools of Bethlehem. It was made of \"brass\" (copper), which Solomon had taken from the captured cities of Hadarezer, the king of Zobah (1 Chr. 18:8). Ahaz afterwards removed this laver from the oxen, and placed it on a stone pavement (2 Kings 16:17). It was destroyed by the Chaldeans (25:13)."
        ]
    },
    {
        "Word": "Seba",
        "Definitions": [
            "(1.) One of the sons of Cush (Gen. 10:7).",
            "(2.) The name of a country and nation (Isa. 43:3; 45:14) mentioned along with Egypt and Ethiopia, and therefore probably in north-eastern Africa. The ancient name of Meroe. The kings of Sheba and Seba are mentioned together in Ps. 72:10.",
            "a drunkard; that turns",
            "(pl. Sebaim ; in Authorized Version incorrectly rendered Sabeans) heads the list of the sons of Cush. Besides the mention of Seba in the lists of the pens of Cush, (Genesis 10:7; 1 Chronicles 1:9) there are but three notices of the nation-- (Psalms 72:10; Isaiah 43:3; 45:14) These passages seem to show that Seba was a nation of Africa bordering on or included in Cush, and in Solomon's time independent and of political importance. It may perhaps be identified with the island of Meroe. Josephus says that Saba was the ancient name of the Ethiopian island and city of Meroe, but he writes Seba, in the notice of the Noachian settlements, Sabas. The island of Meroe lay between the Astaboras, the Atbara, the most northern tributary of the Nile, and the Astapus, the Bahr el-Azrak, \"Blue River,\" the eastern of its two great confluents."
        ]
    },
    {
        "Word": "Sebat",
        "Definitions": [
            "The eleventh month of the Hebrew year, extending from the new moon of February to that of March (Zech. 1:7). Assyrian sabatu, \"storm.\" (See [562]MONTH.)",
            "twig; scepter; tribe",
            "(a rod). [[1056]Month]"
        ]
    },
    {
        "Word": "Secacah",
        "Definitions": [
            "Enclosure, one of the six cities in the wilderness of Judah, noted for its \"great cistern\" (Josh. 15:61). It has been identified with the ruin Sikkeh, east of Bethany.",
            "shadow; covering; defense"
        ]
    },
    {
        "Word": "Sechu",
        "Definitions": [
            "A hill or watch-tower, a place between Gibeah and Ramah noted for its \"great well\" (1 Sam. 19:22); probably the modern Suweikeh, south of Beeroth.",
            "defense; bough",
            "(the watch-tower), a place mentioned once only-- (1 Samuel 19:22)--apparently as lying on the route between Saul's residence, Gibeah, and Ramah (Ramathaim-zophim), that of Samuel. It was notorious for \"the great well\" (or rather cistern) which it contained. Assuming that Saul started from Gibeah (Tuleil el-Ful), and that Neby Samwil is Ramah, then Bir Nebolla (the well of Neballa) just south of Beeroth, alleged by modern traveller to contain a large pit would be in a suitable position for the great well of Sechu."
        ]
    },
    {
        "Word": "Sect",
        "Definitions": [
            "(Gr. hairesis, usually rendered \"heresy\", Acts 24:14; 1 Chr. 11:19; Gal. 5:20, etc.), meaning properly \"a choice,\" then \"a chosen manner of life,\" and then \"a religious party,\" as the \"sect\" of the Sadducees (Acts 5:17), of the Pharisees (15:5), the Nazarenes, i.e., Christians (24:5). It afterwards came to be used in a bad sense, of those holding pernicious error, divergent forms of belief (2 Pet. 2:1; Gal. 5:20)."
        ]
    },
    {
        "Word": "Secundus",
        "Definitions": [
            "Second, a Christian of Thessalonica who accompanied Paul into Asia (Acts 20:4).",
            "second",
            "(fortunate), a Thessalonian Christian. (Acts 20:4) (A.D. 55.) Seer, [[1057]Prophet]"
        ]
    },
    {
        "Word": "Seer",
        "Definitions": [
            "A name sometimes applied to the prophets because of the visions granted to them. It is first found in 1 Sam. 9:9. It is afterwards applied to Zadok, Gad, etc. (2 Sam. 15:27; 24:11; 1 Chr. 9:22; 25:5; 2 Chr. 9:29; Amos 7:12; Micah 3:7). The \"sayings of the seers\" (2 Chr. 33:18, 19) is rendered in the Revised Version \"the history of Hozai\" (marg., the seers; so the LXX.), of whom, however, nothing is known. (See [563]PROPHET.)"
        ]
    },
    {
        "Word": "Seethe",
        "Definitions": [
            "To boil (Ex. 16:23)."
        ]
    },
    {
        "Word": "Seething pot",
        "Definitions": [
            "A vessel for boiling provisions in (Job 41:20; Jer. 1:13)."
        ]
    },
    {
        "Word": "Segub",
        "Definitions": [
            "Elevated. (1.) The youngest son of Hiel the Bethelite. His death is recorded in 1 Kings 16:34 (comp. Josh. 6:26).",
            "(2.) A descendant of Judah (1 Chr. 2:21, 22).",
            "fortified; raised",
            "(elevated).",
            "+ The youngest son of Hiel the Hethelite who rebuilt Jericho. (1 Kings 18:34) (B.C. about 910.) + Son of Hezron. (1 Chronicles 2:21,28) (B.C. about 1682.)"
        ]
    },
    {
        "Word": "Seir",
        "Definitions": [
            "Rough; hairy. (1.) A Horite; one of the \"dukes\" of Edom (Gen. 36:20-30).",
            "(2.) The name of a mountainous region occupied by the Edomites, extending along the eastern side of the Arabah from the south-eastern extremity of the Dead Sea to near the Akabah, or the eastern branch of the Red Sea. It was originally occupied by the Horites (Gen. 14:6), who were afterwards driven out by the Edomites (Gen. 32:3; 33:14, 16). It was allotted to the descendants of Esau (Deut. 2:4, 22; Josh. 24:4; 2 Chr. 20:10; Isa. 21:11; Exek. 25:8).",
            "(3.) A mountain range (not the Edomite range, Gen. 32:3) lying between the Wady Aly and the Wady Ghurab (Josh. 15:10).",
            "Seirath, hairy; goat; demon; tempest",
            "(hairy, Shaggy),",
            "+ We have both \"land of Seir,\" (Genesis 32:3; 36:50) and \"Mount Seir.\" (Genesis 14:6) It is the original name of the mountain range extending along the east side of the valley of Arabah, from the Dead Sea to the Elanitic, Golf. The Horites appear to have been the chief of the aboriginal inhabitants, (Genesis 36:20) but it was ever afterward the possession of the Edomites, the descendants of Esau. The Mount Seir of the: Bible extended much farther south than the modern province, as is shown by the words of (2:1-8) It had the Arabah on the west, vs. 1 and 8; it extended as far south as the head of the Gulf of Akabah, ver. 8; its eastern border ran along the base of the mountain range where the plateau of Arabia begins. Its northern, order is not so accurately determined. There is a line of \"naked\" white hills or cliffs which run across the great valley about eight miles south of the Dead Sea, the highest eminence being Mount Hor, which is 4800 feet high. + Mount Seir, an entirely different place from the foregoing; one of the landmarks on the north boundary of the territory of Judah. (Joshua 15:10) only. It lay westward of Kirjath-jearim, and between it and Beth-shemesh. If Kuriel el-Enab be the former and Ain-shems the latter of these two, then Mount Seir cannot fail to be the ridge which lies between the Wady Aly and the Wady Ghurab . In a pass of this ridge is the modern village of Seir."
        ]
    },
    {
        "Word": "Seirath",
        "Definitions": [
            "Woody district; shaggy, a place among the mountains of Ephraim, bordering on Benjamin, to which Ehud fled after he had assassinated Eglon at Jericho (Judg. 3:26, 27).",
            "(the shaggy), the place to which Ehud fled after his murder of Eglon. (Judges 3:26,27) It was in \"Mount Ephraim,\" ver. 27, a continuation, perhaps, of the same wooded, shaggy hills which stretched even so far south as to enter the territory of Judah, (Joshua 15:10) (It is probably the same place as [1058]Mount, [1059]Mount, Mountain [1060]Seir, 2.)"
        ]
    },
    {
        "Word": "Sela",
        "Definitions": [
            "=Se'lah, rock, the capital of Edom, situated in the great valley extending from the Dead Sea to the Red Sea (2 Kings 14:7). It was near Mount Hor, close by the desert of Zin. It is called \"the rock\" (Judg. 1:36). When Amaziah took it he called it Joktheel (q.v.) It is mentioned by the prophets (Isa. 16:1; Obad. 1:3) as doomed to destruction.",
            "It appears in later history and in the Vulgate Version under the name of Petra. \"The caravans from all ages, from the interior of Arabia and from the Gulf of Persia, from Hadramaut on the ocean, and even from Sabea or Yemen, appear to have pointed to Petra as a common centre; and from Petra the tide seems again to have branched out in every direction, to Egypt, Palestine, and Syria, through Arsinoe, Gaza, Tyre, Jerusalem, and Damascus, and by other routes, terminating at the Mediterranean.\" (See [564]EDOM [2].)",
            "a rock"
        ]
    },
    {
        "Word": "Selah",
        "Definitions": [
            "A word frequently found in the Book of Psalms, and also in Hab. 3:9, 13, about seventy-four times in all in Scripture. Its meaning is doubtful. Some interpret it as meaning \"silence\" or \"pause;\" others, \"end,\" \"a louder strain,\" \"piano,\" etc. The LXX. render the word by daplasma i.e., \"a division.\"",
            "the end; a pause",
            "This word, which is found only in the poetical books of the Old Testament, occurs seventy-one times in the Psalms and three times in Habakkuk. It is probably a term which had a meaning in the musical nomenclature of the Hebrews, though what that meaning may have been is now a matter of pure conjecture. (Gesenius and Ewald and others think it has much the same meaning as our interlude,--a pause in the voices singing, while the instruments perform alone.)"
        ]
    },
    {
        "Word": "Sela-hammahlekoth",
        "Definitions": [
            "Cliff of divisions the name of the great gorge which lies between Hachilah and Maon, south-east of Hebron. This gorge is now called the Wady Malaky. This was the scene of the interview between David and Saul mentioned in 1 Sam. 26:13. Each stood on an opposing cliff, with this deep chasm between."
        ]
    },
    {
        "Word": "Seleucia",
        "Definitions": [
            "The sea-port of Antioch, near the mouth of the Orontes. Paul and his companions sailed from this port on their first missionary journey (Acts 13:4). This city was built by Seleucus Nicator, the \"king of Syria.\" It is said of him that \"few princes have ever lived with so great a passion for the building of cities. He is reputed to have built in all nine Seleucias, sixteen Antiochs, and six Laodiceas.\" Seleucia became a city of great importance, and was made a \"free city\" by Pompey. It is now a small village, called el-Kalusi.",
            "shaken or beaten by the waves"
        ]
    },
    {
        "Word": "Semei",
        "Definitions": [
            "Mentioned in the genealogy of our Lord (Luke 3:26).",
            "hearing; obeying",
            "(the Greek form of Shimei).",
            "+ [1062]Shimei, 14. 1 Esd. 9:33. + [1063]Shimei, 16. (Esther 11:2) + The father of Mattathias in the genealogy of Jesus Christ. (Luke 3:26)"
        ]
    },
    {
        "Word": "Senaah",
        "Definitions": [
            "Thorny, a place many of the inhabitants of which returned from Babylon with Zerubbabel (Ezra 2:35; Neh. 7:38).",
            "bramble; enemy",
            "(thorny). The \"children (i.e. the inhabitants) of Senaah\" are enumerated among the \"people of Israel\" who returned from the captivity with Zerubbabel. (Ezra 2:35; Nehemiah 7:38) (B.C. 536.) The Magdal Senna of Eusebius and Jerome denotes a town seven miles north of Jericho (\"Senna\")."
        ]
    },
    {
        "Word": "Senate",
        "Definitions": [
            "(Acts 5:21), the \"elders of Israel\" who formed a component part of the Sanhedrin."
        ]
    },
    {
        "Word": "Seneh",
        "Definitions": [
            "The acacia; rock-thorn, the southern cliff in the Wady es-Suweinit, a valley south of Michmash, which Jonathan climbed with his armour-bearer (1 Sam. 14:4, 5). The rock opposite, on the other side of the wady, was called Bozez.",
            "same as Senaah",
            "(thorn), the name of one of the two isolated rocks which stood in the \"passage of Michmash,\" (1 Samuel 14:4) 6 1/2 Miles north of Jerusalem."
        ]
    },
    {
        "Word": "Senir",
        "Definitions": [
            "=Shenir, the name given to Hermon by the Amorites (Deut. 3:9). It means \"coat of mail\" or \"breastplate,\" and is equivalent to \"Sirion.\" Some interpret the word as meaning \"the prominent\" or \"the snowy mountain.\" It is properly the name of the central of the three summits of Hermon (q.v.).",
            "bed-candle; changing",
            "(snow mountain), (1 Chronicles 5:23; Ezekiel 27:5) the Amorite name for Mount Hermon."
        ]
    },
    {
        "Word": "Sennacherib",
        "Definitions": [
            "Sin (the god) sends many brothers, son of Sargon, whom he succeeded on the throne of Assyria (B.C. 705), in the 23rd year of Hezekiah. \"Like the Persian Xerxes, he was weak and vainglorious, cowardly under reverse, and cruel and boastful in success.\" He first set himself to break up the powerful combination of princes who were in league against him. Among these was Hezekiah, who had entered into an alliance with Egypt against Assyria. He accordingly led a very powerful army of at least 200,000 men into Judea, and devastated the land on every side, taking and destroying many cities (2 Kings 18:13-16; comp. Isa. 22, 24, 29, and 2 Chr. 32:1-8). His own account of this invasion, as given in the Assyrian annals, is in these words: \"Because Hezekiah, king of Judah, would not submit to my yoke, I came up against him, and by force of arms and by the might of my power I took forty-six of his strong fenced cities; and of the smaller towns which were scattered about, I took and plundered a countless number. From these places I took and carried off 200,156 persons, old and young, male and female, together with horses and mules, asses and camels, oxen and sheep, a countless multitude; and Hezekiah himself I shut up in Jerusalem, his capital city, like a bird in a cage, building towers round the city to hem him in, and raising banks of earth against the gates, so as to prevent escape...Then upon Hezekiah there fell the fear of the power of my arms, and he sent out to me the chiefs and the elders of Jerusalem with 30 talents of gold and 800 talents of silver, and divers treasures, a rich and immense booty...All these things were brought to me at Nineveh, the seat of my government.\" (Comp. Isa. 22:1-13 for description of the feelings of the inhabitants of Jerusalem at such a crisis.)",
            "Hezekiah was not disposed to become an Assyrian feudatory. He accordingly at once sought help from Egypt (2 Kings 18:20-24). Sennacherib, hearing of this, marched a second time into Palestine (2 Kings 18:17, 37; 19; 2 Chr. 32:9-23; Isa. 36:2-22. Isa. 37:25 should be rendered \"dried up all the Nile-arms of Matsor,\" i.e., of Egypt, so called from the \"Matsor\" or great fortification across the isthmus of Suez, which protected it from invasions from the east). Sennacherib sent envoys to try to persuade Hezekiah to surrender, but in vain. (See [565]TIRHAKAH.) He next sent a threatening letter (2 Kings 19:10-14), which Hezekiah carried into the temple and spread before the Lord. Isaiah again brought an encouraging message to the pious king (2 Kings 19:20-34). \"In that night\" the angel of the Lord went forth and smote the camp of the Assyrians. In the morning, \"behold, they were all dead corpses.\" The Assyrian army was annihilated.",
            "This great disaster is not, as was to be expected, taken notice of in the Assyrian annals.",
            "Though Sennacherib survived this disaster some twenty years, he never again renewed his attempt against Jerusalem. He was murdered by two of his own sons (Adrammelech and Sharezer), and was succeeded by another son, Esarhaddon (B.C. 681), after a reign of twenty-four years.",
            "bramble of destruction"
        ]
    },
    {
        "Word": "Seorim",
        "Definitions": [
            "Barley, the chief of the forth priestly course (1 Chr. 24:8).",
            "gates; hairs; tempests",
            "(barley), the chief of the fourth of the twenty-four courses of priests. (1 Chronicles 24:8)"
        ]
    },
    {
        "Word": "Sephar",
        "Definitions": [
            "Numbering, (Gen. 10:30), supposed by some to be the ancient Himyaritic capital, \"Shaphar,\" Zaphar, on the Indian Ocean, between the Persian Gulf and the Red Sea.",
            "book; scribe; number",
            "(a numbering). It is written after the enumeration of the sons of Joktan, \"And their dwelling was from Mesha as thou goest unto Sephar a mount of the east.\" (Genesis 10:30) The Joktanites occupied the southwestern portion of the peninsula of Arabia. The undoubted identifications of Arabian places and tribes with their Joktanite originals are included within these limits, and point to Sephar, on the shore of the Indian Ocean, as the eastern boundary. The ancient seaport town called Zafar represents the biblical site or district."
        ]
    },
    {
        "Word": "Sepharad",
        "Definitions": [
            "(Obad. 1:20), some locality unknown. The modern Jews think that Spain is meant, and hence they designate the Spanish Jews \"Sephardim,\" as they do the German Jews by the name \"Ashkenazim,\" because the rabbis call Germany Ashkenaz. Others identify it with Sardis, the capital of Lydia. The Latin father Jerome regarded it as an Assyrian word, meaning \"boundary,\" and interpreted the sentence, \"which is in Sepharad,\" by \"who are scattered abroad in all the boundaries and regions of the earth.\" Perowne says: \"Whatever uncertainty attaches to the word Sepharad, the drift of the prophecy is clear, viz., that not only the exiles from Babylon, but Jewish captives from other and distant regions, shall be brought back to live prosperously within the enlarged borders of their own land.\"",
            "a book descending",
            "(separated), a name which occurs in (Obadiah 1:20) only. Its situation has always been a matter of uncertainty."
        ]
    },
    {
        "Word": "Sepharvaim",
        "Definitions": [
            "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 [566]SARGON.) 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 Palestine, 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 [567]KIRJATH-SEPHER.)",
            "the two books; the two scribes",
            "(the two Sipparas) is mentioned by Sennacherib in his letter to Hezekiah as a city whose king had been unable to resist the Assyrians. (2 Kings 19:13; Isaiah 37:13) comp. 2Kin 18:34 It is identified with the famous town of Sippara., on the Euphrates above Babylon, which was near the site of the modern Mosaib. The dual form indicates that there were two Sipparas, one on either side of the river. Berosus celled Sippara \"a city of the sun;\" and in the inscriptions it bears the same title, being called Tsipar sha Shamas, or \"Sippara of the Sun\"--the sun being the chief object of worship there. Comp. (2 Kings 17:31)"
        ]
    },
    {
        "Word": "Septuagint",
        "Definitions": [
            "See [568]VERSIONS.",
            "(The seventy). The Septuagint or Greek version of the Old Testament appears at the present day in four principal editions:--",
            "+ Biblia Polyglotta Complutensis, A.D. 1514-1617, + The Aldine Edition, Venice, A.D. 1518. + The Roman Edition, edited under Pope Sixtus V., A.D. 1587. + Fac-simile Edition of the Codex Alexandrinus, by H. H. Baber, A.D. 1816. [TARGUMS] The Jews of Alexandria had probably still less knowledge of Hebrew than their brethren in Palestine their familiar language was Alexandrian Greek. They had settled in Alexandria in large numbers soon after the time of Alexander, and under the early Ptolemies. They would naturally follow the same practice as the Jews in Palestine; and hence would arise in time an entire Greek version. But the numbers and names of the translators, and the times at which different portions were translated are all uncertain. The commonly-received story respecting its origin is contained in an extant letter ascribed to Aristeas, who was an officer at the court of Ptolemy Philadelphus. This letter which is dressed by Aristeas to his brother Philocrates, gives a glowing account of the origin of the Septuagint; of the embassy and presents sent by King Ptolemy to the high priest at Jerusalem, by the advice of Demetrius Phalereus, his librarian, 30 talents of gold and 70 talents of silver, etc.; the Jewish slaves whom he set free, paying their ransom himself the letter of the king: the answer of the high priest; the choosing of six interpreters from each of the twelve tribes and their names; the copy of the law, in letters of gold; the feast prepared for the seventy two, which continued for seven days; the questions proposed to each of the interpreters in turn, with the answers of each; their lodging by the seashore and the accomplishment of their work in seventy. two days, by conference and comparison. This is the story which probably gave to the version the title of the Septuagint, and which has been repeated in various forms by the Christian writers. But it is now generally admitted that the letter is spurious and is probably the fabrication of an Alexandrian Jew shortly before the Christian era. Still there can be no doubt that there was a basis of fact for the fiction; on three points of the story there is no material difference of opinion and they are confirmed by the study of the version itself:-- + The version was made at Alexandria. + It was begun in the time of the earlier Ptolemies, about 280 B.C. + The law (i.e. the Pentateuch) alone was translated at first. The Septuagint version was highly esteemed by the Hellenistic Jews before the coming of Christ. Wherever, by the conquests of Alexander or by colonization, the Greek language prevailed wherever Jews were settled and the attention of the neighboring Gentiles was drawn to their wondrous history and law there was found the Septuagint, which thus became, by divine Providence the means of spreading widely the knowledge of the one true God and his promises of it Saviour to come, throughout the nations. To the wide dispersion of this version we may ascribe in great measure that general persuasion which prevailed over the whole East of the near approach of the Redeemer, and led the Magi to recognize the star which, reclaimed the birth of the King of the Jews. Not less wide was the influence of the Septuagint in the spread of the gospel. For a long period the Septuagint was the Old Testament of the far larger part of the Christian Church. Character of the Septuagint. The Septuagint is faithful in substance but not minutely accurate in details. It has been clearly shown by Hody, Frankel and others that the several books were translated by different persons, without any comprehensive revision to harmonize the several parts. Names and words are rendered differently in different books. Thus the character of the version varies much in the several books, those of the Pentateuch are the best. The poetical parts are, generally speaking, inferior to the historical, the original abounding with rarer words and expressions. In the major prophets (probably translated nearly 100 years after the Pentateuch) some of the most important prophecies are sadly obscured. Ezekiel and the minor prophets (generally speaking) seem to be better rendered. Supposing the numerous glosses and duplicate renderings, which have evidently crept from the margin into the text, to be removed and forming a rough estimate of what the Septuagint was in its earliest state, we may perhaps say of it that it is the image of the original seen through a glass not adjusted to the proper focus; the larger features are shown, but the sharpness of definition is lost. The close connection between the Old and the New Testament makes the study of the Septuagint most valuable, and indeed indispensable, to the theological student. It was manifestly the chief storehouse from which the apostles drew their proofs and precepts."
        ]
    },
    {
        "Word": "Sepulchre",
        "Definitions": [
            "First mentioned as purchased by Abraham for Sarah from Ephron the Hittite (Gen. 23:20). This was the \"cave of the field of Machpelah,\" where also Abraham and Rebekah and Jacob and Leah were burried (79:29-32). In Acts 7:16 it is said that Jacob was \"laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor the father of Sychem.\" It has been proposed, as a mode of reconciling the apparent discrepancy between this verse and Gen. 23:20, to read Acts 7:16 thus: \"And they [i.e., our fathers] were carried over into Sychem, and laid in the sepulchre that Abraham bought for a sum of money of the sons of Emmor [the son] of Sychem.\" In this way the purchase made by Abraham is not to be confounded with the purchase made by Jacob subsequently in the same district. Of this purchase by Abraham there is no direct record in the Old Testament. (See [569]TOMB.)",
            "[[1067]Burial, Sepulchres]"
        ]
    },
    {
        "Word": "Serah",
        "Definitions": [
            "Abundance; princess, the daughter of Asher and grand-daughter of Jacob (Gen. 46:17); called also Sarah (Num. 26:46; R.V., \"Serah\").",
            "lady of scent; song; the morning star",
            "the daughter of Asher, (Genesis 46:17; 1 Chronicles 7:30) called in (Numbers 26:46) [1068]Sarah. (B.C. about 1700.)"
        ]
    },
    {
        "Word": "Seraiah",
        "Definitions": [
            "Soldier of Jehovah. (1.) The father of Joab (1 Chr. 4:13, 14).",
            "(2.) The grandfather of Jehu (1 Chr. 4:35).",
            "(3.) One of David's scribes or secretaries (2 Sam. 8:17).",
            "(4.) A Netophathite (Jer. 40:8), a chief priest of the time of Zedekiah. He was carried captive by Nebuchadnezzar to Babylon, and there put to death (2 Kings 25:18, 23).",
            "(5.) Ezra 2:2.",
            "(6.) Father of Ezra the scribe (7:1).",
            "(7.) A ruler of the temple (Neh. 11:11).",
            "(8.) A priest of the days of Jehoiakim (Neh. 12:1, 12).",
            "(9.) The son of Neriah. When Zedekiah made a journey to Babylon to do homage to Nebuchadnezzar, Seraiah had charge of the royal gifts to be presented on that occasion. Jeremiah took advantage of the occasion, and sent with Seraiah a word of cheer to the exiles in Babylon, and an announcement of the doom in store for that guilty city. The roll containing this message (Jer. 50:1-8) Seraiah was to read to the exiles, and then, after fixing a stone to it, was to throw it into the Euphrates, uttering, as it sank, the prayer recorded in Jer. 51:59-64. Babylon was at this time in the height of its glory, the greatest and most powerful monarchy in the world. Scarcely seventy years elapsed when the words of the prophet were all fulfilled. Jer. 51:59 is rendered in the Revised Version, \"Now Seraiah was chief chamberlain,\" instead of \"was a quiet prince,\" as in the Authorized Version.",
            "prince of the Lord",
            "+ The king's scribe or secretary in the reign of David. (2 Samuel 8:17) (B.C. 1043.) + The high priest in the reign of Zedekiah. (2 Kings 25:18; 1 Chronicles 6:14; Jeremiah 52:24) (B.C. 594.) + The son of Tanhumeth the Netophathite. (2 Kings 25:23; Jeremiah 40:8) + The son of Kenaz and brother of Othniel. (1 Chronicles 4:13,14) + Ancestor of Jehu a Simeonite chieftain. (1 Chronicles 4:35) + One of the children of the province who returned with Zerubbabel. (Ezra 2:2) (B.C. 536.) + One of the ancestors of Ezra the scribe. (Ezra 7:1) + A priest, or priestly family, who signed the covenant with Nehemiah. (Nehemiah 10:2) + A priest, the son of Hilkiah. (Nehemiah 11:11) + The head of a priestly house which went up from Babylon with Zerubbabel. (Nehemiah 12:12) + The son of Neriah and brother of Baruch. (Jeremiah 51:59,61) He went with Zedekiah to Babylon in the fourth year of his reign. (B.C. 594.) Perhaps he was an officer who took charge of the royal caravan on its march, and fixed the places where it should halt."
        ]
    },
    {
        "Word": "Seraphim",
        "Definitions": [
            "Mentioned in Isa. 6:2, 3, 6, 7. This word means fiery ones, in allusion, as is supposed, to their burning love. They are represented as \"standing\" above the King as he sat upon his throne, ready at once to minister unto him. Their form appears to have been human, with the addition of wings. (See [570]ANGELS.) This word, in the original, is used elsewhere only of the \"fiery serpents\" (Num. 21:6, 8; Deut. 8:15; comp. Isa. 14:29; 30:6) sent by God as his instruments to inflict on the people the righteous penalty of sin.",
            "burning; fiery",
            "(burning, glowing), an order of celestial beings, whom Isaiah beheld in vision standing above Jehovah as he sat upon his throne. (Isaiah 6:2) They are described as having each of them three pairs of wings, with one of which they covered their faces (a token of humility); with the second they covered their feet (a token of respect); while with the third they flew. They seem to have borne a general resemblance to the human figure. ver. 6. Their occupation was two fold to celebrate the praises of Jehovah's holiness and power, ver. 3 and to act as the medium of communication between heaven and earth. ver. 6."
        ]
    },
    {
        "Word": "Sered",
        "Definitions": [
            "Fear, one of the sons of Zebulun (Gen. 46:14).",
            "dyer's vat",
            "(fear), the first-born of Zebulun. (Genesis 46:14; Numbers 26:26) about 1700.)"
        ]
    },
    {
        "Word": "Sergeants",
        "Definitions": [
            "Acts 16:35, 38 (R.V., \"lictors\"), officers who attended the magistrates and assisted them in the execution of justice."
        ]
    },
    {
        "Word": "Sergius Paulus",
        "Definitions": [
            "A \"prudent man\" (R.V., \"man of understanding\"), the deputy (R.V., \"proconsul\") of Cyprus (Acts 13:6-13). He became a convert to Christianity under Paul, who visited this island on his first mission to the heathen.",
            "A remarkable memorial of this proconsul was recently (1887) discovered at Rome. On a boundary stone of Claudius his name is found, among others, as having been appointed (A.D. 47) one of the curators of the banks and the channel of the river Tiber. After serving his three years as proconsul at Cyprus, he returned to Rome, where he held the office referred to. As he is not saluted in Paul's letter to the Romans, he probably died before it was written.",
            "was the proconsul of Cyprus when the apostle Paul visited that island with Barnabas on his first missionary tour. (Acts 13:7) seq. (A.D. 44.) He is described as an intelligent man, truth-seeking, eager for information from all sources within his reach. Though at first admitting to his society Elymas the magician, he afterward, on becoming acquainted with the claims of the gospel, yielded his mind to the evidence of its truth."
        ]
    },
    {
        "Word": "Sermon on the mount",
        "Definitions": [
            "After spending a night in solemn meditation and prayer in the lonely mountain-range to the west of the Lake of Galilee (Luke 6:12), on the following morning our Lord called to him his disciples, and from among them chose twelve, who were to be henceforth trained to be his apostles (Mark 3:14, 15). After this solemn consecration of the twelve, he descended from the mountain-peak to a more level spot (Luke 6:17), and there he sat down and delivered the \"sermon on the mount\" (Matt. 5-7; Luke 6:20-49) to the assembled multitude. The mountain here spoken of was probably that known by the name of the \"Horns of Hattin\" (Kurun Hattin), a ridge running east and west, not far from Capernaum. It was afterwards called the \"Mount of Beatitudes.\""
        ]
    },
    {
        "Word": "Serpent",
        "Definitions": [
            "(Heb. nahash; Gr. ophis), frequently noticed in Scripture. More than forty species are found in Syria and Arabia. The poisonous character of the serpent is alluded to in Jacob's blessing on Dan (Gen. 49:17; see Prov. 30:18, 19; James 3:7; Jer. 8:17). (See [571]ADDER.)",
            "This word is used symbolically of a deadly, subtle, malicious enemy (Luke 10:19).",
            "The serpent is first mentioned in connection with the history of the temptation and fall of our first parents (Gen. 3). It has been well remarked regarding this temptation: \"A real serpent was the agent of the temptation, as is plain from what is said of the natural characteristic of the serpent in the first verse of the chapter (3:1), and from the curse pronounced upon the animal itself. But that Satan was the actual tempter, and that he used the serpent merely as his instrument, is evident (1) from the nature of the transaction; for although the serpent may be the most subtle of all the beasts of the field, yet he has not the high intellectual faculties which the tempter here displayed. (2.) In the New Testament it is both directly asserted and in various forms assumed that Satan seduced our first parents into sin (John 8:44; Rom. 16:20; 2 Cor. 11:3, 14; Rev. 12:9; 20:2).\" Hodge's System. Theol., ii. 127.",
            "The Hebrew word nachash is the generic name of any serpent. The following are the principal biblical allusions to this animal its subtlety is mentioned in (Genesis 3:1) its wisdom is alluded to by our Lord in (Matthew 10:18) the poisonous properties of some species are often mentioned, see (Psalms 58:4; Proverbs 25:32) the sharp tongue of the serpent is mentioned in (Psalms 140:3; Job 20:16) the habit serpents have of lying concealed in hedges and in holes of walls is alluded to in (Ecclesiastes 10:8) their dwelling in dry sandy places, in (8:10) their wonderful mode of progression did not escape the observation of the author of (Proverbs 30:1) ... who expressly mentions it as \"one of the three things which were too wonderful for him.\" ver. 19. The art of taming and charming serpents is of great antiquity, and is alluded to in (Psalms 58:5; Ecclesiastes 10:11; Jeremiah 8:17) and doubtless intimated by St. James, (James 3:7) who particularizes serpents among all other animals that \"have been tamed by man.\" It was under the form of a serpent that the devil seduced Eve; hence in Scripture Satan is called \"the old serpent.\" (Revelation 12:9) and comp. 2Cor 11:3 Hence, as a fruit of the tradition of the Fall, the serpent all through the East became the emblem of the spirit of evil, and is so pictured even on the monuments of Egypt. It has been supposed by many commentators that the serpent, prior to the Fall, moved along in an erect attitude. It is quite clear that an erect mode of progression is utterly incompatible with the structure of a serpent; consequently, had the snakes before the Fall moved in an erect attitude they must have been formed on a different plan altogether. The typical form of the serpent and its mode of progression were in all probability the same before: the Fall as after it; but subsequent to the Fall its form and progression were to be regarded with hatred and disgust by all mankind, and thus the animal was cursed above all cattle,\" and a mark of condemnation was forever stamped upon it. Serpents are said in Scripture to \"eat dust,\" see (Genesis 3:14; Isaiah 65:25; Micah 7:17) these animals which for the most part take their food on the ground, do consequently swallow with it large portions of sand and dust. Throughout the East the serpent was used as an emblem of the evil principle, of the spirit of disobedience and contumacy. Much has been written on the question of the \"fiery serpents\" of (Numbers 21:6,8) with which it is usual to erroneously identify the \"fiery flying serpent\" of (Isaiah 14:29) and Isai 30:6 The word \"fiery\" probably signifies \"burning,\" in allusion to the sensation produced by the bite. The Cerastes, or the Naia haje, or any other venomous species frequenting Arabia, may denote the \"serpent of the burning bite\" which destroyed the children of Israel. The snake that fastened on St. Paul's hand when he was at Melita, (Acts 28:5) was probably the common viper of England, Pelias berus . (See also [1069]Adder; [1070]Asp] When God punished the murmurs of the Israelites in the wilderness by sending among them serpents whose fiery bite was fatal, Moses, upon their repentance, was commanded to make a serpent of brass, whose polished surface shone like fire, and to set it up on the banner-pole in the midst of the people; and whoever was bitten by a serpent had but to look up at it and live. (Numbers 21:4-9) The comparison used by Christ, (John 3:14,15) adds a deep interest to this scene. To present the serpent form, as deprived of its power to hurt, impaled as the trophy of a conqueror was to assert that evil, physical and spiritual, had been overcome, and thus help to strengthen the weak faith of the Israelites in a victory over both. Others look upon the uplifted serpent as a symbol of life and health, it having been so worshipped in Egypt. The two views have a point of contact, for the serpent is wisdom . Wisdom, apart from obedience to God, degenerates to cunning, and degrades and envenoms man's nature. Wisdom, yielding to the divine law, is the source of healing and restoring influences, and the serpent form thus became a symbol of deliverance and health; and the Israelites were taught that it would be so with them in proportion as they ceased to be sensual and rebellious. Preserved as a relic, whether on the spot of its first erection or elsewhere the brazen serpent, called by the name of Nehushtan, became an object of idolatrous veneration, and the zeal of Hezekiah destroyed it with the other idols of his father. (2 Kings 18:4) [[1071]Nehushtan]"
        ]
    },
    {
        "Word": "Serpent, Fiery",
        "Definitions": [
            "(LXX. \"deadly,\" Vulg. \"burning\"), Num. 21:6, probably the naja haje of Egypt; some swift-springing, deadly snake (Isa. 14:29). After setting out from their encampment at Ezion-gaber, the Israelites entered on a wide sandy desert, which stretches from the mountains of Edom as far as the Persian Gulf. While traversing this region, the people began to murmur and utter loud complaints against Moses. As a punishment, the Lord sent serpents among them, and much people of Israel died. Moses interceded on their behalf, and by divine direction he made a \"brazen serpent,\" and raised it on a pole in the midst of the camp, and all the wounded Israelites who looked on it were at once healed. (Comp. John 3:14, 15.) (See [572]ASP.) This \"brazen serpent\" was preserved by the Israelites till the days of Hezekiah, when it was destroyed (2 Kings 18:4). (See [573]BRASS.)"
        ]
    },
    {
        "Word": "Serug",
        "Definitions": [
            "Branch, the father of Nahor (Gen. 11:20-23); called Saruch in Luke 3:35.",
            "branch; layer; twining",
            "(branch), son of Reu and great grandfather of Abraham. His age is given in the Hebrew Bible as 230 years. (Genesis 11:20-23) (B.C. 2180.)"
        ]
    },
    {
        "Word": "Servitor",
        "Definitions": [
            "Occurs only in 2 Kings 4:43, Authorized Version (R.V., \"servant\"). The Hebrew word there rendered \"servitor\" is elsewhere rendered \"minister,\" \"servant\" (Ex. 24:13; 33:11). Probably Gehazi, the personal attendant on Elisha, is here meant."
        ]
    },
    {
        "Word": "Seth",
        "Definitions": [
            "Appointed; a substitute, the third son of Adam and Eve (Gen. 4:25; 5:3). His mother gave him this name, \"for God,\" said she, \"hath appointed me [i.e., compensated me with] another seed instead of Abel, whom Cain slew.\"",
            "put; who puts; fixed",
            "(compensation), (Genesis 4:25; 6:3; 1 Chronicles 1:1) the third son of Adam, and father of Enos. (B.C. 3870.) Adam handed down to Seth and his descendants the promise of mercy, faith in which became the distinction of God's children. (Genesis 4:26)"
        ]
    },
    {
        "Word": "Sethur",
        "Definitions": [
            "Hidden, one of the spies sent to search the Promised Land. He was of the tribe of Asher (Num. 13:13).",
            "hid; destroying",
            "(hidden), the Asherite spy, son of Michael. (Numbers 13:13) (B.C. 1490.)"
        ]
    },
    {
        "Word": "Seven",
        "Definitions": [
            "This number occurs frequently in Scripture, and in such connections as lead to the supposition that it has some typical meaning. On the seventh day God rested, and hallowed it (Gen. 2:2, 3). The division of time into weeks of seven days each accounts for many instances of the occurrence of this number. This number has been called the symbol of perfection, and also the symbol of rest. \"Jacob's seven years' service to Laban; Pharaoh's seven fat oxen and seven lean ones; the seven branches of the golden candlestick; the seven trumpets and the seven priests who sounded them; the seven days' siege of Jericho; the seven churches, seven spirits, seven stars, seven seals, seven vials, and many others, sufficiently prove the importance of this sacred number\" (see Lev. 25:4; 1 Sam. 2:5; Ps. 12:6; 79:12; Prov. 26:16; Isa. 4:1; Matt. 18:21, 22; Luke 17:4). The feast of Passover (Ex. 12:15, 16), the feast of Weeks (Deut. 16:9), of Tabernacles (13:15), and the Jubilee (Lev. 25:8), were all ordered by seven. Seven is the number of sacrifice (2 Chr. 29:21; Job 42:8), of purification and consecration (Lev. 42:6, 17; 8:11, 33; 14:9, 51), of forgiveness (Matt. 18:21, 22; Luke 17:4), of reward (Deut. 28:7; 1 Sam. 2:5), and of punishment (Lev. 26:21, 24, 28; Deut. 28:25). It is used for any round number in such passages as Job 5:19; Prov. 26:16, 25; Isa. 4:1; Matt. 12:45. It is used also to mean \"abundantly\" (Gen. 4:15, 24; Lev. 26:24; Ps. 79:12).",
            "The frequent recurrence of certain numbers in the sacred literature of the Hebrews is obvious to the most superficial reader, but seven so far surpasses the rest, both in the frequency with which it recurs and in the importance of the objects with which it is associated, that it may fairly be termed the representative symbolic number. The influence of the number seven was not restricted to the Hebrews; it prevailed among the Persians, ancient Indians, Greeks and Romans. The peculiarity of the Hebrew view consists in the special dignity of the seventh, and not simply in that of seen. The Sabbath being the seventh day suggested the adoption of seven as the coefficient, so to say, for their appointment of all sacred periods; and we thus find the 7th month ushered in by the Feast of Trumpets, and signalized by the celebration of the Feast of Tabernacles and the Great Day of Atonement; 7 weeks as the interval between the Passover and the Pentecost; the 7th year as the sabbatical year; and the year: succeeding 7X7 years as the Jubilee year. Seven days were appointed as the length of the feasts of Passover and Tabernacles; 7 days for the ceremonies of the consecration of priests, and so on; 7 victims to be offered on any special occasion, as in Balaam's sacrifice. (Numbers 23:1) and especially at the ratification of a treaty, the notion of seven being embodied in the very term signifying to swear, literally meaning to do seven times. (Genesis 31:28) Seven is used for any round number, or for completeness, as we say a dozen, or as a speaker says he will say two or three words."
        ]
    },
    {
        "Word": "Seventy weeks",
        "Definitions": [
            "A prophetic period mentioned in Dan. 9:24, and usually interpreted on the \"year-day\" theory, i.e., reckoning each day for a year. This period will thus represent 490 years. This is regarded as the period which would elapse till the time of the coming of the Messiah, dating \"from the going forth of the commandment to restore and rebuild Jerusalem\" i.e., from the close of the Captivity."
        ]
    },
    {
        "Word": "Shaalabbin",
        "Definitions": [
            "Or Shaal'bim, a place of foxes, a town of the tribe of Dan (Josh. 19:42; Judg. 1:35). It was one of the chief towns from which Solomon drew his supplies (1 Kings 4:9). It is probably the modern village of Selbit, 3 miles north of Ajalon."
        ]
    },
    {
        "Word": "Shaaraim",
        "Definitions": [
            "Two gates. (1.) A city in the plain of Judah (1 Sam. 17:52); called also Sharaim (Josh. 15:36).",
            "(2.) A town in Simeon (1 Chr. 4:31).",
            "gates; valuation; hairs",
            "(two gates), a city in the territory allotted to Judah, (Joshua 15:36) in Authorized Version incorrectly Sharaim. (1 Samuel 17:52) Shaaraim one of the towns of Simeon, (1 Chronicles 4:31) must be a different place."
        ]
    },
    {
        "Word": "Shaashgaz",
        "Definitions": [
            "Servant of the beautiful, a chief eunuch in the second house of the harem of king Ahasuerus (Esther 2:14).",
            "he that presses the fleece; that shears the sheep"
        ]
    },
    {
        "Word": "Shabbethai",
        "Definitions": [
            "Sabbath-born, a Levite who assisted in expounding the law and investigating into the illegal marriages of the Jews (Ezra 10:15; Neh. 8:7; 11:16).",
            "my rest",
            "(sabbatical) a Levite in the time of Ezra. (Ezra 10:15) It is apparently the same who with Jeshua and others instructed the people in the knowledge of the law. (Nehemiah 8:7) (B.C. 450.)"
        ]
    },
    {
        "Word": "Shaddai",
        "Definitions": [
            "The Omnipotent, the name of God in frequent use in the Hebrew Scriptures, generally translated \"the Almighty.\"",
            "(the Mighty), an ancient name of God, rendered \"Almighty\" everywhere in the Authorized Version, is found in connection with el, \"God,\" El Shaddai being then rendered \"God Almighty.\" By the name or in the character of El-Shaddai God was known to the patriarchs, (Genesis 17:1; 28:3; 43:14; 48:3; 40:25) before the name Jehovah, in its full significance, was revealed. (Exodus 6:3) [[1073]God]"
        ]
    },
    {
        "Word": "Shadow",
        "Definitions": [
            "Used in Col. 2:17; Heb. 8:5; 10:1 to denote the typical relation of the Jewish to the Christian dispensation."
        ]
    },
    {
        "Word": "Shadrach",
        "Definitions": [
            "Aku's command, the Chaldean name given to Hananiah, one of the Hebrew youths whom Nebuchadnezzar carried captive to Babylon (Dan. 1:6, 7; 3:12-30). He and his two companions refused to bow down before the image which Nebuchadnezzar had set up on the plains of Dura. Their conduct filled the king with the greatest fury, and he commanded them to be cast into the burning fiery furnace. Here, amid the fiery flames, they were miraculously preserved from harm. Over them the fire had no power, \"neither was a hair of their head singed, neither had the smell of fire passed on them.\" Thus Nebuchadnezzar learned the greatness of the God of Israel. (See [574]ABEDNEGO.)",
            "tender, nipple",
            "(royal, or the great scribe) the Hebrew, or rather Chaldee, name of Hananiah. The history of Shadrach or Hananiah, as told in Dani 1-3 is well known. After their deliverance from the furnace, we hear no more of Shadrach, Meshach and Abednego, except in (Hebrews 11:33,34) but there are repeated allusions to them in the later apocryphal books, and the martyrs of the Maccabaean period seem to have been much encouraged by their example."
        ]
    },
    {
        "Word": "Shalem",
        "Definitions": [
            "Perfect, a place (probably the village of Salim) some 2 miles east of Jacob's well. There is an abundant supply of water, which may have been the reason for Jacob's settling at this place (Gen. 33:18-20). The Revised Version translates this word, and reads, \"Jacob came in peace to the city of Shechem,\" thus not regarding it as a proper name at all.",
            "same as Salem",
            "(safe). (Genesis 33:18) Probably not a proper name, but a place. It is certainly remarkable that there should be a modern village hearing the name of Salim three miles east of Nablus, the ancient Shechem."
        ]
    },
    {
        "Word": "Shalim, Land of",
        "Definitions": [
            "Land of foxes, a place apparently to the north-west of Jerusalem (1 Sam. 9:4), perhaps in the neighbourhood of Shaalabbin in Dan (Josh. 19:42)."
        ]
    },
    {
        "Word": "Shalisha, Land of",
        "Definitions": [
            "Probably the district of Baal-shalisha (2 Kings 4:42), lying about 12 miles north of Lydda (1 Sam. 9:4)."
        ]
    },
    {
        "Word": "Shallecheth, The gate of",
        "Definitions": [
            "I.e., \"the gate of casting out,\" hence supposed to be the refuse gate; one of the gates of the house of the Lord, \"by the causeway of the going up\" i.e., the causeway rising up from the Tyropoeon valley = valley of the cheesemakers (1 Chr. 26:16)."
        ]
    },
    {
        "Word": "Shallum",
        "Definitions": [
            "Retribution. (1.) The son of Jabesh, otherwise unknown. He \"conspired against Zachariah, and smote him before the people, and slew him, and reigned in his stead\" (2 Kings 15:10). He reigned only \"a month of days in Samaria\" (15:13, marg.). Menahem rose up against Shallum and put him to death (2 Kings 15:14, 15, 17), and became king in his stead.",
            "(2.) Keeper of the temple vestments in the reign of Josiah (2 Kings 22:14).",
            "(3.) One of the posterity of Judah (1 Chr. 2:40, 41).",
            "(4.) A descendant of Simeon (1 Chr. 4:25).",
            "(5.) One of the line of the high priests (1 Chr. 6:13).",
            "(6.) 1 Chr. 7:13.",
            "(7.) A keeper of the gate in the reign of David (1 Chr. 9:17).",
            "(8.) A Levite porter (1 Chr. 9:19, 31; Jer. 35:4).",
            "(9.) An Ephraimite chief (2 Chr. 28:12).",
            "(10.) The uncle of the prophet Jeremiah (Jer. 32:7).",
            "(11.) A son of king Josiah (1 Chr. 3:15; Jer. 22:11), who was elected to succeed his father on the throne, although he was two years younger than his brother Eliakim. He assumed the crown under the name of Jehoahaz (q.v.). He did not imitate the example of his father (2 Kings 23:32), but was \"a young lion, and it learned to catch the prey; it devoured men\" (Ezek. 19:3). His policy was anti-Egyptian therefore. Necho, at that time at Riblah, sent an army against Jerusalem, which at once yielded, and Jehoahaz was carried captive to the Egyptian camp, Eliakim being appointed king in his stead. He remained a captive in Egypt till his death, and was the first king of Judah that died in exile.",
            "perfect; agreeable",
            "(retribution).",
            "+ The fifteenth king of Israel, son of Jabesh, conspired against Zachariah, killed him, and brought the dynasty of Jehu to a close, B.C. 770. Shallum, after reigning in Samaria for a month only, was in his turn dethroned and killed by Menahem. (2 Kings 15:10-14) + The husband of Huldah the prophetess, (2 Kings 22:14; 2 Chronicles 34:23) in the reign of Josiah. (B.C. 830.) + A descendant of Shesham. (1 Chronicles 2:40,41) + The third son of Josiah king of Judah, known in the books of Kings and Chronicles as Jehoahaz. (1 Chronicles 3:15; Jeremiah 22:11) [[1075]Jehoahaz] (B.C. 610.) + Son of Shaul the son of Simeon. (1 Chronicles 4:25) + A high priest. (1 Chronicles 6:12,13; Ezra 7:2) + A son of Naphtali. (1 Chronicles 7:13) + The chief of a family of porters or gate-keepers of the east gate of the temple. (1 Chronicles 9:17) (B.C. 1050.) + Son of Kore, a Korahite. (1 Chronicles 9:19,31) + Father of Jehizkiah, an Ephraimite. (2 Chronicles 28:12) + One of the porters of the temple who had married a foreign wife. (Ezra 10:24) + One of the sons of Bani. (Ezra 10:42) + The son of Halohesh and ruler of a district of Jerusalem. (Nehemiah 3:12) + The uncle of Jeremiah, (Jeremiah 32:7) perhaps the same as 2. + Father or ancestor of Maaseiah (Jeremiah 35:4) perhaps the same as 9. (B.C. 630.)"
        ]
    },
    {
        "Word": "Shalman",
        "Definitions": [
            "An Assyrian king (Hos. 10:14), identified with Shalmaneser II. (Sayce) or IV. (Lenormant), the successor of Pul on the throne of Assyria (B.C. 728). He made war against Hoshea, the king of Israel, whom he subdued and compelled to pay an annual tribute. Hoshea, however, soon after rebelled against his Assyrian conquerer. Shalmaneser again marched against Samaria, which, after a siege of three years, was taken (2 Kings 17:3-5; 18:9) by Sargon (q.v.). A revolution meantime had broken out in Assyria, and Shalmaneser was deposed. Sargon usurped the vacant throne. Schrader thinks that this is probably the name of a king of Moab mentioned on an inscription of Tiglath-pileser as Salamanu.",
            "peaceable; perfect; that rewards",
            "(fire-worshipper), a contraction for Shalmaneser king of Assyria. (Hosea 10:14) Others think it the name of an obscure Assyrian king, predecessor of Pul."
        ]
    },
    {
        "Word": "Shamgar",
        "Definitions": [
            "The Philistines from the maritime plain had made incursions into the Hebrew upland for the purposes of plunder, when one of this name, the son of Anath, otherwise unknown, headed a rising for the purpose of freeing the land from this oppression. He repelled the invasion, slaying 600 men with an \"ox goad\" (q.v.). The goad was a formidable sharpointed instrument, sometimes ten feet long. He was probably contemporary for a time with Deborah and Barak (Judg. 3:31; 5:6).",
            "named a stranger; he is here a stranger",
            "(sword), son of Anath, judge of Israel. When Israel was in a most depressed condition, Shamgar was raised up to be a deliverer. With no arms in his hand but an ox-goad, (Judges 3:31) comp. 1Sam 13:21 He made a desperate assault upon the Philistines, and slew 600 of them. (B.C. about 1290.)"
        ]
    },
    {
        "Word": "Shamir",
        "Definitions": [
            "A sharp thorn. (1.) One of the sons of Michah (1 Chr. 24:24).",
            "(2.) A town among the mountains of Judah (Josh. 15:48); probably Somerah, 2 1/2 miles north-west of Debir.",
            "(3.) The residence of Tola, one of the judges, on Mount Ephraim (Judg. 10:1, 2).",
            "Shamer, prison; bush; lees; thorn",
            "(n point or thorn.)",
            "+ A town in the mountain district of Judah. (Joshua 15:48) only. It probably lay some eight or ten miles south of Hebron. + A place in Mount Ephraim, the residence and burial-place of Tola the judge. (Judges 10:1,2) Perhaps Samur, half-way between Samaria and Jenin . + A Kohathite, son of Micah or Michal, the first-born of Uzziel. (1 Chronicles 24:24)"
        ]
    },
    {
        "Word": "Shammah",
        "Definitions": [
            "Desert. (1.) One of the \"dukes\" of Edom (Gen. 36:13, 17).",
            "(2.) One of the sons of Jesse (1 Sam. 16:9). He is also called Shimeah (2 Sam. 13:3) and Shimma (1 Chr. 2:13).",
            "(3.) One of David's three mighty men (2 Sam. 23:11, 12).",
            "(4.) One of David's mighties (2 Sam. 23:25); called also Shammoth (1 Chr. 11:27) and Shamhuth (27:8).",
            "loss; desolation; astonishment",
            "(astonishment).",
            "+ The son of Reuel the son of Esau. (Genesis 36:13,17; 1 Chronicles 1:37) (B.C. about 1700.) + The third son of Jesse, and brother of David. (1 Samuel 16:9; 17:13) Called also Shimea., Shimeah and Shimma. + One of the three greatest of David's mighty men. (2 Samuel 23:11-17) (B.C. 1061.) + The Harodite, one of David's mighties. (2 Samuel 23:25) He is called \"[1076]Shammoth the Harorite\" in (1 Chronicles 11:27) and \"[1077]Shamhuth the Izrahite\" ibid. (1 Chronicles 27:8) + In the list of David's mighty men in (2 Samuel 23:32,33) we find \"Jonathan, Shammah the Hararite;\" while in the corresponding verse of (1 Chronicles 11:34) it is Jonathan."
        ]
    },
    {
        "Word": "Shammua",
        "Definitions": [
            "Heard. (1.) One of the spies sent out by Moses to search the land (Num. 13:4). He represented the tribe of Reuben.",
            "(2.) One of David's sons (1 Chr. 14:4; 3:5, \"Shimea;\" 2 Sam. 5:14).",
            "(3.) A Levite under Nehemiah (11:17).",
            "(renowned).",
            "+ Reubenite spy, son of Zaccur. (Numbers 13:4) (B.C. 1490.) + Son of David, by his wife Bathsheba. (1 Chronicles 14:4) (B.C. 1045.) + A Levite, the father of Abda. (Nehemiah 11:17) The same as [1079]Shemaiah, 6. + The representative of the priestly family of Bilgah or Bilgai, in the days of Joiakim. (Nehemiah 12:18) (B.C. about 500.)"
        ]
    },
    {
        "Word": "Shaphan",
        "Definitions": [
            "A coney, a scribe or secretary of king Josiah (2 Kings 22:3-7). He consulted Huldah concerning the newly-discovered copy of the law which was delivered to him by Hilkiah the priest (8-14). His grandson Gedaliah was governor of Judea (25:22).",
            "(coney), the scribe or secretary of King Josiah. (2 Kings 22:3,14; 2 Chronicles 34:8,20) (B.C. 628.) He appears on an equality with the governor of the city and the royal recorder. (2 Kings 22:4; 2 Chronicles 34:9)"
        ]
    },
    {
        "Word": "Shaphat",
        "Definitions": [
            "Judge. (1.) One of the spies. He represented the tribe of Simeon (Num. 13:5).",
            "(2.) The father of Elisha (1 Kings 19:16-19).",
            "(3.) One of David's chief herdsmen (1 Chr. 27:29).",
            "judge",
            "(judge). 1.The Simeonite spy, son of Hori. (Numbers 13:5) (B.C. 1490).",
            "+ The father of the prophet Elisha. (1 Kings 19:18,19; 2 Kings 3:11; 6:31) (B.C. before 900.) + One of the six sons of Shemaiah in the royal line of Judah. (1 Chronicles 3:22) (B.C. 350.) + One of the chiefs of the Gadites in Bashan. (1 Chronicles 5:12) (B.C. 750.) + The son of Adlai, who was over David's oxen in the valleys. (1 Chronicles 27:29) (B.C. 1020.)"
        ]
    },
    {
        "Word": "Shapher",
        "Definitions": [
            "Brightness, one of the stations where Israel encamped in the wilderness (Num. 33:23, 24).",
            "(brightness), Mount, (Numbers 33:23) the name of a desert station where the Israelites encamped during the wanderings in the wilderness."
        ]
    },
    {
        "Word": "Sharaim",
        "Definitions": [
            "Two gates (Josh. 15:36), more correctly Shaaraim (1 Sam. 17:52), probably Tell Zakariya and Kefr Zakariya, in the valley of Elah, 3 1/2 miles north-west of Socoh.",
            "[[1080]Shaaraim]"
        ]
    },
    {
        "Word": "Sharezer",
        "Definitions": [
            "(god) protect the king!, a son of Sennacherib, king of Assyria. He and his brother Adrammelech murdered their father, and then fled into the land of Armenia (2 Kings 19:37).",
            "overseer of the treasury, or of the storehouse",
            "(prince of fire) was a son of Sennacherib, whom, In conjunction with his brother Adrammelech, he murdered. (2 Kings 19:37) (B.C. after 711.)"
        ]
    },
    {
        "Word": "Sharon, Saron",
        "Definitions": [
            "A plain, a level tract extending from the Mediterranean to the hill country to the west of Jerusalem, about 30 miles long and from 8 to 15 miles broad, celebrated for its beauty and fertility (1 Chr. 27:29; Isa. 33:9; 35:2; 65:10). The \"rose of Sharon\" is celebrated (Cant. 2:1). It is called Lasharon (the article la being here a part of the word) in Josh. 12:18."
        ]
    },
    {
        "Word": "Shaveh-Kiriathaim",
        "Definitions": [
            "Plain of Kirja-thaim where Chedorlaomer defeated the Emims, the original inhabitants (Gen. 14:5). Now Kureiyat, north of Dibon, in the land of Moab."
        ]
    },
    {
        "Word": "Shaveh, Valley of",
        "Definitions": [
            "Valley of the plain the ancient name of the \"king's dale\" (q.v.), or Kidron, on the north side of Jerusalem (Gen. 14:17)."
        ]
    },
    {
        "Word": "Shavsha",
        "Definitions": [
            "(\"Seraiah,\" 2 Sam. 8:17; \"Shisha,\" 1 Kings 4:3), one of David's secretaries (1 Chr. 18:16).",
            "(nobility), the royal secretary in the reign of David, (1 Chronicles 18:16) called also [1085]Seraiah in (2 Samuel 8:17) And [1086]Sheva in (2 Samuel 20:25) End in (1 Kings 4:3) [1087]Shisha."
        ]
    },
    {
        "Word": "Shealtiel",
        "Definitions": [
            "Asked for of God, father of Zerubbabel (Ezra 3:2, 8; Neh. 12:1).",
            "same as Salathiel",
            "(asked of God), father of Zerubbabel. (Ezra 3:2,8; 5:2; Nehemiah 12:1; Haggai 1:1,12,14; 2:2,23) (B.C. about 580.)"
        ]
    },
    {
        "Word": "Shearing-house",
        "Definitions": [
            "(2 Kings 10:12, 14; marg., \"house of shepherds binding sheep.\" R.V., \"the shearing-house of the shepherds;\" marg., \"house of gathering\"), some place between Samaria and Jezreel, where Jehu slew \"two and forty men\" of the royal family of Judah. The Heb. word Beth-eked so rendered is supposed by some to be a proper name."
        ]
    },
    {
        "Word": "Shear-Jashub",
        "Definitions": [
            "A remnant shall escape or return (i.e., to God), a symbolical name which the prophet Isaiah gave to his son (Isa. 7:3), perhaps his eldest son."
        ]
    },
    {
        "Word": "Sheba",
        "Definitions": [
            "An oath, seven. (1.) Heb. shebha, the son of Raamah (Gen. 10:7), whose descendants settled with those of Dedan on the Persian Gulf.",
            "(2.) Heb. id. A son of Joktan (Gen. 10:28), probably the founder of the Sabeans.",
            "(3.) Heb. id. A son of Jokshan, who was a son of Abraham by Keturah (Gen. 25:3).",
            "(4.) Heb. id. A kingdom in Arabia Felix. Sheba, in fact, was Saba in Southern Arabia, the Sabaeans of classical geography, who carried on the trade in spices with the other peoples of the ancient world. They were Semites, speaking one of the two main dialects of Himyaritic or South Arabic. Sheba had become a monarchy before the days of Solomon. Its queen brought him gold, spices, and precious stones (1 Kings 10:1-13). She is called by our Lord the \"queen of the south\" (Matt. 12:42).",
            "(5.) Heb. shebha', \"seven\" or \"an oak.\" A town of Simeon (Josh. 19:2).",
            "(6.) Heb. id. A \"son of Bichri,\" of the family of Becher, the son of Benjamin, and thus of the stem from which Saul was descended (2 Sam. 20:1-22). When David was returning to Jerusalem after the defeat of Absalom, a strife arose between the ten tribes and the tribe of Judah, because the latter took the lead in bringing back the king. Sheba took advantage of this state of things, and raised the standard of revolt, proclaiming, \"We have no part in David.\" With his followers he proceeded northward. David seeing it necessary to check this revolt, ordered Abishai to take the gibborim, \"mighty men,\" and the body-guard and such troops as he could gather, and pursue Sheba. Joab joined the expedition, and having treacherously put Amasa to death, assumed the command of the army. Sheba took refuge in Abel-Bethmaachah, a fortified town some miles north of Lake Merom. While Joab was engaged in laying siege to this city, Sheba's head was, at the instigation of a \"wise woman\" who had held a parley with him from the city walls, thrown over the wall to the besiegers, and thus the revolt came to an end.",
            "captivity; old man; repose; oath",
            "one of the towns of the allotment of Simeon, (Joshua 19:2) probably the same as Shema. (Joshua 15:26)",
            "(seven, or all oath).",
            "+ A son of Raamah son of Cush. (Genesis 10:7; 1 Chronicles 1:9) + A soil of Joktan. (Genesis 10:28; 1 Chronicles 1:22) + A son of Jokshan son of Keturah. (Genesis 25:3; 1 Chronicles 1:32) We shall consider, first, the history of the Joktanite Sheba; and secondly, the Cushite Sheba and the Keturahite Sheba together. I. The Joktanites were among the early colonists of southern Arabia, and the kingdom which they there founded was for many centuries called the kingdom of Sheba, after one of the sons of Joktan. The visit of the queen of Sheba to King Solomon. (1 Kings 10:1) is one of the familiar Bible incidents. The kingdom of Sheba embraced the greater part of the Yemen, or Arabia Felix. It bordered on the Red Sea, and was one of the most fertile districts of Arabia. Its chief cities, and probably successive capitals, were Seba, San'a (Uzal), and Zafar (Sephar). Seba was probably the name of the city, and generally of the country and nation. II. Sheba, son of Raamah son of Cush settled somewhere on the shores of the Persian Gulf. It was this Sheba that carried on the great Indian traffic with Palestine, in conjunction with, as we hold, the other Sheba, son of Jokshan son of Keturah, who like Dedan appears to have formed, with the Cushite of the same name, one tribe.",
            "(on oath), the son of Bichri, a Benjamite, (2 Samuel 20:1-22) the last chief of the Absalom insurrection. The occasion seized by Sheba was the emulation between the northern and southern tribes on David's return. (2 Samuel 20:1,2) Sheba traversed the whole of Palestine apparently rousing the population, Joab following in full pursuit to the fortress Abel Beth-maachah, where Sheba was beheaded. (2 Samuel 20:3-22)"
        ]
    },
    {
        "Word": "Shebaniah",
        "Definitions": [
            "Whom Jehovah hides, or has made grow up. (1.) A Levite appointed to blow the trumpet before the ark of God (1 Chr. 15:24).",
            "(2.) Another Levite (Neh. 9:4, 5).",
            "(3.) A priest (Neh. 10:12).",
            "(4.) A Levite (Neh. 10:4).",
            "the Lord that converts, or recalls from captivity",
            "(increased by Jehovah).",
            "+ A Levite in the time of Ezra. (Nehemiah 9:4,5) He sealed the covenant with Nehemiah. (Nehemiah 10:10) (B.C. 459.) + A priest or priestly family who sealed the covenant with Nehemiah. (Nehemiah 10:4; 12:14) Called [1091]Shechaniah, [1092]Shechaniah in (Nehemiah 12:3) + Another Levite who sealed the covenant with Nehemiah. (Nehemiah 10:12) + One of the priests appointed by David to blow with the trumpets before the ark of God. (1 Chronicles 15:24) (B.C. 1043.)"
        ]
    },
    {
        "Word": "Shebarim",
        "Definitions": [
            "Breaks; ruins, a place near Ai (Josh. 7:5; R.V. marg., \"the quarries\").",
            "breakings; hopes",
            "(the breaches), a place named in (Joshua 7:5) only, as one of the points in the flight from Ai."
        ]
    },
    {
        "Word": "Shebna",
        "Definitions": [
            "Tender youth, \"treasurer\" over the house in the reign of Hezekiah, i.e., comptroller or governor of the palace. On account of his pride he was ejected from his office, and Eliakim was promoted to it (Isa. 22:15-25). He appears to have been the leader of the party who favoured an alliance with Egypt against Assyria. It is conjectured that \"Shebna the scribe,\" who was one of those whom the king sent to confer with the Assyrian ambassador (2 Kings 18:18, 26, 37; 19:2; Isa. 36:3, 11, 22; 37:2), was a different person.",
            "who rests himself; who is now captive",
            "(vigor), a person of high position in Hezekiah's court, holding at one time the office of prefect of the palace, (Isaiah 22:15) but subsequently the subordinate office of secretary. (Isaiah 36:3; 2 Kings 19:2) (B.C. 713.)"
        ]
    },
    {
        "Word": "Shebuel",
        "Definitions": [
            "Captive of God. (1.) One of the descendants of Gershom, who had charge of the temple treasures in the time of David (1 Chr. 23:16; 26:24).",
            "(2.) One of the sons of Heman; one of those whose duty it was to \"lift up the horn\" in the temple service (1 Chr. 25:4, 5); called also Shubael (ver. 20).",
            "turning, or captivity, or seat, of God"
        ]
    },
    {
        "Word": "Shecaniah",
        "Definitions": [
            "One intimate with Jehovah. (1.) A priest to whom the tenth lot came forth when David divided the priests (1 Chr. 24:11).",
            "(2.) One of the priests who were set \"to give to their brethren by courses\" of the daily portion (2 Chr. 31:15).",
            "Shechani'ah, id. (1.) A priest whose sons are mentioned in 1 Chr. 3:21, 22.",
            "(2.) Ezra 8:5.",
            "(3.) Ezra 10:2-4.",
            "(4.) The father of Shemaiah, who repaired the wall of Jerusalem (Neh. 3:29).",
            "(5.) The father-in-law of Tobiah (Neh. 6:18).",
            "(6.) A priest who returned from the Captivity with Zerubbabel (Neh. 12:3; marg., or Shebaniah).",
            "habitation of the Lord"
        ]
    },
    {
        "Word": "Shechem",
        "Definitions": [
            "Shoulder. (1.) The son of Hamor the Hivite (Gen. 33:19; 34).",
            "(2.) A descendant of Manasseh (Num. 26:31; Josh. 17:2).",
            "(3.) A city in Samaria (Gen. 33:18), called also Sichem (12:6), Sychem (Acts 7:16). It stood in the narrow sheltered valley between Ebal on the north and Gerizim on the south, these mountains at their base being only some 500 yards apart. Here Abraham pitched his tent and built his first altar in the Promised Land, and received the first divine promise (Gen. 12:6, 7). Here also Jacob \"bought a parcel of a field at the hands of the children of Hamor\" after his return from Mesopotamia, and settled with his household, which he purged from idolatry by burying the teraphim of his followers under an oak tree, which was afterwards called \"the oak of the sorcerer\" (Gen. 33:19; 35:4; Judg. 9:37). (See [575]MEONENIM.) Here too, after a while, he dug a well, which bears his name to this day (John 4:5, 39-42). To Shechem Joshua gathered all Israel \"before God,\" and delivered to them his second parting address (Josh. 24:1-15). He \"made a covenant with the people that day\" at the very place where, on first entering the land, they had responded to the law from Ebal and Gerizim (Josh. 24:25), the terms of which were recorded \"in the book of the law of God\", i.e., in the roll of the law of Moses; and in memory of this solemn transaction a great stone was set up \"under an oak\" (comp. Gen. 28:18; 31:44-48; Ex. 24:4; Josh. 4:3, 8, 9), possibly the old \"oak of Moreh,\" as a silent witness of the transaction to all coming time.",
            "Shechem became one of the cities of refuge, the central city of refuge for Western Palestine (Josh. 20:7), and here the bones of Joseph were buried (24:32). Rehoboam was appointed king in Shechem (1 Kings 12:1, 19), but Jeroboam afterwards took up his residence here. This city is mentioned in connection with our Lord's conversation with the woman of Samaria (John 4:5); and thus, remaining as it does to the present day, it is one of the oldest cities of the world. It is the modern Nablus, a contraction for Neapolis, the name given to it by Vespasian. It lies about a mile and a half up the valley on its southern slope, and on the north of Gerizim, which rises about 1,100 feet above it, and is about 34 miles north of Jerusalem. It contains about 10,000 inhabitants, of whom about 160 are Samaritans and 100 Jews, the rest being Christians and Mohammedans.",
            "The site of Shechem is said to be of unrivalled beauty. Stanley says it is \"the most beautiful, perhaps the only very beautiful, spot in Central Palestine.\"",
            "Gaza, near Shechem, only mentioned 1 Chr. 7:28, has entirely disappeared. It was destroyed at the time of the Conquest, and its place was taken by Shechem. (See [576]SYCHAR.)",
            "part; portion; back early in the morning",
            "(back or shoulder).",
            "+ An important city in central Palestine, in the valley between mounts Ebal and Gerizim, 34 miles north of Jerusalem and 7 miles southeast of Samaria. Its present name, Nablus, is a corruption of Neapolis, which succeeded the more ancient Shechem, and received its new name from Vespasian. On coins still extant it is called Flavia Neapolis. The situation of the town is one of surpassing beauty. It lies in a sheltered valley, protected by Gerizim on the south and Ebal on the north. The feet of these mountains, where they rise from the town, are not more than five hundred yards apart. The bottom of the valley is about 1800 feet above the level of the sea, and the top of Gerizim 800 feet higher still. The sit of the present city, which was also that of the Hebrew city, occurs exactly on the water-summit; and streams issuing from the numerous springs there flow down the opposite slopes of the valley, spreading verdure and fertility in every direction. Travellers vie with each other in the language which they employ to describe the scene that here bursts so suddenly upon them on arriving in spring or early summer at this paradise of the holy land. \"The whole valley,\" says Dr. Robinson, \"was filled with gardens of vegetables and orchards of all kinds of fruits, watered by fountains which burst forth in various parts and flow westward in refreshing streams. it came upon us suddenly like a scene of fairy enchantment. We saw nothing to compare with it in all Palestine.\" The allusions to Shechem in the Bible are numerous, and show how important the place was in Jewish history. Abraham, on his first migration to the land of promise, pitched his tent and built an altar under the oak (or terebinth) of Moreh at Shechem. \"The Canaanite was then in the land;\" and it is evident that the region, if not the city, was already in possession of the aboriginal race. See (Genesis 12:6) At the time of Jacob's arrival here, after his sojourn in Mesopotamia, (Genesis 33:18; 34) Shechem was a Hivite city, of which Hamor, the father of Shechem, was the headman. it was at this time that the patriarch purchased from that chieftain \"the parcel of the field\" which he subsequently bequeathed, as a special patrimony, to his son Joseph. (Genesis 33:19; Joshua 24:32; John 4:5) The field lay undoubtedly on the rich plain of the Mukhna, and its value was the greater on account of the well which Jacob had dug there, so as not to be dependent on his neighbors for a supply of water. In the distribution of the land after its conquest by the Hebrews, Shechem fell to the lot of Ephraim, (Joshua 20:7) but was assigned to the Levites, and became a city of refuge. (Joshua 21:20,21) It acquired new importance as the scene of the renewed promulgation of the law, when its blessings were heard from Gerizim and its curses from Ebal, and the people bowed their heads and acknowledged Jehovah as their king and ruler. (27:11; Joshua 24:23-25) it was here Joshua assembled the people, shortly before his death, and delivered to them his last counsels. (Joshua 24:1,25) After the death of Gideon, Abimelech, his bastard son, induced the Shechemites to revolt from the Hebrew commonwealth and elect him as king. (Judges 9:1) ... In revenge for his expulsion after a reign of three years, Abimelech destroyed the city, and as an emblem of the fate to which he would consign it, sowed the ground with salt. (Judges 9:34-45) It was soon restored, however, for we are told in (1 Kings 12:1) ... that all Israel assembled at Shechem, and Rehoboam, Solomon's successor, went thither to be inaugurated as king. here, at this same place, the ten tribes renounced the house of David, and transferred their allegiance to Jeroboam, (1 Kings 12:16) under whom Shechem became for a time the capital of his kingdom. From the time of the origin of the Samaritans, the history of Shechem blends itself with that of this people and of their sacred mount, Gerizim. [[1095]Samaria] Shechem reappears in the New Testament. It is the [1096]Sychar of (John 4:5) near which the Saviour conversed with the Samaritan woman at Jacob's well. The population of Nablus consists of about 5000, among whom are 500 Greek Christians, 150 Samaritans, and a few Jews. The enmity between the Samaritans and jews is as inveterate still as it was in the days of Christ. The Mohammedans, of course, make up the bulk of the population. The well of Jacob and the tomb of Joseph are still shown in the neighborhood of the town. The well of Jacob lies about a mile and a half east of the city, close to the lower road, and just beyond the wretched hamlet of Balata . The Christians sometimes call it Bir es-Samariyeh-- \"the well of the Samaritan woman.\" The well is deep--75 feet when last measured--and there was probably a considerable accumulation of rubbish at the bottom. Sometimes it contains a few feet of water, but at others it is quite dry. It is entirely excavated in the solid rock, perfectly round, 9 feet in diameter, with the sides hewn smooth and regular. Of all the special localities of our Lord's life, this is almost the only one absolutely undisputed. The tomb of Joseph lies about a quarter of a mile north of the well, exactly in the centre of the opening of the valley. It is a small between Gerizim and Ebal. It is a small, square enclosure of high whitewashed walls, surrounding a tomb of the ordinary kind, but with the peculiarity that it is placed diagonally to the walls, instead of parallel as usual. A rough pillar used as an altar and black with the traces of fire is at the head and another at the foot of the tome. In the walls are two slabs with Hebrew inscriptions, and the interior is almost covered with the names of pilgrims in Hebrew Arabic and Samaritan. Beyond this there is nothing to remark in the structure itself. The local tradition of the tomb, like that of the well is as old as the beginning of the fourth century. + The son of Hamor, the chieftain of the Hivite settlement of Shechem at the time of Jacob's arrival. (Genesis 33:19; 34:2-26; Joshua 24:32; Judges 9:28) + A man of Manasseh, of the clan of Gilead. (Numbers 26:31) + A Gileadite, son of Shemida, the younger brother of the foregoing. (1 Chronicles 7:19)"
        ]
    },
    {
        "Word": "Shechinah",
        "Definitions": [
            "A Chaldee word meaning resting-place, not found in Scripture, but used by the later Jews to designate the visible symbol of God's presence in the tabernacle, and afterwards in Solomon's temple. When the Lord led Israel out of Egypt, he went before them \"in a pillar of a cloud.\" This was the symbol of his presence with his people. For references made to it during the wilderness wanderings, see Ex. 14:20; 40:34-38; Lev. 9:23, 24; Num. 14:10; 16:19, 42.",
            "It is probable that after the entrance into Canaan this glory-cloud settled in the tabernacle upon the ark of the covenant in the most holy place. We have, however, no special reference to it till the consecration of the temple by Solomon, when it filled the whole house with its glory, so that the priests could not stand to minister (1 Kings 8:10-13; 2 Chr. 5:13, 14; 7:1-3). Probably it remained in the first temple in the holy of holies as the symbol of Jehovah's presence so long as that temple stood. It afterwards disappeared. (See [577]CLOUD.)",
            "(dwelling). This term is not found in the Bible. It was used by the later Jews, and borrowed by Christians from them, to express the visible majesty of the divine Presence especially when resting or dwelling between the cherubim on the mercyseat. In the tabernacle and in the temple of Solomon, but not in the second temple. The use of the term is first found in the Targums, where it forms a frequent periphrasis for God, considered its dwelling among the children of Israel. The idea which the different accounts in Scripture convey is that of a most brilliant and glorious light, enveloped in a cloud, and usually concealed by the cloud, so that the cloud itself was for the most part alone visible but on particular occasions the glory appeared. The allusions in the New Testament to the shechinah are not unfrequent. (Luke 2:9; John 1:14; Romans 9:4) and we are distinctly taught to connect it with the incarnation and future coming of the Messiah as type with antitype."
        ]
    },
    {
        "Word": "Sheep",
        "Definitions": [
            "Are of different varieties. Probably the flocks of Abraham and Isaac were of the wild species found still in the mountain regions of Persia and Kurdistan. After the Exodus, and as a result of intercourse with surrounding nations, other species were no doubt introduced into the herds of the people of Israel. They are frequently mentioned in Scripture. The care of a shepherd over his flock is referred to as illustrating God's care over his people (Ps. 23:1, 2; 74:1; 77:20; Isa. 40:11; 53:6; John 10:1-5, 7-16).",
            "\"The sheep of Palestine are longer in the head than ours, and have tails from 5 inches broad at the narrowest part to 15 inches at the widest, the weight being in proportion, and ranging generally from 10 to 14 lbs., but sometimes extending to 30 lbs. The tails are indeed huge masses of fat\" (Geikie's Holy Land, etc.). The tail was no doubt the \"rump\" so frequently referred to in the Levitical sacrifices (Ex. 29:22; Lev. 3:9; 7:3; 9:19). Sheep-shearing was generally an occasion of great festivity (Gen. 31:19; 38:12, 13; 1 Sam. 25:4-8, 36; 2 Sam. 13:23-28).",
            "Sheep were an important part of the possessions of the ancient Hebrews and of eastern nations generally. The first mention of sheep occurs in (Genesis 4:2) They were used in the sacrificial offering, as, both the adult animal, (Exodus 20:24) and the lamb. See (Exodus 29:28; Leviticus 9:3; 12:6) Sheep and lambs formed an important article of food. (1 Samuel 25:18) The wool was used as clothing. (Leviticus 13:47) \"Rams skins dyed red\" were used as a covering for the tabernacle. (Exodus 25:5) Sheep and lambs were sometimes paid as tribute. (2 Kings 3:4) It is very striking to notice the immense numbers of sheep that were reared in Palestine in biblical times. (Chardin says he saw a clan of Turcoman shepherds whose flock consisted of 3,000,000 sheep and goats, besides 400,000 Feasts of carriage, as horses, asses and camels.) Sheep-sheering is alluded to (Genesis 31:19) Sheepdogs were employed in biblical times. (Job 30:1) Shepherds in Palestine and the East generally go before their flocks, which they induce to follow by calling to them, comp. (John 10:4; Psalms 77:20; 80:1) though they also drive them. (Genesis 33:13) The following quotation from Hartley's \"Researches in Greece and the Levant,\" p. 321, is strikingly illustrative of the allusions in (John 10:1-16) \"Having had my attention directed last night to the words in (John 10:3) I asked my man if it was usual in Greece to give names to the sheep. He informed me that it was, and that the sheep obeyed the shepherd when he called them by their names. This morning I had an opportunity of verifying the truth of this remark. Passing by a flock of sheep I asked the shepherd the same question which I had put to the servant, and he gave me the same answer. I then had him call one of his sheep. He did so, and it instantly left its pasturage and its companions and ran up to the hands of the shepherd with signs of pleasure and with a prompt obedience which I had never before observed in any other animal. It is also true in this country that a stranger will they not follow, but will flee from him. The shepherd told me that many of his sheep were still wild, that they had not yet learned their names, but that by teaching them they would all learn them.\" The common sheer, of Syria and Palestine are the broad-tailed. As the sheep is an emblem of meekness, patience and submission, it is expressly mentioned as typifying these qualities in the person of our blessed Lord. (Isaiah 53:7; Acts 8:32) etc. The relation that exists between Christ, \"the chief Shepherd,\" and his members is beautifully compared to that which in the East is so strikingly exhibited by the shepherds to their flocks [[1097]Shepherd]",
            "Clean and used as food -- De 14:4.",
            "Described as",
            "Innocent. -- 2Sa 24:17.",
            "Sagacious. -- Joh 10:4,5.",
            "Agile. -- Ps 114:4,6.",
            "Being covered with a fleece. -- Job 31:20.",
            "Remarkably prolific. -- Ps 107:41; 144:13; Song 4:2; Eze 36:37.",
            "Bleating of, alluded to -- Jdj 5:16; 1Sa 15:14.",
            "Under man's care from the earliest age -- Ge 4:4.",
            "Constituted a great part of patriarchal wealth -- Ge 13:5; 24:25; 26:14.",
            "Males of called rams -- 1Sa 15:22; Jer 51:40.",
            "Females of, called ewes -- Ps 78:71.",
            "Young of, called lambs -- Ex 12:3; Isa 11:6.",
            "Places celebrated for",
            "Kedar. -- Eze 27:21.",
            "Bashan. -- De 32:14.",
            "Nebaioth. -- Isa 60:7.",
            "Bozrah. -- Mic 2:12.",
            "Flesh of, extensively used as food -- 1Sa 25:18; 1Ki 1:19; 4:23; Ne 5:18; Isa 22:13.",
            "Milk of, used as food -- De 32:14; Isa 7:21,22; 1Co 9:7.",
            "Skins of, worn as clothing by the poor -- Heb 11:37.",
            "Skins of, made into a covering for the tabernacle -- Ex 25:5; 36:10; 39:34.",
            "Wool of, made into clothing -- Job 31:20; Pr 31:13; Eze 34:3.",
            "Offered in sacrifice from the earliest age -- Ge 4:4; 8:20; 15:9,10.",
            "Offered in sacrifice under the law -- Ex 20:24; Le 1:10; 1Ki 8:5,63.",
            "Flocks of",
            "Attended by members of the family. -- Ge 29:9; Ex 2:16; 1Sa 16:11.",
            "Attended by servants. -- 1Sa 17:20; Isa 61:5.",
            "Guarded by dogs. -- Job 30:1.",
            "Kept in folds or cotes. -- 1Sa 24:3; 2Sa 7:8; Joh 10:1.",
            "Conducted to the richest pastures. -- Ps 23:2.",
            "Fed on the mountains. -- Ex 3:1; Eze 34:6,13.",
            "Fed in the valleys. -- Isa 65:10.",
            "Frequently covered the pastures. -- Ps 65:13.",
            "Watered every day. -- Ge 29:8-10; Ex 2:16,17.",
            "Made to rest at noon. -- Ps 23:2; Song 1:7.",
            "Followed the shepherd. -- Joh 10:4,27.",
            "Fled from strangers. -- Joh 10:5.",
            "Washed and shorn every year -- Song 4:2.",
            "Firstlings of, not to be shorn -- De 15:19.",
            "Firstlings of, not to be redeemed -- Nu 18:17.",
            "Firstlings of, could not be dedicated as a free-will offering -- Le 27:26.",
            "Tithe of, given to the Levites -- 2Ch 31:4-6.",
            "First wool of, given to the priests -- De 18:4.",
            "Time of shearing, a time of rejoicing -- 1Sa 25:2,11,36; 2Sa 13:23.",
            "Were frequently",
            "Given as presents. -- 2Sa 17:29; 1Ch 12:40.",
            "Given as tribute. -- 2Ki 3:4; 2Ch 17:11.",
            "Destroyed by wild beasts. -- Jer 50:17; Mic 5:8; Joh 10:12.",
            "Taken in great numbers in war. -- Jdj 6:4; 1Sa 14:32; 1Ch 5:21; 2Ch 14:15.",
            "Cut off by disease. -- Ex 9:3.",
            "False prophets assume the simple appearance -- Mt 7:15.",
            "Illustrative",
            "Of the Jews. -- Ps 74:1; 78:52; 79:13.",
            "Of the people of Christ. -- Joh 10:7-26; 21:16,17; Heb 13:20; 1Pe 5:2.",
            "Of the wicked in their death. -- Ps 49:14.",
            "Of those under God's judgment. -- Ps 44:1.",
            "(In patience and simplicity,) of patience, of Christ. -- Isa 53:7.",
            "(In proneness to wander,) of those who depart from God. -- Ps 119:176; Isa 53:6; Eze 34:16.",
            "(Lost,) of the unregenerate. -- Mt 10:6.",
            "(When found,) of restored sinners. -- Lu 15:5,7.",
            "(Separation from the goats,) of the separation of saints from the wicked. -- Mt 25:32,33."
        ]
    },
    {
        "Word": "Sheep-fold",
        "Definitions": [
            "A strong fenced enclosure for the protection of the sheep gathered within it (Num. 32:24; 1 Chr. 17:7; Ps. 50:9; 78:70). In John 10:16 the Authorized Version renders by \"fold\" two distinct Greek words, aule and poimne, the latter of which properly means a \"flock,\" and is so rendered in the Revised Version. (See also Matt. 26:31; Luke 2:8; 1 Cor. 9:7.) (See [578]FOLD.)"
        ]
    },
    {
        "Word": "Sheep-gate",
        "Definitions": [
            "One of the gates of Jerusalem mentioned by Nehemiah (3:1, 32; 12:39). It was in the eastern wall of the city."
        ]
    },
    {
        "Word": "Sheep-market",
        "Definitions": [
            "Occurs only in John 5:2 (marg., also R.V., \"sheep-gate\"). The word so rendered is an adjective, and it is uncertain whether the noun to be supplied should be \"gate\" or, following the Vulgate Version, \"pool.\""
        ]
    },
    {
        "Word": "Shekel",
        "Definitions": [
            "Weight, the common standard both of weight and value among the Hebrews. It is estimated at 220 English grains, or a little more than half an ounce avoirdupois. The \"shekel of the sanctuary\" (Ex. 30:13; Num. 3:47) was equal to twenty gerahs (Ezek. 45:12). There were shekels of gold (1 Chr. 21:25), of silver (1 Sam. 9:8), of brass (17:5), and of iron (7). When it became a coined piece of money, the shekel of gold was equivalent to about 2 pound of our money. Six gold shekels, according to the later Jewish system, were equal in value to fifty silver ones.",
            "The temple contribution, with which the public sacrifices were bought (Ex. 30:13; 2 Chr. 24:6), consisted of one common shekel, or a sanctuary half-shekel, equal to two Attic drachmas. The coin, a stater (q.v.), which Peter found in the fish's mouth paid this contribution for both him and Christ (Matt. 17:24, 27). A zuza, or quarter of a shekel, was given by Saul to Samuel (1 Sam. 9:8).",
            "[[1098]Money]"
        ]
    },
    {
        "Word": "Shelah",
        "Definitions": [
            "Petition. (1.) Judah's third son (Gen. 38:2, 5, 11, 14).",
            "(2.) A son of Arphaxad (1 Chr. 1:18).",
            "that breaks; that unties; that undresses",
            "(a petition).",
            "+ The youngest son of Judah. (Genesis 38:5,11,14,26; 46:10; Numbers 26:20; 1 Chronicles 2:3; 4:21) (B.C. before 1706.) + The proper form of the name of Salah. (1 Chronicles 1:18,24)"
        ]
    },
    {
        "Word": "Shelemiah",
        "Definitions": [
            "Whom Jehovah repays. (1.) Ezra 10:39.",
            "(2.) The father of Hananiah (Neh. 3:30).",
            "(3.) A priest in the time of Nehemiah (13:13).",
            "(4.) Father of one of those who accused Jeremiah to Zedekiah (Jer. 37:3; 38:1).",
            "(5.) Father of a captain of the ward (Jer. 37:13).",
            "(6.) Jer. 36:14.",
            "God is my perfection; my happiness; my peace",
            "(repaid by Jehovah).",
            "+ One of the sons of Bani in the time of Ezra. (Ezra 10:30) (B.C. 458.) + The father of Hananiah. (Nehemiah 3:30) + A priest in the time of Nehemiah. (Nehemiah 13:13) + The father of Jehueal, or Jucal, in the time of Zedekiah. (Jeremiah 37:3) + The father of Irijah, the captain of the ward who arrested Jeremiah. (Jeremiah 37:13) (B.C. before 589.) + The same as Meshelemiah and Shallum, 8. (1 Chronicles 26:14) + Another of the sons of Bani in the time of Ezra. (Ezra 10:41) + Ancestor of Jehudi in the time of Jehoiakim. (Jeremiah 36:14) + Son of Abdeel; one of those who received the orders of Jehoiakim to take Baruch and Jeremiah. (Jeremiah 36:26) (B.C. 604.)"
        ]
    },
    {
        "Word": "Shem",
        "Definitions": [
            "A name; renown, the first mentioned of the sons of Noah (Gen. 5:32; 6:10). He was probably the eldest of Noah's sons. The words \"brother of Japheth the elder\" in Gen. 10:21 are more correctly rendered \"the elder brother of Japheth,\" as in the Revised Version. Shem's name is generally mentioned first in the list of Noah's sons. He and his wife were saved in the ark (7:13). Noah foretold his preeminence over Canaan (9:23-27). He died at the age of six hundred years, having been for many years contemporary with Abraham, according to the usual chronology. The Israelitish nation sprang from him (Gen. 11:10-26; 1 Chr. 1:24-27).",
            "name; renown",
            "(name), the eldest son of Noah. (Genesis 5:32) He was 98 years old, married, and childless at the time of the flood. After it, he, with his father, brothers, sisters-in-law and wife, received the blessing of God, (Genesis 9:1) and entered into the covenant. With the help of his brother Japheth, he covered the nakedness of their father and received the first blessing. (Genesis 9:25-27) He died at the age of 630 years. The portion of the earth occupied by the descendants of Shem, (Genesis 10:21,31) begins at its northwestern extremity with Lydia, and includes Syria (Aram), Chaldaea (Arphaxad), parts Of Assyria (Asshur), of Persia (Elam), and of the Arabian peninsula (Joktan). Modern scholars have given the name of Shemitic or Semitic to the languages spoken by his real or supposed descendants. [[1099]Hebrew Language]"
        ]
    },
    {
        "Word": "Shema",
        "Definitions": [
            "Rumour. (1.) A Reubenite (1 Chr. 5:8).",
            "(2.) A Benjamite (1 Chr. 8:13).",
            "(3.) One who stood by Ezra when he read the law (Neh. 8:4).",
            "(4.) A town in the south of Judah (Josh. 15:26); the same as Sheba (ver. 5).",
            "hearing; obeying",
            "+ A Reubenite, ancestor of Bela. (1 Chronicles 5:8) (B.C. before 1090.) + Son of Elpaal. (1 Chronicles 8:13) Probably the same as Shimhi. (B.C. after 1450.) + One of those who stood at Ezra's right hand when he read the law to the people. (Nehemiah 8:4) (B.C. 458.) + (Joshua 15:26) [[1100]Sheba]"
        ]
    },
    {
        "Word": "Shemaah",
        "Definitions": [
            "Rumour, a Benjamite whose sons \"came to David to Ziklag\" (1 Chr. 12:3).",
            "(the rumor), a Benjamite of Gibeah, and father of Ahiezer and Joash. (1 Chronicles 12:3) (B.C. before 1054.)"
        ]
    },
    {
        "Word": "Shemaiah",
        "Definitions": [
            "Whom Jehovah heard. (1.) A prophet in the reign of Rehoboam (1 Kings 12:22-24).",
            "(2.) Neh. 3:29.",
            "(3.) A Simeonite (1 Chr. 4:37).",
            "(4.) A priest (Neh. 12:42).",
            "(5.) A Levite (1 Chr. 9:16).",
            "(6.) 1 Chr. 9:14; Neh. 11:15.",
            "(7.) A Levite in the time of David, who with 200 of his brethren took part in the bringing up of the ark from Obed-edom to Hebron (1 Chr. 15:8).",
            "(8.) A Levite (1 Chr. 24:6).",
            "(9.) The eldest son of Obed-edom (1 Chr. 26:4-8).",
            "(10.) A Levite (2 Chr. 29:14).",
            "(11.) A false prophet who hindered the rebuilding of Jerusalem (Neh. 6:10).",
            "(12.) A prince of Judah who assisted at the dedication of the wall of Jerusalem (Neh. 12:34-36).",
            "(13.) A false prophet who opposed Jeremiah (Jer. 29:24-32).",
            "(14.) One of the Levites whom Jehoshaphat appointed to teach the law (2 Chr. 17:8).",
            "(15.) A Levite appointed to \"distribute the oblations of the Lord\" (2 Chr. 31:15).",
            "(16.) A Levite (2 Chr. 35:9).",
            "(17.) The father of Urijah the prophet (Jer. 26:20).",
            "(18.) The father of a prince in the reign of Jehoiakim (Jer. 36:12).",
            "that hears or obeys the Lord",
            "(heard by Jehovah).",
            "+ A prophet in the reign of Rehoboam. (1 Kings 12:22; 2 Chronicles 11:2) (B.C. 972.) He wrote a chronicle containing the events of Rehoboam's reign. (2 Chronicles 12:5,15) + The son of Shechaniah, among the descendants of Zerubbabel. (1 Chronicles 3:23; Nehemiah 3:28) + A prince of the tribe of Simeon. (1 Chronicles 4:27) + Son of Joel, Reubenite. (1 Chronicles 5:4) (B.C. after 1706.) + Son of Hasshub, a Merarite Levite. (1 Chronicles 9:14; Nehemiah 11:15) + Father of Obadiah or Abda, a Levite. (1 Chronicles 9:16) + Son of Elizaphan, and chief of his house in the reign of David. (1 Chronicles 15:8,11) (B.C. 1043.) + A Levite, son of Nethaneel and also a scribe in the time of David. (1 Chronicles 24:6) (B.C. 1014.) + The eldest son of Obed-edom the Gittite. (1 Chronicles 26:4,6,7) (B.C. 1014.) + A descendant of Jeduthun the singer who lived in the reign of Hezekiah (2 Chronicles 29:14) + One of the sons of Adonikam who returned with Ezra. (Ezra 5:13) + One of Ezra's messengers. (Ezra 8:16) + A priest of the family of Harim, who put away his foreign wife at Ezra's bidding. (Ezra 10:21) (B.C. 455.) + A layman of Israel son of another Harim, who had also married a foreigner. (Ezra 10:31) (B.C. 458.) + Son of Delaiah the son of Mehetabeel, a prophet in the time of Nehemiah. (Nehemiah 6:10) (B.C. 446.) + The head of a priestly house who signed the covenant with Nehemiah. (Nehemiah 10:8; 12:6,18) (B.C. 410.) + One of the princes of Judah at the time of the dedication of Jerusalem. (Nehemiah 12:34) + One of the choir on the same occasion. (Nehemiah 12:38) + A priest. (Nehemiah 12:42) + A false prophet in the time of Jeremiah. (Jeremiah 29:24-32) + A Levite in the reign of Jehoshaphat. (2 Chronicles 17:8) (B.C. 909.) + A Levite in the reign of Hezekiah. (2 Chronicles 31:15) (B.C. 726.) + A Levite in the reign of Josiah. (2 Chronicles 35:9) (B.C. 628.) + The father of Urijah of Kirjath-jearim. (Jeremiah 26:20) (B.C. before 608.) + The father of Delaiah. (Jeremiah 36:12) (B.C. before 605.)"
        ]
    },
    {
        "Word": "Shemariah",
        "Definitions": [
            "Whom Jehovah guards. (1.) One who joined David at Ziklag (1 Chr. 12:5).",
            "(2.) Ezra 10:32, 41.",
            "God is my guard",
            "(kept by Jehovah).",
            "+ A Benjamite warrior who came to David at Ziklag. (1 Chronicles 12:5) (B.C. 1054.) + One of the family of Harim, a lay man of Israel who put away his foreign wife in the time of Ezra. (Ezra 10:32) (B.C. 658.) + Another who did the same. (Ezra 10:41)"
        ]
    },
    {
        "Word": "Shemeber",
        "Definitions": [
            "Soaring on high, the king of Zeboiim, who joined with the other kings in casting off the yoke of Chedorlaomer. After having been reconquered by him, he was rescued by Abraham (Gen. 14:2).",
            "name of force; name of the strong",
            "(lofty flight), king of Zeboim, and ally of the king of Sodom when he was attacked by Chedorlaomer. (B.C. 1912.)"
        ]
    },
    {
        "Word": "Sheminith",
        "Definitions": [
            "Eight; octave, a musical term, supposed to denote the lowest note sung by men's voices (1 Chr. 15:21; Ps. 6; 12, title).",
            "eighth (an eight-stringed instrument)",
            "(eighth), a musical term found in the title of (Psalms 6:1) A similar direction is found in the title of (Psalms 12:1) Comp. 1Chr 15:21 It seems most probable that Sheminith denotes a certain air known as the eighth, or a certain key in which the psalm was to be sung."
        ]
    },
    {
        "Word": "Shemiramoth",
        "Definitions": [
            "Most high name. (1.) A Levite in the reign of Jehoshaphat (2 Chr. 17:8).",
            "(2.) A Levite in David's time (1 Chr. 15:18, 20).",
            "the height of the heavens"
        ]
    },
    {
        "Word": "Shemuel",
        "Definitions": [
            "Heard of God. (1.) The son of Ammihud. He represented Simeon in the division of the land (Num. 34:20).",
            "(2.) Used for \"Samuel\" (1 Chr. 6:33, R.V.).",
            "(3.) A prince of the tribe of Issachar (1 Chr. 7:2).",
            "appointed by God",
            "(heard by God).",
            "+ A commissioner appointed from the tribe of Simeon to divide the land of Canaan. (Numbers 34:20) (B.C. 1450.) + Samuel the prophet. (1 Chronicles 6:33) + Son of Tola, and one of the chiefs of the tribe of Issachar, (1 Chronicles 7:2) (B.C. 1014.)"
        ]
    },
    {
        "Word": "Shen",
        "Definitions": [
            "A tooth, probably some conspicuous tooth-shaped rock or crag (1 Sam. 7:12), a place between which and Mizpeh Samuel set up his \"Ebenezer.\" In the Hebrew the word has the article prefixed, \"the Shen.\" The site is unknown.",
            "tooth; ivory; change",
            "(tooth), a place mentioned only in (1 Samuel 7:12) Nothing is known of it."
        ]
    },
    {
        "Word": "Shenir",
        "Definitions": [
            "=Senir, (Deut. 3:9; Cant. 4:8), the name given to Mount Hermon (q.v.) by the Sidonians.",
            "lantern; light that sleeps",
            "[[1102]Senir]"
        ]
    },
    {
        "Word": "Sheol",
        "Definitions": [
            "(Heb., \"the all-demanding world\" = Gr. Hades, \"the unknown region\"), the invisible world of departed souls. (See [579]HELL.)"
        ]
    },
    {
        "Word": "Shepham",
        "Definitions": [
            "A treeless place, Num. 34:10, 11: \"The coast shall go down from Shepham to Riblah.\"",
            "(fruitful), a place on the eastern boundary of the promised land. (Numbers 34:10,11)"
        ]
    },
    {
        "Word": "Shephatiah",
        "Definitions": [
            "Judged of the Lord. (1.) A son of David by Abital (2 Sam. 3:4).",
            "(2.) A Benjamite who joined David at Ziklag (1 Chr. 12:5).",
            "(3.) A Simeonite prince in David's time (1 Chr. 27:16).",
            "(4.) One of Jehoshaphat's sons (2 Chr. 21:2).",
            "(5.) Ezra 2:4.",
            "(6.) Ezra 2:57; Neh. 7:59.",
            "(7.) One of the princes who urged the putting of Jeremiah to death (Jer. 38:1-4).",
            "the Lord that judges",
            "(judged by Jehovah).",
            "+ The fifth son of David. (2 Samuel 3:4; 1 Chronicles 3:3) (B.C. about 1050.) + The family of Shephatiah, 372 in number, returned with Zerubbabel. (Ezra 2:4; Nehemiah 7:9) see also Ezra 8:8 (B.C. 536.) + The family of another Shephatiah, who came up with Zerubbabel. (Ezra 2:4) + A descendant of Judah. (Nehemiah 11:4) + One of the princes of Judah who counselled Zedekiah to put Jeremiah in the dungeon. (Jeremiah 38:1) (B.C. 589.) + One of the Benjamite warriors who joined David in his retreat at Ziklag. (1 Chronicles 12:5) (B.C. 1054.) + Chief of the Simeonites in the reign of David. (1 Chronicles 37:16) + Son of Jehoshaphat. (2 Chronicles 21:2) (B.C. 887.)"
        ]
    },
    {
        "Word": "Shepherd",
        "Definitions": [
            "A word naturally of frequent occurence in Scripture. Sometimes the word \"pastor\" is used instead (Jer. 2:8; 3:15; 10:21; 12:10; 17:16). This word is used figuratively to represent the relation of rulers to their subjects and of God to his people (Ps. 23:1; 80:1; Isa. 40:11; 44:28; Jer. 25:34, 35; Nahum 3:18; John 10:11, 14; Heb. 13:20; 1 Pet. 2:25; 5:4).",
            "The duties of a shepherd in an unenclosed country like Palestine were very onerous. \"In early morning he led forth the flock from the fold, marching at its head to the spot where they were to be pastured. Here he watched them all day, taking care that none of the sheep strayed, and if any for a time eluded his watch and wandered away from the rest, seeking diligently till he found and brought it back. In those lands sheep require to be supplied regularly with water, and the shepherd for this purpose has to guide them either to some running stream or to wells dug in the wilderness and furnished with troughs. At night he brought the flock home to the fold, counting them as they passed under the rod at the door to assure himself that none were missing. Nor did his labours always end with sunset. Often he had to guard the fold through the dark hours from the attack of wild beasts, or the wily attempts of the prowling thief (see 1 Sam. 17:34).\", Deane's David.",
            "In a nomadic state of society every man, from the sheikh down to the slave, is more or less a shepherd. The progenitors of the Jews in the patriarchal age were nomads, and their history is rich in scenes of pastoral life. The occupation of tending the flocks was undertaken, not only by the sons of wealthy chiefs, (Genesis 30:29) ff.; Genesis37:12 ff., but even by their daughters. (Genesis 29:6,8; Exodus 2:10) The Egyptian captivity did march to implant a love of settled abode, and consequently we find the tribes which still retained a taste for shepherd life selecting their own quarters apart from their brethren in the transjordanic district. (Numbers 32:1) ff. Thenceforward in Palestine proper the shepherd held a subordinate position. The office of the eastern shepherd, as described in the Bible, was attended with much hardship, and even danger. He was exposed to the extremes of heat and cold, (Genesis 31:40) his food frequently consisted of the precarious supplies afforded by nature, such as the fruit of the \"sycamore\" or Egyptian fig, (Amos 7:14) the \"husks\" of the carob tree, (Luke 15:16) and perchance the locusts and wild honey which supported the Baptist, (Matthew 3:4) he had to encounter the attacks of wild beasts, occasionally of the larger species, such as lions, nerves, panthers and bears, (1 Samuel 17:34; Isaiah 31:4; Jeremiah 5:6; Amos 5:12) nor was he free from the risk of robbers or predators hordes. (Genesis 31:39) To meet these various foes the shepherd's equipment consisted of the following articles: a mantle, made probably of sheep skin with the fleece on, which he turned inside out in cold weather, as implied in the comparison in (Jeremiah 43:12) (cf. Juv. xiv. 187.); a scrip or wallet, containing a small amount of food (1 Samuel 17:40) a sling, which is still the favorite weapon of the Bedouin shepherd, (1 Samuel 17:40) and lastly, a which served the double purpose of a weapon against foes and a crook for the management of the flock. (1 Samuel 17:40; Psalms 23:4; Zechariah 11:7) If the shepherd was at a distance from his home, he was provided with a light tent, (Song of Solomon 1:8; Jeremiah 35:7) the removal of which was easily effected. (Isaiah 38:12) In certain localities, moreover, towers were erected for the double purpose of spying an enemy at a distance and of protecting the flock; such towers were erected by Uzziah and Jotham, (2 Chronicles 26:10; 27:4) while their existence in earlier times is testified by the name Migdal-edar (Genesis 35:21) Authorized Version \"a tower of Edar;\" (Micah 4:8) Authorized Version \"tower of the flock.\" The routine of the shepherd's duties appears to have been as follows: In the morning he led forth his flock from the fold (John 10:4) which he did by going before them and calling to them, as is still usual in the East; arrived at the pasturage he watched the flock with the assistance of dogs, (Job 30:1) and should any sheep stray, he had to search for it until he found it, (Ezekiel 34:12; Luke 15:4) he supplied them with water, either at a running stream or at troughs attached to wells, (Genesis 29:7; 30:38; Exodus 2:16; Psalms 23:2) at evening he brought them back to the fold, and reckoned them to see that none were missing, by passing them \"under the rod\" as they entered the door of the enclosure (Leviticus 27:32; Ezekiel 20:37) checking each sheep, as it passed, by a motion of the hand, (Jeremiah 33:13) and, finally, he watched the entrance of the fold throughout the night, acting as porter. (John 10:3) [See Sheepfold, under [1103]Sheep] The shepherd's office thus required great watchfulness, particularly by night. (Luke 2:8) cf. Nahu 3:18 It also required tenderness toward the young and feeble, (Isaiah 40:11) particularly in driving them to and from the pasturage. (Genesis 33:13) In large establishments there are various grades of shepherds, the highest being styled \"rulers,\" (Genesis 47:6) or \"chief shepherds,\" (1 Peter 5:4) in a royal household the title of abbir \"mighty,\" was bestowed on the person who held the post. (1 Samuel 21:7) [[1104]Sheep]"
        ]
    },
    {
        "Word": "Sherebiah",
        "Definitions": [
            "Flame of the Lord, a priest whose name is prominent in connection with the work carried on by Ezra and Nehemiah at Jerusalem (Ezra 8:17, 18, 24-30; Neh. 8:7; 9:4, 5; 10:12).",
            "singing with the Lord",
            "(heat of Jehovah) a Levite in the time of Ezra. (Ezra 8:18,24) (B.C. 459.) When Ezra read the law to the people, Sherebiah was among the Levites who assisted him. (Nehemiah 8:7) He signed the covenant with Nehemiah. (Nehemiah 10:12)"
        ]
    },
    {
        "Word": "Sheresh",
        "Definitions": [
            "Root, a descendant of Manasseh (1 Chr. 7:16).",
            "(root), son of Machir the son of Manasseh by his wife Manchah. (1 Chronicles 7:16) (B.C. before 1419.)"
        ]
    },
    {
        "Word": "Sherezer",
        "Definitions": [
            "One of the messengers whom the children of the Captivity sent to Jerusalem \"to pray for them before the Lord\" (Zech. 7:2).",
            "(prince of fire), one of the people's messengers mentioned in (Zechariah 7:2)"
        ]
    },
    {
        "Word": "Sheriffs",
        "Definitions": [
            "(Dan. 3:2), Babylonian officers."
        ]
    },
    {
        "Word": "Sheshach",
        "Definitions": [
            "(Jer. 25:26), supposed to be equivalent to Babel (Babylon), according to a secret (cabalistic) mode of writing among the Jews of unknown antiquity, which consisted in substituting the last letter of the Hebrew alphabet for the first, the last but one for the second, and so on. Thus the letters sh, sh, ch become b, b, l, i.e., Babel. This is supposed to be confirmed by a reference to Jer. 51:41, where Sheshach and Babylon are in parallel clauses. There seems to be no reason to doubt that Babylon is here intended by this name. (See Streane's Jeremiah, l.c.)",
            "bag of flax or linen",
            "(from the goddess Shach, reduplicated) is a term which occurs only in (Jeremiah 25:26; 51:41) where it is evidently used as a synonym for either Babylon or Babylonia."
        ]
    },
    {
        "Word": "Sheshai",
        "Definitions": [
            "Whitish, one of the sons of Anak (Num. 13:22). When the Israelites obtained possession of the country the sons of Anak were expelled and slain (Josh. 15:14; Judg. 1:10).",
            "six; mercy; flax",
            "(noble), one of the three sons of Anak who dwelt in Hebron. (Numbers 13:22) (B.C. 1445.)"
        ]
    },
    {
        "Word": "Sheshbazzar",
        "Definitions": [
            "O sun-god, defend the lord! (Ezra 1:8, 11), probably another name for Zerubbabel (q.v.), Ezra 2:2; Hag. 1:12, 14; Zech. 4:6, 10.",
            "joy in tribulation; joy of the vintage",
            "(worshipper of fire), the Chaldean or Persian name given to Zerubbabel in (Ezra 1:8,11; 6:14,18) [[1110]Zerubbabel]"
        ]
    },
    {
        "Word": "Sheth",
        "Definitions": [
            "Tumult. (1.) \"The children of Sheth\" (Num. 24:17); R.V., \"the sons of tumult,\" which is probably the correct rendering, as there is no evidence that this is a proper name here.",
            "(2.) The antediluvian patriarch (1 Chr. 1:1).",
            "(compensation).",
            "+ The patriarch Seth. (1 Chronicles 1:1) + In the Authorized Version of (Numbers 24:17) not a proper name, but there is reason to regard it as an appellative. Read instead of \"the sons of Sheth.\" \"the suns of tumult.\" Comp. (Jeremiah 48:45)"
        ]
    },
    {
        "Word": "Shethar",
        "Definitions": [
            "A star, a prince at the court of Ahasuerus (Esther 1:14).",
            "putrefied; searching",
            "(Pers. a star), one of the seven princes of Persia and Media. (Esther 1:14) (B.C. 483.)"
        ]
    },
    {
        "Word": "Shethar-boznai",
        "Definitions": [
            "Star of splendour, a Persian officer who vainly attempted to hinder the rebuilding of the temple (Ezra 5:3, 6; 6:6, 13).",
            "that makes to rot; that seeks those who despise me"
        ]
    },
    {
        "Word": "Sheva",
        "Definitions": [
            "Heb. Shebher. (1.) The son of Caleb (1 Chr. 2:49).",
            "(2.) Heb. Sheva', one of David's scribes (2 Sam. 20:25).",
            "vanity; elevation; fame; tumult",
            "(Jehovah contends).",
            "+ The scribe or royal secretary of David. (2 Samuel 20:26) He is called elsewhere [1111]Meraiah, (2 Samuel 8:17) [1112]Shisha, (1 Kings 4:3) And SHANSHA. (1 Chronicles 18:16) (B.C. 1015.) + Son of Caleb ben-Hezron by his concubine Maachah. (1 Chronicles 2:49) (B.C. about 1445.)"
        ]
    },
    {
        "Word": "Shewbread",
        "Definitions": [
            "Ex. 25:30 (R.V. marg., \"presence bread\"); 1 Chr. 9:32 (marg., \"bread of ordering\"); Num. 4:7: called \"hallowed bread\" (R.V., \"holy bread\") in 1 Sam. 21:1-6.",
            "This bread consisted of twelve loaves made of the finest flour. They were flat and thin, and were placed in two rows of six each on a table in the holy place before the Lord. They were renewed every Sabbath (Lev. 24:5-9), and those that were removed to give place to the new ones were to be eaten by the priests only in the holy place (see 1 Sam. 21:3-6; comp. Matt. 12:3, 4).",
            "The number of the loaves represented the twelve tribes of Israel, and also the entire spiritual Israel, \"the true Israel;\" and the placing of them on the table symbolized the entire consecration of Israel to the Lord, and their acceptance of God as their God. The table for the bread was made of acacia wood, 3 feet long, 18 inches broad, and 2 feet 3 inches high. It was plated with pure gold. Two staves, plated with gold, passed through golden rings, were used for carrying it.",
            "(Exodus 25:30; 35:13; 39:36) etc. literally \"bread of the face\" or \"faces.\" Shew-bread was unleavened bread placed upon a table which stood in the sanctuary together with the seven-branched candlestick and the altar of incense. See (Exodus 25:23-30) for description of this table. Every Sabbath twelve newly baked loaves, representing the twelve tribes of Israel, were put on it in two rows, six in each, and sprinkled with incense, where they remained till the following Sabbath. Then they were replaced by twelve new ones, the incense was burned, and they were eaten by the priests in the holy place, out of which they might not be removed, The title \"bread of the face\" seems to indicate that bread through which God is seen, that is, with the participation of which the seeing of God is bound up, or through the participation of which man attains the sight of God whence it follows that we have not to think of bread merely as such as the means of nourishing the bodily life, but as spiritual food as a means of appropriating and retaining that life which consists In seeing the face of God.",
            "Twelve cakes of fine flour -- Le 24:5.",
            "Called hallowed bread -- 1Sa 21:4.",
            "Materials for, provided by the people -- Le 24:8; Ne 10:32,33.",
            "Prepared by Levites -- 1Ch 9:32; 23:29.",
            "Placed in two rows on the table by the priests -- Ex 25:30; 40:23; Le 24:6.",
            "Table of",
            "Dimensions of. -- Ex 25:23.",
            "Covered with gold. -- Ex 25:24.",
            "Had an ornamental border. -- Ex 25:25.",
            "Had staves of shittim wood covered with gold. -- Ex 25:28.",
            "Had rings of gold in the corners for the staves. -- Ex 25:26,27.",
            "Had dishes, spoons, covers, and bowls of gold. -- Ex 25:29.",
            "Placed in the north side of the tabernacle. -- Ex 40:22; Heb 9:2.",
            "Directions for removing. -- Nu 4:7.",
            "Pure frankincense placed on -- Le 24:7.",
            "Was changed every Sabbath day -- Le 24:8.",
            "After removal from the table given to the priests -- Le 24:9.",
            "Not lawful for any but the priests to eat, except in extreme cases -- 1Sa 21:4-6; Mt 12:4.",
            "Illustrative of",
            "Christ as the bread of life. -- Joh 6:48.",
            "The Church. -- 1Co 5:7; 10:17."
        ]
    },
    {
        "Word": "Shibboleth",
        "Definitions": [
            "River, or an ear of corn. The tribes living on the east of Jordan, separated from their brethren on the west by the deep ravines and the rapid river, gradually came to adopt peculiar customs, and from mixing largely with the Moabites, Ishmaelites, and Ammonites to pronounce certain letters in such a manner as to distinguish them from the other tribes. Thus when the Ephraimites from the west invaded Gilead, and were defeated by the Gileadites under the leadership of Jephthah, and tried to escape by the \"passages of the Jordan,\" the Gileadites seized the fords and would allow none to pass who could not pronounce \"shibboleth\" with a strong aspirate. This the fugitives were unable to do. They said \"sibboleth,\" as the word was pronounced by the tribes on the west, and thus they were detected (Judg. 12:1-6). Forty-two thousand were thus detected, and",
            "\"Without reprieve, adjudged to death, For want of well-pronouncing shibboleth.\"",
            "Sibboleth, ear of corn; stream or flood",
            "(a stream), (Judges 12:6) is the Hebrew word which the Gileadites under Jephthah made use of at the passage of the Jordan, after a victory over the Ephraimites, to test the pronunciation of the sound sh by those who wished to cross over the river. The Ephraimites, it would appear, in their dialect substituted for sh the simple sound s ; and the Gileadites, regarding every one who failed to pronounce sh as an Ephraimite and therefore an enemy, put him to death accordingly. In this way there fell 42,000 Ephraimites. There is no mystery in this particular word. Any word beginning with the sound sh would have answered equally well as a test."
        ]
    },
    {
        "Word": "Shibmah",
        "Definitions": [
            "Fragrance, a town of Reuben, east of Jordan (Num. 32:38).",
            "overmuch captivity, or sitting",
            "(properly [1113]Sibmah). [[1114]Shebam]"
        ]
    },
    {
        "Word": "Shield",
        "Definitions": [
            "Used in defensive warfare, varying at different times and under different circumstances in size, form, and material (1 Sam. 17:7; 2 Sam. 1:21; 1 Kings 10:17; 1 Chr. 12:8, 24, 34; Isa. 22:6; Ezek. 39:9; Nahum 2:3).",
            "Used figuratively of God and of earthly princes as the defenders of their people (Gen. 15:1; Deut. 33:29; Ps. 33:20; 84:11). Faith is compared to a shield (Eph. 6:16).",
            "Shields were usually \"anointed\" (Isa. 21:5), in order to preserve them, and at the same time make the missiles of the enemy glide off them more easily.",
            "The ordinary shield consisted of a framework of wood covered with leather; it thus admitted of being burnt. (Ezekiel 39:9) It was frequently cased with metal, either brass or copper; its appearance in this case resembled gold when the sun shone on it, 1 Macc. 6:39 and to this, rather than to the practice of smearing blood on the shield we may refer the redness noticed by. Nahum. (Nahum 2:3) The surface of the shield was kept bright by the application of oil as implied in (Isaiah 21:5) The shield was worn on the left arm, to which it was attached by a strap. Shields of state were covered with beaten gold. Shields were suspended about public buildings for ornamental purposes. (1 Kings 10:17) In the metaphorical language of the Bible the shield generally represents the protection of God: e.g. (Psalms 3:3; 28:7) but in (Psalms 47:9) it is applied to earthly rulers and in (Ephesians 6:18) to faith. [[1115]Arms, Armor]"
        ]
    },
    {
        "Word": "Shiggaion",
        "Definitions": [
            "From the verb shagah, \"to reel about through drink,\" occurs in the title of Ps. 7. The plural form, shigionoth, is found in Hab. 3:1. The word denotes a lyrical poem composed under strong mental emotion; a song of impassioned imagination accompanied with suitable music; a dithyrambic ode.",
            "a song of trouble or comfort",
            "(Psalms 7:1) a particular kind of psalm, the specific character of which is now not known perhaps a \"wild, mournful ode.\""
        ]
    },
    {
        "Word": "Shihon",
        "Definitions": [
            "Overturning, a town of Issachar (Josh. 19:19).",
            "sound; wall of strength",
            "(ruin), a town of Issachar, named only in (Joshua 19:19) Eusebius mentions it as then existing \"near Mount Tabor.\""
        ]
    },
    {
        "Word": "Shihor",
        "Definitions": [
            "Dark, (1 Chr. 13:5), the southwestern boundary of Canaan, the Wady el-Arish. (See [580]SIHOR; [581]NILE.)"
        ]
    },
    {
        "Word": "Shihor-Libnath",
        "Definitions": [
            "Black-white, a stream on the borders of Asher, probably the modern Nahr Zerka, i.e., the \"crocodile brook,\" or \"blue river\", which rises in the Carmel range and enters the Mediterranean a little to the north of Caesarea (Josh. 19:26). Crocodiles are still found in the Zerka. Thomson suspects \"that long ages ago some Egyptians, accustomed to worship this ugly creature, settled here (viz., at Caesarea), and brought their gods with them. Once here they would not easily be exterminated\" (The Land and the Book)."
        ]
    },
    {
        "Word": "Shilhim",
        "Definitions": [
            "Aqueducts, a town in the south of Judah (Josh. 15:32); called also Sharuhen and Shaaraim (19:6).",
            "(fountains), one of the cities in the southern portion of the tribe of Judah. (Joshua 15:32)"
        ]
    },
    {
        "Word": "Shiloah, The waters of",
        "Definitions": [
            "=Siloah, (Neh. 3:15) and Siloam (q.v.)"
        ]
    },
    {
        "Word": "Shiloh",
        "Definitions": [
            "Generally understood as denoting the Messiah, \"the peaceful one,\" as the word signifies (Gen. 49:10). The Vulgate Version translates the word, \"he who is to be sent,\" in allusion to the Messiah; the Revised Version, margin, \"till he come to Shiloh;\" and the LXX., \"until that which is his shall come to Shiloh.\" It is most simple and natural to render the expression, as in the Authorized Version, \"till Shiloh come,\" interpreting it as a proper name (comp. Isa. 9:6).",
            "Shiloh, a place of rest, a city of Ephraim, \"on the north side of Bethel,\" from which it is distant 10 miles (Judg. 21:19); the modern Seilun (the Arabic for Shiloh), a \"mass of shapeless ruins.\" Here the tabernacle was set up after the Conquest (Josh. 18:1-10), where it remained during all the period of the judges till the ark fell into the hands of the Philistines. \"No spot in Central Palestine could be more secluded than this early sanctuary, nothing more featureless than the landscape around; so featureless, indeed, the landscape and so secluded the spot that from the time of St. Jerome till its re-discovery by Dr. Robinson in 1838 the very site was forgotten and unknown.\" It is referred to by Jeremiah (7:12, 14; 26:4-9) five hundred years after its destruction.",
            "sent",
            "(place of rest), a city of Ephraim. In (Judges 21:19) it is said that Shiloh is \"on the north side of Bethel, on the east side of the highway that goeth up from Bethel to Shechem and on the south of Lebonah.\" In agreement with this the traveller of our own city, going north from Jerusalem, lodges the first night at Beitin, the ancient Bethel; the next day, at the distance of a few hours, turns aside to the right, in order to visit Seilun, the Arabic for Shiloh; and then passing through the narrow wady which brings him to the main road, leaves el-Lebban, the Lebonah of Scripture, on the left, as he pursues \"the highway\" to Nublus, the ancient Shechem. [[1118]Shechem] Shiloh was one of the earliest and most sacred of the Hebrew sanctuaries. The ark of the covenant, which had been kept at Gilgal during the progress of the conquest, (Joshua 17:1) seq., was removed thence on the subjugation of the country, and kept at Shiloh from the last days of Joshua to the time of Samuel. (Joshua 18:10; Judges 18:31; 1 Samuel 4:3) It was here the Hebrew conqueror divided among the tribes the portion of the west Jordan region which had not been already allotted. (Joshua 18:10; 19:51) In this distribution, or an earlier one, Shiloh fell within the limits of Ephraim. (Joshua 16:5) The ungodly conduct of the sons of Eli occasioned the loss of the ark of the covenant, which had been carried into battle against the Philistines, and Shiloh from that time sank into insignificance. It stands forth in the Jewish history as a striking example of the divine indignation. (Jeremiah 7:12)",
            "In the Authorized Version of the Bible Shiloh is once used as the name of a person, in a very difficult passage, in (Genesis 49:10) \"The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.\" Supposing that the translation is correct, the meaning of the word is peaceable or pacific, and the allusion is either to Solomon, whose name has a similar signification, or to the expected Messiah, who in (Isaiah 9:6) is expressly called the Prince of Peace. [[1119]Messiah] Other interpretations, however, of the passage are given, one of which makes it refer to the city of this name. [See the following article] It might be translated \"The sceptre shall not depart from Judah, nor the ruler's staff from between his feet, till he shall go to Shiloh.\" In this case the allusion would be to the primacy of Judah in war, (Judges 1:1,2; 20:18; Numbers 2:3; 10:14) which was to continue until the promised land was conquered and the ark of the covenant was solemnly deposited at Shiloh."
        ]
    },
    {
        "Word": "Shilonite",
        "Definitions": [
            "Ahijah the prophet, whose home was in Shiloh, is so designated (1 Kings 11:29; 15:29). The plural form occurs (1 Chr. 9:5), denoting the descendants of Shelah, Judah's youngest son."
        ]
    },
    {
        "Word": "Shimea",
        "Definitions": [
            "The hearing prayer. (1.) One of David's sons by Bathsheba (1 Chr. 3:5); called also Shammua (14:4).",
            "(2.) A Levite of the family of Merari (1 Chr. 6:30).",
            "(3.) Another Levite of the family of Gershon (1 Chr. 6:39).",
            "(4.) One of David's brothers (1 Sam. 16:9, marg.).",
            "(fame).",
            "+ Son of David by Beth-shean. (1 Chronicles 3:5) (B.C. 1045.) + A Merarite Levite. (1 Chronicles 6:30) (15). + A Gershonite Levite, ancestor of Asaph the minstrel. (1 Chronicles 6:39) (24). (B.C. before 1200.) + The brother of David, (1 Chronicles 20:7) elsewhere called Shamma, Shimma and Shimeah."
        ]
    },
    {
        "Word": "Shimeah",
        "Definitions": [
            "(1.) One of David's brothers (2 Sam. 13:3); same as Shimea (4).",
            "(2.) A Benjamite, a descendant of Gibeon (1 Chr. 8:32); called also Shimeam (9:38).",
            "Shimeath, that hears, or obeys; perdition",
            "+ Brother of David, and father of Jonathan and Jonadab, (2 Samuel 21:21) called also Shammah, Shimea, and Shimma. (B.C. about 1060.) + A descendant of Jehiel, the father or founder of Gibeon. (1 Chronicles 8:32) (B.C. perhaps 536.)"
        ]
    },
    {
        "Word": "Shimei",
        "Definitions": [
            "Famous. (1.) A son of Gershon, and grandson of Levi (Num. 3:18; 1 Chr. 6:17, 29); called Shimi in Ex. 6:17.",
            "(2.) A Benjamite of the house of Saul, who stoned and cursed David when he reached Bahurim in his flight from Jerusalem on the occasion of the rebellion of Absalom (2 Sam. 16:5-13). After the defeat of Absalom he \"came cringing to the king, humbly suing for pardon, bringing with him a thousand of his Benjamite tribesmen, and representing that he was heartily sorry for his crime, and had hurried the first of all the house of Israel to offer homage to the king\" (19:16-23). David forgave him; but on his death-bed he gave Solomon special instructions regarding Shimei, of whose fidelity he seems to have been in doubt (1 Kings 2:8, 9). He was put to death at the command of Solomon, because he had violated his word by leaving Jerusalem and going to Gath to recover two of his servants who had escaped (36-46).",
            "(3.) One of David's mighty men who refused to acknowledge Adonijah as David's successor (1 Kings 1:8). He is probably the same person who is called elsewhere (4:18) \"the son of Elah.\"",
            "(4.) A son of Pedaiah, the brother of Zerubbabel (1 Chr. 3:19).",
            "(5.) A Simeonite (1 Chr. 4:26, 27).",
            "(6.) A Reubenite (1 Chr. 5:4).",
            "(7.) A Levite of the family of Gershon (1 Chr. 6:42).",
            "(8.) A Ramathite who was \"over the vineyards\" of David (1 Chr. 27:27).",
            "(9.) One of the sons of Heman, who assisted in the purification of the temple (2 Chr. 29:14).",
            "(10.) A Levite (2 Chr. 31:12, 13).",
            "(11.) Another Levite (Ezra 10:23). \"The family of Shimei\" (Zech. 12:13; R.V., \"the family of the Shimeites\") were the descendants of Shimei (1).",
            "Shimi, that hears or obeys; my reputation; my fame",
            "(renowned).",
            "+ Son of Gershon the son of Levi, (Numbers 3:18; 1 Chronicles 6:17,29; 23:7,9,10; Zechariah 12:13) called [1121]Shimi in (Exodus 6:17) (B.C. after 1706.) + Shimei the son of Gera, a Benjamite of the house of Saul, who lived at Bahurim. (B.C. 1023.) When David and his suite were seen descending the long defile, on his flight from Absolom, (2 Samuel 16:5-13) the whole feeling of the clan of Benjamin burst forth without restraint in the person of Shimei. He ran along the ridge, cursing and throwing stones at the king and is companions. The next meeting was very different. The king was now returning from his successful campaign. Just as he was crossing the Jordan, (2 Samuel 19:18) the first person to welcome him was Shimei who threw himself at David's feet in abject penitence. But the king's suspicions were not set at rest by this submission; and on his death-bed he recalls the whole scene to the recollection of his son Solomon. Solomon gave Shimei notice that from henceforth he must consider himself confined to the walls of Jerusalem, on pain of death. (1 Kings 3:36,37) For three years the engagement was kept. At the end of that time for the purpose of capturing two slaves who had escaped to Gath, he went out on his ass, and made his journey successfully. Ibid. (1 Kings 2:40) On his return the king took him at his word, and he was slain by Benaiah. Ibid. (1 Kings 2:41-46) + One of the adherents of Solomon at the time of Adonjah's usurpation. (1 Kings 1:8) (B.C.1015.) + Solomon's commissariat officer in Benjamin. (1 Kings 4:18) + Son of Pedaiah, and brother of Zerubbabel. (1 Chronicles 3:19) (B.C. 536.) + A Simeonite, son of Zacchur. (1 Chronicles 4:26,27) + Son of Gog, a Reubenite. (1 Chronicles 5:4) + A Gershonite Levite, son of Jahath. (1 Chronicles 6:42) + Son of Jeduthun, and chief of the tenth division of the singers. (1 Chronicles 25:17) + The Ramathite who was over David's vineyards. (1 Chronicles 27:27) + A Levite of the sons of Heman, who took part in the purification of the temple under Zedekiah. (2 Chronicles 29:14) (B.C. 726.) + The brother of Cononiah the Levite, in the reign of Hezekiah. (2 Chronicles 31:12,13) Perhaps the same as the preceding. + A Levite in the time of Ezra who had married a foreign wife. (Ezra 10:23) + One of the family of Hashum, who put away his foreign wife at Ezra's command. (Ezra 10:33) + A son of Bani, who had also married a foreign wife, and put her away. (Ezra 10:38) (B.C. 459.) + Son of Kish, a Benjamite, and ancestor of Mordecai. (Esther 2:5) (B.C. before 479)."
        ]
    },
    {
        "Word": "Shimeon",
        "Definitions": [
            "Hearkening. Ezra 10:31.",
            "same as Simeon",
            "(hearing (prayer), a lay man of Israel, of the family of Harim, who had married a foreign wife, and divorced her in the time of Ezra. (Ezra 10:31) (B.C. 458.)"
        ]
    },
    {
        "Word": "Shimhi",
        "Definitions": [
            "Famous, a Benjamite (1 Chr. 8:21).",
            "(renowned), a Benjamite, apparently the same as Shema the son of Elpaal. (1 Chronicles 8:21)"
        ]
    },
    {
        "Word": "Shimrath",
        "Definitions": [
            "Guardian, a Benjamite, one of Shimhi's sons (id.).",
            "hearing; obedient",
            "(guard), a Benjamite, of the sons of Shimhi. (1 Chronicles 8:21)"
        ]
    },
    {
        "Word": "Shimri",
        "Definitions": [
            "Watchman. (1.) A Simeonite (1 Chr. 4:37).",
            "(2.) The father of one of the \"valiant men\" of David's armies (1 Chr. 11:45).",
            "(3.) Assisted at the purification of the temple in the time of Hezekiah (2 Chr. 29:13).",
            "thorn; dregs",
            "(vigilant).",
            "+ A Simeonite son of Shemaiah. (1 Chronicles 4:37) (B.C. after 1450.) + The father of Jediael, one of David's guard. (1 Chronicles 11:45) (B.C. before 1043.) + A Kohathite Levite in the reign of Hezekiah. (2 Chronicles 29:13) (B.C. 726.)"
        ]
    },
    {
        "Word": "Shimrom",
        "Definitions": [
            "Watchman, the fourth son of Issachar (Gen. 46:13; 1 Chr. 7:1; R.V., correctly, \"Shimron\").",
            "(1 Chronicles 7:1) [[1124]Shimron]"
        ]
    },
    {
        "Word": "Shimron",
        "Definitions": [
            "Watch-post, an ancient city of the Canaanites; with its villages, allotted to Zebulun (Josh. 19:15); now probably Semunieh, on the northern edge of the plain of Esdraelon, 5 miles west of Nazareth.",
            "(watch-height).",
            "+ A city of Zebulun. (Joshua 11:1; 19:15) Its full appellation was perhaps Shimron-meron. + The fourth son of Issachar according to the lists of Genesis, (Genesis 46:13) and Numbers, (Numbers 26:24) and the head of the family of the Shimronites."
        ]
    },
    {
        "Word": "Shimron-meron",
        "Definitions": [
            "The same, probably, as Shimron (Josh. 12:20)."
        ]
    },
    {
        "Word": "Shimshai",
        "Definitions": [
            "The shining one, or sunny, the secretary of Rehum the chancellor, who took part in opposing the rebuilding of the temple after the Captivity (Ezra 4:8, 9, 17-23).",
            "my son"
        ]
    },
    {
        "Word": "Shinab",
        "Definitions": [
            "Cooling, the king of Adamah, in the valley of Siddim, who with his confederates was conquered by Chedorlaomer (Gen. 14:2).",
            "father of changing",
            "(splendor of the father, i.e. God), the king of Admah in the time of Abraham. (Genesis 14:2) (B.C. 1912.)"
        ]
    },
    {
        "Word": "Shinar, The Land of",
        "Definitions": [
            "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 [582]AMRAPHEL.)"
        ]
    },
    {
        "Word": "Shiphmite",
        "Definitions": [
            "Probably the designation of Zabdi, who has charge of David's vineyards (1 Chr. 27:27)."
        ]
    },
    {
        "Word": "Shiphrah",
        "Definitions": [
            "Beauty, one of the Egyptian midwives (Ex. 1:15).",
            "handsome; trumpet; that does good",
            "(brightness), (Exodus 1:15) the name of one of the two midwives of the Hebrews who disobeyed the command of Pharaoh to kill the mule children. vs. (Exodus 1:15-21) (B.C. 1570.)"
        ]
    },
    {
        "Word": "Shiphtan",
        "Definitions": [
            "Judicial, an Ephraimite prince at the time of the division of Canaan (Num. 34:24).",
            "(judicial), father of Kemuel, a prince of the tribe of Ephraim. (Numbers 34:24) (B.C. before 1450.)"
        ]
    },
    {
        "Word": "Ships",
        "Definitions": [
            "Early used in foreign commerce by the Phoenicians (Gen. 49:13). Moses (Deut. 28:68) and Job (9:26) make reference to them, and Balaam speaks of the \"ships of Chittim\" (Num. 24:24). Solomon constructed a navy at Ezion-geber by the assistance of Hiram's sailors (1 Kings 9:26-28; 2 Chr. 8:18). Afterwards, Jehoshaphat sought to provide himself with a navy at the same port, but his ships appear to have been wrecked before they set sail (1 Kings 22:48, 49; 2 Chr. 20:35-37).",
            "In our Lord's time fishermen's boats on the Sea of Galilee were called \"ships.\" Much may be learned regarding the construction of ancient merchant ships and navigation from the record in Acts 27, 28.",
            "Probably originated from the ark made by Noah -- Ge 7:17,18.",
            "Antiquity of, among the Jews -- Ge 49:13; Jdj 5:17.",
            "Described as",
            "Gallant. -- Isa 33:21.",
            "Large. -- Jas 3:4.",
            "Strong. -- Isa 23:14.",
            "Swift. -- Job 9:26.",
            "Solomon built a navy of -- 1Ki 9:26.",
            "Mentioned in scripture",
            "Of Chittim. -- Nu 24:24; Da 11:30.",
            "Of Tarshish. -- Isa 23:1; 60:9.",
            "Of Adramyttium. -- Ac 27:2.",
            "Of Alexandria. -- Ac 27:6.",
            "Of Chaldea. -- Isa 43:14.",
            "Of Tyre. -- 2Ch 8:18.",
            "Generally made of the fir tree -- Eze 27:5.",
            "Sometimes made of bulrushes -- Isa 18:2.",
            "The seams of, were caulked -- Eze 27:9,27.",
            "Parts of mentioned",
            "The forepart or foreship. -- Ac 27:30,41.",
            "The hinder part or stern. -- Ac 27:29,41.",
            "The hold or between the sides. -- Jon 1:5.",
            "The mast. -- Isa 33:23; Eze 27:5.",
            "The sails. -- Isa 33:23; Eze 27:7.",
            "The tackling. -- Isa 33:23; Ac 27:19.",
            "The rudder or helm. -- Jas 3:4.",
            "The rudder-bands. -- Ac 27:40.",
            "The anchors. -- Ac 27:29,40.",
            "The boats. -- Ac 27:30,32.",
            "The oars. -- Isa 33:21; Eze 27:6.",
            "Often the property of individuals -- Ac 27:11.",
            "Commanded by a master -- Jon 1:6; Ac 27:11.",
            "Guided in their course by pilots -- Eze 27:8,27-29.",
            "Governed and directed by the helm -- Jas 3:4.",
            "Course of frequently directed by the heavenly bodies -- Ac 27:20.",
            "Worked by mariners or sailors -- Eze 27:9,27; Jon 1:5; Ac 27:30.",
            "Generally impelled by sails -- Ac 27:2-7.",
            "Often impelled by oars -- Jon 1:13; Joh 6:19.",
            "Navigated",
            "Rivers. -- Isa 33:21.",
            "Lakes. -- Lu 5:1,2.",
            "The ocean. -- Ps 104:26; 107:23.",
            "Soundings usually taken for, in dangerous places -- Ac 27:28.",
            "Usually distinguished by signs or figure heads -- Ac 28:11.",
            "Course of, through the midst of the sea, wonderful -- Pr 30:18,19.",
            "Employed in",
            "Trading. -- 1Ki 22:48; 2Ch 8:18; 9:21.",
            "Fishing. -- Mt 4:21; Lu 5:4-9; Joh 21:3-8.",
            "War. -- Nu 24:24; Da 11:30,40.",
            "Carrying passengers. -- Jon 1:3; Ac 27:2,6; 28:11.",
            "The hinder part of, occupied by the passengers -- Mr 4:38.",
            "Endangered by",
            "Storms. -- Jon 1:4; Mr 4:37,38.",
            "Quicksands. -- Ac 27:17.",
            "Rocks. -- Ac 27:29.",
            "When damaged were sometimes undergirded with cables -- Ac 27:17.",
            "Were often wrecked -- 1Ki 22:48; Ps 48:7; Ac 27:41-44; 2Co 11:25.",
            "Illustrative",
            "Of industrious women. -- Pr 31:14.",
            "(Wrecked,) of departure from the faith. -- 1Ti 1:19."
        ]
    },
    {
        "Word": "Shishak I",
        "Definitions": [
            "=Sheshonk I., king of Egypt. His reign was one of great national success, and a record of his wars and conquests adorns the portico of what are called the \"Bubastite kings\" at Karnak, the ancient Thebes. Among these conquests is a record of that of Judea. In the fifth year of Rehoboam's reign Shishak came up against the kingdom of Judah with a powerful army. He took the fenced cities and came to Jerusalem. He pillaged the treasures of the temple and of the royal palace, and carried away the shields of gold which Solomon had made (1 Kings 11:40; 14:25; 2 Chr. 12:2). (See [583]REHOBOAM.) This expedition of the Egyptian king was undertaken at the instigation of Jeroboam for the purpose of humbling Judah. Hostilities between the two kingdoms still continued; but during Rehoboam's reign there was not again the intervention of a third party."
        ]
    },
    {
        "Word": "Shittah-tree",
        "Definitions": [
            "(Isa. 41:19; R.V., \"acacia tree\"). Shittah wood was employed in making the various parts of the tabernacle in the wilderness, and must therefore have been indigenous in the desert in which the Israelites wandered. It was the acacia or mimosa (Acacia Nilotica and A. seyal). \"The wild acacia (Mimosa Nilotica), under the name of sunt, everywhere represents the seneh, or senna, of the burning bush. A slightly different form of the tree, equally common under the name of seyal, is the ancient 'shittah,' or, as more usually expressed in the plural form, the 'shittim,' of which the tabernacle was made.\" Stanley's Sinai, etc. (Ex. 25:10, 13, 23, 28)."
        ]
    },
    {
        "Word": "Shittim",
        "Definitions": [
            "Acacias, also called \"Abel-shittim\" (Num. 33:49), a plain or valley in the land of Moab where the Israelites were encamped after their two victories over Sihon and Og, at the close of their desert wanderings, and from which Joshua sent forth two spies (q.v.) \"secretly\" to \"view\" the land and Jericho (Josh. 2:1).",
            "thorns",
            "(the acacias), the place of Israel's encampment between the conquest of the transjordanic highlands and the passage of the Jordan. (Numbers 25:1; 33:49; Joshua 2:1; 3:1; Micah 6:5) Its full name appears to be given in the first of these passage--Abel has-Shittim, \"the meadow, or moist place, of the acacias.\" it was \"in the Arboth-moab, by Jordan-Jericho,\" (Numb 22:1; 26:3; 31:12; 33:48,49 That is to say, it was in the Arabah or Jordan valley, opposite Jericho."
        ]
    },
    {
        "Word": "Shoa",
        "Definitions": [
            "Opulent, the mountain district lying to the north-east of Babylonia, anciently the land of the Guti, or Kuti, the modern Kurdistan. The plain lying between these mountains and the Tigris was called su-Edina, i.e., \"the border of the plain.\" This name was sometimes shortened into Suti and Su, and has been regarded as = Shoa (Ezek. 23:23). Some think it denotes a place in Babylon. (See [584]PEKOD.)",
            "kings; tyrants",
            "(rich), a proper name which occurs only in (Ezekiel 23:23) in connection with Pekod and Koa. The three apparently designate districts of Assyria with which the southern kingdom of Judah has been intimately connected, and which were to be arrayed against it for punishment."
        ]
    },
    {
        "Word": "Shobab",
        "Definitions": [
            "Apostate. (1.) One of David's sons by Bathseheba (2 Sam. 5:14).",
            "(2.) One of the sons of Caleb (1 Chr. 2:18), the son of Hezron.",
            "returned; turned back; a spark",
            "(rebellious).",
            "+ Son of David by Bath-sheba. (2 Samuel 5:14; 1 Chronicles 3:5; 14:4) (B.C. about 1046.) + Apparently the son of Caleb the son of Hezron by his wife Azubah. (1 Chronicles 2:18) (B.C. after 1706.)"
        ]
    },
    {
        "Word": "Shobach",
        "Definitions": [
            "Poured out, the \"captain of the host of Hadarezer\" when he mustered his vassals and tributaries from beyond \"the river Euphrates\" (2 Sam. 10:15-18); called also Shophach (1 Chr. 19:16).",
            "your bonds; your chains",
            "(expansion), the general of Hadarezer king of the Syrians of Zoba, who was defeated by David. (2 Samuel 10:15-18) In (1 Chronicles 19:16) he is called [1126]Shophach. (B.C. 1034.)"
        ]
    },
    {
        "Word": "Shobai",
        "Definitions": [
            "Captors (Ezra 2:42).",
            "turning captivity",
            "(glorious). The children of Shobai were a family of the door-keepers of the temple, who returned with Zerubbabel. (Ezra 2:42; Nehemiah 7:45) (B.C. before 536.)"
        ]
    },
    {
        "Word": "Shobal",
        "Definitions": [
            "Pilgrim. (1.) The second son of Seir the Horite; one of the Horite \"dukes\" (Gen. 36:20).",
            "(2.) One of the sons of Caleb, and a descendant of Hur (1 Chr. 2:50, 52; 4:1, 2).",
            "path; ear of corn",
            "(flowing).",
            "+ Second son of Seir the Horite, (Genesis 36:20; 1 Chronicles 1:38) and one of the \"dukes\" of the Horites (Genesis 36:29) + Son of Caleb the son of Hur and founder or prince of Kirjath-jearim. (1 Chronicles 2:50,52) (B.C. about 1445.) + In (1 Chronicles 4:1,2) Shobal appears with Hur among the sons of Judah. He is possibly the same as the preceding."
        ]
    },
    {
        "Word": "Shobi",
        "Definitions": [
            "Captor, son of Nahash of Rabbah, the Ammonite. He showed kindness to David when he fled from Jerusalem to Mahanaim (2 Sam. 17:27).",
            "(glorious) son of Nahash of Rabbah of the children of Ammon. (2 Samuel 17:27) He was one of the first to meet David at Mahanaim on his flight from Absalom. (B.C. 1023.)"
        ]
    },
    {
        "Word": "Shocho",
        "Definitions": [
            "(2 Chr. 28:18) = Shochoh (1 Sam. 17:1) = Shoco (2 Chr. 11:7). See [585]SOCOH.",
            "(2 Chronicles 28:18) one of the four varieties of the name Socoh."
        ]
    },
    {
        "Word": "Shoe",
        "Definitions": [
            "Of various forms, from the mere sandal (q.v.) to the complete covering of the foot. The word so rendered (A.V.) in Deut. 33:25, min'al, \"a bar,\" is derived from a root meaning \"to bolt\" or \"shut fast,\" and hence a fastness or fortress. The verse has accordingly been rendered \"iron and brass shall be thy fortress,\" or, as in the Revised Version, \"thy bars [marg., \"shoes\"] shall be iron and brass.\"",
            "[[1127]Sandal]"
        ]
    },
    {
        "Word": "Shomer",
        "Definitions": [
            "Watchman. (1.) The mother of Jehozabad, who murdered Joash (2 Kings 12:21); called also Shimrith, a Moabitess (2 Chr. 24:26).",
            "(2.) A man of Asher (1 Chr. 7:32); called also Shamer (34).",
            "keeper; dregs",
            "(keeper).",
            "+ An Asherite, (1 Chronicles 7:32) also called Shamer. ver. (1 Chronicles 7:34) + The father (mother ?) of Jehozabad who slew King Joash. (2 Kings 12:21) In the parallel passage in (2 Chronicles 24:26) the name is converted into the feminine form Shimrith, who is further described as a Moabitess. [[1128]Shimrith] (B.C. 839.)"
        ]
    },
    {
        "Word": "Shophan",
        "Definitions": [
            "Hidden, or hollow, a town east of Jordan (Num. 32:35), built by the children of Gad. This word should probably be joined with the word preceding it in this passage, Atroth-Shophan, as in the Revised Version.",
            "rabbit; hid",
            "(bareness), one of the fortified towns on the east of Jordan which were taken possession of and rebuilt by the tribe of Gad. (Numbers 32:35)"
        ]
    },
    {
        "Word": "Shoshannim",
        "Definitions": [
            "Lilies, the name of some musical instrument, probably like a lily in shape (Ps. 45; 69, title). Some think that an instrument of six strings is meant.",
            "those that shall be changed",
            "(lilies). \"To the chief musician upon Shoshannim\" is a musical direction to the leader of the temple choir which occurs in (Psalms 45:1; 69:1) and most probably indicates the melody \"after\" or \"in the manner of\" (Authorized Version upon\") which the psalms were to be sung. Shoshannim-eduth occurs in the same way in the title of (Psalms 80:1) ... As the words now stand they signify \"lilies, a testimony,\" and the two are separated by a large distinctive accent. In themselves they have no meaning in the present text, and must therefore be regarded as probably a fragment of the beginning of an older psalm with which the choir were familiar."
        ]
    },
    {
        "Word": "Shoshannim-Eduth",
        "Definitions": [
            "In title of Ps. 80 (R.V. marg., \"lilies, a testimony\"), probably the name of the melody to which the psalm was to be sung."
        ]
    },
    {
        "Word": "Shrines, Silver",
        "Definitions": [
            "Little models and medallions of the temple and image of Diana of Ephesus (Acts 19:24). The manufacture of these was a very large and profitable business."
        ]
    },
    {
        "Word": "Shua",
        "Definitions": [
            "Wealth. (1.) A Canaanite whose daughter was married to Judah (1 Chr. 2:3).",
            "(2.) A daughter of Heber the Asherite (1 Chr. 7:32).",
            "crying; saving"
        ]
    },
    {
        "Word": "Shuah",
        "Definitions": [
            "Prostration; a pit. (1.) One of Abraham's sons by Keturah (Gen. 25:2; Chr. 1:32). (2.) 1 Chr. 4:11.",
            "ditch; swimming; humiliation",
            "(wealth).",
            "+ Son of Abraham by Keturah. (Genesis 25:2; 1 Chronicles 1:32).) (B.C. before 1820.) + Properly Shuchah brother of Chelub. (1 Chronicles 4:11) + The father of Judah's wife, (Genesis 38:2,12) called also Shua in the Authorized Version. (B.C. before 1725.)"
        ]
    },
    {
        "Word": "Shual, The land of",
        "Definitions": [
            "Land of the fox, a district in the tribe of Benjamin (1 Sam. 13:17); possibly the same as Shalim (9:4), in the neighbourhood of Shaalabbin (Josh. 19:42)."
        ]
    },
    {
        "Word": "Shuhite",
        "Definitions": [
            "A designation of Bildad (Job 2:11), probably because he was a descendant of Shuah.",
            "(decendant of Shuah). This ethnic appellative \"Shuhite\" is frequent in the book of Job, but only as the apithet of one person, Bildad The local indications of this book point to a region on the western side of Chaldea, bordering on Arabia; and exactly in this locality, above Hit and on both sides of the Euphrates, are found, in the Assyrian inscriptions, the Tsahi, a powerful people. It is probable that these were the Shuhites."
        ]
    },
    {
        "Word": "Shulamite",
        "Definitions": [
            "The same, as some think, with \"Shunammite,\" from \"Shunem:\" otherwise, the import of the word is uncertain (Cant. 6:13; R.V., \"Shulammite\").",
            "peaceable; perfect; that recompenses"
        ]
    },
    {
        "Word": "Shunammite",
        "Definitions": [
            "A person of Shunem (1 Kings 1:3; 2 Kings 4:12). The Syr. and Arab. read \"Sulamite.\""
        ]
    },
    {
        "Word": "Shunem",
        "Definitions": [
            "Two resting-places, a little village in the tribe of Issachar, to the north of Jezreel and south of Mount Gilboa (Josh. 19:18), where the Philistines encamped when they came against Saul (1 Sam. 28:4), and where Elisha was hospitably entertained by a rich woman of the place. On the sudden death of this woman's son she hastened to Carmel, 20 miles distant across the plain, to tell Elisha, and to bring him with her to Shunem. There, in the \"prophet's chamber,\" the dead child lay; and Elisha entering it, shut the door and prayed earnestly: and the boy was restored to life (2 Kings 4:8-37). This woman afterwards retired during the famine to the low land of the Philistines; and on returning a few years afterwards, found her house and fields in the possession of a stranger. She appealed to the king at Samaria, and had them in a somewhat remarkable manner restored to her (comp. 2 Kings 8:1-6).",
            "their change; their sleep",
            "(double resting-place), one of the cities allotted to the tribe of Issachar. (Joshua 13:18) It is mentioned on two occasions-- (1 Samuel 23:4; 2 Kings 4:8) It was besides the native place of Abishag. (1 Kings 1:3) It is mentioned by Eusebius as five miles south of Mount Tabor, and then known us Sulem. This agrees with the position of the present Solam, a village three miles north of Jezreel and five from Gilboa."
        ]
    },
    {
        "Word": "Shur",
        "Definitions": [
            "An enclosure; a wall, a part, probably, of the Arabian desert, on the north-eastern border of Egypt, giving its name to a wilderness extending from Egypt toward Philistia (Gen. 16:7; 20:1; 25:18; Ex. 15:22). The name was probably given to it from the wall (or shur) which the Egyptians built to defend their frontier on the north-east from the desert tribes. This wall or line of fortifications extended from Pelusium to Heliopolis.",
            "wall; ox; that beholds",
            "(a wall), a place just without the eastern border of Egypt. Shur is first mentioned in the narrative of Haggar's flight from Sarah. (Genesis 16:7) Abraham afterward \"dwelled between Kadesh and Shur, and sojourned in Gerar.\" (Genesis 20:1) It is also called Ethami. The wilderness of Shur was entered in the Israelites after they had crossed the Red Sea. (Exodus 15:22,23) It was also called the wilderness of Etham. (Numbers 33:8) Shur may have been a territory town east of the ancient head of the Red Sea; and from its being spoken of as a limit, it was probably the last Arabian town before entering Egypt."
        ]
    },
    {
        "Word": "Shushan",
        "Definitions": [
            "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 Artaxerxes.",
            "lily; rose; joy"
        ]
    },
    {
        "Word": "Shushan-Eduth",
        "Definitions": [
            "Lily of the testimony, the title of Ps. 60. (See [586]SHOSHANNIM.)"
        ]
    },
    {
        "Word": "Sibbecai",
        "Definitions": [
            "The Lord sustains, one of David's heroes (1 Chr. 11:29), general of the eighth division of the army (27:11). He slew the giant Saph in the battle of Gob (2 Sam. 21:18; R.V., \"Sibbechai\"). Called also Mebunnai (23:27).",
            "= [1135]Sibbechai the Hushathite."
        ]
    },
    {
        "Word": "Sibmah",
        "Definitions": [
            "Coolness; fragrance, a town in Reuben, in the territory of Moab, on the east of Jordan (Josh. 13:19); called also Shebam and Shibmah (Num. 32:3, 38). It was famous for its vines (Isa. 16:9; Jer. 48:32). It has been identified with the ruin of Sumieh, where there are rock-cut wine-presses. This fact explains the words of the prophets referred to above. It was about 5 miles east of Heshbon.",
            "conversion; captivity",
            "[[1137]Shebam]"
        ]
    },
    {
        "Word": "Sichem",
        "Definitions": [
            "=She'chem, (q.v.), Gen. 12:6.",
            "portion; shoulder",
            "(Genesis 12:6) [[1138]Shechem]"
        ]
    },
    {
        "Word": "Sickle",
        "Definitions": [
            "Of the Egyptians resembled that in modern use. The ears of corn were cut with it near the top of the straw. There was also a sickle used for warlike purposes, more correctly, however, called a pruning-hook (Deut. 16:9; Jer. 50:16, marg., \"scythe;\" Joel 3:13; Mark 4:29)."
        ]
    },
    {
        "Word": "Siddim, Vale of",
        "Definitions": [
            "Valley of the broad plains, \"which is the salt sea\" (Gen. 14:3, 8, 10), between Engedi and the cities of the plain, at the south end of the Dead Sea. It was \"full of slime-pits\" (R.V., \"bitumen pits\"). Here Chedorlaomer and the confederate kings overthrew the kings of Sodom and the cities of the plain. God afterwards, on account of their wickedness, \"overthrew those cities, and all the plain, and all the inhabitants of the cities;\" and the smoke of their destruction \"went up as the smoke of a furnace\" (19:24-28), and was visible from Mamre, where Abraham dwelt.",
            "Some, however, contend that the \"cities of the plain\" were somewhere at the north of the Dead Sea. (See [587]SODOM.)"
        ]
    },
    {
        "Word": "Sidon",
        "Definitions": [
            "Fishing; fishery, Gen. 10:15, 19 (A.V. marg., Tzidon; R.V., Zidon); Matt. 11:21, 22; Luke 6:17. (See [588]ZIDON.)",
            "hunting; fishing; venison",
            "the Greek form of the Phoenician name Zidon. [[1140]Zidon, Or Sidon]"
        ]
    },
    {
        "Word": "Signet",
        "Definitions": [
            "A seal used to attest documents (Dan. 6:8-10, 12). In 6:17, this word properly denotes a ring. The impression of a signet ring on fine clay has recently been discovered among the ruins at Nineveh. It bears the name and title of an Egyptian king. Two actual signet rings of ancient Egyptian monarchs (Cheops and Horus) have also been discovered.",
            "When digging a shaft close to the south wall of the temple area, the engineers of the Palestine Exploration Fund, at a depth of 12 feet below the surface, came upon a pavement of polished stones, formerly one of the streets of the city. Under this pavement they found a stratum of 16 feet of concrete, and among this concrete, 10 feet down, they found a signet stone bearing the inscription, in Old Hebrew characters, \"Haggai, son of Shebaniah.\" It has been asked, Might not this be the actual seal of Haggai the prophet? We know that he was in Jerusalem after the Captivity; and it is somewhat singular that he alone of all the minor prophets makes mention of a signet (Hag. 2:23). (See [589]SEAL.)"
        ]
    },
    {
        "Word": "Sihon",
        "Definitions": [
            "Striking down. The whole country on the east of Jordan, from the Arnon to the Jabbok, was possessed by the Amorites, whose king, Sihon, refused to permit the Israelites to pass through his territory, and put his army in array against them. The Israelites went forth against him to battle, and gained a complete victory. The Amorites were defeated; Sihon, his sons, and all his people were smitten with the sword, his walled towns were captured, and the entire country of the Amorites was taken possession of by the Israelites (Num. 21:21-30; Deut. 2:24-37).",
            "The country from the Jabbok to Hermon was at this time ruled by Og, the last of the Rephaim. He also tried to prevent the progress of the Israelites, but was utterly routed, and all his cities and territory fell into the hands of the Israelites (comp. Num. 21:33-35; Deut. 3:1-14; Ps. 135: 10-12; 136:17-22).",
            "These two victories gave the Israelites possession of the country on the east of Jordan, from the Arnon to the foot of Hermon. The kingdom of Sihon embraced about 1,500 square miles, while that of Og was more than 3,000 square miles.",
            "rooting out; conclusion",
            "(warrior) king of the Amorites when Israel arrived on the borders of the promised land. (Numbers 21:21) (B.C. 1451.) Shortly before the time of Israel's arrival he had dispossessed the Moabites of a splendid territory, driving them south of the natural bulwark of the Amen. Ibid. (Numbers 21:26-29) When the Israelite host appeared, he did not hesitate or temporize like Balak, but at once gathered his people together and attacked them. But the battle was his last. He and all his host were destroyed, and their district from Amen to Jabbok became at once the possession of the conqueror."
        ]
    },
    {
        "Word": "Sihor",
        "Definitions": [
            "(correctly Shi'hor) black; dark the name given to the river Nile in Isa. 23:3; Jer. 2:18. In Josh. 13:3 it is probably \"the river of Egypt\", i.e., the Wady el-Arish (1 Chr. 13:5), which flows \"before Egypt\", i.e., in a north-easterly direction from Egypt, and enters the sea about 50 miles south-west of Gaza.",
            "black; trouble (the river Nile)",
            "(dark), accurately Shi'hor, once The Shihor, or Shihor of Egypt, when unqualified a name of the Nile. It is held to signify \"the black\" or \"turbid.\" In Jeremiah the identity of Shihor with the Nile seems distinctly stated. (Jeremiah 2:18) The stream mentioned in (1 Chronicles 13:5) is possibly that of the Wadi l' Areesh ."
        ]
    },
    {
        "Word": "Silas",
        "Definitions": [
            "Wood, a prominent member of the church at Jerusalem; also called Silvanus. He and Judas, surnamed Barsabas, were chosen by the church there to accompany Paul and Barnabas on their return to Antioch from the council of the apostles and elders (Acts 15:22), as bearers of the decree adopted by the council. He assisted Paul there in his evangelistic labours, and was also chosen by him to be his companion on his second missionary tour (Acts 16:19-24). He is referred to in the epistles under the name of Silvanus (2 Cor. 1:19; 1 Thess. 1:1; 2 Thess. 1:1; 1 Pet. 5:12). There is no record of the time or place of his death.",
            "three, or the third",
            "(contracted form of Silvanus, woody), an eminent member of the early Christian Church, described under that name in the Acts but as Silvanus in St. Paul's epistles. He first appears as one of the leaders of the church at Jerusalem (Acts 15:22) holding the office of an inspired teacher. (Acts 15:32) His name, derived from the Latin silva, \"wood,\" betokens him a Hellenistic Jew, and he appears to have been a Roman citizen. (Acts 16:37) He was appointed as a delegate to accompany Paul and Barnabas on their return to Antioch with the decree of the Council of Jerusalem. (Acts 15:22,32) Having accomplished this mission, he returned to Jerusalem. (Acts 15:33) He must, however, have immediately revisited Antioch, for we find him selected by St. Paul as the companion of his second missionary journey. (Acts 15:40; Acts 17:10) At Berea he was left behind with Timothy while St. Paul proceeded to Athens, (Acts 17:14) and we hear nothing more of his movements until he rejoined the apostle at Corinth. (Acts 18:5) His presence at Corinth is several times noticed. (2 Corinthians 1:19; 1 Thessalonians 1:1; 2 Thessalonians 1:1) Whether he was the Silvanus who conveyed St. Peter's first epistle to Asia Minor, (1 Peter 5:12) is doubtful the probabilities are in favor of the identity. A tradition of very slight authority represents Silas to have become bishop of Corinth."
        ]
    },
    {
        "Word": "Silk",
        "Definitions": [
            "Heb. demeshek, \"damask,\" silk cloth manufactured at Damascus, Amos 3:12. A.V., \"in the corner of a bed, and in Damascus in a couch;\" R.V., \"in the corner of a couch, and on the silken cushions of a bed\" (marg., \"in Damascus on a bed\").",
            "Heb. meshi, (Ezek. 16:10, 13, rendered \"silk\"). In Gen. 41:42 (marg. A.V.), Prov. 31:22 (R.V., \"fine linen\"), the word \"silk\" ought to be \"fine linen.\"",
            "Silk was common in New Testament times (Rev. 18:12).",
            "The only undoubted notice of silk in the Bible occurs in (Revelation 18:12) where it is mentioned among the treasures of the typical Babylon. It is however, in the highest degree probable that the texture was known to the Hebrews from the time that their commercial relations were extended by Solomon. The well-known classical name of the substance does not occur in the Hebrew language."
        ]
    },
    {
        "Word": "Silla",
        "Definitions": [
            "A highway; a twig, only in 2 Kings 12:20. If taken as a proper name (as in the LXX. and other versions), the locality is unknown.",
            "exalting",
            "(a highway). \"The house of Millo which goeth down to Silla\" was the scene of the murder of King Joash. (2 Kings 12:20) What or where Sills was is entirely matter of conjecture. Some have suggested the pool of Siloam."
        ]
    },
    {
        "Word": "Siloah, The pool of",
        "Definitions": [
            "Heb. shelah; i.e., \"the dart\", Neh. 3:15; with the art. shiloah, \"sending,\" Isa. 8:6 (comp. 7:3)=Siloam (q.v.)"
        ]
    },
    {
        "Word": "Siloam, Pool of",
        "Definitions": [
            "Sent or sending. Here a notable miracle was wrought by our Lord in giving sight to the blind (John 9:7-11). It has been identified with the Birket Silwan in the lower Tyropoeon valley, to the south-east of the hill of Zion.",
            "The water which flows into this pool intermittingly by a subterranean channel springs from the \"Fountain of the Virgin\" (q.v.). The length of this channel, which has several windings, is 1,750 feet, though the direct distance is only 1,100 feet. The pool is 53 feet in length from north to south, 18 feet wide, and 19 deep. The water passes from it by a channel cut in the rock into the gardens below. (See [590]EN-ROGEL.)",
            "Many years ago (1880) a youth, while wading up the conduit by which the water enters the pool, accidentally discovered an inscription cut in the rock, on the eastern side, about 19 feet from the pool. This is the oldest extant Hebrew record of the kind. It has with great care been deciphered by scholars, and has been found to be an account of the manner in which the tunnel was constructed. Its whole length is said to be \"twelve hundred cubits;\" and the inscription further notes that the workmen, like the excavators of the Mont Cenis Tunnel, excavated from both ends, meeting in the middle.",
            "Some have argued that the inscription was cut in the time of Solomon; others, with more probability, refer it to the reign of Hezekiah. A more ancient tunnel was discovered in 1889 some 20 feet below the ground. It is of smaller dimensions, but more direct in its course. It is to this tunnel that Isaiah (8:6) probably refers.",
            "The Siloam inscription above referred to was surreptitiously cut from the wall of the tunnel in 1891 and broken into fragments. These were, however, recovered by the efforts of the British Consul at Jerusalem, and have been restored to their original place."
        ]
    },
    {
        "Word": "Siloam, Tower of",
        "Definitions": [
            "Mentioned only Luke 13:4. The place here spoken of is the village now called Silwan, or Kefr Silwan, on the east of the valley of Kidron, and to the north-east of the pool. It stands on the west slope of the Mount of Olives.",
            "As illustrative of the movement of small bands of Canaanites from place to place, and the intermingling of Canaanites and Israelites even in small towns in earlier times, M.C. Ganneau records the following curious fact: \"Among the inhabitants of the village (of Siloam) there are a hundred or so domiciled for the most part in the lower quarter, and forming a group apart from the rest, called Dhiabrye, i.e., men of Dhiban. It appears that at some remote period a colony from the capital of king Mesha (Dibon-Moab) crossed the Jordan and fixed itself at the gates of Jerusalem at Silwan. The memory of this migration is still preserved; and I am assured by the people themselves that many of their number are installed in other villages round Jerusalem\" (quoted by Henderson, Palestine)."
        ]
    },
    {
        "Word": "Silver",
        "Definitions": [
            "Used for a great variety of purposes, as may be judged from the frequent references to it in Scripture. It first appears in commerce in Gen. 13:2; 23:15, 16. It was largely employed for making vessels for the sanctuary in the wilderness (Ex. 26:19; 27:17; Num. 7:13, 19; 10:2). There is no record of its having been found in Syria or Palestine. It was brought in large quantities by foreign merchants from abroad, from Spain and India and other countries probably.",
            "In very early times silver was used for ornaments, (Genesis 24:53) and for vessels of various kinds. Images for idolatrous worship were made of silver or overlaid with it, (Exodus 20:23; Hosea 13:2); Habb 2:19 Bar. 6:39, and the manufacture of silver shrines for Diana was a trade in Ephesus. (Acts 19:24) But its chief use was as a medium of exchange, and throughout the Old Testament we find \"silver\" used for money, like the French argent . Silver was brought to Solomon from Arabia, (2 Chronicles 9:14) and from Tarshish, (2 Chronicles 9:21) which supplied the markets of Tyre. (Ezekiel 27:12) From Tarshish it came int he form of plates, (Jeremiah 10:9) like those on which the sacred books of the Singhalese are written to this day. Spain appears to have been the chief source whence silver was obtained by the ancients. Possibly the hills of Palestine may have afforded some supply of this metal. Silvers mixed with alloy is referred to in (Jeremiah 6:30) and a finer kind, either purer in itself or more thoroughly purified, is mentioned in (Proverbs 8:19)",
            "Veins of, found in the earth -- Job 28:1.",
            "Generally found in an impure state -- Pr 25:4.",
            "Comparative value of -- Isa 60:17.",
            "Described as",
            "White and shining. -- Ps 68:13,14.",
            "Fusible. -- Eze 22:20,22.",
            "Malleable. -- Jer 10:9.",
            "Purified by fire -- Pr 17:3; Zec 13:9.",
            "Purified, called",
            "Refined silver. -- 1Ch 29:4.",
            "Choice silver. -- Pr 8:19.",
            "Tarshish carried on extensive commerce in -- Jer 10:9; Eze 27:12.",
            "The patriarchs rich in -- Ge 13:2; 24:35.",
            "Used as money from the earliest times -- Ge 23:15,16; 37:28; 1Ki 16:24.",
            "Very abundant in the reign of Solomon -- 1Ki 10:21,22,27; 2Ch 9:20,21,27.",
            "The working in, a trade -- Ac 19:24.",
            "Made into",
            "Cups. -- Ge 44:2.",
            "Dishes. -- Nu 7:13,84,85.",
            "Bowls. -- Nu 7:13,84.",
            "Thin plates. -- Jer 10:9.",
            "Chains. -- Isa 40:19.",
            "Wires (alluded to). -- Ec 12:6.",
            "Sockets for the boards of the tabernacle. -- Ex 26:19,25,32; 36:24,26,30,36.",
            "Ornaments and hooks for the pillars of the tabernacle. -- Ex 27:17; 38:19.",
            "Candlesticks. -- 1Ch 28:15.",
            "Tables. -- 1Ch 28:16.",
            "Beds or couches. -- Es 1:6.",
            "Vessels. -- 2Sa 8:10; Ezr 6:5.",
            "Idols. -- Ps 115:4; Isa 2:20; 30:22.",
            "Ornaments for the person. -- Ex 3:22.",
            "Given by the Israelite for making the tabernacle -- Ex 25:3; 35:24.",
            "Given by David and his subjects for making the temple -- 1Ch 28:14; 29:2,6-9.",
            "Taken in war often consecrated to God -- Jos 6:19; 2Sa 8:11; 1Ki 15:15.",
            "Taken in war purified by fire -- Nu 31:22,23.",
            "Often given as presents -- 1Ki 10:25; 2Ki 5:5,23.",
            "Tribute often paid in -- 2Ch 17:11; Ne 5:15.",
            "Illustrative",
            "Of the words of the Lord. -- Ps 12:6.",
            "Of the tongue of the just. -- Pr 10:20.",
            "Of good rulers. -- Isa 1:22,23.",
            "Of the Medo-Persian kingdom. -- Da 2:32,39.",
            "Of saints purified by affliction. -- Ps 66:10; Zec 13:9.",
            "(Labour of seeking for,) of diligence required for attaining knowledge. -- Pr 2:4.",
            "(Reprobate,) of the wicked. -- Jer 6:30.",
            "(Dross of,) of the wicked. -- Isa 1:22; Eze 22:18.",
            "Wisdom to be esteemed more than -- Job 28:15; Pr 3:14; 8:10,19; 16:16."
        ]
    },
    {
        "Word": "Silverling",
        "Definitions": [
            "(Isa. 7:23). Literally the words are \"at a thousand of silver\", i.e., \"pieces of silver,\" or shekels."
        ]
    },
    {
        "Word": "Simeon",
        "Definitions": [
            "Hearing. (1.) The second son of Jacob by Leah (Gen. 29:33). He was associated with Levi in the terrible act of vengeance against Hamor and the Shechemites (34:25, 26). He was detained by Joseph in Egypt as a hostage (42:24). His father, when dying, pronounced a malediction against him (49:5-7). The words in the Authorized Version (49:6), \"they digged down a wall,\" ought to be, as correctly rendered in the Revised Version, \"they houghed an ox.\"",
            "(2.) An aged saint who visited the temple when Jesus was being presented before the Lord, and uttered lofty words of thankgiving and of prophecy (Luke 2:29-35).",
            "(3.) One of the ancestors of Joseph (Luke 3:30).",
            "(4.) Surnamed Niger, i.e., \"black,\" perhaps from his dark complexion, a teacher of some distinction in the church of Antioch (Acts 13:1-3). It has been supposed that this was the Simon of Cyrene who bore Christ's cross. Note the number of nationalities represented in the church at Antioch.",
            "(5.) James (Acts 15:14) thus designates the apostle Peter (q.v.).",
            "that hears or obeys; that is heard",
            "(heard).",
            "+ The second of Jacob's son by Leah. His birth is recorded in (Genesis 29:33) The first group of Jacob's children consists, besides Simeon, of the three other sons of Leah--Reuben, Levi, Judah. Besides the massacre of Shechem, (Genesis 34:25) the only personal incident related of Simeon is the fact of his being selected by Joseph as the hostage for the appearance of Benjamin. (Genesis 42:19,24,36; 43:23) The chief families of the tribe of Simeon are mentioned int he lists of (Genesis 46:10) At the census of Sinai Simeon numbered 59,300 fighting men. (Numbers 1:23) When the second census was taken, at Shittim, the numbers had fallen to 22,200, and it was the weakest of all the tribes. This was no doubt partly due to the recent mortality following the idolatry of Peor, but there must have been other causes which have escaped mention. To Simeon was allotted a portion of land out of the territory of Judah, on its southern frontier, which contained eighteen or nineteen cities, with their villages, spread round the venerable well of Beersheba. (Joshua 19:1-8; 1 Chronicles 4:28-33) Of these places, with the help of Judah, the Simeonites possessed themselves, (Judges 1:3,17) and there they were found, doubtless by Joab, residing in the reign of David. (1 Chronicles 4:31) What part of the tribe took at the time of the division of the kingdom we are not told. The only thing which can be interpreted into a trace of its having taken any part with the northern kingdom are the two casual notices of (2 Chronicles 15:9) and 2Chr 34:6 Which appear to imply the presence of Simeonites there in the reigns of Asa and Josiah. On the other hand the definite statement of (1 Chronicles 4:41-43) proves that at that time there were still some of them remaining in the original seat of the tribe, and actuated by all the warlike, lawless spirit of their progenitor. + A devout Jew, inspired by the Holy Ghost, who met the parents of our Lord in the temple, took him in his arms, and gave thanks for what he saw and knew of Jesus. (Luke 2:25-35) There was a Simeon who succeeded his father Hillel as president of the Sanhedrin about A.D. 13, and whose son Gamaliel was the Pharisee at whose feet St. Paul was brought up. (Acts 22:3) It has been conjectured that he may be the Simeon of St. Luke."
        ]
    },
    {
        "Word": "Simeon, The tribe of",
        "Definitions": [
            "Was \"divided and scattered\" according to the prediction in Gen. 49:5-7. They gradually dwindled in number, and sank into a position of insignificance among the other tribes. They decreased in the wilderness by about two-thirds (comp. Num. 1:23; 26:14). Moses pronounces no blessing on this tribe. It is passed by in silence (Deut. 33).",
            "This tribe received as their portion a part of the territory already allotted to Judah (Josh. 19:1-9). It lay in the south-west of the land, with Judah on the east and Dan on the north; but whether it was a compact territory or not cannot be determined. The subsequent notices of this tribe are but few (1 Chr. 4:24-43). Like Reuben on the east of Jordan, this tribe had little influence on the history of Israel."
        ]
    },
    {
        "Word": "Simon",
        "Definitions": [
            "The abbreviated form of Simeon. (1.) One of the twelve apostles, called the Canaanite (Matt. 10:4; Mark 3:18). This word \"Canaanite\" does not mean a native of Canaan, but is derived from the Syriac word Kanean or Kaneniah, which was the name of a Jewish sect. The Revised Version has \"Cananaean;\" marg., \"or Zealot\" He is also called \"Zelotes\" (Luke 6:15; Acts 1:13; R.V., \"the Zealot\"), because previous to his call to the apostleship he had been a member of the fanatical sect of the Zealots. There is no record regarding him.",
            "(2.) The father of Judas Iscariot (John 6:71; 13:2, 26).",
            "(3.) One of the brothers of our Lord (Matt. 13:55; Mark 6:3).",
            "(4.) A Pharisee in whose house \"a woman of the city which was a sinner\" anointed our Lord's feet with ointment (Luke 7:36-38).",
            "(5.) A leper of Bethany, in whose house Mary anointed our Lord's head with ointment \"as he sat at meat\" (Matt. 26:6-13; Mark 14:3-9).",
            "(6.) A Jew of Cyrene, in North Africa, then a province of Libya. A hundred thousand Jews from Palestine had been settled in this province by Ptolemy Soter (B.C. 323-285), where by this time they had greatly increased in number. They had a synagogue in Jerusalem for such of their number as went thither to the annual feasts. Simon was seized by the soldiers as the procession wended its way to the place of crucifixion as he was passing by, and the heavy cross which Christ from failing strength could no longer bear was laid on his shoulders. Perhaps they seized him because he showed sympathy with Jesus. He was the \"father of Alexander and Rufus\" (Matt. 27:32). Possibly this Simon may have been one of the \"men of Cyrene\" who preached the word to the Greeks (Acts 11:20).",
            "(7.) A sorcerer of great repute for his magical arts among the Samaritans (Acts 8:9-11). He afterwards became a professed convert to the faith under the preaching of Philip the deacon and evangelist (12, 13). His profession was, however, soon found to be hollow. His conduct called forth from Peter a stern rebuke (8:18-23). From this moment he disappears from the Church's history. The term \"Simony,\" as denoting the purchase for money of spiritual offices, is derived from him.",
            "(8.) A Christian at Joppa, a tanner by trade, with whom Peter on one occasion lodged (Acts 9:43).",
            "(9.) Simon Peter (Matt. 4:18). See [591]PETER.",
            "that hears; that obeys",
            "(contracted form of Simeon, a hearing).",
            "+ Son of Mattathias. [[1145]Maccabees] + Son of Onias the high priest, whose eulogy closes the \"praise of famous men\" in the book of Ecclesiasticus, ch. 4. (B.C. 302-293.) + A \"governor of the temple\" in the time of Seleucus Philopator, whose information as to the treasures of the temple led to the sacrilegious attach of Heliordorus. 2 Macc. 3:4, etc. (B.C. 175.) + Simon the brother of Jesus. The only undoubted notice of this Simon occurs in (Matthew 13:55; Mark 6:3) He has been identified by some writers with Simon the Canaanite, and still more generally with Symeon who became bishop of Jerusalem after the death of James, A.D. 62. The former of these opinions rests on no evidence whatever, nor is the later without its difficulties. + Simon the Canaanite, one of the twelve apostles, (Matthew 10:4; Mark 3:18) otherwise described as Simon Zelotes, (Luke 6:15; Acts 1:13) (A.D. 28.) The latter term, which is peculiar to Luke, is the Greek equivalent for the Chaldee term preserved by Matthew and Mark. [[1146]Canaanite, The] Each of these equally points out Simon as belonging to the faction of the Zealots, who were conspicuous for their fierce advocacy of the Mosaic ritual. + Simon of Cyrene, a Hellenistic Jew, born at Cyrene, on the north coast of Africa, who was present at Jerusalem at the time of the crucifixion of Jesus, either as an attendant at the feast, (Acts 2:10) or as one of the numerous settlers at Jerusalem from that place. (Acts 6:9) (A.D. 30.) Meeting the procession that conducted Jesus to Golgotha, as he was returning from the country, he was pressed into the service to bear the cross, (Matthew 27:32; Mark 15:21; Luke 23:26) when Jesus himself was unable to carry it any longer. Comp. (John 19:17) Mark describes him as the father of Alexander and Rufus, perhaps because this was the Rufus known to the Roman Christians, (Romans 16:13) for whom he more especially wrote. + Simon, a resident at Bethany, distinguished as \"the leper.\" It is not improbable that he had been miraculously cured by Jesus. In his house Mary anointed Jesus preparatory to his death and burial. (Matthew 26:6) etc.; Mark 14:3 etc.; John 12:1 etc. + Simon Magus, a Samaritan living in the apostolic age, distinguished as a sorcerer or \"magician,\" from his practice of magical arts. (Acts 8:9) According to ecclesiastical writers he was born at Gitton, a village of Samaria, and was probably educated at Alexandria in the tenets of the Gnostic school. He is first introduced to us as practicing magical arts in a city of Samaria, perhaps Sychar, (Acts 8:5) comp. John 4:5 And with such success that he was pronounced to be \"the power of God which is called great.\" (Acts 8:10) The preaching and miracles of Philip having excited his observation, he became one of his disciples, and received baptism at his hands, A.D. 36,37. Subsequently he witnessed the effect produced by the imposition of hands, as practiced by the apostles Peter and John, and, being desirous of acquiring a similar power for himself, he offered a sum of money for it. His object evidently was to apply the power to the prosecution of magical arts. The motive and the means were equally to be reprobated; and his proposition met with a severe denunciation from Peter, followed by a petition on the part of Simon, the tenor of which bespeaks terror, but not penitence. (Acts 8:9-24) The memory of his peculiar guilt has been perpetuated in the word simony, as applied to all traffic in spiritual offices. Simon's history, subsequent to his meeting with Peter, is involved in difficulties. Early Church historians depict him as the pertinacious foe of the apostle Peter, whose movements he followed for the purpose of seeking encounters, in which he was signally defeated. He is said to have followed the apostle to Rome. His death is associated with this meeting. According to Hippolytus, the earliest authority on the subject, Simon was buried alive at his own request, in the confident assurance that he would rise on the third day. + Simon Peter. [[1147]Peter] + Simon, a Pharisee, in whose house a penitent woman anointed the head and feet of Jesus. (Luke 7:40) + Simon the tanner, a Christian convert living at Joppa, at whose house Peter lodged. (Acts 9:43) The house was near the seaside, (Acts 10:6,32) for the convenience of the water. (A.D. 37.) + Simon the father of Judas Iscariot. (John 6:71; 13:2,26)"
        ]
    },
    {
        "Word": "Simri",
        "Definitions": [
            "Watchman, a Levite of the family of Merari (1 Chr. 26:10).",
            "(vigilant), properly Shimri, son of Hosah, a Merarite Levite in the reign of David. (1 Chronicles 26:10)"
        ]
    },
    {
        "Word": "Sin",
        "Definitions": [
            "Is \"any want of conformity unto or transgression of the law of God\" (1 John 3:4; Rom. 4:15), in the inward state and habit of the soul, as well as in the outward conduct of the life, whether by omission or commission (Rom. 6:12-17; 7:5-24). It is \"not a mere violation of the law of our constitution, nor of the system of things, but an offence against a personal lawgiver and moral governor who vindicates his law with penalties. The soul that sins is always conscious that his sin is (1) intrinsically vile and polluting, and (2) that it justly deserves punishment, and calls down the righteous wrath of God. Hence sin carries with it two inalienable characters, (1) ill-desert, guilt (reatus); and",
            "(2) pollution (macula).\", Hodge's Outlines.",
            "The moral character of a man's actions is determined by the moral state of his heart. The disposition to sin, or the habit of the soul that leads to the sinful act, is itself also sin (Rom. 6:12-17; Gal. 5:17; James 1:14, 15).",
            "The origin of sin is a mystery, and must for ever remain such to us. It is plain that for some reason God has permitted sin to enter this world, and that is all we know. His permitting it, however, in no way makes God the author of sin.",
            "Adam's sin (Gen. 3:1-6) consisted in his yielding to the assaults of temptation and eating the forbidden fruit. It involved in it, (1) the sin of unbelief, virtually making God a liar; and (2) the guilt of disobedience to a positive command. By this sin he became an apostate from God, a rebel in arms against his Creator. He lost the favour of God and communion with him; his whole nature became depraved, and he incurred the penalty involved in the covenant of works.",
            "Original sin. \"Our first parents being the root of all mankind, the guilt of their sin was imputed, and the same death in sin and corrupted nature were conveyed to all their posterity, descending from them by ordinary generation.\" Adam was constituted by God the federal head and representative of all his posterity, as he was also their natural head, and therefore when he fell they fell with him (Rom. 5:12-21; 1 Cor. 15:22-45). His probation was their probation, and his fall their fall. Because of Adam's first sin all his posterity came into the world in a state of sin and condemnation, i.e., (1) a state of moral corruption, and (2) of guilt, as having judicially imputed to them the guilt of Adam's first sin.",
            "\"Original sin\" is frequently and properly used to denote only the moral corruption of their whole nature inherited by all men from Adam. This inherited moral corruption consists in, (1) the loss of original righteousness; and (2) the presence of a constant proneness to evil, which is the root and origin of all actual sin. It is called \"sin\" (Rom. 6:12, 14, 17; 7:5-17), the \"flesh\" (Gal. 5:17, 24), \"lust\" (James 1:14, 15), the \"body of sin\" (Rom. 6:6), \"ignorance,\" \"blindness of heart,\" \"alienation from the life of God\" (Eph. 4:18, 19). It influences and depraves the whole man, and its tendency is still downward to deeper and deeper corruption, there remaining no recuperative element in the soul. It is a total depravity, and it is also universally inherited by all the natural descendants of Adam (Rom. 3:10-23; 5:12-21; 8:7). Pelagians deny original sin, and regard man as by nature morally and spiritually well; semi-Pelagians regard him as morally sick; Augustinians, or, as they are also called, Calvinists, regard man as described above, spiritually dead (Eph. 2:1; 1 John 3:14).",
            "The doctrine of original sin is proved, (1.) From the fact of the universal sinfulness of men. \"There is no man that sinneth not\" (1 Kings 8:46; Isa. 53:6; Ps. 130:3; Rom. 3:19, 22, 23; Gal. 3:22). (2.) From the total depravity of man. All men are declared to be destitute of any principle of spiritual life; man's apostasy from God is total and complete (Job 15:14-16; Gen. 6:5, 6). (3.) From its early manifestation (Ps. 58:3; Prov. 22:15). (4.) It is proved also from the necessity, absolutely and universally, of regeneration (John 3:3; 2 Cor. 5:17). (5.) From the universality of death (Rom. 5:12-20).",
            "Various kinds of sin are mentioned, (1.) \"Presumptuous sins,\" or as literally rendered, \"sins with an uplifted hand\", i.e., defiant acts of sin, in contrast with \"errors\" or \"inadvertencies\" (Ps. 19:13). (2.) \"Secret\", i.e., hidden sins (19:12); sins which escape the notice of the soul. (3.) \"Sin against the Holy Ghost\" (q.v.), or a \"sin unto death\" (Matt. 12:31, 32; 1 John 5:16), which amounts to a wilful rejection of grace.",
            "Sin, a city in Egypt, called by the Greeks Pelusium, which means, as does also the Hebrew name, \"clayey\" or \"muddy,\" so called from the abundance of clay found there. It is called by Ezekel (Ezek. 30:15) \"the strength of Egypt, \"thus denoting its importance as a fortified city. It has been identified with the modern Tineh, \"a miry place,\" where its ruins are to be found. Of its boasted magnificence only four red granite columns remain, and some few fragments of others.",
            "bush",
            "a city of Egypt, mentioned only by Ezekiel. (Ezekiel 30:15,16) The name is Hebrew, or at least Semitic, perhaps signifying clay . It is identified in the Vulgate with Pelusium, \"the clayey or muddy\" town. Its antiquity may perhaps be inferred from the mention of \"the wilderness of Sin\" in the journeys of the Israelites. (Exodus 16:1; Numbers 33:11) Ezekiel speaks of Sin as \"Sin the strongholds of Egypt.\" (Ezekiel 30:15) This place was held by Egypt from that time until the period of the Romans. Herodotus relates that Sennacherib advanced against Pelusium, and that near Pelusium Cambyses defeated Psammenitus. In like manner the decisive battle in which Ochus defeated the last native king, Nectanebes, was fought near this city.",
            "Is the transgression of the law -- 1Jo 3:4.",
            "Is of the devil -- 1Jo 3:8; Joh 8:44.",
            "All unrighteousness is -- 1Jo 5:17.",
            "Omission of what we know to be good is -- Jas 4:17.",
            "Whatever is not of faith is -- Ro 14:23.",
            "The thought of foolishness is -- Pr 24:9.",
            "All the imaginations of the unrenewed heart are -- Ge 6:5; 8:21.",
            "Described as",
            "Coming from the heart. -- Mt 15:19.",
            "The fruit of lust. -- Jas 1:15.",
            "The sting of death. -- 1Co 15:56.",
            "Rebellion against God. -- De 9:7; Jos 1:18.",
            "Works of darkness. -- Eph 5:11.",
            "Dead works. -- Heb 6:1; 9:14.",
            "The abominable thing that God hates. -- Pr 15:9; Jer 44:4,11.",
            "Reproaching the Lord. -- Nu 15:30; Ps 74:18.",
            "Defiling. -- Pr 30:12; Isa 59:3.",
            "Deceitful. -- Heb 3:13.",
            "Disgraceful. -- Pr 14:34.",
            "Often very great. -- Ex 32:20; 1Sa 2:17.",
            "Often mighty. -- Am 5:12.",
            "Often manifold. -- Am 5:12.",
            "Often presumptuous. -- Ps 19:13.",
            "Sometimes open and manifest. -- 1Ti 5:24.",
            "Sometimes secret. -- Ps 90:8; 1Ti 5:24.",
            "Besetting. -- Heb 12:1.",
            "Like scarlet and crimson. -- Isa 1:18.",
            "Reaching to heaven. -- Re 18:5.",
            "Entered into the world by Adam -- Ge 3:6,7; Ro 5:12.",
            "All men are conceived and born in -- Ge 5:3; Job 15:14; 25:4; Ps 51:5.",
            "All men are shapen in -- Ps 51:5.",
            "Scripture concludes all under -- Ga 3:22.",
            "No man is without -- 1Ki 8:46; Ec 7:20.",
            "Christ alone was without -- 2Co 5:21; Heb 4:15; 7:26; 1Jo 3:5.",
            "God",
            "Abominates. -- De 25:16; Pr 6:16-19.",
            "Marks. -- Job 10:14.",
            "Remembers. -- Re 18:5.",
            "Is provoked to jealousy by. -- 1Ki 14:22.",
            "Is provoked to anger by. -- 1Ki 16:2.",
            "Alone can forgive. -- Ex 34:7; Da 9:9; Mic 7:18; Mr 2:7.",
            "Recompenses. -- Jer 16:18; Re 18:6.",
            "Punishes. -- Isa 13:11; Am 3:2.",
            "The Law",
            "Is transgressed by every. -- Jas 2:10,11; 1Jo 3:4.",
            "Gives knowledge of. -- Ro 3:20; 7:7.",
            "Shows exceeding sinfulness of. -- Ro 7:13.",
            "Made to restrain. -- 1Ti 1:9,10.",
            "By its strictness stirs up. -- Ro 7:5,8,11.",
            "Is the strength of. -- 1Co 15:56.",
            "Curses those guilty of. -- Ga 3:10.",
            "No man can cleanse himself from -- Job 9:30,31; Pr 20:9; Jer 2:22.",
            "No man can atone for -- Mic 6:7.",
            "God has opened a fountain for -- Zec 13:1.",
            "Christ was manifested to take away -- Joh 1:29; 1Jo 3:5.",
            "Christ's blood redeems from -- Eph 1:7.",
            "Christ's blood cleanses from -- 1Jo 1:7.",
            "Saints",
            "Made free from. -- Ro 6:18.",
            "Dead to. -- Ro 6:2,11; 1Pe 2:24.",
            "Profess to have ceased from. -- 1Pe 4:1.",
            "Cannot live in. -- 1Jo 3:9; 5:18.",
            "Resolve against. -- Job 34:32.",
            "Ashamed of having committed. -- Ro 6:21.",
            "Abhor themselves on account of. -- Job 42:6; Eze 20:43.",
            "Have yet the remains of, in them. -- Ro 7:17,23; Ga 5:17.",
            "The fear of God restrains -- Ex 20:20; Ps 4:4; Pr 16:6.",
            "The word of God keeps from -- Ps 17:4; 119:11.",
            "The Holy Spirit convinces of -- Joh 16:8,9.",
            "If we say that we have no, we make God a liar -- 1Jo 1:10.",
            "Confusion of face belongs to those guilty of -- Da 9:7,8.",
            "Should be",
            "Confessed. -- Job 33:27; Pr 28:13.",
            "Mourned over. -- Ps 38:18; Jer 3:21.",
            "Hated. -- Ps 97:10; Pr 8:13; Am 5:15.",
            "Abhorred. -- Ro 12:9.",
            "Put away. -- Job 11:14.",
            "Departed from. -- Ps 34:14; 2Ti 2:19.",
            "Avoided even in appearance. -- 1Th 5:22.",
            "Guarded against. -- Ps 4:4; 39:1.",
            "Striven against. -- Heb 12:4.",
            "Mortified. -- Ro 8:13; Col 3:5.",
            "Wholly destroyed. -- Ro 6:6.",
            "Specially strive against besetting -- Heb 12:1.",
            "Aggravated by neglecting advantages -- Lu 12:47; Joh 15:22.",
            "Guilt of concerning -- Job 31:33; Pr 28:13.",
            "We should pray to God",
            "To search for, in our hearts. -- Ps 139:23,24.",
            "To make us know our. -- Job 13:23.",
            "To forgive our. -- Ex 34:9; Lu 11:4.",
            "To keep us from. -- Ps 19:13.",
            "To deliver us from. -- Mt 6:13.",
            "To cleanse us from. -- Ps 51:2.",
            "Prayer hindered by -- Ps 66:18; Isa 59:2.",
            "Blessings withheld on account of -- Jer 5:25.",
            "The wicked",
            "Servants to. -- Joh 8:34; Ro 6:16.",
            "Dead in. -- Eph 2:1.",
            "Guilty of, in everything they do. -- Pr 21:4; Eze 21:24.",
            "Plead necessity for. -- 1Sa 13:11,12.",
            "Excuse. -- Ge 3:12,13; 1Sa 15:13-15.",
            "Encourage themselves in. -- Ps 64:5.",
            "Defy God in committing. -- Isa 5:18,19.",
            "Boast of. -- Isa 3:9.",
            "Make a mock at. -- Pr 14:9.",
            "Expect impunity in. -- Ps 10:11; 50:21; 94:7.",
            "Cannot cease from. -- 2Pe 2:14.",
            "Heap up. -- Ps 78:17; Isa 30:1.",
            "Encouraged in, by prosperity. -- Job 21:7-15; Pr 10:16.",
            "Led by despair to continue in. -- Jer 2:25; 18:12.",
            "Try to conceal, from God. -- Ge 3:8,10; Job 31:33.",
            "Throw the blame of, on God. -- Ge 3:12; Jer 7:10.",
            "Throw the blame of, on others. -- Ge 3:12,13; Ex 32:22-24.",
            "Tempt others to. -- Ge 3:6; 1Ki 16:2; 21:25; Pr 1:10-14.",
            "Delight in those who commit. -- Ps 10:3; Ho 7:3; Ro 1:32.",
            "Shall bear the shame of. -- Eze 16:52.",
            "Shall find out the wicked -- Nu 32:23.",
            "Ministers should warn the wicked to forsake -- Eze 33:9; Da 4:27.",
            "Leads to",
            "Shame. -- Ro 6:21.",
            "Disquiet. -- Ps 38:3.",
            "Disease. -- Job 20:11.",
            "The ground was cursed on account of -- Ge 3:17,18.",
            "Toil and sorrow originated in -- Ge 3:16,17,19; Job 14:1.",
            "Excludes from heaven -- 1Co 6:9,10; Ga 5:19-21; Eph 5:5; Re 21:27.",
            "When finished brings forth death -- Jas 1:15.",
            "Death, the wages of -- Ro 6:23.",
            "Death, the punishment of -- Ge 2:17; Eze 18:4."
        ]
    },
    {
        "Word": "Sinai",
        "Definitions": [
            "Of Sin (the moon god), called also Horeb, the name of the mountain district which was reached by the Hebrews in the third month after the Exodus. Here they remained encamped for about a whole year. Their journey from the Red Sea to this encampment, including all the windings of the route, was about 150 miles. The last twenty-two chapters of Exodus, together with the whole of Leviticus and Num. ch. 1-11, contain a record of all the transactions which occurred while they were here. From Rephidim (Ex. 17:8-13) the Israelites journeyed forward through the Wady Solaf and Wady esh-Sheikh into the plain of er-Rahah, \"the desert of Sinai,\" about 2 miles long and half a mile broad, and encamped there \"before the mountain.\" The part of the mountain range, a protruding lower bluff, known as the Ras Sasafeh (Sufsafeh), rises almost perpendicularly from this plain, and is in all probability the Sinai of history. Dean Stanley thus describes the scene:, \"The plain itself is not broken and uneven and narrowly shut in, like almost all others in the range, but presents a long retiring sweep, within which the people could remove and stand afar off. The cliff, rising like a huge altar in front of the whole congregation, and visible against the sky in lonely grandeur from end to end of the whole plain, is the very image of the mount that might be touched,' and from which the voice of God might be heard far and wide over the plain below.\" This was the scene of the giving of the law. From the Ras Sufsafeh the law was proclaimed to the people encamped below in the plain of er-Rahah. During the lengthened period of their encampment here the Israelites passed through a very memorable experience. An immense change passed over them. They are now an organized nation, bound by covenant engagement to serve the Lord their God, their ever-present divine Leader and Protector. At length, in the second month of the second year of the Exodus, they move their camp and march forward according to a prescribed order. After three days they reach the \"wilderness of Paran,\" the \"et-Tih\", i.e., \"the desert\", and here they make their first encampment. At this time a spirit of discontent broke out amongst them, and the Lord manifested his displeasure by a fire which fell on the encampment and inflicted injury on them. Moses called the place Taberah (q.v.), Num. 11:1-3. The journey between Sinai and the southern boundary of the Promised Land (about 150 miles) at Kadesh was accomplished in about a year. (See MAP facing page 204.)",
            "a bush; enmity"
        ]
    },
    {
        "Word": "Sinaiticus codex",
        "Definitions": [
            "Usually designated by the first letter of the Hebrew alphabet, is one of the most valuable of ancient MSS. of the Greek New Testament. On the occasion of a third visit to the convent of St. Catherine, on Mount Sinai, in 1859, it was discovered by Dr. Tischendorf. He had on a previous visit in 1844 obtained forty-three parchment leaves of the LXX., which he deposited in the university library of Leipsic, under the title of the Codex Frederico-Augustanus, after his royal patron the king of Saxony. In the year referred to (1859) the emperor of Russia sent him to prosecute his search for MSS., which he was convinced were still to be found in the Sinai convent. The story of his finding the manuscript of the New Testament has all the interest of a romance. He reached the convent on 31st January; but his inquiries appeared to be fruitless. On the 4th February he had resolved to return home without having gained his object. \"On that day, when walking with the provisor of the convent, he spoke with much regret of his ill-success. Returning from their promenade, Tischendorf accompanied the monk to his room, and there had displayed to him what his companion called a copy of the LXX., which he, the ghostly brother, owned. The MS. was wrapped up in a piece of cloth, and on its being unrolled, to the surprise and delight of the critic the very document presented itself which he had given up all hope of seeing. His object had been to complete the fragmentary LXX. of 1844, which he had declared to be the most ancient of all Greek codices on vellum that are extant; but he found not only that, but a copy of the Greek New Testament attached, of the same age, and perfectly complete, not wanting a single page or paragraph.\" This precious fragment, after some negotiations, he obtained possession of, and conveyed it to the Emperor Alexander, who fully appreciated its importance, and caused it to be published as nearly as possible in facsimile, so as to exhibit correctly the ancient handwriting. The entire codex consists of 346 1/2 folios. Of these 199 belong to the Old Testament and 147 1/2 to the New, along with two ancient documents called the Epistle of Barnabas and the Shepherd of Hermas. The books of the New Testament stand thus: the four Gospels, the epistles of Paul, the Acts of the Apostles, the Catholic Epistles, the Apocalypse of John. It is shown by Tischendorf that this codex was written in the fourth century, and is thus of about the same age as the Vatican codex; but while the latter wants the greater part of Matthew and sundry leaves here and there besides, the Sinaiticus is the only copy of the New Testament in uncial characters which is complete. Thus it is the oldest extant MS. copy of the New Testament. Both the Vatican and the Sinai codices were probably written in Egypt. (See [592]VATICANUS.)"
        ]
    },
    {
        "Word": "Sinim, The land of",
        "Definitions": [
            "(Isa. 49:12), supposed by some to mean China, but more probably Phoenicia (Gen. 10:17) is intended."
        ]
    },
    {
        "Word": "Sinite",
        "Definitions": [
            "An inhabitant of Sin, near Arka (Gen. 10:17; 1 Chr. 1:15). (See [593]ARKITE.)",
            "a tribe of Canaanites, (Genesis 10:17; 1 Chronicles 1:15) whose position is to be sought for in the northern part of the Lebanon district."
        ]
    },
    {
        "Word": "Sin-offering",
        "Definitions": [
            "(Heb. hattath), the law of, is given in detail in Lev. 4-6:13; 9:7-11, 22-24; 12:6-8; 15:2, 14, 25-30; 14:19, 31; Num. 6:10-14. On the day of Atonement it was made with special solemnity (Lev. 16:5, 11, 15). The blood was then carried into the holy of holies and sprinkled on the mercy-seat. Sin-offerings were also presented at the five annual festivals (Num. 28, 29), and on the occasion of the consecration of the priests (Ex. 29:10-14, 36). As each individual, even the most private member of the congregation, as well as the congregation at large, and the high priest, was obliged, on being convicted by his conscience of any particular sin, to come with a sin-offering, we see thus impressively disclosed the need in which every sinner stands of the salvation of Christ, and the necessity of making application to it as often as the guilt of sin renews itself upon his conscience. This resort of faith to the perfect sacrifice of Christ is the one way that lies open for the sinner's attainment of pardon and restoration to peace. And then in the sacrifice itself there is the reality of that incomparable worth and preciousness which were so significantly represented in the sin-offering by the sacredness of its blood and the hallowed destination of its flesh. With reference to this the blood of Christ is called emphatically \"the precious blood,\" and the blood that \"cleanseth from all sin\" (1 John 1:7)."
        ]
    },
    {
        "Word": "Sin, Wilderness of",
        "Definitions": [
            "Lying between Elim and sinai (Ex. 16:1; comp. Num. 33:11, 12). This was probably the narrow plain of el-Markha, which stretches along the eastern shore of the Red Sea for several miles toward the promontory of Ras Mohammed, the southern extremity of the Sinitic Peninsula. While the Israelites rested here for some days they began to murmur on account of the want of nourishment, as they had by this time consumed all the corn they had brought with them out of Egypt. God heard their murmurings, and gave them \"manna\" and then quails in abundance."
        ]
    },
    {
        "Word": "Sion",
        "Definitions": [
            "Elevated. (1.) Denotes Mount Hermon in Deut. 4:48; called Sirion by the Sidonians, and by the Amorites Shenir (Deut. 3:9). (See [594]HERMON.)",
            "(2.) The Greek form of Zion (q.v.) in Matt. 21:5; John 12:15.",
            "noise; tumult",
            "(lofty), Mount.",
            "+ One of the various names of Mount Hermon. (4:48) only. + The Greek form of the Hebrew name Zion, the famous mount of the temple. 1 Macc. 4:37,60; 5:54; 6:48,62; 7:33; 10:11; 14:27; (Hebrews 12:22; Revelation 14:1) [[1149]Jerusalem]"
        ]
    },
    {
        "Word": "Siphmoth",
        "Definitions": [
            "Fruitful places, some unknown place in the south, where David found friends when he fled from Saul (1 Sam. 30:28).",
            "(fruitful), one of the places in the south of Judah which David frequented during his freebooting life. (1 Samuel 30:28)"
        ]
    },
    {
        "Word": "Sirah",
        "Definitions": [
            "Retiring, a well from which Joab's messenger brought back Abner (2 Sam. 3:26). It is now called Ain Sarah, and is situated about a mile from Hebron, on the road to the north.",
            "(the turning), The well of, from which Abner was recalled by Joab to his death at Hebron. (2 Samuel 3:26) only. It was apparently on the northern road from Hebron. There is a spring and reservoir on the western side of the ancient northern road, about one mile out of Hebron, which is called Ain Sara."
        ]
    },
    {
        "Word": "Sirion",
        "Definitions": [
            "A breastplate, the Sidonian name of Hermon (q.v.), Deut. 3:9; Ps. 29:6.",
            "(breastplate), one of the various names of Mount Hermon, that by which it was known to the Zidonians. (3:9) The use of the name in (Psalms 29:6) (slightly altered in the original--Shirion instead of Sirion) is remarkable."
        ]
    },
    {
        "Word": "Sisera",
        "Definitions": [
            "(Egypt. Ses-Ra, \"servant of Ra\"). (1.) The captain of Jabin's army (Judg. 4:2), which was routed and destroyed by the army of Barak on the plain of Esdraelon. After all was lost he fled to the settlement of Heber the Kenite in the plain of Zaanaim. Jael, Heber's wife, received him into her tent with apparent hospitality, and \"gave him butter\" (i.e., lebben, or curdled milk) \"in a lordly dish.\" Having drunk the refreshing beverage, he lay down, and soon sank into the sleep of the weary. While he lay asleep Jael crept stealthily up to him, and taking in her hand one of the tent pegs, with a mallet she drove it with such force through his temples that it entered into the ground where he lay, and \"at her feet he bowed, he fell; where he bowed, there he fell down dead.\" The part of Deborah's song (Judg. 5:24-27) referring to the death of Sisera (which is a \"mere patriotic outburst,\" and \"is no proof that purer eyes would have failed to see gross sin mingling with Jael's service to Israel\") is thus rendered by Professor Roberts (Old Testament Revision):",
            "\"Extolled above women be Jael, The wife of Heber the Kenite, Extolled above women in the tent. He asked for water, she gave him milk; She brought him cream in a lordly dish. She stretched forth her hand to the nail, Her right hand to the workman's hammer, And she smote Sisera; she crushed his head, She crashed through and transfixed his temples. At her feet he curled himself, he fell, he lay still; At her feet he curled himself, he fell; And where he curled himself, there he fell dead.\"",
            "(2.) The ancestor of some of the Nethinim who returned with Zerubbabel (Ezra 2:53; Neh. 7:55).",
            "that sees a horse or a swallow",
            "(battle array).",
            "+ Captain of the army of Jabin king of Canaan, who reigned in Hazor. He himself resided in Harosheth of the Gentiles. The particulars of the rout of Megiddo and of Sisera's flight and death are drawn out under the heads of [1150]Barak, [1151]Deborah, [1152]Jael, [1153]Kishon. (B.C. 1296.) + After a long interval the name appears in the lists of Nethinim who returned from the captivity with Zerubbabel. (Ezra 2:53; Nehemiah 7:55) It doubtless tells of Canaanite captives devoted to the lowest offices of the temple. (B.C. before 536.)"
        ]
    },
    {
        "Word": "Sitnah",
        "Definitions": [
            "Strife, the second of the two wells dug by Isaac, whose servants here contended with the Philistines (Gen. 26:21). It has been identified with the modern Shutneh, in the valley of Gerar, to the west of Rehoboth, about 20 miles south of Beersheba.",
            "hatred",
            "(strife), the second of the two wells dug by Isaac in the valley of Gerar, the possession of which the herdmen of the valley disputed with him. (Genesis 26:21)"
        ]
    },
    {
        "Word": "Sitting",
        "Definitions": [
            "The attitude generally assumed in Palestine by those who were engaged in any kind of work. \"The carpenter saws, planes, and hews with his hand-adze, sitting on the ground or upon the plank he is planning. The washerwoman sits by the tub; and, in a word, no one stands when it is possible to sit. Shopkeepers always sit, and Levi sitting at the receipt of custom (Matt. 9:9) is the exact way to state the case.\", Thomson, Land and Book."
        ]
    },
    {
        "Word": "Sivan",
        "Definitions": [
            "A Persian word (Assyr, sivanu, \"bricks\"), used after the Captivity as the name of the third month of the Jewish year, extending from the new moon in June to the new moon in July (Esther 8:9).",
            "a bush or thorn",
            "[[1154]Month]"
        ]
    },
    {
        "Word": "Skin, Coats made of",
        "Definitions": [
            "(Gen. 3:21). Skins of rams and badgers were used as a covering for the tabernacle (Ex. 25:5; Num. 4:8-14)."
        ]
    },
    {
        "Word": "Skull, The place of a",
        "Definitions": [
            "See [595]GOLGOTHA."
        ]
    },
    {
        "Word": "Slave",
        "Definitions": [
            "Jer. 2:14 (A.V.), but not there found in the original. In Rev. 18:13 the word \"slaves\" is the rendering of a Greek word meaning \"bodies.\" The Hebrew and Greek words for slave are usually rendered simply \"servant,\" \"bondman,\" or \"bondservant.\" Slavery as it existed under the Mosaic law has no modern parallel. That law did not originate but only regulated the already existing custom of slavery (Ex. 21:20, 21, 26, 27; Lev. 25:44-46; Josh. 9:6-27). The gospel in its spirit and genius is hostile to slavery in every form, which under its influence is gradually disappearing from among men.",
            "The institution of slavery was recognized, though not established, by the Mosaic law with a view to mitigate its hardship and to secure to every man his ordinary rights. I. Hebrew slaves.--",
            "+ The circumstances under which a Hebrew might be reduced to servitude were-- (1) poverty; (2) the commission of theft; and",
            "(3) the exercise of paternal authority. In the first case, a man who had mortgaged his property, and was unable to support his family, might sell himself to another Hebrew, with a view both to obtain maintenance and perchance a surplus sufficient to redeem his property. (Leviticus 25:25,39) (2) The commission of theft rendered a person liable to servitude whenever restitution could not be made on the scale prescribed by the law. (Exodus 22:1,3) The thief was bound to work out the value of his restitution money in the service of him on whom the theft had been committed. (3) The exercise of paternal authority was limited to the sale of a daughter of tender age to be a maidservant, with the ulterior view of her becoming the concubine of the purchaser. (Exodus 21:7) + The servitude of a Hebrew might be terminated in three ways:",
            "(1) by the satisfaction or the remission of all claims against him; (2) by the recurrence of the year of jubilee, (Leviticus 25:40) and (3) the expiration of six years from the time that his servitude commenced. (Exodus 21:2; 15:12) (4) To the above modes of obtaining liberty the rabbinists added, as a fourth, the death of the master without leaving a son, there being no power of claiming the salve on the part of any heir except a son. If a servant did not desire to avail himself of the opportunity of leaving his service, he was to signify his intention in a formal manner before the judges (or more exactly at the place of judgment), and then the master was to take him to the door-post, and to bore his ear through with an awl, (Exodus 21:6) driving the awl into or \"unto the door,\" as stated in (15:17) and thus fixing the servant to it. A servant who had submitted to this operation remained, according to the words of the law, a servant \"forever.\" (Exodus 21:6) These words are however, interpreted by Josephus and by the rabbinsts as meaning until the year of jubilee. + The condition of a Hebrew servant was by no means intolerable. His master was admonished to treat him, not \"as a bond-servant, but as an hired servant and as a sojourner,\" and, again, \"not to rule over him with rigor.\" (Leviticus 25:39,40,43) At the termination of his servitude the master was enjoined not to \"let him go away empty,\" but to remunerate him liberally out of his flock, his floor and his wine-press. (15:13,14) In the event of a Hebrew becoming the servant of a \"stranger,\" meaning a non-Hebrew, the servitude could be terminated only in two ways, viz. by the arrival of the year of jubilee, or by the repayment to the master of the purchase money paid for the servant, after deducting a sum for the value of his services proportioned to the length of his servitude. (Leviticus 25:47-55) A Hebrew woman might enter into voluntary servitude on the score of poverty, and in this case she was entitled to her freedom after six years service, together with her usual gratuity at leaving, just as in the case of a man. (15:12,13) Thus far we have seen little that is objectionable in the condition of Hebrew servants. In respect to marriage there were some peculiarities which, to our ideas, would be regarded as hardships. A master might, for instance, give a wife to a Hebrew servant for the time of his servitude, the wife being in this case, it must be remarked, not only a slave but a non-Hebrew. Should he leave when his term had expired, his wife and children would remain the absolute property of the master. (Exodus 21:4,5) Again, a father might sell his young daughter to a Hebrew, with a view either of marrying her himself or of giving her to his son. (Exodus 21:7-9) It diminishes the apparent harshness of this proceeding if we look on the purchase money as in the light of a dowry given, as was not unusual, to the parents of the bride; still more, if we accept the rabbinical view that the consent of the maid was required before the marriage could take place. The position of a maiden thus sold by her father was subject to the following regulations: (1) She could not \"go out as the men-servants do,\" i.e. she could not leave at the termination of six years, or in the year of jubilee, if her master was willing to fulfill the object for which he had purchased her. (2) Should he not wish to marry her, he should call upon her friends to procure her release by the repayment of the purchase money. (3) If he betrothed her to his son, he was bound to make such provision for her as he would for one of his own daughters. (4) If either he or his son, having married her, took a second wife, it should not be to the prejudice of the first. (5) If neither of the three first specified alternatives took place, the maid was entitled to immediate and gratuitous liberty. (Exodus 21:7-11) The custom of reducing Hebrews to servitude appears to have fallen into disuse subsequent to the Babylonish captivity. Vast numbers of Hebrews were reduced to slavery as war-captives at different periods by the Phoenicians, (Joel 3:6) the Philistines, (Joel 3:6; Amos 1:6), the Syrians, 1 Macc. 3:42; 2 Macc. 8:11, the Egyptians, Joseph Ant. xii. 2,3, and above all by the Romans. Joseph. B.C. vi. 9,3. II. Non-Hebrew slaves.-- + The majority of non-Hebrew slaves were war-captives, either of the Canaanites who had survived the general extermination of their race under Joshua or such as were conquered from the other surrounding nations. (Numbers 31:26) ff. Besides these, many were obtained by purchase from foreign slave-dealers, (Leviticus 25:44,45) and others may have been resident foreigners who were reduced to this state by either poverty or crime. The children of slaves remained slaves, being the class described as \"born in the house,\" (Genesis 14:14; 17:12; Ecclesiastes 2:7) and hence the number was likely to increase as time went on. The average value of a slave appears to have been thirty shekels. (Exodus 21:32) + That the slave might be manumitted appears from (Exodus 21:26,27; Leviticus 19:20) + The slave is described as the \"possession\" of his master, apparently with a special reference to the power which the latter had of disposing of him to his heirs, as he would any other article of personal property. (Leviticus 25:45,46) But, on the other hand, provision was made for the protection of his person. (Exodus 21:20; Leviticus 24:17,22) A minor personal injury, such as the loss of an eye or a tooth, was to be recompensed by giving the servant his liberty. (Exodus 21:26,27) The position of the slave in regard to religious privileges was favorable. He was to be circumcised, (Genesis 17:12) and hence was entitled to partake of the paschal sacrifice, (Exodus 12:44) as well as of the other religious festivals. (12:12,18; 16:11,14) The occupations of slaves were of a menial character, as implied in (Leviticus 25:39) consisting partly in the work of the house and partly in personal attendance on the master. It will be seen that the whole tendency of the Bible legislation was to mitigate slavery, making it little than hired service, and to abolish it, as indeed it was practically abolished among the Jews six hundred years before Christ."
        ]
    },
    {
        "Word": "Slime",
        "Definitions": [
            "(Gen. 11:3; LXX., \"asphalt;\" R.V. marg., \"bitumen\"). The vale of Siddim was full of slime pits (14:10). Jochebed daubed the \"ark of bulrushes\" with slime (Ex. 2:3). (See [596]PITCH.)",
            "translated bitumen in the Vulgate. The three instances in which it is mentioned in the Old Testament are illustrated by travellers and historians. It is first spoken of as used for cement by the builders in the plain of Shinar or Babylonia. (Genesis 11:3) The bitumen pits in the vale of Siddim are mentioned in the ancient fragment of Canaanitish history, (Genesis 14:10) and the ark of papyrus in which Moses was placed was made impervious to water by a coating of bitumen and pitch. (Exodus 2:3) Herodotus, i. 179, tells us of the bitumen found at Is, the modern Heet, a town of Babylonia, eight days journey from Babylon. (Bitumen, or asphalt, is \"the product of the decomposition of vegetable and animal substances. It is usually found of a black or brownish-black color, externally not unlike coal, but it varies in a consistency from a bright, pitchy condition, with a conchoidal fracture, to thick, viscid masses of mineral tar.\"--Encyc. Brit. In this last state it is called in the Bible slime, and is of the same nature as our petroleum, but thicker, and hardens into asphalt. It is obtained in various places in Europe, and even now occasionally from the Dead Sea.--ED.)"
        ]
    },
    {
        "Word": "Sling",
        "Definitions": [
            "With a sling and a stone David smote the Philistine giant (1 Sam. 17:40, 49). There were 700 Benjamites who were so skilled in its use that with the left hand they \"could sling stones at a hair breadth, and not miss\" (Judg. 20:16; 1 Chr. 12:2). It was used by the Israelites in war (2 Kings 3:25). (See [597]ARMS.)",
            "The words in Prov. 26:8, \"As he that bindeth a stone in a sling,\" etc. (Authorized Version), should rather, as in the Revised Version, be \"As a bag of gems in a heap of stones,\" etc.",
            "[[1155]Arms, Armor]"
        ]
    },
    {
        "Word": "Smith",
        "Definitions": [
            "The Hebrews were not permitted by the Philistines in the days of Samuel to have a smith amongst them, lest they should make them swords and spears (1 Sam. 13:19). Thus the Philistines sought to make their conquest permanent (comp. 2 Kings 24:16).",
            "[[1156]Handicraft]"
        ]
    },
    {
        "Word": "Smyrna",
        "Definitions": [
            "Myrrh, an ancient city of Ionia, on the western coast of Asia Minor, about 40 miles to the north of Ephesus. It is now the chief city of Anatolia, having a mixed population of about 200,000, of whom about one-third are professed Christians. The church founded here was one of the seven addressed by our Lord (Rev. 2:8-11). The celebrated Polycarp, a pupil of the apostle John, was in the second century a prominent leader in the church of Smyrna. Here he suffered martyrdom, A.D. 155.",
            "myrrh",
            "(myrrh), a city of Asia Minor, situated on the AEgean Sea, 40 miles north of Ephesus. Allusion is made to it in (Revelation 2:8-11) It was founded by Alexander the Great, and was situated twenty shades (2 1/2 miles) from the city of the same name, which after a long series of wars with the Lydians had been finally taken and sacked by Halyattes. The ancient city was built by some piratical Greeks 1500 years before Christ. It seems not impossible that the message to the church in Smyrna contains allusions to the ritual of the pagan mysteries which prevailed in that city. In the time of Strabo the ruins of the old Smyrna still existed, and were partially inhabited, but the new city was one of the most beautiful in all Asia. The streets were laid out as near as might be at right angles. There was a large public library there, and also a handsome building surrounded with porticos which served as a museum. It was consecrated as a heroum to Homer, whom the Smyrnaeans claimed as a countryman. Olympian games were celebrated here, and excited great interest. (Smyrna is still a large city of 180,000 to 200,000 inhabitants, of which a larger proportion are Franks than in any other town in Turkey; 20,000 are Greeks, 9000 Jews, 8000 Armenians, 1000 Europeans, and the rest are Moslems.--ED.)"
        ]
    },
    {
        "Word": "Snail",
        "Definitions": [
            "(1.) Heb. homit, among the unclean creeping things (Lev. 11:30). This was probably the sand-lizard, of which there are many species in the wilderness of Judea and the Sinai peninsula.",
            "(2.) Heb. shablul (Ps. 58:8), the snail or slug proper. Tristram explains the allusions of this passage by a reference to the heat and drought by which the moisture of the snail is evaporated. \"We find,\" he says, \"in all parts of the Holy Land myriads of snail-shells in fissures still adhering by the calcareous exudation round their orifice to the surface of the rock, but the animal of which is utterly shrivelled and wasted, 'melted away.'\"",
            "+ The Hebrew word shablul occurs only in (Psalms 58:8) The rendering of the Authorized Version is probably correct. The term would denote either a limax or a helix, which are particularly noticeable for the slimy track they leave behind them, by which they seem to waste themselves away. To this, or to the fact that many of them are shrivelled up among the rocks in the long heat of the summer, the psalmist refers. + The Hebrew word chomet occurs only as the name of some unclean animal in (Leviticus 11:30) Perhaps some kind of lizard may be intended."
        ]
    },
    {
        "Word": "Snare",
        "Definitions": [
            "The expression (Amos 3:5), \"Shall one take up a snare from the earth?\" etc. (Authorized Version), ought to be, as in the Revised Version, \"Shall a snare spring up from the ground?\" etc. (See [598]GIN.)"
        ]
    },
    {
        "Word": "Snow",
        "Definitions": [
            "Common in Palestine in winter (Ps. 147:16). The snow on the tops of the Lebanon range is almost always within view throughout the whole year. The word is frequently used figuratively by the sacred writers (Job 24:19; Ps. 51:7; 68:14; Isa. 1:18). It is mentioned only once in the historical books (2 Sam. 23:20). It was \"carried to Tyre, Sidon, and Damascus as a luxury, and labourers sweltering in the hot harvest-fields used it for the purpose of cooling the water which they drank (Prov. 25:13; Jer. 18:14). No doubt Herod Antipas, at his feasts in Tiberias, enjoyed also from this very source the modern luxury of ice-water.\"",
            "This historical books of the Bible contain only two notices of snow actually falling-- (2 Samuel 23:20) 1Macc 13:22; but the allusions in the poetical books are so numerous that there can be no doubt as to its being an ordinary occurrence in the winter months. (Psalms 147:16; 148:8) The snow lies deep in the ravines of the highest ridge of Lebanon until the summer is far advanced and indeed never wholly disappears; the summit of Hermon also perpetually glistens with frozen snow. From these sources probably the Jews obtained their supplies of ice for the purpose of cooling their beverages in summer. (Proverbs 25:13) The liability to snow must of course vary considerably in a country of such varying altitude as Palestine. At Jerusalem snow often falls to the depth of a foot or more in january or February, but it seldom lies. At Nazareth it falls more frequently and deeply, and it has been observed to fall even in the maritime plain of Joppa and about Carmel."
        ]
    },
    {
        "Word": "So",
        "Definitions": [
            "(Nubian, Sabako), an Ethiopian king who brought Egypt under his sway. He was bribed by Hoshea to help him against the Assyrian monarch Shalmaneser (2 Kings 17:4). This was a return to the policy that had been successful in the reign of Jeroboam I.",
            "a measure for grain; vail",
            "\"So, king of Egypt,\" is once mentioned in the Bible-- (2 Kings 17:4) So has been identified by different writers with the first and second kings of the Ethiopian twenty-fifth dynasty, called by Manetho, Sabakon (Shebek) and Sebichos (Shebetek)."
        ]
    },
    {
        "Word": "Soap",
        "Definitions": [
            "(Jer. 2:22; Mal. 3:2; Heb. borith), properly a vegetable alkali, obtained from the ashes of certain plants, particularly the salsola kali (saltwort), which abounds on the shores of the Dead Sea and of the Mediterranean. It does not appear that the Hebrews were acquainted with what is now called \"soap,\" which is a compound of alkaline carbonates with oleaginous matter. The word \"purely\" in Isa. 1:25 (R.V., \"throughly;\" marg., \"as with lye\") is lit. \"as with bor.\" This word means \"clearness,\" and hence also that which makes clear, or pure, alkali. \"The ancients made use of alkali mingled with oil, instead of soap (Job 9:30), and also in smelting metals, to make them melt and flow more readily and purely\" (Gesenius).",
            "The Hebrew term borith is a general term for any substance of cleansing qualities. As, however, it appears in (Jeremiah 2:22) in contradistinction to nether, which undoubtedly means \"natron\" or mineral alkali, it is fair to infer that borith refers to vegetable alkali, or some kind of potash, which forms one of the usual ingredients in our soap. Numerous plants capable of yielding alkalies exist in Palestine and the surrounding countries; we may notice one named hubeibeh (the Salsola kali of botanists) found near the Dead Sea, the ashes of which are called el-kuli, from their strong alkaline properties."
        ]
    },
    {
        "Word": "Socho",
        "Definitions": [
            "A fence; hedge, (1 Chr. 4:18; R.V., Soco)=So'choh (1 Kings 4:10; R.V., Socoh), Sho'choh (1 Sam. 17:1; R.V., Socoh), Sho'co (2 Chr. 11:7; R.V., Soco), Sho'cho (2 Chr. 28:18; R.V., Soco), a city in the plain or lowland of Judah, where the Philistines encamped when they invaded Judah after their defeat at Michmash. It lay on the northern side of the valley of Elah (Wady es-Sunt). It has been identified with the modern Khurbet Shuweikeh, about 14 miles south-west of Jerusalem. In this campaign Goliath was slain, and the Philistines were completely routed.",
            "(bushy). (1 Chronicles 4:18) Probably one of the towns called Socoh, in Judah, though which of the two cannot be ascertained."
        ]
    },
    {
        "Word": "Sodom",
        "Definitions": [
            "Burning; the walled, a city in the vale of Siddim (Gen. 13:10; 14:1-16). The wickedness of its inhabitants brought down upon it fire from heaven, by which it was destroyed (18:16-33; 19:1-29; Deut. 23:17). This city and its awful destruction are frequently alluded to in Scripture (Deut. 29:23; 32:32; Isa. 1:9, 10; 3:9; 13:19; Jer. 23:14; Ezek. 16:46-56; Zeph. 2:9; Matt. 10:15; Rom. 9:29; 2 Pet. 2:6, etc.). No trace of it or of the other cities of the plain has been discovered, so complete was their destruction. Just opposite the site of Zoar, on the south-west coast of the Dead Sea, is a range of low hills, forming a mass of mineral salt called Jebel Usdum, \"the hill of Sodom.\" It has been concluded, from this and from other considerations, that the cities of the plain stood at the southern end of the Dead Sea. Others, however, with much greater probability, contend that they stood at the northern end of the sea. [in 1897].",
            "their secret; their cement",
            "(burning), one of the most ancient cities of Syria. It is commonly mentioned in connection with Gomorrah, but also with Admah and Zeboim, and on one occasion-- (Genesis 14:1) ...--with Bela or Zoar. Sodom was evidently the chief town in the settlement. The four are first named in the ethnological records of (Genesis 10:19) as belonging to the Canaanites. The next mention of the name of Sodom, (Genesis 13:10-13) gives more certain indication of the position of the city. Abram and Lot are standing together between Bethel and Ai, ver. 3, taking a survey of the land around and below them. Eastward of them, and absolutely at their feet, lay the \"circle of Jordan.\" The whole circle was one great oasis--\"a garden of Jehovah.\" ver. 10. In the midst of the garden the four cities of Sodom, Gomorrah, Admah and Zeboim appear to have been situated. It is necessary to notice how absolutely the cities are identified with the district. In the subsequent account of their destruction, (Genesis 19:1) ... the topographical terms are employed with all the precision which is characteristic of such early times. The mention of the Jordan is conclusive as to the situation of the district, for the Jordan ceases where it enters the Dead Sea, and can have no existence south of that point. The catastrophe by which they were destroyed is described in (Genesis 19:1) ... as a shower of brimstone and fire from Jehovah. However we may interpret the words of the earliest narrative, one thing is certain--that the lake was not one of the agents in the catastrophe. From all these passages, though much is obscure, two things seem clear:",
            "+ That Sodom and the rest of the cities of the plain of Jordan stood on the north of the Dead Sea; + That neither the cities nor the district were submerged by the lake, but that the cities were overthrown and the land spoiled, and that it may still be seen in its desolate condition. When, however, we turn to more modern views, we discover a remarkable variance from these conclusions. + The opinion long current that the five cities were submerged in the lake, and that their remains--walls, columns and capitals--might he still discerned below the water, hardly needs refutation after the distinct statement and the constant implication of Scripture. But, + A more serious departure from the terms of the ancient history is exhibited in the prevalent opinion that the cities stood at the south end of the lake. This appears to, have been the belief of Josephus and Jerome. It seems to have been universally held by the medieval historians and pilgrims, and it is adopted by modern topographers probably without exception. There are several grounds for this belief; but the main point on which Dr. Robinson rests his argument is the situation of Zoar. (a) \"Lot,\" says he, \"fled to Zoar, which was near to Sodom; and Zoar lay almost at the southern end of the present sea, probably in the month of Wady Kerak .\" (b) Another consideration in favor of placing the cities at the southern end of the lake is the existence of similar names in that direction. (c) A third argument, and perhaps the weightiest of the three, is the existence of the salt mountain at the south of the lake, and its tendency to split off in columnar masses presenting a rude resemblance to the human form. But it is by no means certain that salt does not exist at other spots round the lake. (d) (A fourth and yet stronger argument is drawn from the fact that Abraham saw the smoke of the burning cities from Hebron. (e) A fifth argument is found in the numerous lime-pits found at that southern end of the Dead Sea. Robinson, Schaff, Baedeker, Lieutenant Lynch and others favor this view.--ED.) It thus appears that on the situation of Sodom no satisfactory conclusion can at present be readied: On the one hand, the narrative of Genesis seems to state positively that it lay at the northern end of the Dead Sea. On the other hand, long-continued tradition and the names of the existing spots seem to pronounce with almost equal positiveness that it was at its southern end. Of the catastrophe which destroyed the city and the district of Sodom we can hardly hope ever to form a satisfactory conception. Some catastrophe there undoubtedly was but what secondary agencies, besides fire, were employed in the accomplishment of the punishment cannot be safely determined in the almost total absence of exact scientific description of the natural features of the ground round the lake. We may suppose, however, that the actual agent in the ignition and destruction of the cities had been of the nature of a tremendous thunder-storm accompanied by a discharge of meteoric stones, (and that these set on fire the bitumen with which the soil was saturated, and which was used in building the city. And it may be that this burning out of the soil caused the plain to sink below the level of the Dead Sea, and the waters to flow over it--if indeed Sodom and its sister cities are really under the water.--ED.) The miserable fate of Sodom and Gomorrah is held up as a warning in numerous passages of the Old and New Testaments. (Mark 8:11; 2 Peter 2:6; Jude 1:4-7)"
        ]
    },
    {
        "Word": "Sodoma",
        "Definitions": [
            "(Rom. 9:29; R.V., \"Sodom\"), the Greek form for Sodom.",
            "(Romans 2:29) In this place alone the Authorized Version has followed the Greek and Vulgate form of the well-known name Sodom."
        ]
    },
    {
        "Word": "Sodomites",
        "Definitions": [
            "Those who imitated the licentious wickedness of Sodom (Deut. 23:17; 1 Kings 14:24; Rom. 1:26, 27). Asa destroyed them \"out of the land\" (1 Kings 15:12), as did also his son Jehoshaphat (22:46).",
            "This word does not denote the inhabitants of Sodom; but it is employed in the Authorized Version of the Old Testament for those who practiced as a religious rite the abominable and unnatural vice from which the inhabitants of Sodom and Gomorrah have derived their lasting infamy."
        ]
    },
    {
        "Word": "Solemn meeting",
        "Definitions": [
            "(Isa. 1:13), the convocation on the eighth day of the Feast of Tabernacles (Lev. 23:36; Num. 29:35, R.V., \"solemn assembly;\" marg., \"closing festival\"). It is the name given also to the convocation held on the seventh day of the Passover (Deut. 16:8)."
        ]
    },
    {
        "Word": "Solomon",
        "Definitions": [
            "Peaceful, (Heb. Shelomoh), David's second son by Bathsheba, i.e., the first after their legal marriage (2 Sam. 12). He was probably born about B.C. 1035 (1 Chr. 22:5; 29:1). He succeeded his father on the throne in early manhood, probably about sixteen or eighteen years of age. Nathan, to whom his education was intrusted, called him Jedidiah, i.e., \"beloved of the Lord\" (2 Sam. 12:24, 25). He was the first king of Israel \"born in the purple.\" His father chose him as his successor, passing over the claims of his elder sons: \"Assuredly Solomon my son shall reign after me.\" His history is recorded in 1 Kings 1-11 and 2 Chr. 1-9. His elevation to the throne took place before his father's death, and was hastened on mainly by Nathan and Bathsheba, in consequence of the rebellion of Adonijah (1 Kings 1:5-40). During his long reign of forty years the Hebrew monarchy gained its highest splendour. This period has well been called the \"Augustan age\" of the Jewish annals. The first half of his reign was, however, by far the brighter and more prosperous; the latter half was clouded by the idolatries into which he fell, mainly from his heathen intermarriages (1 Kings 11:1-8; 14:21, 31).",
            "Before his death David gave parting instructions to his son (1 Kings 2:1-9; 1 Chr. 22:7-16; 28). As soon as he had settled himself in his kingdom, and arranged the affairs of his extensive empire, he entered into an alliance with Egypt by the marriage of the daughter of Pharaoh (1 Kings 3:1), of whom, however, nothing further is recorded. He surrounded himself with all the luxuries and the external grandeur of an Eastern monarch, and his government prospered. He entered into an alliance with Hiram, king of Tyre, who in many ways greatly assisted him in his numerous undertakings. (See [599]HIRAM.)",
            "For some years before his death David was engaged in the active work of collecting materials (1 Chr. 29:6-9; 2 Chr. 2:3-7) for building a temple in Jerusalem as a permanent abode for the ark of the covenant. He was not permitted to build the house of God (1 Chr. 22:8); that honour was reserved to his son Solomon. (See [600]TEMPLE.)",
            "After the completion of the temple, Solomon engaged in the erection of many other buildings of importance in Jerusalem and in other parts of his kingdom. For the long space of thirteen years he was engaged in the erection of a royal palace on Ophel (1 Kings 7:1-12). It was 100 cubits long, 50 broad, and 30 high. Its lofty roof was supported by forty-five cedar pillars, so that the hall was like a forest of cedar wood, and hence probably it received the name of \"The House of the Forest of Lebanon.\" In front of this \"house\" was another building, which was called the Porch of Pillars, and in front of this again was the \"Hall of Judgment,\" or Throne-room (1 Kings 7:7; 10:18-20; 2 Chr. 9:17-19), \"the King's Gate,\" where he administered justice and gave audience to his people. This palace was a building of great magnificence and beauty. A portion of it was set apart as the residence of the queen consort, the daughter of Pharaoh. From the palace there was a private staircase of red and scented sandal wood which led up to the temple.",
            "Solomon also constructed great works for the purpose of securing a plentiful supply of water for the city (Eccl. 2:4-6). He then built Millo (LXX., \"Acra\") for the defence of the city, completing a line of ramparts around it (1 Kings 9:15, 24; 11:27). He erected also many other fortifications for the defence of his kingdom at various points where it was exposed to the assault of enemies (1 Kings 9:15-19; 2 Chr. 8:2-6). Among his great undertakings must also be mentioned the building of Tadmor (q.v.) in the wilderness as a commercial depot, as well as a military outpost.",
            "During his reign Palestine enjoyed great commercial prosperity. Extensive traffic was carried on by land with Tyre and Egypt and Arabia, and by sea with Spain and India and the coasts of Africa, by which Solomon accumulated vast stores of wealth and of the produce of all nations (1 Kings 9:26-28; 10:11, 12; 2 Chr. 8:17, 18; 9:21). This was the \"golden age\" of Israel. The royal magnificence and splendour of Solomon's court were unrivalled. He had seven hundred wives and three hundred concubines, an evidence at once of his pride, his wealth, and his sensuality. The maintenance of his household involved immense expenditure. The provision required for one day was \"thirty measures of fine flour, and threescore measures of meal, ten fat oxen, and twenty oxen out of the pastures, and an hundred sheep, beside harts, and roebucks, and fallow-deer, and fatted fowl\" (1 Kings 4:22, 23).",
            "Solomon's reign was not only a period of great material prosperity, but was equally remarkable for its intellectual activity. He was the leader of his people also in this uprising amongst them of new intellectual life. \"He spake three thousand proverbs: and his songs were a thousand and five. And he spake of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowl, and of creeping things, and of fishes\" (1 Kings 4:32, 33).",
            "His fame was spread abroad through all lands, and men came from far and near \"to hear the wisdom of Solomon.\" Among others thus attracted to Jerusalem was \"the queen of the south\" (Matt. 12:42), the queen of Sheba, a country in Arabia Felix. \"Deep, indeed, must have been her yearning, and great his fame, which induced a secluded Arabian queen to break through the immemorial custom of her dreamy land, and to put forth the energy required for braving the burdens and perils of so long a journey across a wilderness. Yet this she undertook, and carried it out with safety.\" (1 Kings 10:1-13; 2 Chr. 9:1-12.) She was filled with amazement by all she saw and heard: \"there was no more spirit in her.\" After an interchange of presents she returned to her native land.",
            "But that golden age of Jewish history passed away. The bright day of Solomon's glory ended in clouds and darkness. His decline and fall from his high estate is a sad record. Chief among the causes of his decline were his polygamy and his great wealth. \"As he grew older he spent more of his time among his favourites. The idle king living among these idle women, for 1,000 women, with all their idle and mischievous attendants, filled the palaces and pleasure-houses which he had built (1 Kings 11:3), learned first to tolerate and then to imitate their heathenish ways. He did not, indeed, cease to believe in the God of Israel with his mind. He did not cease to offer the usual sacrifices in the temple at the great feasts. But his heart was not right with God; his worship became merely formal; his soul, left empty by the dying out of true religious fervour, sought to be filled with any religious excitement which offered itself. Now for the first time a worship was publicly set up amongst the people of the Lord which was not simply irregular or forbidden, like that of Gideon (Judg. 8:27), or the Danites (Judg. 18:30, 31), but was downright idolatrous.\" (1 Kings 11:7; 2 Kings 23:13.)",
            "This brought upon him the divine displeasure. His enemies prevailed against him (1 Kings 11:14-22, 23-25, 26-40), and one judgment after another fell upon the land. And now the end of all came, and he died, after a reign of forty years, and was buried in the city of David, and \"with him was buried the short-lived glory and unity of Israel.\" \"He leaves behind him but one weak and worthless son, to dismember his kingdom and disgrace his name.\"",
            "\"The kingdom of Solomon,\" says Rawlinson, \"is one of the most striking facts in the Biblical history. A petty nation, which for hundreds of years has with difficulty maintained a separate existence in the midst of warlike tribes, each of which has in turn exercised dominion over it and oppressed it, is suddenly raised by the genius of a soldier-monarch to glory and greatness. An empire is established which extends from the Euphrates to the borders of Egypt, a distance of 450 miles; and this empire, rapidly constructed, enters almost immediately on a period of peace which lasts for half a century. Wealth, grandeur, architectural magnificence, artistic excellence, commercial enterprise, a position of dignity among the great nations of the earth, are enjoyed during this space, at the end of which there is a sudden collapse. The ruling nation is split in twain, the subject-races fall off, the pre-eminence lately gained being wholly lost, the scene of struggle, strife, oppression, recovery, inglorious submission, and desperate effort, re-commences.\", Historical Illustrations.",
            "peaceable; perfect; one who recompenses",
            "(peaceful). I. Early life and occasion to the throne .--Solomon was the child of David's old age, the last born of all his sons. (1 Chronicles 3:5) The yearnings of the \"man of war\" led him to give to the new-horn infant the name of Solomon (Shelomoth, the peaceful one). Nathan, with a marked reference to the meaning of the king's own name (David, the darling, the beloved one), calls the infant Jedidiah (Jedid'yah), that is, the darling of the Lord. (2 Samuel 11:24,25) He was placed under the care of Nathan from his earliest infancy. At first, apparently, there was no distinct purpose to make him the heir. Absalom was still the king's favorite son, (2 Samuel 13:37; 18:33) and was looked on by the people as the destined successor. (2 Samuel 14:13; 15:1-6) The death of Absalom when Solomon was about ten years old left the place vacant, and David pledged his word in secret to Bath-sheba that he, and no other, should be the heir. (1 Kings 1:13) The words which were spoken somewhat later express, doubtless, the purpose which guided him throughout. (1 Chronicles 28:9; 20) His son's life should not he as his own had been, one of hardships and wars, dark crimes and passionate repentance, but, from first to last, be pure, blameless, peaceful, fulfilling the ideal of glory and of righteousness after which he himself had vainly striven. The glorious visions of (Psalms 72:1) ... may be looked on as the prophetic expansion of these hopes of his old age. So far, all was well. Apparently his influence over his son's character was one exclusively for good. Nothing that we know of Bath-sheba lends us to think of her as likely to mould her son's mind and heart to the higher forms of goodness. Under these influences the boy grew up. At the age of ten or eleven he must have passed through the revolt of Absalom, and shared his father's exile. (2 Samuel 15:16) He would be taught all that priests or Levites or prophets had to teach. When David was old and feeble, Adonijah, Solomon's older brother attempted to gain possession of the throne; but he was defeated, and Solomon went down to Gihon and was proclaimed and anointed king. A few months more and Solomon found himself, by his father's death, the sole occupant of the throne. The position to which he succeeded was unique. Never before, and never after, did the kingdom of Israel take its place among the great monarchies of the East. Large treasures, accumulated through many years, were at his disposal. II. Personal appearance .--Of Solomon's personal appearance we have no direct description, as we have of the earlier kings. There are, however, materials for filling up the gap. Whatever higher mystic meaning may be latent in (Psalms 45:1) ... or the Song of Songs, we are all but compelled to think of them us having had at least a historical starting-point. They tell of one who was, in the eyes of the men of his own time, \"fairer than the children of men,\" the face \"bright, and ruddy\" as his father's, (Song of Solomon 5:10; 1 Samuel 17:42) bushy locks, dark as the raven's wing, yet not without a golden glow, the eyes soft as \"the eyes of cloves,\" the \"countenance as Lebanon excellent as the cedars,\" \"the chiefest among ten thousand, the altogether lovely.\" (Song of Solomon 5:13-18) Add to this all gifts of a noble, far-reaching intellect large and ready sympathies, a playful and genial humor, the lips \"full of grace,\" and the soul \"anointed\" as \"with the oil of gladness,\" (Psalms 45:1) ... and we may form some notion of what the king was like in that dawn of his golden prime. III. Reign .--All the data for a continuous history that we have of Solomon's reign are-- (a) The duration of the reign, forty sears, B.C. 1015-975. (1 Kings 11:4) (b) The commencement of the temple in the fourth, its completion in the eleventh, year of his reign. (1 Kings 6:1,37,38) (c) The commencement of his own palace in the seventh, its completion in the twentieth, year. (1 Kings 7:1; 2 Chronicles 8:1) (d) The conquest of Hamath-zobah, and the consequent foundation of cities in the region of north Palestine after the twentieth year. (2 Chronicles 8:1-6) IV. Foreign policy .--",
            "+ Egypt. The first act of the foreign policy of the new reign must have been to most Israelites a very startling one. He made affinity with Pharaoh, king of Egypt, by marrying his daughter (1 Kings 3:1) The immediate results were probably favorable enough. The new queen brought with her as a dowry the frontier city of Gezer. But the ultimate issue of alliance showed that it was hollow and impolitic. + Tyre. The alliance with the Phoenician king rested on a somewhat different footing. It had been a part of David's policy from the beginning of his reign. Hiram had been \"ever a lover of David.\" As soon as he heard of Solomon's accession he sent ambassadors to salute him. A correspondence passed between the two kings, which ended in a treaty of commerce. The opening of Joppa as a port created a new coasting-trade, and the materials from Tyre were conveyed to that city on floats, and thence to Jerusalem. (2 Chronicles 2:16) In return for these exports, the Phoenicians were only too glad to receive the corn and oil of Solomon's territory. The results of the alliance did not end here. Now, for the first time in the history of the Jews, they entered on a career as a commercial people. + The foregoing were the two most important to Babylon alliances. The absence of any reference to Babylon and Assyria, and the fact that the Euphrates was recognized as the boundary of Solomon's kingdom, (2 Chronicles 9:26) suggests the inference that the Mesopotamian monarchies were at this time comparatively feeble. Other neighboring nations were content to pay annual tribute in the form of gifts. (2 Chronicles 9:28) + The survey of the influence exercised by Solomon on surrounding nations would be incomplete if we were to pass over that which was more directly personal the fame of his glory and his wisdom. Wherever the ships of Tarshish went, they carried with them the report, losing nothing in its passage, of what their crews had seen and heard. The journey of the queen of Sheba, though from its circumstances the most conspicuous, did not stand alone. V. Internal history .-- + The first prominent scene in Solomon's reign is one which presents his character in its noblest aspect. God in a vision having offered him the choice of good things he would have, he chose wisdom in preference to riches or honor or long life. The wisdom asked for was given in large measure, and took a varied range. The wide world of nature, animate and inanimate, the lives and characters of men, lay before him, and he took cognizance of all but the highest wisdom was that wanted for the highest work, for governing and guiding, and the historian hastens to give an illustration of it. The pattern-instance is, in all its circumstances, thoroughly Oriental. (1 Kings 3:16-28) + In reference to the king's finances, the first impression of the facts given us is that of abounding plenty. Large quantities of the precious metals were imported from Ophir and Tarshish. (1 Kings 9:28) All the kings and princes of the subject provinces paid tribute in the form of gifts, in money and in kind, \"at a fixed rate year by year.\" (1 Kings 10:25) Monopolies of trade contributed to the king's treasury. (1 Kings 10:28,29) The total amount thus brought into the treasury in gold, exclusive of all payments in kind, amounted to 666 talents. (1 Kings 10:14) + It was hardly possible, however, that any financial system could bear the strain of the king's passion for magnificence. The cost of the temple was, it is true, provided for by David's savings and the offerings of the people; but even while that was building, yet more when it was finished one structure followed on another with ruinous rapidity. All the equipment of his court, the \"apparel\" of his servants was on the same scale. A body-guard attended him, \"threescore valiant men,\" tallest and handsomest of the sons of Israel. Forty thousand stalls of horses for his chariots, and twelve thousand horsemen made up the measure of his magnificence. (1 Kings 4:26) As the treasury became empty, taxes multiplied and monopolies became more irksome. + A description of the temple erected by Solomon is given elsewhere. After seven years and the work was completed and the day came to which all Israelites looked back as the culminating glory of their nation. + We cannot ignore the fact that even now there were some darker shades in the picture. He reduced the \"strangers\" in the land, the remnant of the Canaanite races, to the state of helots, and made their life \"bitter with all hard bondage.\" One hundred and fifty-three thousand, with wives and children in proportion, were torn from their homes and sent off to the quarries and the forests of Lebanon. (1 Kings 5:15; 2 Chronicles 2:17,18) And the king soon fell from the loftiest height of his religious life to the lowest depth. Before long the priests and prophets had to grieve over rival temples to Molech, Chemosh, Ashtaroth and forms of ritual not idolatrous only, but cruel, dark, impure. This evil came as the penalty of another. (1 Kings 11:1-8) He gave himself to \"strange women.\" He found himself involved in a fascination which led to the worship of strange gods. Something there was perhaps in his very \"largeness of heart,\" so far in advance of the traditional knowledge of his age, rising to higher and wider thoughts of God, which predisposed him to it. In recognizing what was true in other forms of faith, he might lose his horror at what was false. With this there may have mingled political motives. He may have hoped, by a policy of toleration, to conciliate neighboring princes, to attract larger traffic. But probably also there was another influence less commonly taken into account. The widespread belief of the East in the magic arts of Solomon is not, it is believed, without its foundation of truth. Disasters followed before long as the natural consequence of what was politically a blunder as well as religiously a sin. VI. His literary works.--little remains out of the songs, proverbs, treatises, of which the historian speaks. (1 Kings 4:32,33) Excerpts only are given from the three thousand proverbs. Of the thousand and five songs we know absolutely nothing. His books represent the three stages of his life. The Song of Songs brings before us the brightness of his -youth. Then comes in the book of Proverbs, the stage of practical, prudential thought. The poet has become the philosopher, the mystic has passed into the moralist; but the man passed through both stages without being permanently the better for either. They were to him but phases of his life which he had known and exhausted, (Ecclesiastes 1:1; Ecclesiastes 2:1) ... and therefore there came, its in the confessions of the preacher, the great retribution."
        ]
    },
    {
        "Word": "Solomon, Song of",
        "Definitions": [
            "Called also, after the Vulgate, the \"Canticles.\" It is the \"song of songs\" (1:1), as being the finest and most precious of its kind; the noblest song, \"das Hohelied,\" as Luther calls it. The Solomonic authorship of this book has been called in question, but evidences, both internal and external, fairly establish the traditional view that it is the product of Solomon's pen. It is an allegorical poem setting forth the mutual love of Christ and the Church, under the emblem of the bridegroom and the bride. (Compare Matt. 9:15; John 3:29; Eph. 5:23, 27, 29; Rev. 19:7-9; 21:2, 9; 22:17. Compare also Ps. 45; Isa. 54:4-6; 62:4, 5; Jer. 2:2; 3:1, 20; Ezek. 16; Hos. 2:16, 19, 20.)"
        ]
    },
    {
        "Word": "Solomon's Porch",
        "Definitions": [
            "(John 10:23; Acts 3:11; 5:12), a colonnade, or cloister probably, on the eastern side of the temple. It is not mentioned in connection with the first temple, but Josephus mentions a porch, so called, in Herod's temple (q.v.)."
        ]
    },
    {
        "Word": "Songs",
        "Definitions": [
            "Of Moses (Ex. 15; Num. 21:17; Deut. 32; Rev. 15:3), Deborah (Judg. 5), Hannah (1 Sam. 2), David (2 Sam. 22, and Psalms), Mary (Luke 1:46-55), Zacharias (Luke 1:68-79), the angels (Luke 2:13), Simeon (Luke 2:29), the redeemed (Rev. 5:9; 19), Solomon (see [601]SOLOMON, SONGS OF)."
        ]
    },
    {
        "Word": "Son of God",
        "Definitions": [
            "The plural, \"sons of God,\" is used (Gen. 6:2, 4) to denote the pious descendants of Seth. In Job 1:6; 38:7 this name is applied to the angels. Hosea uses the phrase (1:10) to designate the gracious relation in which men stand to God.",
            "In the New Testament this phrase frequently denotes the relation into which we are brought to God by adoption (Rom. 8:14, 19; 2 Cor. 6:18; Gal. 4:5, 6; Phil. 2:15; 1 John 3:1, 2). It occurs thirty-seven times in the New Testament as the distinctive title of our Saviour. He does not bear this title in consequence of his miraculous birth, nor of his incarnation, his resurrection, and exaltation to the Father's right hand. This is a title of nature and not of office. The sonship of Christ denotes his equality with the Father. To call Christ the Son of God is to assert his true and proper divinity. The second Person of the Trinity, because of his eternal relation to the first Person, is the Son of God. He is the Son of God as to his divine nature, while as to his human nature he is the Son of David (Rom. 1:3, 4. Comp. Gal. 4:4; John 1:1-14; 5:18-25; 10:30-38, which prove that Christ was the Son of God before his incarnation, and that his claim to this title is a claim of equality with God).",
            "When used with reference to creatures, whether men or angels, this word is always in the plural. In the singular it is always used of the second Person of the Trinity, with the single exception of Luke 3:38, where it is used of Adam."
        ]
    },
    {
        "Word": "Son of man",
        "Definitions": [
            "(1.) Denotes mankind generally, with special reference to their weakness and frailty (Job 25:6; Ps. 8:4; 144:3; 146:3; Isa. 51:12, etc.).",
            "(2.) It is a title frequently given to the prophet Ezekiel, probably to remind him of his human weakness.",
            "(3.) In the New Testament it is used forty-three times as a distinctive title of the Saviour. In the Old Testament it is used only in Ps. 80:17 and Dan. 7:13 with this application. It denotes the true humanity of our Lord. He had a true body (Heb. 2:14; Luke 24:39) and a rational soul. He was perfect man."
        ]
    },
    {
        "Word": "Soothsayer",
        "Definitions": [
            "One who pretends to prognosticate future events. Baalam is so called (Josh. 13:22; Heb. kosem, a \"diviner,\" as rendered 1 Sam. 6:2; rendered \"prudent,\" Isa. 3:2). In Isa. 2:6 and Micah 5:12 (Heb. yonenim, i.e., \"diviners of the clouds\") the word is used of the Chaldean diviners who studied the clouds. In Dan. 2:27; 5:7 the word is the rendering of the Chaldee gazrin, i.e., \"deciders\" or \"determiners\", here applied to Chaldean astrologers, \"who, by casting nativities from the place of the stars at one's birth, and by various arts of computing and divining, foretold the fortunes and destinies of individuals.\", Gesenius, Lex. Heb. (See [602]SORCERER.)",
            "[[1162]Divination]"
        ]
    },
    {
        "Word": "Sop",
        "Definitions": [
            "A morsel of bread (John 13:26; comp. Ruth 2:14). Our Lord took a piece of unleavened bread, and dipping it into the broth of bitter herbs at the Paschal meal, gave it to Judas. (Comp. Ruth 2:14.)",
            "In eastern lands where our table utensils are unknown, the meat, with the broth, is brought upon the table in a large dish, and is eaten usually by means of pieces of bread clipped into the common dish. The bread so dipped is called. \"It was such a piece of bread a sop dipped in broth that Jesus gave to Judas, (John 13:26) and again, in Matt 26:23 It is said \"he that dippeth his hand with me in the dish,\" i.e. to make a sop by dipping a piece of bread into the central dish."
        ]
    },
    {
        "Word": "Sopater",
        "Definitions": [
            "The father who saves, probably the same as Sosipater, a kinsman of Paul (Rom. 16:21), a Christian of the city of Berea who accompanied Paul into Asia (Acts 20:4-6).",
            "Sosipater, who defends the father",
            "(saviour of his father), son or Pyrrhus or Berea, was one of the companions of St. Paul on his return from Greece into Asia. (Acts 20:4) (A.D. 55.)"
        ]
    },
    {
        "Word": "Sorcerer",
        "Definitions": [
            "From the Latin sortiarius, one who casts lots, or one who tells the lot of others. (See [603]DIVINATION.)",
            "In Dan. 2:2 it is the rendering of the Hebrew mekhashphim, i.e., mutterers, men who professed to have power with evil spirits. The practice of sorcery exposed to severest punishment (Mal. 3:5; Rev. 21:8; 22:15).",
            "[[1163]Divination]"
        ]
    },
    {
        "Word": "Sorek",
        "Definitions": [
            "Choice vine, the name of a valley, i.e., a torrent-bed, now the Wady Surar, \"valley of the fertile spot,\" which drains the western Judean hills, and flowing by Makkedah and Jabneel, falls into the sea some eight miles south of Joppa. This was the home of Deliah, whom Samson loved (Judg. 16:4).",
            "vine; hissing; a color inclining to yellow",
            "(red), The valley of, a wady in which lay the residence of Delilah. (Judges 16:4) It was possibly nearer Gaza than any other of the chief Philistine cities, since thither Samson was taken after his capture at Delilah's house."
        ]
    },
    {
        "Word": "Sosipater",
        "Definitions": [
            "(See [604]SOPATER.)",
            "(saviour of his father), kinsman or fellow tribesman of St. Paul, (Romans 16:21) is probably the same person as Sopater of Berea. (A.D. 54.)"
        ]
    },
    {
        "Word": "Sosthenes",
        "Definitions": [
            "Safe in strength, the chief ruler of the synagogue at Corinth, who was seized and beaten by the mob in the presence of Gallio, the Roman governor, when he refused to proceed against Paul at the instigation of the Jews (Acts 18:12-17). The motives of this assault against Sosthenes are not recorded, nor is it mentioned whether it was made by Greeks or Romans. Some identify him, but without sufficient grounds, with one whom Paul calls \"Sosthenes our brother,\" a convert to the faith (1 Cor. 1:1).",
            "savior; strong; powerful",
            "(saviour of his nation) was a Jew at Corinth who was seized and beaten in the presence of Gallio. See (Acts 18:12-17) (A.D. 49.)"
        ]
    },
    {
        "Word": "South",
        "Definitions": [
            "Heb. Negeb, that arid district to the south of Palestine through which lay the caravan route from Central Palestine to Egypt (Gen. 12:9; 13:1, 3; 46:1-6). \"The Negeb comprised a considerable but irregularly-shaped tract of country, its main portion stretching from the mountains and lowlands of Judah in the north to the mountains of Azazemeh in the south, and from the Dead Sea and southern Ghoron the east to the Mediterranean on the west.\" In Ezek. 20:46 (21:1 in Heb.) three different Hebrew words are all rendered \"south.\" (1) \"Set thy face toward the south\" (Teman, the region on the right, 1 Sam. 33:24); (2) \"Drop thy word toward the south\" (Negeb, the region of dryness, Josh. 15:4); (3) \"Prophesy against the forest of the south field\" (Darom, the region of brightness, Deut. 33:23). In Job 37:9 the word \"south\" is literally \"chamber,\" used here in the sense of treasury (comp. 38:22; Ps. 135:7). This verse is rendered in the Revised Version \"out of the chamber of the south.\""
        ]
    },
    {
        "Word": "Sovereignty",
        "Definitions": [
            "Of God, his absolute right to do all things according to his own good pleasure (Dan. 4:25, 35; Rom. 9:15-23; 1 Tim. 6:15; Rev. 4:11)."
        ]
    },
    {
        "Word": "Spain",
        "Definitions": [
            "Paul expresses his intention (Rom. 15:24, 28) to visit Spain. There is, however, no evidence that he ever carried it into effect, although some think that he probably did so between his first and second imprisonment. (See [605]TARSHISH.)",
            "rare; precious",
            "1 Macc. 8:3; (Romans 15:24,28) The local designation, Tarshish, representing the Tartessus of the Greeks, probably prevailed until the fame of the Roman wars in that country reached the East, when it was superseded by its classical name. The mere intention of St. Paul to visit Spain (whether he really did visit it is a disputed question.--ED.) implies two interesting facts, viz., the establishment of a Christian community in that country, and that this was done by Hellenistic Jews resident there. The early introduction of Christianity into that country is attested by Irenaeus and Tertullian."
        ]
    },
    {
        "Word": "Sparrow",
        "Definitions": [
            "Mentioned among the offerings made by the very poor. Two sparrows were sold for a farthing (Matt. 10:29), and five for two farthings (Luke 12:6). The Hebrew word thus rendered is tsippor, which properly denotes the whole family of small birds which feed on grain (Lev. 14:4; Ps. 84:3; 102:7). The Greek word of the New Testament is strouthion (Matt. 10:29-31), which is thus correctly rendered.",
            "(Heb. tzippor, from a root signifying to \"chirp\" or \"twitter,\" which appears to be a phonetic representation of the call-note of any passerine (sparrow-like) bird). This Hebrew word occurs upwards of forty times in the Old Testament. In all passages except two it is rendered by the Authorized Version indifferently \"bird\" or \"fowl.\" and denotes any small bird, both of the sparrow-like species and such as the starling, chaffinch, greenfinch, linnet, goldfinch, corn-bunting, pipits, blackbird, song-thrush, etc. In (Psalms 84:3) and Psal 102:7 It is rendered \"sparrow.\" The Greek stauthion (Authorized Version \"sparrow\") occurs twice in the New Testament, (Matthew 10:29; Luke 12:6,7) (The birds above mentioned are found in great numbers in Palestine and are of very little value, selling for the merest trifle and are thus strikingly used by our Saviour, (Matthew 10:20) as an illustration of our Father's care for his children.--ED.) The blue thrush (Petrocossyphus cyaneus) is probably the bird to which the psalmist alludes in (Proverbs 102:7) as \"the sparrow that sitteth alone upon the house-top.\" It is a solitary bird, eschewing the society of its own species, and rarely more than a pair are seen together. The English tree-sparrow (Passer montanus, Linn.) is also very common, and may be seen in numbers on Mount Olivet and also about the sacred enclosure of the mosque of Omar. This is perhaps the exact species referred to in (Psalms 84:3) Dr. Thompson, in speaking of the great numbers of the house-sparrows and field-sparrows in troublesome and impertinent generation, and nestle just where you do not want them. They stop your stove-- and water-pipes with their rubbish, build in the windows and under the beams of the roof, and would stuff your hat full of stubble in half a day if they found it hanging in a place to suit them.\""
        ]
    },
    {
        "Word": "Spicery",
        "Definitions": [
            "Heb. nechoth, identified with the Arabic naka'at, the gum tragacanth, obtained from the astralagus, of which there are about twenty species found in Palestine. The tragacanth of commerce is obtained from the A. tragacantha. \"The gum exudes plentifully under the heat of the sun on the leaves, thorns, and exteremity of the twigs.\""
        ]
    },
    {
        "Word": "Spices",
        "Definitions": [
            "Aromatic substances, of which several are named in Ex. 30. They were used in the sacred anointing oil (Ex. 25:6; 35:8; 1 Chr. 9:29), and in embalming the dead (2 Chr. 16:14; Luke 23:56; 24:1; John 19:39, 40). Spices were stored by Hezekiah in his treasure-house (2 Kings 20:13; Isa. 39:2)."
        ]
    },
    {
        "Word": "Spider",
        "Definitions": [
            "The trust of the hypocrite is compared to the spider's web or house (Job 8:14). It is said of the wicked by Isaiah that they \"weave the spider's web\" (59:5), i.e., their works and designs are, like the spider's web, vain and useless. The Hebrew word here used is 'akkabish, \"a swift weaver.\"",
            "In Prov. 30:28 a different Hebrew word (semamith) is used. It is rendered in the Vulgate by stellio, and in the Revised Version by \"lizard.\" It may, however, represent the spider, of which there are, it is said, about seven hundred species in Palestine.",
            "The Hebrew word 'accabish in (Job 8:24; Isaiah 59:5) is correctly rendered \"spider.\" Put semamith is wrongly translated \"spider\" in (Proverbs 30:28) it refers probably to some kind of lizard. (But \"there are many species of spider in Palestine: some which spin webs, like the common garden spider; some which dig subterranean cells and make doors in them, like the well-known trap-door spider of southern Europe; and some which have no web, but chase their prey upon the ground, like the hunting-and the wolf-spider.\"--Wood's Bible Animals.)"
        ]
    },
    {
        "Word": "Spies",
        "Definitions": [
            "When the Israelites reached Kadesh for the first time, and were encamped there, Moses selected twelve spies from among the chiefs of the divisions of the tribes, and sent them forth to spy the land of Canaan (Num. 13), and to bring back to him a report of its actual condition. They at once proceeded on their important errand, and went through the land as far north as the district round Lake Merom. After about six weeks' absence they returned. Their report was very discouraging, and the people were greatly alarmed, and in a rebellious spirit proposed to elect a new leader and return to Egypt. Only two of the spies, Caleb and Joshua, showed themselves on this occasion stout-hearted and faithful. All their appeals and remonstrances were in vain. Moses announced that as a punishment for their rebellion they must now wander in the wilderness till a new generation should arise which would go up and posses the land. The spies had been forty days absent on their expedition, and for each day the Israelites were to be wanderers for a year in the desert. (See [606]ESHCOL.)",
            "Two spies were sent by Joshua \"secretly\" i.e., unknown to the people (Josh. 2:1), \"to view the land and Jericho\" after the death of Moses, and just before the tribes under his leadership were about to cross the Jordan. They learned from Rahab (q.v.), in whose house they found a hiding-place, that terror had fallen on all the inhabitants of the land because of the great things they had heard that Jehovah had done for them (Ex. 15:14-16; comp. 23:27; Deut. 2:25; 11:25). As the result of their mission they reported: \"Truly Jehovah hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us.\""
        ]
    },
    {
        "Word": "Spikenard",
        "Definitions": [
            "(Heb. nerd), a much-valued perfume (Cant. 1:12; 4:13, 14). It was \"very precious\", i.e., very costly (Mark 14:3; John 12:3, 5). It is the root of an Indian plant, the Nardostachys jatamansi, of the family of Valeriance, growing on the Himalaya mountains. It is distinguished by its having many hairy spikes shooting out from one root. It is called by the Arabs sunbul Hindi, \"the Indian spike.\" In the New Testament this word is the rendering of the Greek nardos pistike. The margin of the Revised Version in these passages has \"pistic nard,\" pistic being perhaps a local name. Some take it to mean genuine, and others liquid. The most probable opinion is that the word pistike designates the nard as genuine or faithfully prepared.",
            "(Heb. nerd) is mentioned twice in the Old Testament viz. in (Song of Solomon 1:12; 4:13,14) The ointment with which our Lord was anointed as he sat at meat in Simon's house at Bethany consisted of this precious substance, the costliness of which may be inferred from the indignant surprise manifested by some of the witnesses of the transaction. See (Mark 14:3-5; John 12:3,5) (Spikenard, from which the ointment was made, was an aromatic herb of the valerian family (Nardostachys jatamansi). It was imported from an early age from Arabia India and the Far East. The costliness of Mary's offering (300 pence=) may beat be seen from the fact that a penny (denarius, 15 to 17 cents) was in those days the day-wages of a laborer. (Matthew 20:2) In our day this would equal at least or .-ED.)"
        ]
    },
    {
        "Word": "Spirit",
        "Definitions": [
            "(Heb. ruah; Gr. pneuma), properly wind or breath. In 2 Thess. 2:8 it means \"breath,\" and in Eccl. 8:8 the vital principle in man. It also denotes the rational, immortal soul by which man is distinguished (Acts 7:59; 1 Cor. 5:5; 6:20; 7:34), and the soul in its separate state (Heb. 12:23), and hence also an apparition (Job 4:15; Luke 24:37, 39), an angel (Heb. 1:14), and a demon (Luke 4:36; 10:20). This word is used also metaphorically as denoting a tendency (Zech. 12:10; Luke 13:11).",
            "In Rom. 1:4, 1 Tim. 3:16, 2 Cor. 3:17, 1 Pet. 3:18, it designates the divine nature."
        ]
    },
    {
        "Word": "Spirit, Holy",
        "Definitions": [
            "See HOLY [607]GHOST."
        ]
    },
    {
        "Word": "Sponge",
        "Definitions": [
            "Occurs only in the narrative of the crucifixion (Matt. 27:48; Mark 15:36; John 19:29). It is ranked as a zoophyte. It is found attached to rocks at the bottom of the sea.",
            "a soft, porous marine substance. Sponges were for a long time supposed to be plants, but are now considered by the best naturalists to belong to the animal kingdom. Sponge is mentioned only in the New Testament. (Matthew 27:48; Mark 15:36; John 19:29) The commercial value of the sponge was known from very early times; and although there appears to be no notice of it in the Old Testament, yet it is probable that it was used by the ancient Hebrews, who could readily have obtained it good from the Mediterranean, where it was principally found."
        ]
    },
    {
        "Word": "Spouse",
        "Definitions": [
            "(Cant. 4:8-12; Hos. 4:13, 14) may denote either husband or wife, but in the Scriptures it denotes only the latter.",
            "[[1167]Marriage]"
        ]
    },
    {
        "Word": "Spring",
        "Definitions": [
            "(Heb. ain, \"the bright open source, the eye of the landscape\"). To be carefully distinguished from \"well\" (q.v.). \"Springs\" mentioned in Josh. 10:40 (Heb. ashdoth) should rather be \"declivities\" or \"slopes\" (R.V.), i.e., the undulating ground lying between the lowlands (the shephelah) and the central range of hills."
        ]
    },
    {
        "Word": "Stachys",
        "Definitions": [
            "Spike; an ear of corn, a convert at Rome whom Paul salutes (Rom. 16:9).",
            "spike or ear of corn",
            "a Christian at Rome, saluted by St. Paul in the Epistle to the Romans. (Romans 16:9) (A.D. 56.)"
        ]
    },
    {
        "Word": "Stacte",
        "Definitions": [
            "(Heb. nataph), one of the components of the perfume which was offered on the golden altar (Ex. 30:34; R.V. marg., \"opobalsamum\"). The Hebrew word is from a root meaning \"to distil,\" and it has been by some interpreted as distilled myrrh. Others regard it as the gum of the storax tree, or rather shrub, the Styrax officinale. \"The Syrians value this gum highly, and use it medicinally as an emulcent in pectoral complaints, and also in perfumery.\"",
            "(Heb. nataf) the name of one of the sweet spices which composed the holy incense. See (Exodus 30:34)--the only passage of Scripture in which the word occurs. Some identify the nataf with the gum of the storer tree (Styraz officinale), but all that is positively known is that it signifies an odorous distillation from some plant."
        ]
    },
    {
        "Word": "Stargazers",
        "Definitions": [
            "(Isa. 47:13), those who pretend to tell what will occur by looking upon the stars. The Chaldean astrologers \"divined by the rising and setting, the motions, aspects, colour, degree of light, etc., of the stars.\""
        ]
    },
    {
        "Word": "Star, Morning",
        "Definitions": [
            "A name figuratively given to Christ (Rev. 22:16; comp. 2 Pet. 1:19). When Christ promises that he will give the \"morning star\" to his faithful ones, he \"promises that he will give to them himself, that he will give to them himself, that he will impart to them his own glory and a share in his own royal dominion; for the star is evermore the symbol of royalty (Matt. 2:2), being therefore linked with the sceptre (Num. 24:17). All the glory of the world shall end in being the glory of the Church.\" Trench's Comm."
        ]
    },
    {
        "Word": "Stars",
        "Definitions": [
            "The eleven stars (Gen. 37:9); the seven (Amos 5:8); wandering (Jude 1:13); seen in the east at the birth of Christ, probably some luminous meteors miraculously formed for this specific purpose (Matt. 2:2-10); stars worshipped (Deut. 4:19; 2 Kings 17:16; 21:3; Jer. 19:13); spoken of symbolically (Num. 24:17; Rev. 1:16, 20; 12:1). (See [608]ASTROLOGERS.)"
        ]
    },
    {
        "Word": "Stater",
        "Definitions": [
            "Greek word rendered \"piece of money\" (Matt. 17:27, A.V.; and \"shekel\" in R.V.). It was equal to two didrachmas (\"tribute money,\" 17:24), or four drachmas, and to about 2s. 6d. of our money. (See [609]SHEKEL.)",
            "[[1169]Money]"
        ]
    },
    {
        "Word": "Stealing",
        "Definitions": [
            "See [610]THEFT."
        ]
    },
    {
        "Word": "Steel",
        "Definitions": [
            "The \"bow of steel\" in (A.V.) 2 Sam. 22:35; Job 20:24; Ps. 18:34 is in the Revised Version \"bow of brass\" (Heb. kesheth-nehushah). In Jer. 15:12 the same word is used, and is also rendered in the Revised Version \"brass.\" But more correctly it is copper (q.v.), as brass in the ordinary sense of the word (an alloy of copper and zinc) was not known to the ancients.",
            "In all cases were the word \"steel\" occurs in the Authorized Version the true rendering of the Hebrew is \"copper.\" Whether the ancient Hebrews were acquainted with steel is not perfectly certain. It has been inferred from a passage in (Jeremiah 15:12) that the \"iron from the north\" there spoken of denoted a superior kind of metal, hardened in an unusual manner, like the steel obtained from the Chalybes of the Pontus, the iron smiths of the ancient world. The hardening of iron for cutting instruments was practiced in Pontus, Lydia and Laconia. There is, however, a word in hebrew, paldah, which occurs only in (Nahum 2:3) (4) and is there rendered \"torches,\" but which most probably denotes steel or hardened iron, and refers to the flashing scythes of the Assyrian chariots. Steel appears to have been known to the Egyptians. The steel weapons in the tomb of Rameses III., says Wilkinson, are painted blue, the bronze red."
        ]
    },
    {
        "Word": "Stephanas",
        "Definitions": [
            "Crown, a member of the church at Corinth, whose family were among those the apostle had baptized (1 Cor. 1:16; 16:15, 17). He has been supposed by some to have been the \"jailer of Philippi\" (comp. Acts 16:33). The First Epistle to the Corinthians was written from Philippi some six years after the jailer's conversion, and he was with the apostle there at that time.",
            "crown; crowned",
            "a Christian convert of Corinth whose household Paul baptized as the \"first-fruits of Achaia.\" (1 Corinthians 1:16; 16:15) (A.D. 53.)"
        ]
    },
    {
        "Word": "Stephen",
        "Definitions": [
            "One of the seven deacons, who became a preacher of the gospel. He was the first Christian martyr. His personal character and history are recorded in Acts 6. \"He fell asleep\" with a prayer for his persecutors on his lips (7:60). Devout men carried him to his grave (8:2).",
            "It was at the feet of the young Pharisee, Saul of Tarsus, that those who stoned him laid their clothes (comp. Deut. 17:5-7) before they began their cruel work. The scene which Saul then witnessed and the words he heard appear to have made a deep and lasting impression on his mind (Acts 22:19, 20).",
            "The speech of Stephen before the Jewish ruler is the first apology for the universalism of the gospel as a message to the Gentiles as well as the Jews. It is the longest speech contained in the Acts, a place of prominence being given to it as a defence.",
            "same as Stephanas",
            "the first Christian martyr, was the chief of the seven (commonly called Deacons) appointed to rectify the complaints in the early Church of Jerusalem, made by the Hellenistic against the hebrew Christians. His Greek name indicates his own Hellenistic origin. His importance is stamped on the narrative by a reiteration of emphatic, almost superlative, phrases: \"full of faith and of the Holy Ghost,\" (Acts 6:5) \"full of grace and power,\" ibid. (Acts 6:8) irresistible \"spirit and wisdom,\" ibid (Acts 6:10) \"full of the Holy Ghost.\" (Acts 7:55) He shot far ahead of his six companions, and far above his particular office. First, he arrests attention by the \"great wonders and miracles that he did.\" Then begins a series of disputations with the Hellenistic Jews of north Africa, Alexandria and Asia Minor, his companions in race and birthplace. The subject of these disputations is not expressly mentioned; but from what follows it is obvious that he struck into a new vein of teaching, which evidently caused his martyrdom. Down to this time the apostles and the early Christian community had clung in their worship, not merely to the holy land and the holy city but to the holy place of the temple. This local worship, with the Jewish customs belonging to it, Stephen denounced. So we must infer from the accusations brought against him confirmed as they are by the tenor of his defence. He was arrested at the instigation of the Hellenistic Jews, and brought before the Sanhedrin. His speech in his defence, and his execution by stoning outside the gates of Jerusalem, are related at length in Acts 7. The frame work in which his defence is cast is a summary of the history of the Jewish Church. In the facts which he selects from his history he is guided by two principles. The first is the endeavor to prove that, even in the previous Jewish history, the presence and favor of God had not been confined to the holy land or the temple of Jerusalem. The second principle of selection is based on the at tempt to show that there was a tendency from the earliest times toward the same ungrateful and narrow spirit that had appeared in this last stage of their political existence. It would seem that, just at the close of his argument, Stephen saw a change in the aspect of his judges, as if for the first time they had caught the drift of his meaning. He broke off from his calm address, and tumult suddenly upon them in an impassioned attack, which shows that he saw what was in store for him. As he spoke they showed by their faces that their hearts \"were being sawn asunder,\" and they kept gnashing their set teeth against him; but still, though with difficultly, restraining themselves. He, in this last crisis of his fate, turned his face upward to the; open sky, and as he gazed the vault of heaven seemed to him to part asunder; and the divine Glory appeared through the rending of the earthly veil--the divine Presence, seated on a throne, and on the right hand the human form of Jesus. Stephen spoke as if to himself, describing the glorious vision; and in so doing, alone of all the speakers and writers in the New Testament except, only Christ himself, uses the expressive phrase \"the Son of man.\" As his judges heard the words, they would listen no longer. They broke into, a loud yell; they clapped their hands to their ears; they flew as with one impulse upon him, and dragged him out of the city to the place of execution. Those who took the lead in the execution were the persons wile had taken upon themselves the responsibility of denouncing him. (17:7) comp. John 8:7 In this instance they were the witnesses who had reported or misreported the words of Stephen. They, according to the custom, stripped themselves; and one, of the prominent leaders in the transaction was deputed by custom to signify his assent to the act by taking the clothes into his custody and standing over them while the bloody work went on. The person was officiated on this occasion was a young man from Tarsus, the future apostle of the Gentiles. [[1170]Paul] As the first volley of stones burst upon him, Stephen called upon the Master whose human form he had just seen in the heavens, and repeated almost the words with which he himself had given up his life on the cross, \"O Lord Jesus receive my spirit.\" Another crash of stones brought him on his knees. One loud, piercing cry, answering to the shriek or yell with which his enemies had flown upon him, escaped his dying lips. Again clinging to the spirit of his Master's words, he cried \"Lord, lay not this sin to their charge\" and instantly sank upon the ground, and, in the touching language of the narrator who then uses for the first time the words afterward applied to the departure of all Christians, but here the more remarkable from the bloody scenes in the midst of which death took place, fell asleep . His mangled body was buried by the class of Hellenists and proselytes to which he belonged. The importance of Stephen's career may be briefly summed up under three heads:",
            "+ He was the first great Christian ecclesiastic, \"the Archdeacon,\" as he is called in the eastern Church. + He is the first martyr--the protomartyr. To him the name \"martyr\" is first applied. (Acts 23:20) + He is the forerunner of St. Paul. He was the anticipator, as, had he lived, he would have been the propagator, of the new phase of Christianity of which St. Paul became the main support."
        ]
    },
    {
        "Word": "Stoics",
        "Definitions": [
            "A sect of Greek philosophers at Athens, so called from the Greek word stoa i.e., a \"porch\" or \"portico,\" where they have been called \"the Pharisees of Greek paganism.\" The founder of the Stoics was Zeno, who flourished about B.C. 300. He taught his disciples that a man's happiness consisted in bringing himself into harmony with the course of the universe. They were trained to bear evils with indifference, and so to be independent of externals. Materialism, pantheism, fatalism, and pride were the leading features of this philosophy.",
            "The Stoics and Epicureans, who are mentioned together in (Acts 17:18) represent the two opposite schools of practical philosophy which survived the fall of higher speculation in Greece. The Stoic school was founded by Zeno of Citium (cir. B.C. 280) and derived its name from the painted \"portico\" (stoa) at Athens in which he taught. Zeno was followed by Cleanthes (cir. B.C. 260); Cleanthes by Chrysippus (cir. B.C. 240) who was regarded as the founder of the Stoic system. \"They regarded God and the world as power and its manifestation matter being a passive ground in which dwells the divine energy. Their ethics were a protest against moral indifference, and to live in harmony with nature, conformably with reason and the demands of universal good, and in the utmost indifference to pleasure, pain and all external good or evil, was their fundamental maxim.\"--American Cyclopaedia. The ethical system of the Stoics has been commonly supposed to have a close connection with Christian morality; but the morality of stoicism is essentially based on pride, that of Christianity on humility; the one upholds individual independence, the other absolute faith in another; the one looks for consolation in the issue of fate, the other in Providence; the one is limited by Periods of cosmical ruin, the other is consummated in a personal resurrection. (Acts 17:18) But in spite of the fundamental error of stoicism, which lies in a supreme egotism, the teaching of this school gave a wide currency to the noble doctrines of the fatherhood of God, the common bonds of mankind, the sovereignty of the soul. Among their most prominent representatives were Zeno and Antipater of Tarsus, Seneca and Marcus Aurelius."
        ]
    },
    {
        "Word": "Stomacher",
        "Definitions": [
            "(Isa. 3:24), an article of female attire, probably some sort of girdle around the breast.",
            "The Hebrew word so translated, (Isaiah 3:24) describes some article of female attire, the character of which is a mere matter of conjecture."
        ]
    },
    {
        "Word": "Stone",
        "Definitions": [
            "Stones were commonly used for buildings, also as memorials of important events (Gen. 28:18; Josh. 24:26, 27; 1 Sam. 7:12, etc.). They were gathered out of cultivated fields (Isa. 5:2; comp. 2 Kings 3:19). This word is also used figuratively of believers (1 Pet. 2:4, 5), and of the Messiah (Ps. 118:22; Isa. 28:16; Matt. 21:42; Acts 4:11, etc.). In Dan. 2:45 it refers also to the Messiah. He is there described as \"cut out of the mountain.\" (See [611]ROCK.)",
            "A \"heart of stone\" denotes great insensibility (1 Sam. 25:37).",
            "Stones were set up to commemorate remarkable events, as by Jacob at Bethel (Gen. 28:18), at Padan-aram (35:4), and on the occasion of parting with Laban (31:45-47); by Joshua at the place on the banks of the Jordan where the people first \"lodged\" after crossing the river (Josh. 6:8), and also in \"the midst of Jordan,\" where he erected another set of twelve stones (4:1-9); and by Samuel at \"Ebenezer\" (1 Sam. 7:12)."
        ]
    },
    {
        "Word": "Stones, Precious",
        "Definitions": [
            "Frequently referred to (1 Kings 10:2; 2 Chr. 3:6; 9:10; Rev. 18:16; 21:19). There are about twenty different names of such stones in the Bible. They are figuratively introduced to denote value, beauty, durability (Cant. 5:14; Isa 54:11, 12; Lam. 4:7).",
            "Precious stones are frequently alluded to in Scriptures; they were known and very highly valued in the earliest times. The Tyrians traded in precious stones supplied by Syria. (Ezekiel 27:16) The merchants of Sheba and Raamah in south Arabia, and doubtless India and Ceylon supplied the markets of Tyre with various precious stones. The art of engraving on precious stones was known from the very earliest times. (Genesis 38:18) The twelve atones of the breastplate were engraved each one with the name of one of the tribes. (Exodus 28:17-21) It is an undecided question whether the diamond was known to the early nations of antiquity. The Authorized Version gives if as the rendering of the Heb. yahalom, but it is probable that the jasper is intended. Precious stones are used in Scripture in a figurative sense, to signify value, beauty durability, etc., in those objects with which they are compared. See (Song of Solomon 5:14; Isaiah 54:11,12; Lamentations 4:7; Revelation 4:3; 21:10,21)"
        ]
    },
    {
        "Word": "Stoning",
        "Definitions": [
            "A form of punishment (Lev. 20:2; 24:14; Deut. 13:10; 17:5; 22:21) prescribed for certain offences. Of Achan (Josh. 7:25), Naboth (1 Kings 21), Stephen (Acts 7:59), Paul (Acts 14:19; 2 Cor. 11:25).",
            "[[1171]Punishments]"
        ]
    },
    {
        "Word": "Stork",
        "Definitions": [
            "Heb. hasidah, meaning \"kindness,\" indicating thus the character of the bird, which is noted for its affection for its young. It is in the list of birds forbidden to be eaten by the Levitical law (Lev. 11:19; Deut. 14:18). It is like the crane, but larger in size. Two species are found in Palestine, the white, which are dispersed in pairs over the whole country; and the black, which live in marshy places and in great flocks. They migrate to Palestine periodically (about the 22nd of March). Jeremiah alludes to this (Jer. 8:7). At the appointed time they return with unerring sagacity to their old haunts, and re-occupy their old nests. \"There is a well-authenticated account of the devotion of a stork which, at the burning of the town of Delft, after repeated and unsuccessful attempts to carry off her young, chose rather to remain and perish with them than leave them to their fate. Well might the Romans call it the pia avis!\"",
            "In Job 39:13 (A.V.), instead of the expression \"or wings and feathers unto the ostrich\" (marg., \"the feathers of the stork and ostrich\"), the Revised Version has \"are her pinions and feathers kindly\" (marg., instead of \"kindly,\" reads \"like the stork's\"). The object of this somewhat obscure verse seems to be to point out a contrast between the stork, as distinguished for her affection for her young, and the ostrich, as distinguished for her indifference.",
            "Zechariah (5:9) alludes to the beauty and power of the stork's wings.",
            "(Heb. chasidah), a large bird of passage of the heron family. The of the largest and most conspicuous of land birds, standing nearly four feet high, the jet black of its wings and its bright red beak and legs contrasting finely with the pure white of its plumage. (Zechariah 6:9) In the neighborhood of man it devours readily all kinds of offal and garbage. For this reason, doubtless it is placed in the list of unclean birds by the Mosaic law. (Leviticus 11:19; 14:18) The range of the white stork extends over the whole of Europe, except the British isles, where it is now a rare visitant, and over northern Africa and Asia as far at least as Burmah. The black stork (Ciconia nigra, Linn.), though less abundant in places, is scarcely less widely distributed, but has a more easterly range than its congener. Both species are very numerous in Palestine. While the black stork is never found about buildings, but prefers marshy places in forests and breeds on the tops of the loftiest trees, the white stork attaches itself to man and for the service which it renders in the destruction of reptiles and the removal of offal has been repaid from the earliest times by protection and reverence, The derivation of chasidah (from chesed, \"kindness\") points to the paternal and filial attachment of which the stork seems to have been a type among the Hebrews no less than the Greeks and Romans. It was believed that the young repaid the care of their parents by attaching themselves to them for life, and tending them in old age. That the parental attachment of the stork is very strong has been proved on many occasions, Few migratory birds are more punctual to the time of their reappearance than the white stork. The stork has no note, and the only sound it emits is that caused by the sudden snapping of its long mandibles."
        ]
    },
    {
        "Word": "Strain at",
        "Definitions": [
            "Simply a misprint for \"strain out\" (Matt. 23:24)."
        ]
    },
    {
        "Word": "Stranger",
        "Definitions": [
            "This word generally denotes a person from a foreign land residing in Palestine. Such persons enjoyed many privileges in common with the Jews, but still were separate from them. The relation of the Jews to strangers was regulated by special laws (Deut. 23:3; 24:14-21; 25:5; 26:10-13). A special signification is also sometimes attached to this word. In Gen. 23:4 it denotes one resident in a foreign land; Ex. 23:9, one who is not a Jew; Num. 3:10, one who is not of the family of Aaron; Ps. 69:8, an alien or an unknown person. The Jews were allowed to purchase strangers as slaves (Lev. 25:44, 45), and to take usury from them (Deut. 23:20).",
            "A \"stranger,\" in the technical sense of the term, may be defined to be a person of foreign, i.e. non-Israelitish, extraction resident within the limits of the promised land. He was distinct from the proper \"foreigner,\" inasmuch as the latter still belonged to another country, and would only visit Palestine as a traveller: he was still more distinct from the \"nations,\" or non-Israelite peoples. The term may be compared with our expression \"naturalized foreigner.\" The terms applied to the \"stranger\" have special reference to the fact of residing in the land. The existence of such a class of persons among the Israelites is easily accounted for the \"mixed multitude\" that accompanied them out of Egypt, (Exodus 12:38) formed one element the Canaanitish Population, which was never wholly extirpated from their native soil, formed another and a still more important one captives taken in war formed a third; fugitives, hired servants, merchants, etc., formed a fourth. With the exception of the Moabites and Ammonites, (23:3) all nations were admissible to the rights of citizenship under certain conditions. The stranger appears to have been eligible to all civil offices, that of king excepted. (17:15) In regard to religion, it was absolutely necessary that the stranger should not infringe any of the fundamental laws of the Israelitish state. If he were a bondman, he was obliged to submit to circumcision, (Exodus 12:44) if he were independent, it was optional with him but if he remained uncircumcised, he was prohibited from partaking of the Passover, (Exodus 12:48) and could not be regarded as a full citizen. Liberty was also given to an uncircumcised stranger in regard to the use of prohibited food. Assuming, however, that the stranger was circumcised, no distinction existed in regard to legal rights ha between the stranger and the Israelite; to the Israelite is enjoined to treat him as a brother. (Leviticus 19:34; 10:19) It also appears that the \"stranger\" formed the class whence the hirelings were drawn; the terms being coupled together in (Exodus 12:45; Leviticus 22:10; 25:6,40) The liberal spirit of the Mosaic regulations respecting strangers presents a strong contrast to the rigid exclusiveness of the Jews at the commencement of the Christian era. The growth of this spirit dates from the time of the Babylonish captivity."
        ]
    },
    {
        "Word": "Straw",
        "Definitions": [
            "Used in brick-making (Ex. 5:7-18). Used figuratively in Job 41:27; Isa. 11:7; 25:10; 65:25.",
            "Both wheat and barley straw were used by the ancient Hebrews chiefly as fodder for the horses cattle and camels. (Genesis 24:25; 1 Kings 4:28; Isaiah 11:7; 66:25) There is no intimation that straw was used for litter. It was employed by the Egyptians for making bricks, (Exodus 5:7,16) being chopped up and mixed with the clay to make them more compact and to prevent their cracking. [See [1172]Brick] The ancient Egyptians reaped their corn close to the ear, and afterward cut the straw close to the ground and laid it by. This was the straw that Pharaoh refused to give to the Israelites who were therefore compelled to gather \"stubble\" instead--a matter of considerable difficulty, seeing that the straw itself had been cut off near to the ground."
        ]
    },
    {
        "Word": "Stream of Egypt",
        "Definitions": [
            "(Isa. 27:12), the Wady el-Arish, called also \"the river of Egypt,\" R.V., \"brook of Egypt\" (Num. 34:5; Josh. 15:4; 2 Kings 24:7). It is the natural boundary of Egypt. Occasionally in winter, when heavy rains have fallen among the mountains inland, it becomes a turbulent rushing torrent. The present boundary between Egypt and Palestine is about midway between el-Arish and Gaza."
        ]
    },
    {
        "Word": "Street",
        "Definitions": [
            "The street called \"Straight\" at Damascus (Acts 9:11) is \"a long broad street, running from east to west, about a mile in length, and forming the principal thoroughfare in the city.\" In Oriental towns streets are usually narrow and irregular and filthy (Ps. 18:42; Isa. 10:6). \"It is remarkable,\" says Porter, \"that all the important cities of Palestine and Syria Samaria, Caesarea, Gerasa, Bozrah, Damascus, Palmyra, had their straight streets' running through the centre of the city, and lined with stately rows of columns. The most perfect now remaining are those of Palmyra and Gerasa, where long ranges of the columns still stand.\", Through Samaria, etc.",
            "The streets of a modern Oriental town present a great contrast to those with which we are familiar, being generally narrow, tortuous and gloomy, even in the best towns. Their character is mainly fixed by the climate and the style of architecture, the narrowness being due to the extreme heat, and the gloominess to the circumstance of the windows looking for the most part into the inner court. The street called \"Straight,\" in Damascus, (Acts 9:11) was an exception to the rule of narrowness: it was a noble thoroughfare, one hundred feet wide. divided in the Roman age by colonnades into three avenues, the central one for foot passengers, the side passages for vehicles and horsemen going in different directions. The shops and warehouses were probably collected together into bazaars in ancient as in modern times. (Jeremiah 37:21) That streets occasionally had names appears from (Jeremiah 37:21; Acts 9:11) That they were generally unpaved may be inferred from the notices of the pavement laid by Herod the Great at Antioch, and by Herod Agrippa II. at Jerusalem. Hence pavement forms one of the peculiar features of the ideal Jerusalem. Tob. 13:17; (Revelation 21:21) Each street and bazaar in a modern town is locked up at night; the same custom appears to have prevailed in ancient times. (Song of Solomon 3:3)"
        ]
    },
    {
        "Word": "Stripes",
        "Definitions": [
            "As a punishment were not to exceed forty (Deut. 25:1-3), and hence arose the custom of limiting them to thirty-nine (2 Cor. 11:24). Paul claimed the privilege of a Roman citizen in regard to the infliction of stripes (Acts 16:37, 38; 22:25-29). Our Lord was beaten with stripes (Matt. 27:26).",
            "[[1173]Punishments]"
        ]
    },
    {
        "Word": "Subscriptions",
        "Definitions": [
            "The subscriptions to Paul's epistles are no part of the original. In their present form they are ascribed to Euthalius, a bishop of the fifth century. Some of them are obviously incorrect."
        ]
    },
    {
        "Word": "Suburbs",
        "Definitions": [
            "The immediate vicinity of a city or town (Num. 35:3, 7; Ezek. 45:2). In 2 Kings 23:11 the Hebrew word there used (parvarim) occurs nowhere else. The Revised Version renders it \"precincts.\" The singular form of this Hebrew word (parvar) is supposed by some to be the same as Parbar (q.v.), which occurs twice in 1 Chr. 26:18."
        ]
    },
    {
        "Word": "Succoth",
        "Definitions": [
            "Booths. (1.) The first encampment of the Israelites after leaving Ramesses (Ex. 12:37); the civil name of Pithom (q.v.).",
            "(2.) A city on the east of Jordan, identified with Tell Dar'ala, a high mound, a mass of debris, in the plain north of Jabbok and about one mile from it (Josh. 13:27). Here Jacob (Gen. 32:17, 30; 33:17), on his return from Padan-aram after his interview with Esau, built a house for himself and made booths for his cattle. The princes of this city churlishly refused to afford help to Gideon and his 300 men when \"faint yet pursuing\" they followed one of the bands of the fugitive Midianites after the great victory at Gilboa. After overtaking and routing this band at Karkor, Gideon on his return visited the rulers of the city with severe punishment. \"He took the elders of the city, and thorns of the wilderness and briers, and with them he taught the men of Succoth\" (Judg. 8:13-16). At this place were erected the foundries for casting the metal-work for the temple (1 Kings 7:46).",
            "tents; tabernacles",
            "(booths).",
            "+ An ancient town, first heard of in the account of the homeward journey of Jacob from Padan-aram. (Genesis 35:17) The name is derived from the fact of Jacob's having there put up \"booths\" (succoth) for his cattle as well as a house for himself. From the itinerary of Jacob's return it seems that Succoth lay between Peniel, near the ford of the torrent Jabbok and Shechem. Comp. (Genesis 32:30) and Genesis33:18 In accordance with this is the mention of Succoth in the narrative of Gideon's pursuit of Zebah and Zalluunna. (Judges 5:5-17) It would appear from this passage that it lay east of the Jordan, which is corroborated by the fact that it was allotted to the tribe of Gad. (Joshua 13:27) Succoth is named once again after this--in (1 Kings 7:46; 2 Chronicles 4:17)--as marking the spot at which the brass founderies were placed for casting the metal work of the temple. (Dr. Merrill identifies it with a site called Tell Darala, one mile north of the Jabbok.--ED.) + The first camping-place of the Israelites when they left Egypt. (Exodus 12:37; 13:20; Numbers 33:5,6) This place was apparently reached at the close of the first days march. Rameses, the starting-place, was probably near the western end of the Wadi-t-Tumeylat . The distance traversed in each day's journey was about fifteen miles."
        ]
    },
    {
        "Word": "Succoth-benoth",
        "Definitions": [
            "Tents of daughters, supposed to be the name of a Babylonian deity, the goddess Zir-banit, the wife of Merodach, worshipped by the colonists in Samaria (2 Kings 17:30).",
            "the tents of daughters, or young women; or prostitutes"
        ]
    },
    {
        "Word": "Sukkiims",
        "Definitions": [
            "Dwellers in tents, (Vulg. and LXX., \"troglodites;\" i.e., cave-dwellers in the hills along the Red Sea). Shiskak's army, with which he marched against Jerusalem, was composed partly of this tribe (2 Chr. 12:3)."
        ]
    },
    {
        "Word": "Sun",
        "Definitions": [
            "(Heb. shemesh), first mentioned along with the moon as the two great luminaries of heaven (Gen. 1:14-18). By their motions and influence they were intended to mark and divide times and seasons. The worship of the sun was one of the oldest forms of false religion (Job 31:26, 27), and was common among the Egyptians and Chaldeans and other pagan nations. The Jews were warned against this form of idolatry (Deut. 4:19; 17:3; comp. 2 Kings 23:11; Jer. 19:13).",
            "In the history of \"greater light,\" of the creation the sun is described as \"greater light,\" in contradistinction to the moon, the \"lesser light,\" in conjunction with which it was to serve \"for signs and for seasons, and for days, and for years,\" while its special office was \"to rule the day.\" (Genesis 1:14-16) The \"signs\" referred to were probably such extraordinary phenomena as eclipses, which were regarded as conveying premonitions of coming events. (Jeremiah 10:2; Matthew 24:29) with Luke 21:25 The joint influence assigned to the sun and moon in deciding the \"seasons,\" both for agricultural operations and for religious festivals, and also in regulating the length and subdivisions of the years \"correctly describes the combination of the lunar and solar year which prevailed at all events subsequent to the Mosaic period. Sunrise and sunset are the only defined points of time in the absence of artificial contrivances for telling the hour of the day. Between these two points the Jews recognized three periods, viz., when the sun became hot, about 9 A.M. (1 Samuel 11:9; Nehemiah 7:3) the double light, or noon. (Genesis 43:16; 2 Samuel 4:5) and \"the cool of the day,\" shortly before sunset. (Genesis 3:8) The sun also served to fix the quarters of the hemisphere, east, west north and south, which were represented respectively by the rising sun, the setting sun, (Isaiah 45:6; Psalms 50:1) the dark quarter, (Genesis 13:14; Joel 2:20) and the brilliant quarter, (33:23; Job 37:17; Ezekiel 40:24) or otherwise by their position relative to a person facing the rising sun--before, behind, on the left hand and on the right hand. (Job 23:8,9) The worship of the sun, as the most prominent and powerful agent in the kingdom of nature, was widely diffused throughout the countries adjacent to Palestine. The Arabians appear to have paid direct worship to it without the intervention of any statue or symbol, (Job 31:26,27) and this simple style of worship was probably familiar to the ancestors of the Jews in Chaldaea and Mesopotamia. The Hebrews must have been well acquainted with the idolatrous worship of the sun during the captivity in Egypt, both from the contiguity of On, the chief seat of the worship of the sun, as implied in the name itself (On being the equivalent of the Hebrew Bethshemesh, \"house of the sun\") (Jeremiah 43:13) and also from the connection between Joseph and Potipherah(\"he who belongs to Ela\") the priest of On, (Genesis 41:45) After their removal to Canaan, the Hebrews came in contact with various forms of idolatry which originated in the worship of the sun; such as the Baal of the Phoenicians, the Molech or Milcom of the Ammonites, and the Hadad of the Syrians. The importance attached to the worship of the sun by the Jewish kings may be inferred from the fact that the horses sacred to the sun were stalled within the precincts of the temple. (2 Kings 23:11) In the metaphorical language of Scripture the sun is emblematic of the law of God, (Psalms 19:7) of the cheering presence of God, (Psalms 84:11) of the person of the Saviour, (John 1:9; Malachi 4:2) and of the glory and purity of heavenly beings. (Revelation 1:16; 10:1)"
        ]
    },
    {
        "Word": "Suph",
        "Definitions": [
            "(Deut. 1:1, R.V.; marg., \"some ancient versions have the Red Sea,\" as in the A.V.). Some identify it with Suphah (Num. 21:14, marg., A.V.) as probably the name of a place. Others identify it with es-Sufah = Maaleh-acrabbim (Josh. 15:3), and others again with Zuph (1 Sam. 9:5). It is most probable, however, that, in accordance with the ancient versions, this word is to be regarded as simply an abbreviation of Yam-suph, i.e., the \"Red Sea.\""
        ]
    },
    {
        "Word": "Suphah",
        "Definitions": [
            "(Num. 21:14, marg.; also R.V.), a place at the south-eastern corner of the Dead Sea, the Ghor es-Safieh. This name is found in an ode quoted from the \"Book of the Wars of the Lord,\" probably a collection of odes commemorating the triumphs of God's people (comp. 21:14, 17, 18, 27-30)."
        ]
    },
    {
        "Word": "Supper",
        "Definitions": [
            "The principal meal of the day among the Jews. It was partaken of in the early part of the evening (Mark 6:21; John 12:2; 1 Cor. 11:21). (See LORD'S [612]SUPPER.)"
        ]
    },
    {
        "Word": "Surety",
        "Definitions": [
            "One who becomes responsible for another. Christ is the surety of the better covenant (Heb. 7:22). In him we have the assurance that all its provisions will be fully and faithfully carried out. Solomon warns against incautiously becoming security for another (Prov. 6:1-5; 11:15; 17:18; 20:16)."
        ]
    },
    {
        "Word": "Susanchites",
        "Definitions": [
            "The inhabitants of Shushan, who joined the other adversaries of the Jews in the attempt to prevent the rebuilding of the temple (Ezra 4:9).",
            "is found once only--in (Ezra 4:9) There can be no doubt that it designates either the inhabitants of the city Susa or those of the country--Susis or Susiana. Perhaps the former explanation is preferable."
        ]
    },
    {
        "Word": "Susanna",
        "Definitions": [
            "Lily, with other pious women, ministered to Jesus (Luke 8:3).",
            "lily; rose; joy",
            "(a lily).",
            "+ The heroine of the story of the Judgment of Daniel. (The book which gives an account of her life is also called \"The history of Susanna,\" and is one of the apocryphal books of the Bible.) + One of the women who ministered to the Lord. (Luke 8:3) (A.D. 28-30.)"
        ]
    },
    {
        "Word": "Susi",
        "Definitions": [
            "The father of Gaddi, who was one of the twelve spies (Num. 13:11).",
            "horse; swallow; moth",
            "the father of Gaddi the Manassite spy. (Numbers 13:11)"
        ]
    },
    {
        "Word": "Swallow",
        "Definitions": [
            "(1.) Heb. sis (Isa. 38:14; Jer. 8:7), the Arabic for the swift, which \"is a regular migrant, returning in myriads every spring, and so suddenly that while one day not a swift can be seen in the country, on the next they have overspread the whole land, and fill the air with their shrill cry.\" The swift (cypselus) is ordinarily classed with the swallow, which it resembles in its flight, habits, and migration.",
            "(2.) Heb. deror, i.e., \"the bird of freedom\" (Ps. 84:3; Prov. 26:2), properly rendered swallow, distinguished for its swiftness of flight, its love of freedom, and the impossibility of retaining it in captivity. In Isa. 38:14 and Jer. 8:7 the word thus rendered (augr) properly means \"crane\" (as in the R.V.).",
            "Heb. deror in (Psalms 84:3; Proverbs 26:2) Heb. 'agur in (Isaiah 38:14; Jeremiah 8:7) but \"crane\" is more probably the true signification of 'agur [[1175]Crane]). The rendering of the Authorized Version for deror seems correct. The characters ascribed in the passages where the names occur are strictly applicable to the swallow, viz., its swiftness of flight, its meeting in the buildings of the temple, its mournful, garrulous note, and its regular migrations, shared indeed in common with several others. Many species of swallow occur in Palestine. All those common in England are found."
        ]
    },
    {
        "Word": "Swan",
        "Definitions": [
            "Mentioned in the list of unclean birds (Lev. 11:18; Deut. 14:16), is sometimes met with in the Jordan and the Sea of Galilee.",
            "(Heb. tinshemeth), thus rendered by the Authorized Version in (Leviticus 11:18; 14:16) where it occurs in the list of unclean birds Rut either of the renderings \"porphyrio\" (purple water-hen) and \"ibis\" is more probable. Neither of these birds occurs elsewhere in the catalogue; both would be familiar to residents in Egypt, and the original seems to point to some water-fowl. The purple water-hen is allied to our corn-crake and water-hen, and is the largest and most beautiful of the family Rallidae . It frequents marshes and the sedge by the banks of rivers in all the countries bordering on the Mediterranean and is abundant in lower Egypt."
        ]
    },
    {
        "Word": "Swelling",
        "Definitions": [
            "Of Jordan (Jer. 12:5), literally the \"pride\" of Jordan (as in R.V.), i.e., the luxuriant thickets of tamarisks, poplars, reeds, etc., which were the lair of lions and other beasts of prey. The reference is not to the overflowing of the river banks. (Comp. 49:19; 50:44; Zech. 11:3)."
        ]
    },
    {
        "Word": "Swine",
        "Definitions": [
            "(Heb. hazir), regarded as the most unclean and the most abhorred of all animals (Lev. 11:7; Isa. 65:4; 66:3, 17; Luke 15:15, 16). A herd of swine were drowned in the Sea of Galilee (Luke 8:32, 33). Spoken of figuratively in Matt. 7:6 (see Prov. 11:22). It is frequently mentioned as a wild animal, and is evidently the wild boar (Arab. khanzir), which is common among the marshes of the Jordan valley (Ps. 80:13).",
            "(Heb. chazir). The flesh of swine was forbidden as food by the Levitical law, (Leviticus 11:7; 14:8) the abhorrence which the Jews as a nation had of it may be inferred from (Isaiah 65:4) and 2 Macc 6:18,19. No other reason for the command to abstain from swine's flesh is given in the law of Moses beyond the general one which forbade any of the mammalia as food which did not literally fulfill the terms of the definition of a clean animal\" viz,, that it was to be a cloven-footed ruminant. It is, however, probable that dietetical considerations may have influenced Moses in his prohibition of swine's flesh: it is generally believed that its use in hot countries is liable to induce cutaneous disorders; hence in a people liable to leprosy the necessity for the observance of a strict rule. Although the Jews did not breed swine during the greater period of their existence as a nation there can be little doubt that the heathen nations of Palestine used the flesh as food. At the time of our Lord's ministry it would appear that the Jews occasionally violated the law of Moses with regard to swine's flesh. Whether \"the herd of swine\" into which the devils were allowed to enter, (Matthew 8:32; Mark 5:13) were the property of the Jewish or of the Gentile inhabitants of Gadara does not appear from the sacred narrative. The wild boar of the wood, (Psalms 80:13) is the common Sus scrofa which is frequently met with in the woody parts of Palestine, especially in Mount Tabor.",
            "When wild inhabited the woods -- Ps 80:13.",
            "Unclean and not to be eaten -- Le 11:7,8.",
            "Described",
            "Fierce and ungenerous. -- Mt 7:6.",
            "Filthy in its habits. -- 2Pe 2:22.",
            "Destructive to agriculture. -- Ps 80:13.",
            "Fed upon husks -- Lu 15:16.",
            "Sacrificing of, and abomination -- Isa 66:3.",
            "Kept in large herds -- Mt 8:30.",
            "Herding of, considered as the greatest degradation to a Jew -- Lu 15:15.",
            "The Gergesenes punished for having -- Mt 8:31,32; Mr 5:11,14.",
            "The ungodly Jews condemned for eating -- Isa 65:4; 66:17.",
            "Illustrative of",
            "The wicked. -- Mt 7:6.",
            "Hypocrites. -- 2Pe 2:22."
        ]
    },
    {
        "Word": "Sword",
        "Definitions": [
            "Of the Hebrew was pointed, sometimes two-edged, was worn in a sheath, and suspended from the girdle (Ex. 32:27; 1 Sam. 31:4; 1 Chr. 21:27; Ps. 149:6: Prov. 5:4; Ezek. 16:40; 21:3-5).",
            "It is a symbol of divine chastisement (Deut. 32:25; Ps. 7:12; 78:62), and of a slanderous tongue (Ps. 57:4; 64:3; Prov. 12:18). The word of God is likened also to a sword (Heb. 4:12; Eph. 6:17; Rev. 1:16). Gideon's watchword was, \"The sword of the Lord\" (Judg. 7:20).",
            "[[1177]Arms, Armor]"
        ]
    },
    {
        "Word": "Sycamine tree",
        "Definitions": [
            "Mentioned only in Luke 17:6. It is rendered by Luther \"mulberry tree\" (q.v.), which is most probably the correct rendering. It is found of two species, the black mulberry (Morus nigra) and the white mulberry (Mourea), which are common in Palestine. The silk-worm feeds on their leaves. The rearing of them is one of the chief industries of the peasantry of Lebanon and of other parts of the land. It is of the order of the fig-tree. Some contend, however, that this name denotes the sycamore-fig of Luke 19:4."
        ]
    },
    {
        "Word": "Sycamore",
        "Definitions": [
            "More properly sycomore (Heb. shikmoth and shikmim, Gr. sycomoros), a tree which in its general character resembles the fig-tree, while its leaves resemble those of the mulberry; hence it is called the fig-mulberry (Ficus sycomorus). At Jericho, Zacchaeus climbed a sycomore-tree to see Jesus as he passed by (Luke 19:4). This tree was easily destroyed by frost (Ps. 78:47), and therefore it is found mostly in the \"vale\" (1 Kings 10:27; 2 Chr. 1:15: in both passages the R.V. has properly \"lowland\"), i.e., the \"low country,\" the shephelah, where the climate is mild. Amos (7:14) refers to its fruit, which is of an inferior character; so also probably Jeremiah (24:2). It is to be distinguished from our sycamore (the Acer pseudo-platanus), which is a species of maple often called a plane-tree.",
            "(Heb. shikmah). Although it may be admitted that the sycamine is properly, and in (Luke 17:6) the mulberry, and the sycamore the mulberry, or sycamore-fig (Ficus sycomorus), yet the latter is the tree generally referred to in the Old Testament and called by the Septuagint sycamine, as (1 Kings 10:27; 1 Chronicles 27:28; Psalms 78:47; Amos 7:14) The Sycamore or fig-mulberry, is in Egypt and Palestine a tree of great importance and very extensive use. It attains the size of a walnut tree has wide-spreading branches and affords a delightful shade. On this account it is frequently planted by the waysides. Its leaves are heart-shaped, downy on the under side, and fragrant. The Fruit grows directly from the trunk itself on little sprigs, and in clusters like the grape. To make It eatable, each fruit, three or four days before gathering, must, it is said, be punctured with a sharp instrument or the finger-nail. This was the original employment of the prophet Amos, as he says. (Amos 7:14) So great was the value of these trees that David appointed for them in his kingdom a special overseer, as he did for the olives (1 Chronicles 27:28) and it is mentioned as one of the heaviest of Egypt's calamities that her sycamore were destroyed by hailstones."
        ]
    },
    {
        "Word": "Sychar",
        "Definitions": [
            "Liar or drunkard (see Isa. 28:1, 7), has been from the time of the Crusaders usually identified with Sychem or Shechem (John 4:5). It has now, however, as the result of recent explorations, been identified with Askar, a small Samaritan town on the southern base of Ebal, about a mile to the north of Jacob's well.",
            "end",
            "a place named only in (John 4:5) Sychar was either a name applied to the town of Shechem or it was an independent place. The first of these alternatives is now almost universally accepted. [[1178]Shechem]"
        ]
    },
    {
        "Word": "Sychem",
        "Definitions": [
            "See [613]SHECHEM.",
            "the Greek form of the word Shechem. It occurs in (Acts 7:16) only. [[1179]Shechem]"
        ]
    },
    {
        "Word": "Syene",
        "Definitions": [
            "Opening (Ezek. 29:10; 30:6), a town of Egypt, on the borders of Ethiopia, now called Assouan, on the right bank of the Nile, notable for its quarries of beautiful red granite called \"syenite.\" It was the frontier town of Egypt in the south, as Migdol was in the north-east.",
            "a bush; enmity",
            "properly Seventh a town of Egypt, on the frontier of Cush or Ethiopia, (Ezekiel 29:10; 30:6) represented by the present Aruan or Es-Suan."
        ]
    },
    {
        "Word": "Synagogue",
        "Definitions": [
            "(Gr. sunagoge, i.e., \"an assembly\"), found only once in the Authorized Version of Ps. 74:8, where the margin of Revised Version has \"places of assembly,\" which is probably correct; for while the origin of synagogues is unknown, it may well be supposed that buildings or tents for the accommodation of worshippers may have existed in the land from an early time, and thus the system of synagogues would be gradually developed.",
            "Some, however, are of opinion that it was specially during the Babylonian captivity that the system of synagogue worship, if not actually introduced, was at least reorganized on a systematic plan (Ezek. 8:1; 14:1). The exiles gathered together for the reading of the law and the prophets as they had opportunity, and after their return synagogues were established all over the land (Ezra 8:15; Neh. 8:2). In after years, when the Jews were dispersed abroad, wherever they went they erected synagogues and kept up the stated services of worship (Acts 9:20; 13:5; 17:1; 17:17; 18:4). The form and internal arrangements of the synagogue would greatly depend on the wealth of the Jews who erected it, and on the place where it was built. \"Yet there are certain traditional pecularities which have doubtless united together by a common resemblance the Jewish synagogues of all ages and countries. The arrangements for the women's place in a separate gallery or behind a partition of lattice-work; the desk in the centre, where the reader, like Ezra in ancient days, from his pulpit of wood,' may open the book in the sight of all of people and read in the book of the law of God distinctly, and give the sense, and cause them to understand the reading' (Neh. 8:4, 8); the carefully closed ark on the side of the building nearest to Jerusalem, for the preservation of the rolls or manuscripts of the law; the seats all round the building, whence the eyes of all them that are in the synagogue' may be fastened' on him who speaks (Luke 4:20); the chief seats' (Matt. 23:6) which were appropriated to the 'ruler' or rulers' of the synagogue, according as its organization may have been more or less complete;\", these were features common to all the synagogues.",
            "Where perfected into a system, the services of the synagogue, which were at the same hours as those of the temple, consisted,",
            "(1) of prayer, which formed a kind of liturgy, there were in all eighteen prayers; (2) the reading of the Scriptures in certain definite portions; and (3) the exposition of the portions read. (See Luke 4:15, 22; Acts 13:14.)",
            "The synagogue was also sometimes used as a court of judicature, in which the rulers presided (Matt. 10:17; Mark 5:22; Luke 12:11; 21:12; Acts 13:15; 22:19); also as public schools.",
            "The establishment of synagogues wherever the Jews were found in sufficient numbers helped greatly to keep alive Israel's hope of the coming of the Messiah, and to prepare the way for the spread of the gospel in other lands. The worship of the Christian Church was afterwards modelled after that of the synagogue.",
            "Christ and his disciples frequently taught in the synagogues (Matt. 13:54; Mark 6:2; John 18:20; Acts 13:5, 15, 44; 14:1; 17:2-4, 10, 17; 18:4, 26; 19:8).",
            "To be \"put out of the synagogue,\" a phrase used by John (9:22; 12:42; 16:2), means to be excommunicated.",
            "+ History .--The word synagogue (sunagoge), which means a \"congregation,\" is used in the New Testament to signify a recognized place of worship. A knowledge of the history and worship of the synagogues is of great importance, since they are the characteristic institution of the later phase of Judaism. They appear to have arisen during the exile, in the abeyance of the temple-worship, and to have received their full development on the return of the Jews from captivity. The whole history of Ezra presupposes the habit of solemn, probably of periodic, meetings. (Ezra 8:15; Nehemiah 8:2; 9:1; Zechariah 7:5) After the Maccabaean struggle for independence, we find almost every town or village had its one or more synagogues. Where the Jews were not in sufficient numbers to be able to erect and fill a building, there was the proseucha (proseuche), or place of prayer, sometimes open, sometimes covered in, commonly by a running stream or on the seashore, in which devout Jews and proselytes met to worship, and perhaps to read. (Acts 16:13) Juven. Sat. iii. 296. It is hardly possible to overestimate the influence of the system thus developed. To it we may ascribe the tenacity with which, after the Maccabaean struggle, the Jews adhered to the religion of their fathers, and never again relapsed into idolatry. + Structure .--The size of a synagogue varied with the population. Its position was, however, determinate. If stood, if possible, on the highest ground, in or near the city to which it belonged. And its direction too was fixed. Jerusalem was the Kibleh of Jewish devotion. The synagogue was so constructed that the worshippers, as they entered and as they prayed, looked toward it. The building was commonly erected at the cost of the district. Sometimes it was built by a rich Jew, or even, as in (Luke 7:5) by a friend or proselyte. In the internal arrangement of the synagogue we trace an obvious analogy to the type of the tabernacle. At the upper or Jerusalem end stood the ark, the chest which, like the older and more sacred ark contained the Book of the Law. It gave to that end the name and character of a sanctuary. This part of the synagogue was naturally the place of honor. Here were the \"chief seats,\" for which Pharisees and scribes strove so eagerly, (Matthew 23:6) and to which the wealthy and honored worshipper was invited. (James 2:2,3) Here too, in front of the ark, still reproducing the type of the tabernacle, was the eight-branched lamp, lighted only on the greater festivals. Besides this there was one lamp kept burning perpetually. More toward the middle of the building was a raised platform, on which several persons could stand at once, and in the middle of this rose a pulpit, in which the reader stood to read the lesson or sat down to teach. The congregation were divided, men on one side, women on the other a low partition, five or six feet high, running between them. The arrangements of modern synagogues, for many centuries, have made the separation more complete by placing the women in low side-galleries, screened off a lattice-work. + Officers.--In smaller towns there was often but one rabbi. Where a fuller organization was possible, there was a college of elders, (Luke 7:3) presided over by one who was \"the chief of the synagogue.\" (Luke 8:41,49; 13:14; Acts 18:8,17) The most prominent functionary in a large synagogue was known as the sheliach (= legatus), the officiating minister who acted as the delegate of the congregation and was therefore the chief reader of prayers, etc.., in their name. The chazzan or \"minister\" of the synagogue, (Luke 4:20) had duties of a lower kind, resembling those of the Christian deacon or sub-deacon. He was to open the doors and to prepare the building for service. Besides these there were ten men attached to every synagogue, known as the ballanim, (--otiosi). They were supposed to be men of leisure not obliged to labor for their livelihood able therefore to attend the week-day as well as the Sabbath services. The legatus of the synagogues appears in the angel, (Revelation 1:20; 2:1) perhaps also in the apostle of the Christian Church. + Worship .--It will be enough, in this place, to notice in what way the ritual, no less than the organization, was connected with the facts of the New Testament history, and with the life and order of the Christian Church. From the synagogue came the use of fixed forms of prayer. To that the first disciples had been accustomed from their youth. They had asked their Master to give them a distinctive one, and he had complied with their request, (Luke 11:1) as the Baptist had done before for his disciples, as every rabbi did for his. \"Moses\" was \"read in the synagogues every Sabbath day,\" (Acts 15:21) the whole law being read consecutively, so as to be completed, according to one cycle, in three years. The writings of the prophets were read as second lessons in a corresponding order. They were followed by the derash (Acts 13:15) the exposition, the sermon of the synagogue. The conformity extends also to the times of prayer. In the hours of service this was obviously the case. The third, sixth and ninth hours were in the times of the New Testament, (Acts 3:1; 10:3,9) and had been probably for some time before, (Psalms 55:17; Daniel 6:10) the fixed times of devotion. The same hours, it is well known, were recognized in the Church of the second century, probably in that of the first also. The solemn days of the synagogue were the second, the fifth and the seventh, the last or Sabbath being the conclusion of the whole. The transfer of the sanctity of the Sabbath to the Lord's day involved a corresponding change in the order of the week, and the first, the fourth the sixth became to the Christian society what the other days had been to the Jewish. From the synagogue, lastly, come many less conspicuous practices, which meet us in the liturgical life of the first three centuries: Ablution, entire or partial, before entering the place of meeting, (John 13:1-15; Hebrews 10:22) standing, and not kneeling, as the attitude of prayer, (Luke 18:11) the arms stretched out; the face turned toward the Kibleh of the east; the responsive amen of the congregation to the prayers and benedictions of the elders. (1 Corinthians 14:16) + Judicial functions .--The language of the New Testament shows that the officers of the synagogue exercised in certain cases a judicial power. If is not quite so easy, however to define the nature of the tribunal and the precise limits of its jurisdiction. In two of the passages referred to-- (Matthew 10:17; Mark 13:9)--they are carefully distinguished from the councils. It seems probable that the council was the larger tribunal of twenty-three, which sat in every city, and that under the term synagogue we are to understand a smaller court, probably that of the ten judges mentioned in the Talmud. Here also we trace the outline of a Christian institution. The Church, either by itself or by appointed delegates, was to act as a court of arbitration in all disputes its members. The elders of the church were not however to descend to the trivial disputes of daily life. For the elders, as for those of the synagogue, were reserved the graver offences against religion and morals."
        ]
    },
    {
        "Word": "Syntyche",
        "Definitions": [
            "Fortunate; affable, a female member of the church at Philippi, whom Paul beseeches to be of one mind with Euodias (Phil. 4:2, 3).",
            "that speaks or discourses",
            "(with fate), a female member of the church of Philippi. (Philemon 4:2,3) (A.D.57)."
        ]
    },
    {
        "Word": "Syracuse",
        "Definitions": [
            "A city on the south-east coast of Sicily, where Paul landed and remained three days when on his way to Rome (Acts 28:12). It was distinguished for its magnitude and splendour. It is now a small town of some 13,000 inhabitants.",
            "that draws violently",
            "the celebrated city on the eastern coast of Sicily. \"The city in its splendor was the largest and richest that the Greeks possessed in any part of the world, being 22 miles in circumference.\" St. Paul arrived thither in an Alexandrian ship from Melita, on his voyage to Rome. (Acts 28:12) The site of Syracuse rendered it a convenient place for the African corn-ships to touch at, for the harbor was an excellent one, and the fountain Arethusa in the island furnished an unfailing supply of excellent water."
        ]
    },
    {
        "Word": "Syria",
        "Definitions": [
            "(Heb. Aram), the name in the Old Testament given to the whole country which lay to the north-east of Phoenicia, extending to beyond the Euphrates and the Tigris. Mesopotamia is called (Gen. 24:10; Deut. 23:4) Aram-naharain (=Syria of the two rivers), also Padan-aram (Gen. 25:20). Other portions of Syria were also known by separate names, as Aram-maahah (1 Chr. 19:6), Aram-beth-rehob (2 Sam. 10:6), Aram-zobah (2 Sam. 10:6, 8). All these separate little kingdoms afterwards became subject to Damascus. In the time of the Romans, Syria included also a part of Palestine and Asia Minor.",
            "\"From the historic annals now accessible to us, the history of Syria may be divided into three periods: The first, the period when the power of the Pharaohs was dominant over the fertile fields or plains of Syria and the merchant cities of Tyre and Sidon, and when such mighty conquerors as Thothmes III. and Rameses II. could claim dominion and levy tribute from the nations from the banks of the Euphrates to the borders of the Libyan desert. Second, this was followed by a short period of independence, when the Jewish nation in the south was growing in power, until it reached its early zenith in the golden days of Solomon; and when Tyre and Sidon were rich cities, sending their traders far and wide, over land and sea, as missionaries of civilization, while in the north the confederate tribes of the Hittites held back the armies of the kings of Assyria. The third, and to us most interesting, period is that during which the kings of Assyria were dominant over the plains of Syria; when Tyre, Sidon, Ashdod, and Jerusalem bowed beneath the conquering armies of Shalmaneser, Sargon, and Sennacherib; and when at last Memphis and Thebes yielded to the power of the rulers of Nineveh and Babylon, and the kings of Assyria completed with terrible fulness the bruising of the reed of Egypt so clearly foretold by the Hebrew prophets.\", Boscawen.",
            "is the term used throughout our version for the Hebrew Aram, as well as for the Greek Zupia . Most probably Syria is for Tsyria, the country about Tsur or Tyre which was the first of the Syrian towns known to the Greeks. It is difficult to fix the limits of Syria. The limits of the Hebrew Aram and its subdivisions are spoken of under [1180]Aram. Syria proper was bounded by Amanus and Taurus on the north by the Euphrates and the Arabian desert on the east, by Palestine on the south, by the Mediterranean near the mouth of the Orontes, and then by Phoenicia on the west. This tract is about 300 miles long from north to south, and from 50 to 150 miles broad. It contains an area of about 30,000 square miles. General physical features .--The general character of the tract is mountainous, as the Hebrew name Aram (from a roof signifying \"height\") sufficiently implies. The most fertile and valuable tract of Syria is the long valley intervening between Libanus and Anti-Libanus. Of the various mountain ranges of Syria, Lebanon possesses the greatest interest. It extends from the mouth of the Litany to Arka, a distance of nearly 100 miles. Anti-Libanus, as the name implies, stands lover against Lebanon, running in the same direction, i.e. nearly north and south, and extending the same length. [[1181]Lebanon] The principal rivers of Syria are the Litany and the Orontes. The Litany springs from a small lake situated in the middle of the Coele-Syrian valley, about six miles to the southwest of Baalbek. It enters the sea about five miles north of Tyre. The source of the Orontes is but about 15 miles from that of the Litany. Its modern name is the Nahr-el-Asi, or \"rebel stream,\" an appellation given to it on account of its violence and impetuosity in many parts of its course. The chief towns of Syria may be thus arranged, as nearly as possible in the order of their importance: 1, Antioch; 2, Damascus; 3, Apamea; 4, Seleucia; 5, Tadmor or Palmyra; 6, Laodicea; 7, Epiphania (Hamath); 8, Samosata; 9, Hierapolis (Mabug); 10, Chalybon; 11, Emesa; 12, Heliopolis; 13, Laodicea ad Libanum; 14, Cyrrhus; 15, Chalcis; 16, Poseideum; 17, Heraclea; 18, Gindarus; 19, Zeugma; 20, Thapsacus. Of these, Samosata, Zeugma and Thapsacus are on the Euphrates; Seleucia, Laodicea, Poseideum and Heraclea, on the seashore, Antioch, Apamea, Epiphania and Emesa (Hems), on the Orontes; Heliopolis and Laodicea ad Libanum, in Coele-Syria; Hierapolis, Chalybon, Cyrrhus, Chalcis and Gindarns, in the northern highlands; Damascus on the skirts, and Palmyra in the centre, of the eastern desert. History.--The first occupants of Syria appear to have been of Hamitic descent--Hittites, Jebusites, Amorites, etc. After a while the first comers, who were still to a great extent nomads, received a Semitic infusion, while most Probably came to them from the southeast. The only Syrian town whose existence we find distinctly marked at this time is Damascus, (Genesis 14:15; 15:2) which appears to have been already a place of some importance. Next to Damascus must be placed Hamath. (Numbers 13:21; 34:8) Syria at this time, and for many centuries afterward, seems to have been broken up among a number of petty kingdoms. The Jews first come into hostile contact with the Syrians, under that name, in the time of David. (Genesis 15:18; 2 Samuel 8:3,4,13) When, a few years later, the Ammonites determined on engaging in a war with David, and applied to the Syrians for aid, Zolah, together with Beth-rehob sent them 20,000 footmen, and two other Syrian kingdoms furnished 13,000. (2 Samuel 10:6) This army being completely defeated by Joab, Hadadezer obtained aid from Mesopotamia, ibid. ver. 16, and tried the chance of a third battle, which likewise went against him, and produced the general submission of Syria to the Jewish monarch. The submission thus begun continued under the reign of Solomon. (1 Kings 4:21) The only part of Syria which Solomon lost seems to have been Damascus, where an independent kingdom was set up by Rezon, a native of Zobah. (1 Kings 11:23-25) On the separation of the two kingdoms, soon after the accession of Rehoboam, the remainder of Syria no doubt shook off the yoke. Damascus now became decidedly the leading state, Hamath being second to it, and the northern Hittites, whose capital was Carchemish, near Bambuk, third. [[1182]Damascus] Syria became attached to the great Assyrian empire, from which it passed to the Babylonians, and from them to the Persians, In B.C. 333 it submitted to Alexander without a struggle. Upon the death of Alexander, Syria became, for the first time the head of a great kingdom. On the division of the provinces among his generals, B.C. 321, Seleucus Nicator received Mesopotamia and Syria. The city of Antioch was begun in B.C. 300, and, being finished in a few years, was made the capital of Seleucus' kingdom. The country grew rich with the wealth which now flowed into it on all sides. Syria was added to the Roman empire by Pompey, B.C. 64, and as it holds an important place, not only in the Old Testament but in the New, some account of its condition under the Romans must be given. While the country generally was formed into a Roman province, under governors who were at first proprietors or quaestors, then procounsuls, and finally legates, there were exempted from the direct rule of the governor in the first place, a number of \"free cities\" which retained the administration of their own affairs, subject to a tribute levied according to the Roman principles of taxation; secondly, a number of tracts, which were assigned to petty princes, commonly natives, to be ruled at their pleasure, subject to the same obligations with the free cities as to taxation. After the formal division of the provinces between Augustus and the senate, Syria, being from its exposed situation among the province principis, were ruled by legates, who were of consular rank (consulares) and bore severally the full title of \"Legatus Augusti pro praetore.\" Judea occupied a peculiar position; a special procurator was therefore appointed to rule it, who was subordinate to the governor of Syria, but within his own province had the power of a legatus. Syria continued without serious disturbance from the expulsion of the Parthians, B.C. 38, to the breaking out of the Jewish war, A.D. 66. in A.D. 44-47 it was the scene of a severe famine. A little earlier, Christianity had begun to spread into it, partly by means of those who \"were scattered\" at the time of Stephen's persecution, (Acts 11:19) partly by the exertions of St. Paul. (Galatians 1:21) The Syrian Church soon grew to be one of the most flourishing (Acts 13:1; 15:23,35,41) etc. (Syria remained under Roman and Byzantine rule till A.D. 634, when it was overrun by the Mohammedans; after which it was for many years the scene of fierce contests, and was finally subjugated by the Turks, A.D. 1517, under whose rule it still remains.--ED.)",
            "Originally included Mesopotamia -- Ge 25:20; 28:5; De 26:5; Ac 7:2.",
            "More properly the country around Damascus -- 2Sa 8:6.",
            "Damascus the capital of -- Isa 7:8.",
            "Abana and Pharpar rivers of -- 2Ki 5:12.",
            "Governed by kings -- 1Ki 22:31; 2Ki 5:1.",
            "Inhabitants of",
            "Called Syrians. -- 2Sa 10:11; 2Ki 5:20.",
            "Called Syrians of Damascus. -- 2Sa 8:5.",
            "An idolatrous people. -- Jdj 10:6; 2Ki 5:18.",
            "A warlike people. -- 1Ki 20:23,25.",
            "A commercial people. -- Eze 27:18.",
            "Spoke the Syriack language. -- 2Ki 18:26; Ezr 4:7; Da 2:4.",
            "Israel followed the idolatry of -- Jdj 10:6.",
            "David",
            "Destroyed the army of, which assisted Hadadezer. -- 2Sa 8:5.",
            "Garrisoned and made tributary. -- 2Sa 8:6.",
            "Dedicated the spoils of. -- 2Sa 8:11,12.",
            "Obtained renown by his victory over. -- 2Sa 8:13.",
            "Sent Joab against the armies of, hired by the Ammonites. -- 2Sa 10:6-14.",
            "Destroyed a second army of. -- 2Sa 10:15-19.",
            "Asa sought aid of, against Israel -- 1Ki 15:18-20.",
            "Elijah anointed Hazael king over, by divine direction -- 1Ki 19:15.",
            "Benhadad king of, besieged Samaria -- 1Ki 20:1-12.",
            "The Israelites",
            "Under Ahab encouraged and assisted by God, overcame. -- 1Ki 20:13-20.",
            "Forewarned of invasion by, at the return of the year. -- 1Ki 20:22-25.",
            "Insignificant before. -- 1Ki 20:26,27.",
            "Encouraged and assisted by God overcame a second time. -- 1Ki 20:28-30.",
            "Craftily drawn into a league with. -- 1Ki 20:31-43.",
            "At peace with, for three years. -- 1Ki 22:1.",
            "Under Ahab sought to recover Ramoth-gilead from. -- 1Ki 22:3-29.",
            "Defeated by, and Ahab slain. -- 1Ki 22:30-36.",
            "Harassed by frequent incursions of. -- 2Ki 5:2; 6:23.",
            "Heard the secrets of, from Elisha. -- 2Ki 6:8-12.",
            "God smote with blindness those sent against Elisha by the king of -- 2Ki 6:14,18-20.",
            "Besieged Samaria again -- 2Ki 6:24-29.",
            "Army of, miraculously routed -- 2Ki 7:5,6.",
            "Death of the king of, and the cruelty of his successor foretold by Elisha -- 2Ki 8:7,15.",
            "Joram king of Israel in seeking to recover Ramothgilead from, severely wounded -- 2Ki 8:28,29; 9:15.",
            "Israel delivered into the hands of, for the sins of Jehoahaz -- 2Ki 13:3,7,22.",
            "A saviour raised up for Israel against -- 2Ki 13:5,23-25.",
            "Elisha predicted to Joash his three victories over -- 2Ki 13:14-19.",
            "Joined with Israel against Ahaz and besieged Jerusalem -- 2Ki 16:5; Isa 7:12.",
            "Retook Elath and drove out the Jews -- 2Ki 16:6.",
            "Subdued and its inhabitants taken captive by Assyria -- 2Ki 16:9.",
            "Prophecies respecting",
            "Destruction of Rezin king of. -- Isa 7:8,16.",
            "Ceasing to be a kingdom. -- Isa 17:1-3.",
            "Terror and dismay in, occasioned by its invasion. -- Jer 49:23,24.",
            "Destruction of its inhabitants. -- Jer 49:26.",
            "Plundering of Damascus. -- Isa 8:4.",
            "Burning of Damascus. -- Jer 49:27; Am 1:4.",
            "Its calamities, the punishments of its sins. -- Am 1:3.",
            "Its inhabitants to be captives. -- Am 1:3.",
            "Its history in connection with the Macedonia empire. -- Da 11:6-45.",
            "Subdued and governed by the Romans -- Lu 2:2.",
            "Gospel preached and many churches founded in -- Ac 15:23,41."
        ]
    },
    {
        "Word": "Syriac",
        "Definitions": [
            "(2 Kings 18:26; Ezra 4:7; Dan. 2:4), more correctly rendered \"Aramaic,\" including both the Syriac and the Chaldee languages. In the New Testament there are several Syriac words, such as \"Eloi, Eloi, lama sabachthani?\" (Mark 15:34; Matt. 27:46 gives the Heb. form, \"Eli, Eli\"), \"Raca\" (Matt. 5:22), \"Ephphatha\" (Mark 7:34), \"Maran-atha\" (1 Cor. 16:22).",
            "A Syriac version of the Old Testament, containing all the canonical books, along with some apocryphal books (called the Peshitto, i.e., simple translation, and not a paraphrase), was made early in the second century, and is therefore the first Christian translation of the Old Testament. It was made directly from the original, and not from the LXX. Version. The New Testament was also translated from Greek into Syriac about the same time. It is noticeable that this version does not contain the Second and Third Epistles of John, 2 Peter, Jude, and the Apocalypse. These were, however, translated subsequently and placed in the version. (See [614]VERSION.)"
        ]
    },
    {
        "Word": "Syrophenician",
        "Definitions": [
            "\"a Greek, a Syrophenician by nation\" (Mark 7:26), i.e., a Gentile born in the Phoenician part of Syria. (See [615]PHENICIA.)",
            "When our Lord retired into the borderland of Tyre and Sidon (Matt. 15:21), a Syro-phoenician woman came to him, and earnestly besought him, in behalf of her daughter, who was grievously afflicted with a demon. Her faith in him was severely tested by his silence (Matt. 15:23), refusal (24), and seeming reproach that it was not meet to cast the children's bread to dogs (26). But it stood the test, and her petition was graciously granted, because of the greatness of her faith (28)."
        ]
    },
    {
        "Word": "Taanach",
        "Definitions": [
            "A sandy place, an ancient royal city of the Canaanites, on the south-western border of the plain of Esdraelon, 4 miles south of Megiddo. Its king was conquered by Joshua (12:21). It was assigned to the Levites of the family of Kohath (17:11-18; 21:25). It is mentioned in the song of Deborah (Judg. 5:19). It is identified with the small modern village of Ta'annuk.",
            "who humbles thee; who answers thee",
            "(sandy), an ancient Canaanitish city whose king is enumerated among the thirty-one kings conquered by Joshua. (Joshua 12:21) It came into the half tribe of Manasseh, (Joshua 17:11; 21:25; 1 Chronicles 7:29) and was bestowed on the Kohathite Levites. (Joshua 21:25) Taanach is almost always named in company with Megiddo, and they were evidently the chief towns of that fine rich district which forms the western portion of the great plain of Esdraelon. (1 Kings 4:12) It is still called Ta'annuk, and) stands about four miles southeast of Lejjun and 13 miles southwest of Nazareth."
        ]
    },
    {
        "Word": "Taanath-shiloh",
        "Definitions": [
            "Approach to Shiloh, a place on the border of Ephraim (Josh. 16:6), probably the modern T'ana, a ruin 7 miles south-east of Shechem, on the ridge east of the Mukhnah plain."
        ]
    },
    {
        "Word": "Tabbaoth",
        "Definitions": [
            "Impressions; rings, \"the children of,\" returned from the Captivity (Ezra 2:43).",
            "(rings). The children of Tabbaoth were a family of Nethinim who returned with Zerubbabel. (Ezra 2:43; Nehemiah 7:46) (B.C. before 536.)"
        ]
    },
    {
        "Word": "Tabbath",
        "Definitions": [
            "Famous, a town in the tribe of Ephraim (Judg. 7:22), to the south of Bethshean, near the Jordan.",
            "good; goodness",
            "(celebrated), a place mentioned only in (Judges 7:25) in describing the flight of the Midianite host after Gideon's night attack; (probably the present Tubukhat-Fahil, a very striking natural bank 600 feet high, with a long horizontal top, embanked against the western face of the mountains east of the Jordan, and descending with a steep front to the river.--Robinson, Bib. Res.)"
        ]
    },
    {
        "Word": "Tabeal",
        "Definitions": [
            "Goodness of God, the father of one whom the kings of Syria and Samaria in vain attempted to place on the throne of Ahaz (Isa. 7:6).",
            "Tabeel, good God",
            "(God is good). The son of Tabeal was apparently an Ephraimite in the army of Pekah the son of Remaliah, or a Syrian in the army of Rezin, when they went up to besiege Jerusalem in the reign of Ahaz. (Isaiah 7:6) The Aramaic form of the name favors the latter supposition. (B.C. before 738.)"
        ]
    },
    {
        "Word": "Tabeel",
        "Definitions": [
            "A Persian governor of Samaria, who joined others in the attempt to prevent the rebuilding of Jerusalem (Ezra 4:7)."
        ]
    },
    {
        "Word": "Taberah",
        "Definitions": [
            "Burning, a place in the wilderness of Paran, where the \"fire of the Lord\" consumed the murmuring Israelites (Num. 11:3; Deut. 9:22). It was also called Kibroth-hattaavah (q.v.).",
            "burning",
            "the name of a place in the wilderness of Paran. (Numbers 11:3; 9:22) It has not been identified."
        ]
    },
    {
        "Word": "Tabering",
        "Definitions": [
            "Playing on a small drum or tabret. In Nahum 2:7, where alone it occurs, it means beating on the breast, as players beat on the tabret.",
            "an obsolete English word used in the Authorized Version of (Nahum 2:7) The Hebrew word connects itself with toph, \"a timbrel.\" The Authorized Version reproduces the original idea. The \"tabour\" or \"tabor\" was a musical instrument of the drum type which with the pipe formed the band of a country village. To \"tabour,\" accordingly, is to beat with loud strokes, as men beat upon such an instrument."
        ]
    },
    {
        "Word": "Tabernacle",
        "Definitions": [
            "(1.) A house or dwelling-place (Job 5:24; 18:6, etc.).",
            "(2.) A portable shrine (comp. Acts 19:24) containing the image of Moloch (Amos 5:26; marg. and R.V., \"Siccuth\").",
            "(3.) The human body (2 Cor. 5:1, 4); a tent, as opposed to a permanent dwelling.",
            "(4.) The sacred tent (Heb. mishkan, \"the dwelling-place\"); the movable tent-temple which Moses erected for the service of God, according to the \"pattern\" which God himself showed to him on the mount (Ex. 25:9; Heb. 8:5). It is called \"the tabernacle of the congregation,\" rather \"of meeting\", i.e., where God promised to meet with Israel (Ex. 29:42); the \"tabernacle of the testimony\" (Ex. 38:21; Num. 1:50), which does not, however, designate the whole structure, but only the enclosure which contained the \"ark of the testimony\" (Ex. 25:16, 22; Num. 9:15); the \"tabernacle of witness\" (Num. 17:8); the \"house of the Lord\" (Deut. 23:18); the \"temple of the Lord\" (Josh. 6:24); a \"sanctuary\" (Ex. 25:8).",
            "A particular account of the materials which the people provided for the erection and of the building itself is recorded in Ex. 25-40. The execution of the plan mysteriously given to Moses was intrusted to Bezaleel and Aholiab, who were specially endowed with wisdom and artistic skill, probably gained in Egypt, for this purpose (Ex. 35:30-35). The people provided materials for the tabernacle so abundantly that Moses was under the necessity of restraining them (36:6). These stores, from which they so liberally contributed for this purpose, must have consisted in a great part of the gifts which the Egyptians so readily bestowed on them on the eve of the Exodus (12:35, 36).",
            "The tabernacle was a rectangular enclosure, in length about 45 feet (i.e., reckoning a cubit at 18 inches) and in breadth and height about 15. Its two sides and its western end were made of boards of acacia wood, placed on end, resting in sockets of brass, the eastern end being left open (Ex. 26:22). This framework was covered with four coverings, the first of linen, in which figures of the symbolic cherubim were wrought with needlework in blue and purple and scarlet threads, and probably also with threads of gold (Ex. 26:1-6; 36:8-13). Above this was a second covering of twelve curtains of black goats'-hair cloth, reaching down on the outside almost to the ground (Ex. 26:7-11). The third covering was of rams' skins dyed red, and the fourth was of badgers' skins (Heb. tahash, i.e., the dugong, a species of seal), Ex. 25:5; 26:14; 35:7, 23; 36:19; 39:34.",
            "Internally it was divided by a veil into two chambers, the exterior of which was called the holy place, also \"the sanctuary\" (Heb. 9:2) and the \"first tabernacle\" (6); and the interior, the holy of holies, \"the holy place,\" \"the Holiest,\" the \"second tabernacle\" (Ex. 28:29; Heb. 9:3, 7). The veil separating these two chambers was a double curtain of the finest workmanship, which was never passed except by the high priest once a year, on the great Day of Atonement. The holy place was separated from the outer court which enclosed the tabernacle by a curtain, which hung over the six pillars which stood at the east end of the tabernacle, and by which it was entered.",
            "The order as well as the typical character of the services of the tabernacle are recorded in Heb. 9; 10:19-22.",
            "The holy of holies, a cube of 10 cubits, contained the \"ark of the testimony\", i.e., the oblong chest containing the two tables of stone, the pot of manna, and Aaron's rod that budded.",
            "The holy place was the western and larger chamber of the tabernacle. Here were placed the table for the shewbread, the golden candlestick, and the golden altar of incense.",
            "Round about the tabernacle was a court, enclosed by curtains hung upon sixty pillars (Ex. 27:9-18). This court was 150 feet long and 75 feet broad. Within it were placed the altar of burnt offering, which measured 7 1/2 feet in length and breadth and 4 1/2 feet high, with horns at the four corners, and the laver of brass (Ex. 30:18), which stood between the altar and the tabernacle.",
            "The whole tabernacle was completed in seven months. On the first day of the first month of the second year after the Exodus, it was formally set up, and the cloud of the divine presence descended on it (Ex. 39:22-43; 40:1-38). It cost 29 talents 730 shekels of gold, 100 talents 1,775 shekels of silver, 70 talents 2,400 shekels of brass (Ex. 38:24-31).",
            "The tabernacle was so constructed that it could easily be taken down and conveyed from place to place during the wanderings in the wilderness. The first encampment of the Israelites after crossing the Jordan was at Gilgal, and there the tabernacle remained for seven years (Josh. 4:19). It was afterwards removed to Shiloh (Josh. 18:1), where it remained during the time of the Judges, till the days of Eli, when the ark, having been carried out into the camp when the Israelites were at war with the Philistines, was taken by the enemy (1 Sam. 4), and was never afterwards restored to its place in the tabernacle. The old tabernacle erected by Moses in the wilderness was transferred to Nob (1 Sam. 21:1), and after the destruction of that city by Saul (22:9; 1 Chr. 16:39, 40), to Gibeon. It is mentioned for the last time in 1 Chr. 21:29. A new tabernacle was erected by David at Jerusalem (2 Sam. 6:17; 1 Chr. 16:1), and the ark was brought from Perez-uzzah and deposited in it (2 Sam. 6:8-17; 2 Chr. 1:4).",
            "The word thus rendered (ohel) in Ex. 33:7 denotes simply a tent, probably Moses' own tent, for the tabernacle was not yet erected.",
            "The tabernacle was the tent of Jehovah, called by the same name as the tents of the people in the midst of which it stood. It was also called the sanctuary and the tabernacle of the congregation. The first ordinance given to Moses, after the proclamation of the outline of the law from Sinai, related to the ordering of the tabernacle, its furniture and its service as the type which was to be followed when the people came to their own home and \"found a place\" for the abode of God. During the forty days of Moses' first retirement with God in Sinai, an exact pattern of the whole was shown him, and all was made according to it. (Exodus 25:9,40; 26:30; 39:32,42,43; Numbers 8:4; Acts 7:44; Hebrews 8:5) The description of this plan is preceded by an account of the freewill offerings which the children of Israel were to be asked to make for its execution. I. THE TABERNACLE ITSELF.--",
            "+ Its name .--It was first called a tent or dwelling, (Exodus 25:8) because Jehovah as it were, abode there. It was often called tent or tabernacle from its external appearance. + Its materials .--The materials were-- (a) Metals: gold, silver and brass. (b) Textile fabrics: blue, purple, scarlet and fine (white) linen, for the production of which Egypt was celebrated; also a fabric of goat's hair, the produce of their own flocks. (c) Skins: of the ram, dyed red, and of the badger. (d) Wood the shittim wood, the timber of the wild acacia of the desert itself, the tree of the \"burning bush.\" (e) Oil, spices and incense for anointing the priests and burning in the tabernacle. (f) Gems: onyx stones and the precious stones for the breastplate of the high priest. The people gave jewels, and plates of gold and silver and brass; wood, skins, hair and linen; the women wove; the rulers offered precious stones, oil, spices and incense; and the artists soon had more than they needed. (Exodus 25:1-8; 35:4-29; 36:5-7) The superintendence of the work was intrusted to Bezaleel, of the tribe of Judah, and to Aholiab, of the tribe of Dan, who were skilled in \"all manner of workmanship.\" (Exodus 31:2,6; 35:30,34) + Its structure.--The tabernacle was to comprise three main parts,--the tabernacle more strictly so called, its tent and its covering. (Exodus 35:11; 39:33,34; 40:19,34; Numbers 3:25) etc. These parts are very clearly distinguished in the Hebrew, but they are confounded in many places of the English version. The tabernacle itself was to consist of curtains of fine linen woven with colored figures of cherubim, and a structure of boards which was to contain the holy place and the most holy place; the tent was to be a true tent of goat's hair cloth, to contain and shelter the tabernacle; the covering was to be of red ram-skins and seal-skins, (Exodus 25:5) and was spread over the goat's hair tent as an additional protection against the weather. It was an oblong rectangular structure, 30 cubits in length by 10 in width (45 feet by 15), and 10 in height; the interior being divided into two chambers, the first or outer, of 20 cubits in length, the inner, of 10 cubits, and consequently and exact cube. The former was the holy place, or first tabernacle, (Hebrews 9:2) containing the golden candlestick on one side, the table of shew-bread opposite, and between them in the centre the altar of incense. The latter was the most holy place, or the holy of holies, containing the ark, surmounted by the cherubim, with the two tables inside. The two sides and the farther or west end were enclosed by boards of shittim wood overlaid with gold, twenty on the north and twenty on the south side, six on the west side, and the corner-boards doubled. They stood upright, edge to edge, their lower ends being made with tenons, which dropped into sockets of silver, and the corner-boards being coupled at the tope with rings. They were furnished with golden rings, through which passed bars of shittim wood, overlaid with gold, five to each side, and the middle bar passing from end to end, so as to brace the whole together. Four successive coverings of curtains looped together were placed over the open top and fell down over the sides. The first or inmost was a splendid fabric of linen, embroidered with figures of cherubim in blue, purple and scarlet, and looped together by golden fastenings. It seems probable that the ends of this set of curtains hung down within the tabernacle, forming a sumptuous tapestry. The second was a covering of goats' hair; the third, of ram-skins dyed red and the outermost, of badger-skins (so called in our version; but the Hebrew word probably signifies seal-skins). It has been commonly supposed that these coverings were thrown over the wall, as a pall is thrown over a coffin; but this would have allowed every drop of rain that fell on the tabernacle to fall through; for, however tightly the curtains might be stretched, the water could never run over the edge, and the sheep-skins would only make the matter worse as when wetted their weight would depress the centre and probably tear any curtain that could be made. There can be no reasonable doubt that the tent had a ridge, as all tents have had from the days of Moses down to the present time. The front of the sanctuary was closed by a hanging of fine linen, embroidered in blue, purple and scarlet, and supported by golden hooks on five pillars of shittim wood overlaid with gold and standing in brass sockets; and the covering of goat's hair was so made as to fall down over this when required. A more sumptuous curtain of the same kind, embroidered with cherubim hung on four such pillars, with silver sockets, divided the holy from the most holy place. It was called the veil, (Sometimes the second veil, either is reference to the first, at the entrance of the holy place, or as below the vail of the second sanctuary;) (Hebrews 9:3) as it hid from the eyes of all but the high priest the inmost sanctuary, where Jehovah dwells on his mercy-seat, between the cherubim above the ark. Hence \"to enter within the veil\" is to have the closest access to God. It was only passed by the high priest once a year, on the Day of Atonement in token of the mediation of Christ, who with his own blood hath entered for us within the veil which separates God's own abode from earth. (Hebrews 6:19) In the temple, the solemn barrier was at length profaned by a Roman conqueror, to warn the Jews that the privileges they had forfeited were \"ready to vanish away;\" and the veil was at last rent by the hand of God himself, at the same moment that the body of Christ was rent upon the cross, to indicate that the entrance into the holiest of all is now laid open to all believers by the blood of Jesus, by a new and living way which he hath consecrated for us, through the veil, that is to say, his flesh.\" (Hebrews 10:19,20) The holy place was only entered by the priests daily, to offer incense at the time of morning and evening prayer, and to renew the lights on the golden candlesticks; and on the sabbath, to remove the old shew-bread, and to place the new upon the table. II. THE SACRED FURNITURE AND INSTRUMENTS OF THE TABERNACLE.--These are described in separate articles, and therefore it is only necessary to give a list of them here. + In the outer court. The altar of burnt offering and the brazen laver . [[1183]Altar; [1184]Laver] + In the holy place. The furniture of the court was connected with sacrifice; that of the sanctuary itself with the deeper mysteries of mediation and access to God. The first sanctuary contained three objects: the altar of incense in the centre, so as to be directly in front of the ark of the covenant (1 Kings 6:22) the table of shew-bread on its right or north side, and the golden candlestick on the left or south side. These objects were all considered as being placed before the presence of Jehovah, who dwelt in the holiest of all, though with the veil between. [[1185]Altar; SHEW-BREAD; [1186]Candlestick, [1187]Candlestick] + In the holy of holies, within the veil, and shrouded in darkness, there was but one object, the ark of the covenant, containing the two tables of stone, inscribed with the Ten Commandments. [[1188]Ark Of The Covenant] III. THE [1189]Court OF THE TABERNACLE, in which the tabernacle itself stood, was an oblong space, 100 cubits by 50 (i.e. 150 feet by 75), having its longer axis east and west, with its front to the east. It was surrounded by canvas screens--in the East called kannauts-- 5 cubits in height, and supported by pillars of brass 5 cubits apart, to which the curtains were attached by hooks and filets of silver. (Exodus 27:9) etc. This enclosure was broken only on the east side by the entrance, which was 20 cubits wide, and closed by curtains of fine twined linen wrought with needlework and of the most gorgeous colors. In the outer or east half of the court was placed the altar of burnt offering, and between it and the tabernacle itself; the laver at which the priests washed their hands and feet on entering the temple. The tabernacle itself was placed toward the west end of this enclosure. IV. HISTORY.--\"The tabernacle, as the place in which Jehovah dwelt, was pitched in the centre of the camp, (Numbers 2:2) as the tent of a leader always is in the East; for Jehovah was the Captain of Israel. (Joshua 5:14,15) During the marches of Israel, the tabernacle was still in the centre. (Numbers 2:1) ... The tribes camped and marched around it in the order of a hollow square. In certain great emergencies led the march. (Joshua 3:11-16) Upon the tabernacle, abode always the cloud, dark by day and fiery red by night, (Exodus 10:38) giving the signal for the march, (Exodus 40:36,37; Numbers 9:17) and the halt. (Numbers 9:15-23) It was always the special meeting-place of Jehovah and his people. (Numbers 11:24,25; 12:4; 14:10; 16:19,42; 20:6; 27:2; 31:14) \"During the conquest of Canaan the tabernacle at first moved from place to place, (Joshua 4:19; 8:30-35; 9:6; 10:15) was finally located at Shiloh. (Joshua 9:27; 18:1) Here it remained during the time of the judges, till it was captured by the Philistines, who carried off the sacred ark of the covenant. (1 Samuel 4:22) From this time forward the glory of the tabernacle was gone. When the ark was recovered, it was removed to Jerusalem, and placed in a new tabernacle (2 Samuel 6:17; 1 Chronicles 15:1) but the old structure still had its hold on the veneration of the community and the old altar still received their offerings. (1 Chronicles 16:39; 21:29) It was not till the temple was built, and a fitting house thus prepared for the Lord, that the ancient tabernacle was allowed to perish and be forgotten. V. SIGNIFICANCE.--(The great underlying principles of true religion are the same in all ages and for all men; because man's nature and needs are the same, and the same God ever rules over all. But different ages require different methods of teaching these truths, and can understand them in different degrees. As we are taught in the Epistle to the Hebrews, the tabernacle was part of a great system of teaching by object-lessons, and of training the world to understand and receive the great truths which were to be revealed in Jesus Christ and thus really to save the Jews from sin By Jesus dimly seen in the future, as we clearly see him in the past.",
            "(1) The tabernacle and its services enabled the Jews, who had no visible representation of God, to feel the reality of God and of religion. (2) The tabernacle as the most beautiful and costly object in the nation and ever in the centre of the camp, set forth the truth that religion was the central fact and the most important, in a persons life. (3) The pillar of cloud and of fire was the best possible symbol of the living God,--a cloud, bright, glowing like the sunset clouds, glorious, beautiful, mysterious, self-poised, heavenly; fire, immaterial, the source of life and light and comfort and cheer, but yet unapproachable, terrible, a consuming fire to the wicked. (4) The altar of burnt offering, standing before the tabernacle was a perpetual symbol of the atonement,--the greatness of sin, deserving death, hard to be removed and yet forgiveness possible, and offered freely, but only through blood. The offerings, as brought by the people were a type of consecration to God, of conversion and new life, through the atonement. (6) This altar stood outside of the tabernacle, and must be passed before we come to the tabernacle itself; a type of the true religious life. Before the tabernacle was also the laver, signifying the same thing that baptism does with us, the cleansing of the heart and life. (8) Having entered the holy place, we find the three great means and helps to true living,--the candlestick, the light of God's truth; the shew-bread, teaching that the soul must have its spiritual food and live in communion with God; and the altar of incense, the symbol of prayer. The holy of holies, beyond, taught that there was progress in the religious life, and that progress was toward God, and toward the perfect keeping of the law till it was as natural to obey the law as it is to breathe; and thus the holy of holies was the type of heaven.--ED.)",
            "Moses was commanded to make after a divine pattern -- Ex 25:9; 26:30; Heb 8:5.",
            "Made of the free-will offerings of the people -- Ex 25:1-8; 35:4,5,21-29.",
            "Divine wisdom given to Bezaleel to make -- Ex 31:2-7; 35:30-35; 36:1.",
            "Called the",
            "Tabernacle of the Lord. -- Jos 22:19; 1Ki 2:28; 1Ch 16:39.",
            "Tabernacle of testimony or witness. -- Ex 38:21; Nu 1:50; 17:7,8; 2Ch 24:6; Ac 7:44.",
            "Tabernacle of the congregation. -- Ex 27:21; 33:7; 40:26.",
            "Tabernacle of Shiloh. -- Ps 78:60.",
            "Tabernacle of Joseph. -- Ps 78:67.",
            "Temple of the Lord. -- 1Sa 1:9; 3:3.",
            "House of the Lord. -- Jos 6:24; 1Sa 1:7,24.",
            "Was a moveable tent suited to the unsettled condition of Israel -- 2Sa 7:6,7.",
            "Designed for manifestation of God's presence and for his worship -- Ex 25:8; 29:42,43.",
            "The boards of",
            "Made of shittim wood. -- Ex 26:15; 36:20.",
            "Ten cubits high by one and a half broad. -- Ex 26:16; 36:21.",
            "Had each two tenons fitted into sockets of silver. -- Ex 26:17,19; 36:22-24.",
            "Twenty on south side. -- Ex 26:18; 36:23.",
            "Twenty on north side. -- Ex 26:20; 36:25.",
            "Six, and two corner boards for west side. -- Ex 26:22-25; 36:27-30.",
            "Supported by bars of shittim wood resting in rings of gold. -- Ex 26:26-29; 36:31-33.",
            "With the bars, covered with gold. -- Ex 26:26-29; 36:34.",
            "The door of, a curtain of blue and purple suspended by gold rings from five pillars of shittim wood -- Ex 26:36,37; 36:37,38.",
            "Coverings of",
            "The first or inner, ten curtains of blue, purple, &c joined with loops and golden taches. -- Ex 26:1-6; 36:8-13.",
            "The second, eleven curtains of goats' hair. -- Ex 26:7-13; 36:14-18.",
            "The third of rams' skins dyed red. -- Ex 26:14; 36:19.",
            "The fourth or outward of badgers' skins. -- Ex 26:14; 36:19.",
            "Divided by a vail of blue, purple, suspended from four pillars of shittim -- Ex 26:31-33; 36:35,36; 40:21.",
            "Divided into",
            "The holy place. -- Ex 26:33; Heb 9:2-6.",
            "The most holy place. -- Ex 26:34; Heb 9:3,7.",
            "Had a court round about -- Ex 40:8.",
            "The table of show-bread, the golden candlestick, and the altar of incense were place in the holy place -- Ex 26:35; 40:22,24,26; Heb 9:2.",
            "The ark and mercy-seat put in the most holy place -- Ex 26:33,34; 40:20,21; Heb 9:4.",
            "Court of",
            "One hundred cubits long and fifty cubits wide. -- Ex 27:18.",
            "Surrounded by curtains of fine line suspended from pillars in sockets of brass. -- Ex 27:9-15; 38:9-16.",
            "The gate of, a hanging of blue, purple, &c twenty cubits wide, suspended from four pillars, &c. -- Ex 27:16; 38:18.",
            "Contained the brazen altar and laver of brass. -- Ex 40:29,30.",
            "All the pillars of, filleted with silver, &c. -- Ex 27:17; 38:17.",
            "All the vessels of, made of brass. -- Ex 27:19.",
            "First reared, on the first day of the second year after the exodus -- Ex 40:2,17.",
            "Was set up",
            "By Moses at Mount Sinai. -- Ex 40:18,19; Nu 10:11,12.",
            "At Gilgal. -- Jos 5:10,11.",
            "In Shiloh. -- Jos 18:1; 19:51.",
            "In Nob. -- 1Sa 21:1-6.",
            "Finally at Gibeon. -- 1Ch 16:39; 21:29.",
            "Anointed and consecrated with oil -- Ex 40:9; Le 8:10; Nu 7:1.",
            "Sprinkled and purified with blood -- Heb 9:21.",
            "Sanctified by the glory of the Lord -- Ex 29:43; 40:34; Nu 9:15.",
            "The Lord appeared in, over the mercy-seat -- Ex 25:22; Le 16:2; Nu 7:89.",
            "The cloud of glory rested on, by night and day during its abode in the wilderness -- Ex 40:38; Nu 9:15,16.",
            "The journeys of Israel regulated by the cloud on -- Ex 40:36,37.",
            "The priests",
            "Alone could enter. -- Nu 18:3,5.",
            "Performed all services in. -- Nu 3:10; 18:1,2; Heb 9:6.",
            "Were the ministers of. -- Heb 8:2.",
            "The Levites",
            "Appointed over, and had charge of. -- Nu 1:50; 8:24; 18:2-4.",
            "Did the inferior service of. -- Nu 3:6-8.",
            "Took down, and put up. -- Nu 1:51.",
            "Carried. -- Nu 4:15,25,31.",
            "Pitched their tents around. -- Nu 1:53; 3:23,29,35.",
            "Free-will offerings made at the first rearing of -- Nu 7:1-9.",
            "Free-will offerings made at the dedication of the altar of -- Nu 7:10-87.",
            "All offerings to be made at -- Le 17:4; De 12:5,6,11,13,14.",
            "Punishment for defiling -- Le 15:31; Nu 19:13.",
            "A permanent house substituted for, when the kingdom was established -- 2Sa 7:5-13.",
            "Illustrative",
            "Of Christ. -- Isa 4:6; Joh 1:14; Heb 9:8,9,11.",
            "Of the Church. -- Ps 15:1; Isa 16:5; 54:2; Heb 8:2; Re 21:2,3.",
            "Of the body. -- 2Co 5:1; 2Pe 1:13.",
            "(The holy of holies,) of heaven. -- Heb 6:19,20; 9:12,24; 10:19.",
            "(The vail,) of Christ's body. -- Heb 10:20.",
            "(The vail,) of the obscurity of the Mosaic age. -- Heb 9:8,10; Ro 16:25,26; Re 11:19."
        ]
    },
    {
        "Word": "Tabernacles, Feast of",
        "Definitions": [
            "The third of the great annual festivals of the Jews (Lev. 23:33-43). It is also called the \"feast of ingathering\" (Ex. 23:16; Deut. 16:13). It was celebrated immediately after the harvest, in the month Tisri, and the celebration lasted for eight days (Lev. 23:33-43). During that period the people left their homes and lived in booths formed of the branches of trees. The sacrifices offered at this time are mentioned in Num. 29:13-38. It was at the time of this feast that Solomon's temple was dedicated (1 Kings 8:2). Mention is made of it after the return from the Captivity. This feast was designed (1) to be a memorial of the wilderness wanderings, when the people dwelt in booths (Lev. 23:43), and (2) to be a harvest thanksgiving (Neh. 8:9-18). The Jews, at a later time, introduced two appendages to the original festival, viz., (1) that of drawing water from the Pool of Siloam, and pouring it upon the altar (John 7:2, 37), as a memorial of the water from the rock in Horeb; and (2) of lighting the lamps at night, a memorial of the pillar of fire by night during their wanderings.",
            "\"The feast of Tabernacles, the harvest festival of the Jewish Church, was the most popular and important festival after the Captivity. At Jerusalem it was a gala day. It was to the autumn pilgrims, who arrived on the 14th (of the month Tisri, the feast beginning on the 15th) day, like entrance into a silvan city. Roofs and courtyards, streets and squares, roads and gardens, were green with boughs of citron and myrtle, palm and willow. The booths recalled the pilgrimage through the wilderness. The ingathering of fruits prophesied of the spiritual harvest.\", Valling's Jesus Christ, p. 133."
        ]
    },
    {
        "Word": "Tabitha",
        "Definitions": [
            "(in Greek called Dorcas), gazelle, a disciple at Joppa. She was distinguished for her alms-deeds and good works. Peter, who was sent for from Lydda on the occasion of her death, prayed over the dead body, and said, \"Tabitha, arise.\" And she opened her eyes and sat up; and Peter \"gave her his hand, and raised her up; and calling the saints and widows, he presented her alive\" (Acts 9:36-43).",
            "clear-sighted; a roe-deer",
            "(gazelle), also called Dorcas by St. Luke, a female disciple of Joppa, \"full of good works\" among which that of making clothes for the poor is specifically mentioned. While St. Peter was at the neighboring town of Lydda, Tabitha, died; upon which the disciples at Joppa sent an urgent message to the apostle begging him to come to them without delay. Upon his arrival Peter found the deceased already prepared for burial, and laid out in an upper chamber, where she was surrounded by the recipients and the tokens of her charity after the example of our Saviour in the house of Jairus, (Matthew 9:25; Mark 5:40) \"Peter put them all forth,\" prayed for the divine assistance, and then commanded Tabitha to arise. Comp. (Mark 5:41; Luke 8:51) She opened-her eyes and sat up, and then, assisted by the apostle, rose from her couch. This great miracle, as we are further told produced an extraordinary effect in Joppa, and was the occasion of many conversions there. (Acts 9:38-42) The name \"Tabitha\" is an Aramaic word signifying a \"female gazelle.\" St. Luke gives \"Dorcas\" as the Greek equivalent of the name."
        ]
    },
    {
        "Word": "Tables",
        "Definitions": [
            "(Mark 7:4) means banqueting-couches or benches, on which the Jews reclined when at meals. This custom, along with the use of raised tables like ours, was introduced among the Jews after the Captivity. Before this they had, properly speaking, no table. That which served the purpose was a skin or piece of leather spread out on the carpeted floor. Sometimes a stool was placed in the middle of this skin. (See [616]ABRAHAM'S BOSOM; [617]BANQUET; [618]MEALS.)"
        ]
    },
    {
        "Word": "Tablet",
        "Definitions": [
            "Probably a string of beads worn round the neck (Ex. 35:22; Num. 31:50). In Isa. 3:20 the Hebrew word means a perfume-box, as it is rendered in the Revised Version."
        ]
    },
    {
        "Word": "Tabor",
        "Definitions": [
            "A height. (1.) Now Jebel et-Tur, a cone-like prominent mountain, 11 miles west of the Sea of Galilee. It is about 1,843 feet high. The view from the summit of it is said to be singularly extensive and grand. This is alluded to in Ps. 89:12; Jer. 46:18. It was here that Barak encamped before the battle with Sisera (q.v.) Judg. 4:6-14. There is an old tradition, which, however, is unfounded, that it was the scene of the transfiguration of our Lord. (See [619]HERMON.) \"The prominence and isolation of Tabor, standing, as it does, on the border-land between the northern and southern tribes, between the mountains and the central plain, made it a place of note in all ages, and evidently led the psalmist to associate it with Hermon, the one emblematic of the south, the other of the north.\" There are some who still hold that this was the scene of the transfiguration (q.v.).",
            "(2.) A town of Zebulum (1 Chr. 6:77).",
            "(3.) The \"plain of Tabor\" (1 Sam. 10:3) should be, as in the Revised Version, \"the oak of Tabor.\" This was probably the Allon-bachuth of Gen. 35:8.",
            "choice; purity; bruising",
            "is mentioned in the lists of 1Chr 6 as a city of the Merarite Levites, in the tribe of Zebulun. ver. (1 Chronicles 6:77) The list of the towns of Zebulun. Josh 19 contains the name of Chisloth-tabor. ver. (Joshua 19:12) It is, therefore, possible, either that Chisloth-tabor is abbreviated into Tabor by the chronicler, or that by the time these later lists were compiled the Merarites had established themselves on the sacred mountain, and that Tabor is Mount Tabor.",
            "(a mound), or Mount Tabor, one of the most interesting and remarkable of the single mountains in Palestine. It rises abruptly from the northeastern arm of the plain of Esdraelon, and stands entirely insulated, except on the west where a narrow ridge connects it with the hills of Nazareth. It presents to the eye, as seen from a distance, a beautiful appearance, being symmetrical in its proportions and rounded off like a hemisphere or the segment of a circle, yet varying somewhat as viewed from different directions. The body of the mountain consists of the peculiar limestone of the country. It is now called Jebel-et-Tur . It lies about six or eight miles almost due east from Nazareth. The ascent is usually made on the west side, near the little village of Deburieh--probably the ancient Daberath, (Joshua 19:12)--though it can be made with entire ease in other places. It requires three quarters of an hour or an hour to reach the to the top. The top of Tabor consists of an irregular platform, embracing a circuit of half an hour's walk, and commanding wide views of the subjacent plain from end to end. Tabor does not occur in the New Testament, but makes a prominent figure in the Old. The book of Joshua (Joshua 19:22) mentions it as the boundary between Issachar and Zebulun, See ver. 12. Barak, at the command of Deborah, assembled his forces on Tabor, and descended thence, with \"ten thousand men after him,\" into the plain, and conquered Sisera on the banks of the Kishon. (Judges 4:6-15) The brothers of Gideon each of whom \"resembled the children of a king,\" were murdered here by Zebah and Zalmunna. (Judges 8:18,19) There are at present the ruins of a fortress round all the summit of Tabor. The Latin Christians have now an altar here at which their priests from Nazareth perform an annual mass. The Greeks also have a chapel, where, on certain festivals they assemble for the celebration of religious rites. The idea that our Saviour was transfigured on Tabor prevailed extensively among the early Christians, and still reappears often in popular religious works. It is impossible, however, to acquiesce in the correctness of this opinion. It can be proved from the Old Testament and from later history that a fortress or town existed on Tabor from very early times down to B.C. 53 or 50; and as Josephus says that he strengthened the fortifications there about A.D. 60, it is morally certain that Tabor must have been inhabited during the intervening Period that is in the days of Christ. Tabor, therefore, could not have been the Mount of Transfiguration [see [1190]Hermon]; for when it is said that Jesus took his disciples \"up into a high mountain apart, and was transfigured before them (Matthew 17:1,2) we must understand that he brought them to the summit of the mountain, where they were alone by themselves."
        ]
    },
    {
        "Word": "Tabret",
        "Definitions": [
            "(Heb. toph), a timbrel (q.v.) or tambourine, generally played by women (Gen. 31:27; 1 Sam. 10:5; 18:6). In Job 17:6 the word (Heb. topheth) \"tabret\" should be, as in the Revised Version, \"an open abhorring\" (marg., \"one in whose face they spit;\" lit., \"a spitting in the face\").",
            "[[1194]Timbrel, Tabret]"
        ]
    },
    {
        "Word": "Tabrimon",
        "Definitions": [
            "Good is Rimmon, the father of Benhadad, king of Syria (1 Kings 15:18).",
            "good pomegranate; the navel; the middle",
            "(properly Tabrimmon, i.e. good is Rimmon, the Syrian god) the father of Ben-hadad I., king of Syria in the reign of Asa. (1 Kings 15:18) (B.C. before 928.)"
        ]
    },
    {
        "Word": "Taches",
        "Definitions": [
            "Hooks or clasps by which the tabernacle curtains were connected (Ex. 26:6, 11, 33; 35:11)."
        ]
    },
    {
        "Word": "Tachmonite",
        "Definitions": [
            "=Hach'monite, a name given to Jashobeam (2 Sam. 23:8; comp. 1 Chr. 11:11)."
        ]
    },
    {
        "Word": "Tackling",
        "Definitions": [
            "(Isa. 33:23), the ropes attached to the mast of a ship. In Acts 27:19 this word means generally the furniture of the ship or the \"gear\" (27:17), all that could be removed from the ship."
        ]
    },
    {
        "Word": "Tadmor",
        "Definitions": [
            "Palm, a city built by Solomon \"in the wilderness\" (2 Chr. 8:4). In 1 Kings 9:18, where the word occurs in the Authorized Version, the Hebrew text and the Revised Version read \"Tamar,\" which is properly a city on the southern border of Palestine and toward the wilderness (comp. Ezek. 47:19; 48:28). In 2 Chr. 8:14 Tadmor is mentioned in connection with Hamath-zobah. It is called Palmyra by the Greeks and Romans. It stood in the great Syrian wilderness, 176 miles from Damascus and 130 from the Mediterranean and was the centre of a vast commercial traffic with Western Asia. It was also an important military station. (See [620]SOLOMON.) \"Remains of ancient temples and palaces, surrounded by splendid colonnades of white marble, many of which are yet standing, and thousands of prostrate pillars, scattered over a large extent of space, attest the ancient magnificence of this city of palms, surpassing that of the renowned cities of Greece and Rome.\"",
            "the palm-tree; bitterness",
            "(city of palms), called \"Tadmor in the wilderness,\" is the same as the city known to the Greeks and Romans under the name of Palmyra. It lay between the Euphrates and Hamath, to the southeast of that city, in a fertile tract or oasis of the desert. Being situated at a convenient distance from both the Mediterranean Sea and the Persian Gulf, it had great advantages for caravan traffic. It was built by Solomon after his conquest of Hamath-zobah. (1 Kings 9:18; 2 Chronicles 8:4) As the city is-nowhere else mentioned in the Bible, it would be out of place to enter into a detailed history of it. In the second century A.D. it seems to have been beautified by the emperor Hadrian. In the beginning of the third century--211-217 A.D.-- it became a Roman colony under Caracalla. Subsequently, in the reign of Gallienus, the Roman senate invested Odenathus, a senator of Palmyra, with the regal dignity, on account of his services in defeating Sapor, king of Persia. On the assassination of Odenathus, his wife, Zenobia, seems to have conceived the design of erecting Palmyra into an independent monarchy; and in prosecution of this object, she for a while successfully resisted the Roman arms. She was at length defeated and taken captive by the emperor Aurelian, A.D. 273, who left a Roman garrison in Palmyra. This garrison was massacred in a revolt; and Aurelian punished the city by the execution not only of those who were taken in arms, but likewise of common peasants, of old men, women and children. From this blow Palmyra never recovered, though there are proofs of its having continued to be inhabited until the downfall of the Roman empire. The grandeur and magnificence of the ruins of Palmyra cannot be exceeded, and attest its former greatness. Among the most remarkable are the Tombs, the Temple of the Sun and the Street of Columns."
        ]
    },
    {
        "Word": "Tahapanes",
        "Definitions": [
            "=Tahpanhes=Tehaphnehes, (called \"Daphne\" by the Greeks, now Tell Defenneh), an ancient Egyptian city, on the Tanitic branch of the Nile, about 16 miles from Pelusium. The Jews from Jerusalem fled to this place after the death of Gedaliah (q.v.), and settled there for a time (Jer. 2:16; 43:7; 44:1; 46:14). A platform of brick-work, which there is every reason to believe was the pavement at the entry of Pharaoh's palace, has been discovered at this place. \"Here,\" says the discoverer, Mr. Petrie, \"the ceremony described by Jeremiah [43:8-10; \"brick-kiln\", i.e., pavement of brick] took place before the chiefs of the fugitives assembled on the platform, and here Nebuchadnezzar spread his royal pavilion\" (R.V., \"brickwork\")."
        ]
    },
    {
        "Word": "Tahpenes",
        "Definitions": [
            "The wife of Pharaoh, who gave her sister in marriage to Hadad the Edomite (1 Kings 11:19, 20).",
            "standard; flight; temptation",
            "an Egyptian queen, was wife of the Pharaoh who received Hadad the Edomite, and who gave him her sister in marriage. (1 Kings 11:18-20) (B.C. about 1000.)"
        ]
    },
    {
        "Word": "Tahtim-hodshi",
        "Definitions": [
            "The land of the newly inhabited, (2 Sam. 24:6). It is conjectured that, instead of this word, the reading should be, \"the Hittites of Kadesh,\" the Hittite capital, on the Orontes. It was apparently some region east of the Jordan and north of Gilead."
        ]
    },
    {
        "Word": "Tale",
        "Definitions": [
            "(1.) Heb. tokhen, \"a task,\" as weighed and measured out = tally, i.e., the number told off; the full number (Ex. 5:18; see 1 Sam. 18:27; 1 Chr. 9:28). In Ezek. 45:11 rendered \"measure.\"",
            "(2.) Heb. hegeh, \"a thought;\" \"meditation\" (Ps. 90:9); meaning properly \"as a whisper of sadness,\" which is soon over, or \"as a thought.\" The LXX. and Vulgate render it \"spider;\" the Authorized Version and Revised Version, \"as a tale\" that is told. In Job 37:2 this word is rendered \"sound;\" Revised Version margin, \"muttering;\" and in Ezek. 2:10, \"mourning.\""
        ]
    },
    {
        "Word": "Talent",
        "Definitions": [
            "Of silver contained 3,000 shekels (Ex. 38:25, 26), and was equal to 94 3/7 lbs. avoirdupois. The Greek talent, however, as in the LXX., was only 82 1/4 lbs. It was in the form of a circular mass, as the Hebrew name kikkar denotes. A talent of gold was double the weight of a talent of silver (2 Sam. 12:30). Parable of the talents (Matt. 18:24; 25:15).",
            "[[1196]Weights And Measures AND [1197]Measures]"
        ]
    },
    {
        "Word": "Talitha cumi",
        "Definitions": [
            "(Mark 5:41), a Syriac or Aramaic expression, meaning, \"Little maid, arise.\" Peter, who was present when the miracle was wrought, recalled the actual words used by our Lord, and told them to Mark."
        ]
    },
    {
        "Word": "Talmai",
        "Definitions": [
            "Abounding in furrows. (1.) One of the Anakim of Hebron, who were slain by the men of Judah under Caleb (Num. 13:22; Josh. 15:14; Judg. 1:10).",
            "(2.) A king of Geshur, to whom Absalom fled after he had put Amnon to death (2 Sam. 3:3; 13:37). His daughter, Maachah, was one of David's wives, and the mother of Absalom (1 Chr. 3:2).",
            "my furrow; that suspends the waters; heap of waters",
            "(bold).",
            "+ One of the three sons of \"the Anak\" who were slain by the men of Judah. (Numbers 13:22; Joshua 15:14; Judges 1:10) (B.C. 1450.) + Son of Ammihud king of Geshur. (2 Samuel 3:3; 13:37; 1 Chronicles 3:2) He was probably a petty chieftain, dependent on David. (B.C. 1040.)"
        ]
    },
    {
        "Word": "Talmon",
        "Definitions": [
            "Oppressed. (1.) A Levite porter (1 Chr. 9:17; Neh. 11:19).",
            "(2.) One whose descendants returned with Zerubbabel to Jerusalem (Ezra 2:42; Neh. 7:45); probably the same as (1).",
            "(oppressor), the head of a family of door-keepers in the temple, \"the porters for the camps of the sons: of Levi.\" (1 Chronicles 9:17; Nehemiah 11:19) (B.C. 1013.) Some of his descendants returned with Zerubbabel, (Ezra 2:43; Nehemiah 7:45) and were employed in their hereditary office in the days of Nehemiah and Ezra. (Nehemiah 12:25)"
        ]
    },
    {
        "Word": "Tamar",
        "Definitions": [
            "Palm. (1.) A place mentioned by Ezekiel (47:19; 48:28), on the southeastern border of Palestine. Some suppose this was \"Tadmor\" (q.v.).",
            "(2.) The daughter-in-law of Judah, to whose eldest son, Er, she was married (Gen. 38:6). After her husband's death, she was married to Onan, his brother (8), and on his death, Judah promised to her that his third son, Shelah, would become her husband. This promise was not fulfilled, and hence Tamar's revenge and Judah's great guilt (38:12-30).",
            "(3.) A daughter of David (2 Sam. 13:1-32; 1 Chr. 3:9), whom Amnon shamefully outraged and afterwards \"hated exceedingly,\" thereby illustrating the law of human nature noticed even by the heathen, \"Proprium humani ingenii est odisse quem laeseris\", i.e., \"It is the property of human nature to hate one whom you have injured.\"",
            "(4.) A daughter of Absalom (2 Sam. 14:27).",
            "palm; palm-tree",
            "(palm tree).",
            "+ The wife successively of the two sons of Judah, Er and Onan. (Genesis 38:8-30) (B.C. about 1718.) Her importance in the sacred narrative depends on the great anxiety to keep up the lineage of Judah. It seemed as if the family were on the point of extinction. Er and Onan had successively perished suddenly. Judah's wife, Bathshuah, died; and there only remained a child, Shelah, whom Judah was unwilling to trust to the dangerous union as it appeared, with Tamar, lest he should meet with the same fate as his brothers. Accordingly she resorted to the desperate expedient of entrapping the father himself into the union which he feared for his son. The fruits of this intercourse were twins, Pharez and Zarah, and through Pharez the sacred line was continued. + Daughter of David and Maachah the Geshurite princess, and thus sister of Absalom. (2 Samuel 13:1-32; 1 Chronicles 3:9) (B.C. 1033.) She and her brother were alike remarkable for their extraordinary beauty. This fatal beauty inspired a frantic passion in her half-brother Amnon, the oldest son of David by Ahinoam. In her touching remonstrance two points are remarkable: first, the expression of the infamy of such a crime \"in Israel\" implying the loftier standard of morals that prevailed, as compared with other countries at that time; and second, the belief that even this standard might be overborne lawfully by royal authority--\"Speak to the king, for he will not withhold me from thee.\" The intense hatred of Amnon succeeding to his brutal passion, and the indignation of Tamar at his barbarous insult, even surpassing her indignation at his shameful outrage, are pathetically and graphically told. + Daughter of Absalom, (2 Samuel 14:7) became, by her marriage with Uriah of Gibeah, the mother of Maachah, the future queen of Judah or wife of Abijah. (1 Kings 15:2) (B.C. 1023.) + A spot on the southeastern frontier of Judah, named in (Ezekiel 47:19; 48:28) only, evidently called from a palm tree. If not Hazazon-tamar, the old name of Engedi, it may he a place called Thamar in the Onamasticon [HAZAZON-TAMAR), a day's journey south of Hebron."
        ]
    },
    {
        "Word": "Tamarisk",
        "Definitions": [
            "Heb. eshel (Gen. 21:33; 1 Sam. 22:6; 31:13, in the R.V.; but in A.V., \"grove,\" \"tree\"); Arab. asal. Seven species of this tree are found in Palestine. It is a \"very graceful tree, with long feathery branches and tufts closely clad with the minutest of leaves, and surmounted in spring with spikes of beautiful pink blosoms, which seem to envelop the whole tree in one gauzy sheet of colour\" (Tristram's Nat. Hist.)."
        ]
    },
    {
        "Word": "Tammuz",
        "Definitions": [
            "A corruption of Dumuzi, the Accadian sun-god (the Adonis of the Greeks), the husband of the goddess Ishtar. In the Chaldean calendar there was a month set apart in honour of this god, the month of June to July, the beginning of the summer solstice. At this festival, which lasted six days, the worshippers, with loud lamentations, bewailed the funeral of the god, they sat \"weeping for Tammuz\" (Ezek. 8:14).",
            "The name, also borrowed from Chaldea, of one of the months of the Hebrew calendar.",
            "abstruse; concealed; consumed",
            "(sprout of life), properly \"the Tammuz,\" the article indicating that at some time or other the word had been regarded as an appellative. (Ezekiel 8:14) Jerome identifies Tammuz with Adonis, of Grecian mythology, who was fabled to have lost his wife while hunting, by a wound from the tusk of a wild boar. He was greatly beloved by the goddess Venus, who was inconsolable at his loss. His blood according to Ovid produced the anemone, but according to others the adonium, while the anemone sprang from the tears of Venus. A festival in honor of Adonis was celebrated at Byblus in Phoenicia and in most of the Grecian cities, and even by the Jews when they degenerated into idolatry. It took place in July, and was accompanied by obscene rites."
        ]
    },
    {
        "Word": "Tanhumeth",
        "Definitions": [
            "Consolation, a Netophathite; one of the captains who supported Gedaliah (2 Kings 25:23; Jer. 40:8).",
            "consolation; repentance",
            "(consolation), the father of Seraiah in the time of Gedaliah. (2 Kings 25:23; Jeremiah 40:8) (B.C. before 582.)"
        ]
    },
    {
        "Word": "Tanis",
        "Definitions": [
            "(Ezek. 30:14, marg.). See [621]ZOAN."
        ]
    },
    {
        "Word": "Tappuah",
        "Definitions": [
            "Apple-region. (1.) A town in the valley or lowland of Judah; formerly a royal city of the Canaanites (Josh. 12:17; 15:34). It is now called Tuffuh, about 12 miles west of Jerusalem.",
            "(2.) A town on the border of Ephraim (Josh. 16:8). The \"land\" of Tappuah fell to Manasseh, but the \"city\" to Ephraim (17:8).",
            "(3.) En-tappuah, the well of the apple, probably one of the springs near Yassuf (Josh. 17:7).",
            "apple; swelling"
        ]
    },
    {
        "Word": "Tarah",
        "Definitions": [
            "Stopping; station, an encampment of the Hebrews in the wilderness (Num. 33:27, 28).",
            "a hair; a wretch; one banished",
            "(delay), a desert-station of the Israelites between Tahath and Mithcah. (Numbers 33:27)"
        ]
    },
    {
        "Word": "Tares",
        "Definitions": [
            "The bearded darnel, mentioned only in Matt. 13:25-30. It is the Lolium temulentum, a species of rye-grass, the seeds of which are a strong soporific poison. It bears the closest resemblance to wheat till the ear appears, and only then the difference is discovered. It grows plentifully in Syria and Palestine.",
            "There can be little doubt that the zizania of the parable, (Matthew 13:25) denotes the weed called \"darnel\" (Lolium temulentum). The darnel before it comes into ear is very similar in appearance to wheat; hence the command that the zizania should be left to the harvest, lest while men plucked up the tares \"they should root up also the wheat with them.\" Dr. Stanley, however, speaks of women and children picking up from the wheat in the cornfields of Samaria the tall green stalks, still called by the Arabs zuwan . \"These stalks,\" he continues, \"if sown designedly throughout the fields, would be inseparable from the wheat, from which, even when growing naturally and by chance, they are at first sight hardly distinguishable.\" See also Thomson (\"The Land and the Book\" p. 420): \"The grain is in just the proper stage to illustrate the parable. In those parts where the grain has headed out, the tares have done the same, and then a child cannot mistake them for wheat or barley; but where both are less developed, the closest scrutiny will often fail to detect them. Even the farmers, who in this country generally weed their fields, do not attempt to separate the one from the other.\" The grains of the L. temulentum, if eaten, produce convulsions, and even death."
        ]
    },
    {
        "Word": "Target",
        "Definitions": [
            "(1 Sam. 17:6, A.V., after the LXX. and Vulg.), a kind of small shield. The margin has \"gorget,\" a piece of armour for the throat. The Revised Version more correctly renders the Hebrew word (kidon) by \"javelin.\" The same Hebrew word is used in Josh. 8:18 (A.V., \"spear;\" R.V., \"javelin\"); Job 39:23 (A.V., \"shield;\" R.V., \"javelin\"); 41:29 (A.V., \"spear;\" R.V., \"javelin\")."
        ]
    },
    {
        "Word": "Tarshish",
        "Definitions": [
            "A Sanscrit or Aryan word, meaning \"the sea coast.\" (1.) One of the \"sons\" of Javan (Gen. 10:4; 1 Chr. 1:7).",
            "(2.) The name of a place which first comes into notice in the days of Solomon. The question as to the locality of Tarshish has given rise to not a little discussion. Some think there was a Tarshish in the East, on the Indian coast, seeing that \"ships of Tarshish\" sailed from Eziongeber, on the Red Sea (1 Kings 9:26; 22:48; 2 Chr. 9:21). Some, again, argue that Carthage was the place so named. There can be little doubt, however, that this is the name of a Phoenician port in Spain, between the two mouths of the Guadalquivir (the name given to the river by the Arabs, and meaning \"the great wady\" or water-course). It was founded by a Carthaginian colony, and was the farthest western harbour of Tyrian sailors. It was to this port Jonah's ship was about to sail from Joppa. It has well been styled \"the Peru of Tyrian adventure;\" it abounded in gold and silver mines.",
            "It appears that this name also is used without reference to any locality. \"Ships of Tarshish\" is an expression sometimes denoting simply ships intended for a long voyage (Isa. 23:1, 14), ships of a large size (sea-going ships), whatever might be the port to which they sailed. Solomon's ships were so styled (1 Kings 10:22; 22:49).",
            "contemplation; examination",
            "(established).",
            "+ Probably Tartessus, a city and emporium of the Phoenicians in the south of Spain, represented as one of the sons of Javan. (Genesis 10:4; 1 Kings 10:22; 1 Chronicles 1:7; Psalms 48:7; Isaiah 2:16; Jeremiah 10:9; Ezekiel 27:12,25; Jonah 1:3; 4:2) The identity of the two places is rendered highly probable by the following circumstances: 1st. There is a very close similarity of name between them, Tartessus being merely Tarshish in the Aramaic form. 2nd. There seems to have been a special relation between Tarshish and Tyre, as there was at one time between Tartessus and Phoenicians. 3rd. The articles which Tarshish is stated by the prophet Ezekiel, (Ezekiel 27:12) to have supplied to Tyre are precisely such as we know, through classical writers, to have been productions of the Spanish peninsula. In regard to tin, the trade of Tarshish in this metal is peculiarly significant, and, taken in conjunction with similarity of name and other circumstances already mentioned, is reasonably conclusive as to its identity with Tartessus. For even not when countries in Europe or on the shores of the Mediterranean Sea where tin is found are very few; and in reference to ancient times, it would be difficult to name any such countries except Iberia or Spain, Lusitania, which was somewhat less in extent than Portugal, and Cornwall in Great Britain. In the absence of positive proof, we may acquiesce in the statement of Strabo, that the river Baetis (now the Guadalquivir) was formerly called Tartessus, that the city Tartessus was situated between the two arms by which the river flowed into the sea, and that the adjoining country was called Tartessis. + From the book of Chronicles there would seem to have been a Tarshish accessible from the Red Sea, in addition to the Tarshish of the south of Spain. Thus, with regard to the ships of Tarshish, which Jehoshaphat caused to be constructed at Ezion-geber on the Elanitic Gulf of the Red Sea, (1 Kings 22:48) it is said in the Chronicles, (2 Chronicles 20:36) that they were made to go to Tarshish; and in like manner the navy of ships, which Solomon had previously made in Ezion-geber, (1 Kings 9:26) is said in the Chronicles, (2 Chronicles 9:21) to have gone to Tarshish with the servants of Hiram. It is not to be supposed that the author of these passages in the Chronicles contemplated a voyage to Tarshish in the south of Spain by going round what has since been called the Cape of Good Hope. The expression \"ships of Tarshish\" originally meant ships destined to go to Tarshish; and then probably came to signify large Phoenician ships, of a particular size the description, destined for long voyages, just as in English \"East Indiaman\" was a general name given to vessels, some of which were not intended to go to India at all. Hence we may infer that the word Tarshish was also used to signify any distant place, and in this case would be applied to one in the Indian Ocean. This is shown by the nature of the imports with which the fleet returned, which are specified as \"gold, silver, ivory, apes, and peacocks .\" (1 Kings 10:22) The gold might possibly have been obtained form Africa, or from Ophir in Arabia, and the ivory and the apes might likewise have been imported from Africa; but the peacocks point conclusively, not to Africa, but to India. There are only two species known: both inhabit the mainland and islands of India; so that the mention of the peacock seems to exclude the possibility of the voyage having been to Africa."
        ]
    },
    {
        "Word": "Tarsus",
        "Definitions": [
            "The chief city of Cilicia. It was distinguished for its wealth and for its schools of learning, in which it rivalled, nay, excelled even Athens and Alexandria, and hence was spoken of as \"no mean city.\" It was the native place of the Apostle Paul (Acts 21:39). It stood on the banks of the river Cydnus, about 12 miles north of the Mediterranean. It is said to have been founded by Sardanapalus, king of Assyria. It is now a filthy, ruinous Turkish town, called Tersous. (See [622]PAUL.)",
            "winged; feathered",
            "the chief town of Cilicia, \"no mean city\" in other respects, but illustrious to all time as the birthplace and early residence of the apostle Paul. (Acts 9:11; 21:39; 22:3) Even in the flourishing period of Greek history it was a city of some considerable consequence. In the civil wars of Rome it took Caesar's aide, sad on the occasion of a visit from him had its name changed to Juliopolis. Augustus made it a \"free city.\" It was renowned as a place of education under the early Roman emperors. Strabo compares it in this respect to Athens unto Alexandria. Tarsus also was a place of much commerce. It was situated in a wild and fertile plain on the banks of the Cydnus. No ruins of any importance remain."
        ]
    },
    {
        "Word": "Tartak",
        "Definitions": [
            "Prince of darkness, one of the gods of the Arvites, who colonized part of Samaria after the deportation of Israel by Shalmaneser (2 Kings 17:31).",
            "chained; bound; shut up",
            "(prince of darkness), one of the gods of the Avite or Avvite colonists of Samaria. (2 Kings 17:31) According to rabbinical tradition, Tartak is said to have been worshipped under the form of an ass."
        ]
    },
    {
        "Word": "Tartan",
        "Definitions": [
            "An Assyrian word, meaning \"the commander-in-chief.\" (1.) One of Sennacherib's messengers to Hezekiah (2 Kings 18:17). (2.) One of Sargon's generals (Isa. 20:1).",
            "a general (official title)",
            "which occurs only in (2 Kings 18:17) and Isai 20:1 Has been generally regarded as a proper name; like Rabsaris and Rabshakeh, it is more probably an official designation, and indicates the Assyrian commander-in-chief."
        ]
    },
    {
        "Word": "Tatnai",
        "Definitions": [
            "Gift, a Persian governor (Heb. pehah, i.e., \"satrap;\" modern \"pasha\") \"on this side the river\", i.e., of the whole tract on the west of the Euphrates. This Hebrew title pehah is given to governors of provinces generally. It is given to Nehemiah (5:14) and to Zerubbabel (Hag. 1:1). It is sometimes translated \"captain\" (1 Kings 20:24; Dan. 3:2, 3), sometimes also \"deputy\" (Esther 8:9; 9:3). With others, Tatnai opposed the rebuilding of the temple (Ezra 5:6); but at the command of Darius, he assisted the Jews (6:1-13).",
            "that gives; the overseer of the gifts and tributes",
            "(gift), satrap of the province west of the Euphrates in the time of Darius Hystaspes. (Ezra 5:3,6; 6:6,13) (B.C. 520.) The name is thought to be Persian."
        ]
    },
    {
        "Word": "Taverns, The three",
        "Definitions": [
            "A place on the great \"Appian Way,\" about 11 miles from Rome, designed for the reception of travellers, as the name indicates. Here Paul, on his way to Rome, was met by a band of Roman Christians (Acts 28:15). The \"Tres Tabernae was the first mansio or mutatio, that is, halting-place for relays, from Rome, or the last on the way to the city. At this point three roads run into the Via Appia, that from Tusculum, that from Alba Longa, and that from Antium; so necessarily here would be a halting-place, which took its name from the three shops there, the general store, the blacksmith's, and the refreshment-house...Tres Tabernae is translated as Three Taverns, but it more correctly means three shops\" (Forbes's Footsteps of St. Paul, p. 20)."
        ]
    },
    {
        "Word": "Taxes",
        "Definitions": [
            "First mentioned in the command (Ex. 30:11-16) that every Jew from twenty years and upward should pay an annual tax of \"half a shekel for an offering to the Lord.\" This enactment was faithfully observed for many generations (2 Chr. 24:6; Matt. 17:24).",
            "Afterwards, when the people had kings to reign over them, they began, as Samuel had warned them (1 Sam. 8:10-18), to pay taxes for civil purposes (1 Kings 4:7; 9:15; 12:4). Such taxes, in increased amount, were afterwards paid to the foreign princes that ruled over them.",
            "In the New Testament the payment of taxes, imposed by lawful rulers, is enjoined as a duty (Rom. 13:1-7; 1 Pet. 2:13, 14). Mention is made of the tax (telos) on merchandise and travellers (Matt. 17:25); the annual tax (phoros) on property (Luke 20:22; 23:2); the poll-tax (kensos, \"tribute,\" Matt. 17:25; 22:17; Mark 12:14); and the temple-tax (\"tribute money\" = two drachmas = half shekel, Matt. 17:24-27; comp. Ex. 30:13). (See [623]TRIBUTE.)",
            "I. Under the judges, according to the theocratic government contemplated by the law, the only payments incumbent upon the people as of permanent obligation were the Tithes, the Firstfruits, the Redemption-money of the first-born, and other offerings as belonging to special occasions. The payment by each Israelite of the half-shekel as \"atonement-money,\" for the service of the tabernacle, on taking the census of the people, (Exodus 30:13) does not appear to have had the character of a recurring tax, but to have been supplementary to the freewill offerings of (Exodus 25:1-7) levied for the one purpose of the construction of the sacred tent. In later times, indeed, after the return from Babylon, there was an annual payment for maintaining the fabric and services of the temple; but the fact that this begins by of a shekel, (Nehemiah 10:32) shows that till then there was no such payment recognized as necessary. A little later the third became a half, and under the name of the didrachma, (Matthew 17:24) was paid by every Jew, in whatever part of the world he might be living. II. The kingdom, with centralized government and greater magnificence, involved of course, a larger expenditure, and therefore a heavier taxation, The chief burdens appear to have been-- (1) A tithe of the produce both of the soil and of live stock. (1 Samuel 8:15,17)",
            "(2) Forced military service for a month every year. (1 Samuel 8:12; 1 Kings 9:22; 1 Chronicles 27:1) (3) Gifts to the king. (1 Samuel 10:27; 16:20; 17:18) (4) Import duties. (1 Kings 10:15)",
            "(5) The monopoly of certain-branches of commerce. (1 Kings 9:28; 22:48; 10:28,29) (6) The appropriation to the king's use of the early crop of hay. (Amos 7:1) At times, too, in the history of both the kingdoms there were special burdens. A tribute of fifty shekels a head had to be paid by Menahem to the Assyrian king, (2 Kings 16:20) and under his successor Hoshea this assumed the form of an annual tribute. (2 Kings 17:4) III. Under the Persian empire the taxes paid by the Jews were, in their broad outlines, the same in kind as those of other subject races. The financial system which gained for Darius Hystaspes the name of the \"shopkeeper king\" involved the payment by each satrap of a fixed sum as the tribute due from his province. In Judea, as in other provinces, the inhabitants had to provide in kind for the maintenance of the governor's household, besides a money payment of forty shekels a day. (Nehemiah 5:14,15) In Ezra 4:13,20; 7:24 We get a formal enumeration of the three great branches of the revenue. The influence of Ezra secured for the whole ecclesiastical order, from the priests down to the Nethinim, an immunity from all three (Ezra 7:24) but the burden pressed heavily on the great body of the people. IV. Under the Egyptian and Syrian kings the taxes paid by the Jews became yet heavier. The \"farming\" system of finance was adopted in its worst form. The taxes were put up to auction. The contract sum for those of Phoenicia, Judea and Samaria had been estimated at about 8000 talents. An unscrupulous adventurer would bid double that sum, and would then go down to the province, and by violence and cruelty, like that of Turkish or Hindoo collectors, squeeze out a large margin of profit for himself. V. The pressure of Roman taxation, if not absolutely heavier, was probably more galling, as being more thorough and systematic, more distinctively a mark of bondage. The capture of Jerusalem by Pompey was followed immediately by the imposition of a tribute, and within a short time the sum thus taken from the resources of the country amounted to 10,000 talents. When Judea became formally a Roman province, the whole financial system of the empire came as a natural consequence. The taxes were systematically farmed, and the publicans appeared as a new curse to the country. The portoria were levied at harbors, piers and the gates of cities. (Matthew 17:24; Romans 13:7) In addition to this there was the poll-tax paid by every Jew, and looked upon, for that reason, as the special badge of servitude. United with this, as part of the same system, there was also, in all probability, a property tax of some kind. In addition to these general taxes, the inhabitants of Jerusalem were subject to a special house duty about this period."
        ]
    },
    {
        "Word": "Taxing",
        "Definitions": [
            "(Luke 2:2; R.V., \"enrolment\"), \"when Cyrenius was governor of Syria,\" is simply a census of the people, or an enrolment of them with a view to their taxation. The decree for the enrolment was the occasion of Joseph and Mary's going up to Bethlehem. It has been argued by some that Cyrenius (q.v.) was governor of Cilicia and Syria both at the time of our Lord's birth and some years afterwards. This decree for the taxing referred to the whole Roman world, and not to Judea alone. (See [624]CENSUS.)",
            "The English word now conveys to us more distinctly the notion of a tax or tribute actually levied; but it appears to have been used in the sixteenth century for the simple assessment of a subsidy upon the property of a given county, or the registration of the people for the purpose of a poll-tax. Two distinct registrations, or taxings, are mentioned in the New Testament, both of them by St. Luke. The first is said to have been the result of an edict of the emperor Augustus, that \"all the world (i.e. the Roman empire) should be taxed,\" (Luke 2:1) and is connected by the evangelist with the name of Cyrenius Quirinus. [[1202]Cyrenius] The second and more important, (Acts 6:37) is distinctly associated, in point of time, with the revolt of Judas of Galilee."
        ]
    },
    {
        "Word": "Tebeth",
        "Definitions": [
            "(Esther 2:16), a word probably of Persian origin, denoting the cold time of the year; used by the later Jews as denoting the tenth month of the year. Assyrian tebituv, \"rain.\"",
            "good, goodness (the tenth month of the Hebrews)",
            "[[1203]Month]"
        ]
    },
    {
        "Word": "Teil tree",
        "Definitions": [
            "(an old name for the lime-tree, the tilia), Isa. 6:13, the terebinth, or turpentine-tree, the Pistacia terebinthus of botanists. The Hebrew word here used (elah) is rendered oak (q.v.) in Gen. 35:4; Judg. 6:11, 19; Isa. 1:29, etc. In Isa. 61:3 it is rendered in the plural \"trees;\" Hos. 4:13, \"elm\" (R.V., \"terebinth\"). Hos. 4:13, \"elm\" (R.V., \"terebinth\"). In 1 Sam. 17:2, 19 it is taken as a proper name, \"Elah\" (R.V. marg., \"terebinth\").",
            "\"The terebinth of Mamre, or its lineal successor, remained from the days of Abraham till the fourth century of the Christian era, and on its site Constantine erected a Christian church, the ruins of which still remain.\"",
            "This tree \"is seldom seen in clumps or groves, never in forests, but stands isolated and weird-like in some bare ravine or on a hill-side where nothing else towers above the low brushwood\" (Tristram)."
        ]
    },
    {
        "Word": "Tekel",
        "Definitions": [
            "Weighed (Dan. 5:27).",
            "weight"
        ]
    },
    {
        "Word": "Tekoa, Tekoah",
        "Definitions": [
            "Pitching of tents; fastening down, a town of Judah, about 12 miles south of Jerusalem, and visible from the city. From this place Joab procured a \"wise woman,\" who pretended to be in great affliction, and skilfully made her case known to David. Her address to the king was in the form of an apologue, similar to that of Nathan (2 Sam. 12:1-6). The object of Joab was, by the intervention of this woman, to induce David to bring back Absalom to Jerusalem (2 Sam. 14:2, 4, 9).",
            "This was also the birth-place of the prophet Amos (1:1).",
            "It is now the village of Teku'a, on the top of a hill among ruins, 5 miles south of Bethlehem, and close to Beth-haccerem (\"Herod's mountain\")."
        ]
    },
    {
        "Word": "Tel-abib",
        "Definitions": [
            "Hill of corn, a place on the river Chebar, the residence of Ezekiel (Ezek. 3:15). The site is unknown."
        ]
    },
    {
        "Word": "Telaim",
        "Definitions": [
            "Young lambs, a place at which Saul gathered his army to fight against Amalek (1 Sam. 15:4); probably the same as Telem (2).",
            "(lambs), the place at which Saul collected and numbered his forces before his attack on Amalek, (1 Samuel 16:4) may be identical with [1205]Telem, which see."
        ]
    },
    {
        "Word": "Telassar",
        "Definitions": [
            "Or Thelasar, (Isa. 37:12; 2 Kings 19:12), a province in the south-east of Assyria, probably in Babylonia. Some have identified it with Tel Afer, a place in Mesopotamia, some 30 miles from Sinjar.",
            "taking away; heaping up"
        ]
    },
    {
        "Word": "Telem",
        "Definitions": [
            "Oppression. (1.) A porter of the temple in the time of Ezra (10:24).",
            "(2.) A town in the southern border of Judah (Josh. 15:24); probably the same as Telaim.",
            "their dew; their shadow",
            "(oppression).",
            "+ One of the cities in the extreme south of Judah, (Joshua 15:24) probably the same as Telaim. The name Dhullam is found in Van Deuteronomy Velde's map, attached to a district immediately to the north of the Kubbet el-Baul, south of el Milh and Ar'arah--a position very suitable. + A porter or doorkeeper of the temple in the time of Ezra. (Ezra 10:24) He is probably the same as [1206]Talmon in (Nehemiah 12:25)"
        ]
    },
    {
        "Word": "Tel-haresha",
        "Definitions": [
            "Hill of the wood, a place in Babylon from which some captive Jews returned to Jerusalem (Ezra 2:59; Neh. 7:61)."
        ]
    },
    {
        "Word": "Tel-melah",
        "Definitions": [
            "Hill of salt, a place in Babylon from which the Jews returned (id.).",
            "heap of salt"
        ]
    },
    {
        "Word": "Tema",
        "Definitions": [
            "South; desert, one of the sons of Ishmael, and father of a tribe so called (Gen. 25:15; 1 Chr. 1:30; Job 6:19; Isa. 21:14; Jer. 25:23) which settled at a place to which he gave his name, some 250 miles south-east of Edom, on the route between Damascus and Mecca, in the northern part of the Arabian peninsula, toward the Syrian desert; the modern Teyma'.",
            "admiration; perfection; consummation",
            "(a desert), the ninth son of Ishmael, (Genesis 25:15; 1 Chronicles 1:30) whence the tribe called after him, mentioned in (Job 6:19; Jeremiah 25:23) and also the land occupied by this tribe. (Isaiah 21:13,14) (B.C. after 1850.) The name is identified with Teyma, a small town on the confines of Syria."
        ]
    },
    {
        "Word": "Teman",
        "Definitions": [
            "Id. (1.) A grandson of Esau, one of the \"dukes of Edom\" (Gen. 36:11, 15, 42).",
            "(2.) A place in Southern Idumea, the land of \"the sons of the east,\" frequently mentioned in the Old Testament. It was noted for the wisdom of its inhabitants (Amos 1:12; Obad. 1:8; Jer. 49:7; Ezek. 25:13). It was divided from the hills of Paran by the low plain of Arabah (Hab. 3:3).",
            "Temani, the south; Africa; perfect",
            "(the south).",
            "+ A son of Eliphaz, son of Esau by Adah. (Genesis 36:11,15,41; 1 Chronicles 1:36,53) (B.C. about 1792.) + A country, and probably a city, named after the Edomite phylarch, or from which the phylarch took his name. The Hebrew signifies \"south,\" etc., see (Job 9:9; Isaiah 43:6) and it is probable that the land of Teman was a southern portion of the land of Edom, or, in a wider sense, that of the sons of the east. Teman is mentioned in five places by the prophets, in four of which it is connected with Edom and in two with Dedan. (Jeremiah 49:7,8; Ezekiel 25:13) Eusebius and Jerome mention Teman as a town in their day distant 15 miles from Petra, and a Roman post."
        ]
    },
    {
        "Word": "Temanite",
        "Definitions": [
            "A man of Teman, the designation of Eliphaz, one of Job's three friends (Job 2:11; 22:1).",
            "an inhabitant of Teman."
        ]
    },
    {
        "Word": "Temeni",
        "Definitions": [
            "One of the sons of Ashur, the father of Tekoa (1 Chr. 4:6).",
            "son of Ashur the father of Tekoa, by his wife Naarah. (1 Chronicles 4:6) (B.C. about 1450.)"
        ]
    },
    {
        "Word": "Temple",
        "Definitions": [
            "First used of the tabernacle, which is called \"the temple of the Lord\" (1 Sam. 1:9). In the New Testament the word is used figuratively of Christ's human body (John 2:19, 21). Believers are called \"the temple of God\" (1 Cor. 3:16, 17). The Church is designated \"an holy temple in the Lord\" (Eph. 2:21). Heaven is also called a temple (Rev. 7:5). We read also of the heathen \"temple of the great goddess Diana\" (Acts 19:27).",
            "This word is generally used in Scripture of the sacred house erected on the summit of Mount Moriah for the worship of God. It is called \"the temple\" (1 Kings 6:17); \"the temple [R.V., 'house'] of the Lord\" (2 Kings 11:10); \"thy holy temple\" (Ps. 79:1); \"the house of the Lord\" (2 Chr. 23:5, 12); \"the house of the God of Jacob\" (Isa. 2:3); \"the house of my glory\" (60:7); an \"house of prayer\" (56:7; Matt. 21:13); \"an house of sacrifice\" (2 Chr. 7:12); \"the house of their sanctuary\" (2 Chr. 36:17); \"the mountain of the Lord's house\" (Isa. 2:2); \"our holy and our beautiful house\" (64:11); \"the holy mount\" (27:13); \"the palace for the Lord God\" (1 Chr. 29:1); \"the tabernacle of witness\" (2 Chr. 24:6); \"Zion\" (Ps. 74:2; 84:7). Christ calls it \"my Father's house\" (John 2:16).",
            "There is perhaps no building of the ancient world which has excited so much attention since the time of its destruction as the temple which Solomon built by Herod. Its spoils were considered worthy of forming the principal illustration of one of the most beautiful of Roman triumphal arches, and Justinian's highest architectural ambition was that he might surpass it. Throughout the middle ages it influenced to a considerable degree the forms of Christian churches, and its peculiarities were the watchwords and rallying-points of all associations of builders. When the French expedition to Egypt, int he first years of this century, had made the world familiar with the wonderful architectural remains of that country, every one jumped to the conclusion that Solomon's temple must have been designed after an Egyptian model. The discoveries in Assyria by Botta and Layard have within the last twenty years given an entirely new direction to the researches of the restorers. Unfortunately, however, no Assyrian temple has yet been exhumed of a nature to throw much light on this subject, and we are still forced to have recourse to the later buildings at Persepolis, or to general deductions from the style of the nearly contemporary secular buildings at Nineveh and elsewhere, for such illustrations as are available. THE TEMPLE OF [1208]Solomon.--It was David who first proposed to replace the tabernacle by a more permanent building, but was forbidden for the reasons assigned by the prophet Nathan, (2 Samuel 7:5) etc.; and though he collected materials and made arrangements, the execution of the task was left for his son Solomon. (The gold and silver alone accumulated by David are at the lowest reckoned to have amounted to between two and three billion dollars, a sum which can be paralleled from secular history.--Lange.) Solomon, with the assistance of Hiram king of Tyre, commenced this great undertaking int he fourth year of his reign, B.C. 1012, and completed it in seven years, B.C. 1005. (There were 183,000 Jews and strangers employed on it--of Jews 30,000, by rotation 10,000 a month; of Canaanites 153,600, of whom 70,000 were bearers of burdens, 80,000 hewers of wood and stone, and 3600 overseers. The parts were all prepared at a distance from the site of the building, and when they were brought together the whole immense structure was erected without the sound of hammer, axe or any tool of iron. (1 Kings 6:7)--Schaff.) The building occupied the site prepared for it by David, which had formerly been the threshing-floor of the Jebusite Ornan or Araunah, on Mount Moriah. The whole area enclosed by the outer walls formed a square of about 600 feet; but the sanctuary itself was comparatively small, inasmuch as it was intended only for the ministrations of the priests, the congregation of the people assembling in the courts. In this and all other essential points the temple followed the model of the tabernacle, from which it differed chiefly by having chambers built about the sanctuary for the abode of the priests and attendants and the keeping of treasures and stores. In all its dimensions, length, breadth and height, the sanctuary itself was exactly double the size of the tabernacle, the ground plan measuring 80 cubits by 40, while that of the tabernacle was 40 by 20, and the height of the temple being 30 cubits, while that of the tabernacle was 15. [The readers would compare the following account with the article [1209]Tabernacle] As in the tabernacle, the temple consisted of three parts, the porch, the holy place, and the holy of holies. The front of the porch was supported, after the manner of some Egyptian temples, by the two great brazen pillars, Jachin and Boaz, 18 cubits high, with capitals of 5 cubits more, adorned with lily-work and pomegranates. (1 Kings 7:15-22) The places of the two \"veils\" of the tabernacle were occupied by partitions, in which were folding-doors. The whole interior was lines with woodwork richly carved and overlaid with gold. Indeed, both within and without the building was conspicuously chiefly by the lavish use of the gold of Ophir and Parvaim. It glittered in the morning sun (it has been well said) like the sanctuary of an El Dorado. Above the sacred ark, which was placed, as of old, in the most holy place, were made new cherubim, one pair of whose wings met above the ark, and another pair reached to the walls behind them. In the holy place, besides the altar of incense, which was made of cedar overlaid with gold there were seven golden candlesticks in stead of one, and the table of shew-bread was replaced by ten golden tables, bearing, besides the shew bread, the innumerable golden vessels for the service of the sanctuary. The outer court was no doubt double the size of that of the tabernacle; and we may therefore safely assume that if was 10 cubits in height, 100 cubits north and south, and 200 east and west. If contained an inner court, called the \"court of the priests;\" but the arrangement of the courts and of the porticos and gateways of the enclosure, though described by Josephus, belongs apparently to the temple of Herod. The outer court there was a new altar of burnt offering, much larger than the old one. [[1210]Altar] Instead of the brazen laver there was \"a molten sea\" of brass, a masterpiece of Hiram's skill for the ablution of the priests. It was called a \"sea\" from its great size. [[1211]Sea, Molten, MOLTEN] The chambers for the priests were arranged in successive stories against the sides of the sanctuary; not, however, reaching to the top, so as to leave space for the windows to light the holy and the most holy place. We are told by Josephus and the Talmud that there was a superstructure on the temple equal in height to the lower part; and this is confirmed by the statement in the books of Chronicles that Solomon \"overlaid the upper chambers with gold.\" (2 Chronicles 3:9) Moreover, \"the altars on the top of the upper chamber,\" mentioned in the books of the Kings, (2 Kings 23:12) were apparently upon the temple. The dedication of the temple was the grandest ceremony ever performed under the Mosaic dispensation. The temple was destroyed on the capture of Jerusalem by Nebuchadnezzar, B.C. 586. TEMPLE OF [1212]Zerubbabel.--We have very few particulars regarding the temple which the Jews erected after their return from the captivity (about B.C. 520), and no description that would enable us to realize its appearance. But there are some dimensions given in the Bible and elsewhere which are extremely interesting, as affording points of comparison between it and the temple which preceded it and the one erected after it. The first and most authentic are those given in the book of Ezra, (Ezra 6:3) when quoting the decree of Cyrus, wherein it is said, \"Let the house be builded, the place where they offered sacrifices and let the foundations thereof be strongly laid; the height thereof three-score cubits. and the breadth thereof three-score cubits, with three rows of great stones, and a row of new timber.\" Josephus quotes this passage almost literally, but in doing so enables us to translate with certainty the word here called row as \"story\"--as indeed the sense would lead us to infer. We see by the description in Ezra that this temple was about one third larger than Solomon's. From these dimensions we gather that if the priests and Levites and elders of families were disconsolate at seeing how much more sumptuous the old temple was than the one which on account of their poverty they had hardly been able to erect, (Ezra 3:12) it certainly was not because it was smaller; but it may have been that the carving and the gold and the other ornaments of Solomon's temple far surpassed this, and the pillars of the portico and the veils may all have been far more splendid; so also probably were the vessels and all this is what a Jew would mourn over far more than mere architectural splendor. In speaking of these temples we must always bear in mind that their dimensions were practically very far inferior to those of the heathen. Even that of Ezra is not larger than an average parish church of the last century; Solomon's was smaller. It was the lavish display of the precious metals, the elaboration of carved ornament, and the beauty of the textile fabrics, which made up their splendor and rendered them so precious in the eyes of the people. TEMPLE OF [1213]Ezekiel.--The vision of a temple which the prophet Ezekiel saw while residing on the banks of the Chebar in Babylonia, in the twenty-fifth year of the captivity, does not add much to our knowledge of the subject. It is not a description of a temple that ever was built or ever could be erected at Jerusalem, and can consequently only be considered as the beau ideal of what a Shemitic temple ought to be. TEMPLE OF [1214]Herod.--Herod the Great announced to the people assembled at the Passover, B.C. 20 or 19, his intention of restoring the temple; (probably a stroke of policy on the part of Herod to gain the favor of the Jews and to make his name great.) if we may believe Josephus, he pulled down the whole edifice to its foundations, and laid them anew on an enlarged scale; but the ruins still exhibit, in some parts, what seem to be the foundations laid by Zerubbable, and beneath them the more massive substructions of Solomon. The new edifice was a stately pile of Graeco-Roman architecture, built in white marble gilded acroteria . It is minutely described by Josephus, and the New Testament has made us familiar with the pride of the Jews in its magnificence. A different feeling, however, marked the commencement of the work, which met with some opposition from the fear that what Herod had begun he would not be able to finish. he overcame all jealousy by engaging not to pull down any part of the existing buildings till all the materials for the new edifice were collected on its site. Two years appear to have been occupied in preparations--among which Josephus mentions the teaching of some of the priests and Levites to work as masons and carpenters--and then the work began. The holy \"house,\" including the porch, sanctuary and holy of holies, was finished in a year and a half, B.C. 16. Its completion, on the anniversary of Herod's inauguration, was celebrated by lavish sacrifices and a great feast. About B.C. 9--eight years from the commencement--the court and cloisters of the temple were finished, and the bridge between the south cloister and the upper city (demolished by Pompey) was doubtless now rebuilt with that massive masonry of which some remains still survive. (The work, however, was not entirely ended till A.D. 64, under Herod Agrippa II. So the statement in (John 2:20) is correct.--Schaff.) The temple or holy \"house\" itself was in dimensions and arrangement very similar to that of Solomon, or rather that of Zerubbabel--more like the latter; but this was surrounded by an inner enclosure of great strength and magnificence, measuring as nearly as can be made out 180 cubits by 240, and adorned by porches and ten gateways of great magnificence; and beyond this again was an outer enclosure measuring externally 400 cubits each way, which was adorned with porticos of greater splendor than any we know of as attached to any temple of the ancient world. The temple was certainly situated in the southwest angle of the area now known as the Haram area at Jerusalem, and its dimensions were what Josephus states them to be--400 cubits, or one stadium, each way. At the time when Herod rebuilt it, he enclosed a space \"twice as large\" as that before occupied by the temple and its courts--an expression that probably must not be taken too literally at least, if we are to depend on the measurements of Hecataeus. According to them, the whole area of Herod's temple was between four and five times greater than that which preceded it. What Herod did apparently, was to take in the whole space between the temple and the city wall on its east side, and to add a considerable space on the north and south to support the porticos which he added there. As the temple terrace thus became the principal defence of the city on the east side, there were no gates or openings in that direction, and being situated on a sort of rocky brow--as evidenced from its appearance in the vaults that bounded it on this side--if was at all later times considered unattackable from the eastward. The north side, too, where not covered by the fortress Antonia, became part of the defenses of the city, and was likewise without external gates. On the south side, which was enclosed by the wall of Ophel, there were notable gates nearly in the centre. These gates still exist at a distance of about 365 feet from the southwestern angle, and are perhaps the only architectural features of the temple of Herod which remain in situ . This entrance consists of a double archway of Cyclopean architecture on the level of the ground, opening into a square vestibule measuring 40 feet each way. From this a double funnel nearly 200 feet in length, leads to a flight of steps which rise to the surface in the court of the temple, exactly at that gateway of the inner temple which led to the altar, and is one of the four gateways on this side by which any one arriving from Ophel would naturally wish to enter the inner enclosure. We learn from the Talmud that the gate of the inner temple to which this passage led was called the \"water gate;\" and it is interesting to be able to identify a spot so prominent in the description of Nehemiah. (Nehemiah 12:37) Toward the west there were four gateways to the external enclosure of the temple. The most magnificent part of the temple, in an architectural point of view, seems certainly to have been the cloisters which were added to the outer court when it was enlarged by Herod. The cloisters in the west, north and east sides were composed of double rows of Corinthian columns, 25 cubits or 37 feet 6 inches in height, with flat roof, and resting against the outer wall of the temple. These, however, were immeasurably surpassed in magnificence by the royal porch or Stoa Basilica, which overhung the southern wall. It consisted of a nave and two aisled, that toward the temple being open, that toward the country closed by a wall. The breadth of the centre aisle was 95 feet of the side aisles, 30 from centre to centre of the pillars; their height 50 feet, and that of the centre aisle 100 feet. Its section was thus something in excess of that of York Cathedral, while its total length was one stadium or 600 Greek feet, or 100 feet in excess of York or our largest Gothic cathedrals. This magnificent structure was supported by 162 Corinthian columns. The porch on the east was called \"Solomon's Porch.\" The court of the temple was very nearly a square. It may have been exactly so, for we have not the details to enable us to feel quite certain about it. To the eastward of this was the court of the women. The great ornament of these inner courts seems to have been their gateways, the three especially on the north end south leading to the temple court. These according to Josephus, were of great height, strongly fortified and ornamented with great elaboration. But the wonder of all was the great eastern gate leading from the court of the women to the upper court. It was in all probability the one called the \"beautiful gate\" in the New Testament. immediately within this gateway stood the altar of burnt offerings. Both the altar and the temple were enclosed by a low parapet, one cubit in height, placed so as to keep the people separate from the priests while the latter were performing their functions. Within this last enclosure, toward the westward, stood the temple itself. As before mentioned, its internal dimensions were the same as those of the temple of Solomon. Although these remained the same, however, there seems no reason to doubt that. the whole plan was augmented by the pteromata, or surrounding parts being increased from 10 to 20 cubits, so that the third temple, like the second, measured 60 cubits across and 100 cubits east and west. The width of the facade was also augmented by wings or shoulders projecting 20 cubits each way, making the whole breadth 100 cubits, or equal to the length. There is no reason for doubting that the sanctuary always stood on identically the same spot in which it had been placed by Solomon a thousand years before it was rebuilt by Herod. The temple of Herod was destroyed by the Romans under Titus, Friday, August 9, A.D. 70. A Mohammedan mosque now stands on its site."
        ]
    },
    {
        "Word": "Temple, Herod's",
        "Definitions": [
            "The temple erected by the exiles on their return from Babylon had stood for about five hundred years, when Herod the Great became king of Judea. The building had suffered considerably from natural decay as well as from the assaults of hostile armies, and Herod, desirous of gaining the favour of the Jews, proposed to rebuild it. This offer was accepted, and the work was begun (B.C. 18), and carried out at great labour and expense, and on a scale of surpassing splendour. The main part of the building was completed in ten years, but the erection of the outer courts and the embellishment of the whole were carried on during the entire period of our Lord's life on earth (John 2:16, 19-21), and the temple was completed only A.D. 65. But it was not long permitted to exist. Within forty years after our Lord's crucifixion, his prediction of its overthrow was accomplished (Luke 19: 41-44). The Roman legions took the city of Jerusalem by storm, and notwithstanding the strenuous efforts Titus made to preserve the temple, his soldiers set fire to it in several places, and it was utterly destroyed (A.D. 70), and was never rebuilt.",
            "Several remains of Herod's stately temple have by recent explorations been brought to light. It had two courts, one intended for the Israelites only, and the other, a large outer court, called \"the court of the Gentiles,\" intended for the use of strangers of all nations. These two courts were separated by a low wall, as Josephus states, some 4 1/2 feet high, with thirteen openings. Along the top of this dividing wall, at regular intervals, were placed pillars bearing in Greek an inscription to the effect that no stranger was, on the pain of death, to pass from the court of the Gentiles into that of the Jews. At the entrance to a graveyard at the north-western angle of the Haram wall, a stone was discovered by M. Ganneau in 1871, built into the wall, bearing the following inscription in Greek capitals: \"No stranger is to enter within the partition wall and enclosure around the sanctuary. Whoever is caught will be responsible to himself for his death, which will ensue.\"",
            "There can be no doubt that the stone thus discovered was one of those originally placed on the boundary wall which separated the Jews from the Gentiles, of which Josephus speaks.",
            "It is of importance to notice that the word rendered \"sanctuary\" in the inscription was used in a specific sense of the inner court, the court of the Israelites, and is the word rendered \"temple\" in John 2:15 and Acts 21:28, 29. When Paul speaks of the middle wall of partition (Eph. 2:14), he probably makes allusion to this dividing wall. Within this partition wall stood the temple proper, consisting of, (1) the court of the women, 8 feet higher than the outer court; (2) 10 feet higher than this court was the court of Israel; (3) the court of the priests, again 3 feet higher; and lastly (4) the temple floor, 8 feet above that; thus in all 29 feet above the level of the outer court.",
            "The summit of Mount Moriah, on which the temple stood, is now occupied by the Haram esh-Sherif, i.e., \"the sacred enclosure.\" This enclosure is about 1,500 feet from north to south, with a breadth of about 1,000 feet, covering in all a space of about 35 acres. About the centre of the enclosure is a raised platform, 16 feet above the surrounding space, and paved with large stone slabs, on which stands the Mohammedan mosque called Kubbet es-Sahkra i.e., the \"Dome of the Rock,\" or the Mosque of Omar. This mosque covers the site of Solomon's temple. In the centre of the dome there is a bare, projecting rock, the highest part of Moriah (q.v.), measuring 60 feet by 40, standing 6 feet above the floor of the mosque, called the sahkra, i.e., \"rock.\" Over this rock the altar of burnt-offerings stood. It was the threshing-floor of Araunah the Jebusite. The exact position on this \"sacred enclosure\" which the temple occupied has not been yet definitely ascertained. Some affirm that Herod's temple covered the site of Solomon's temple and palace, and in addition enclosed a square of 300 feet at the south-western angle. The temple courts thus are supposed to have occupied the southern portion of the \"enclosure,\" forming in all a square of more than 900 feet. It is argued by others that Herod's temple occupied a square of 600 feet at the south-west of the \"enclosure.\""
        ]
    },
    {
        "Word": "Temple, Solomon's",
        "Definitions": [
            "Before his death David had \"with all his might\" provided materials in great abundance for the building of the temple on the summit of Mount Moriah (1 Chr. 22:14; 29:4; 2 Chr. 3:1), on the east of the city, on the spot where Abraham had offered up Isaac (Gen. 22:1-14). In the beginning of his reign Solomon set about giving effect to the desire that had been so earnestly cherished by his father, and prepared additional materials for the building. From subterranean quarries at Jerusalem he obtained huge blocks of stone for the foundations and walls of the temple. These stones were prepared for their places in the building under the eye of Tyrian master-builders. He also entered into a compact with Hiram II., king of Tyre, for the supply of whatever else was needed for the work, particularly timber from the forests of Lebanon, which was brought in great rafts by the sea to Joppa, whence it was dragged to Jerusalem (1 Kings 5). As the hill on which the temple was to be built did not afford sufficient level space, a huge wall of solid masonry of great height, in some places more than 200 feet high, was raised across the south of the hill, and a similar wall on the eastern side, and in the spaces between were erected many arches and pillars, thus raising up the general surface to the required level. Solomon also provided for a sufficient water supply for the temple by hewing in the rocky hill vast cisterns, into which water was conveyed by channels from the \"pools\" near Bethlehem. One of these cisterns, the \"great sea,\" was capable of containing three millions of gallons. The overflow was led off by a conduit to the Kidron.",
            "In all these preparatory undertakings a space of about three years was occupied; and now the process of the erection of the great building began, under the direction of skilled Phoenician builders and workmen, in the fourth year of Solomon's reign, 480 years after the Exodus (1 Kings 6; 2 Chr. 3). Many thousands of labourers and skilled artisans were employed in the work. Stones prepared in the quarries underneath the city (1 Kings 5:17, 18) of huge dimension (see [625]QUARRIES) were gradually placed on the massive walls, and closely fitted together without any mortar between, till the whole structure was completed. No sound of hammer or axe or any tool of iron was heard as the structure arose (6:7). \"Like some tall palm the noiseless fabric sprang.\" The building was 60 cubits long, 20 cubits wide, and 30 cubits high. The engineers of the Palestine Exploration Fund, in their explorations around the temple area, discovered what is believed to have been the \"chief corner stone\" of the temple, \"the most interesting stone in the world.\" It lies at the bottom of the south-eastern angle, and is 3 feet 8 inches high by 14 feet long. It rests on the solid rock at a depth of 79 feet 3 inches below the present surface. (See [626]PINNACLE.) In examining the walls the engineers were \"struck with admiration at the vastness of the blocks and the general excellence of the workmanship.\"",
            "At length, in the autumn of the eleventh year of his reign, seven and a half years after it had been begun, the temple was completed in all its architectural magnificence and beauty. For thirteen years there it stood, on the summit of Moriah, silent and unused. The reasons for this strange delay in its consecration are unknown. At the close of these thirteen years preparations for the dedication of the temple were made on a scale of the greatest magnificence. The ark was solemnly brought from the tent in which David had deposited it to the place prepared for it in the temple, and the glory-cloud, the symbol of the divine presence, filled the house. Then Solomon ascended a platform which had been erected for him, in the sight of all the people, and lifting up his hands to heaven poured out his heart to God in prayer (1 Kings 8; 2 Chr. 6, 7). The feast of dedication, which lasted seven days, followed by the feast of tabernacles, marked a new era in the history of Israel. On the eighth day of the feast of tabernacles, Solomon dismissed the vast assemblage of the people, who returned to their homes filled with joy and gladness, \"Had Solomon done no other service beyond the building of the temple, he would still have influenced the religious life of his people down to the latest days. It was to them a perpetual reminder and visible symbol of God's presence and protection, a strong bulwark of all the sacred traditions of the law, a witness to duty, an impulse to historic study, an inspiration of sacred song.\"",
            "The temple consisted of, (1.) The oracle or most holy place (1 Kings 6:19; 8:6), called also the \"inner house\" (6:27), and the \"holiest of all\" (Heb. 9:3). It was 20 cubits in length, breadth, and height. It was floored and wainscotted with cedar (1 Kings 6:16), and its walls and floor were overlaid with gold (6:20, 21, 30). There was a two-leaved door between it and the holy place overlaid with gold (2 Chr. 4:22); also a veil of blue purple and crimson and fine linen (2 Chr. 3:14; comp. Ex. 26:33). It had no windows (1 Kings 8:12). It was indeed the dwelling-place of God. (2.) The holy place (q.v.), 1 Kings 8:8-10, called also the \"greater house\" (2 Chr. 3:5) and the \"temple\" (1 Kings 6:17). (3.) The porch or entrance before the temple on the east (1 Kings 6:3; 2 Chr. 3:4; 29:7). In the porch stood the two pillars Jachin and Boaz (1 Kings 7:21; 2 Kings 11:14; 23:3). (4.) The chambers, which were built about the temple on the southern, western, and northern sides (1 Kings 6:5-10). These formed a part of the building.",
            "Round about the building were, (1.) The court of the priests (2 Chr. 4:9), called the \"inner court\" (1 Kings 6:36). It contained the altar of burnt-offering (2 Chr. 15:8), the brazen sea (4:2-5, 10), and ten lavers (1 Kings 7:38, 39). (2.) The great court, which surrounded the whole temple (2 Chr. 4:9). Here the people assembled to worship God (Jer. 19:14; 26:2).",
            "This temple erected by Solomon was many times pillaged during the course of its history, (1) 1 Kings 14:25, 26; (2) 2 Kings 14:14; (3) 2 Kings 16:8, 17, 18; (4) 2 Kings 18:15, 16. At last it was pillaged and destroyed by Nebuchadnezzar (2 Kings 24:13; 2 Chr. 36:7). He burned the temple, and carried all its treasures with him to Babylon (2 Kings 25:9-17; 2 Chr. 36:19; Isa. 64:11). These sacred vessels were at length, at the close of the Captivity, restored to the Jews by Cyrus (Ezra 1:7-11)."
        ]
    },
    {
        "Word": "Temple, the Second",
        "Definitions": [
            "After the return from captivity, under Zerubbabel (q.v.) and the high priest Jeshua, arrangements were almost immediately made to reorganize the long-desolated kingdom. The body of pilgrims, forming a band of 42,360, including children, having completed the long and dreary journey of some four months, from the banks of the Euphrates to Jerusalem, were animated in all their proceeding by a strong religious impulse, and therefore one of their first cares was to restore their ancient worship by rebuilding the temple. On the invitation of Zerubbabel, the governor, who showed them a remarkable example of liberality by contributing personally 1,000 golden darics (probably about $6,000), besides other gifts, the people with great enthusiasm poured their gifts into the sacred treasury (Ezra 2). First they erected and dedicated the altar of Jehovah on the exact spot where it had formerly stood, and they then cleared away the charred heaps of debris which occupied the site of the old temple; and in the second month of the second year (B.C. 535), amid great public excitement and rejoicing (Ps. 116; 117; 118), the foundations of the second temple were laid. A wide interest was felt in this great movement, although it was regarded with mingled feelings by the spectators (Hag. 2:3; Zech. 4:10). The Samaritans made proposals for a co-operation in the work. Zerubbabel and Jeshua and the elders, however, declined all such cooperation: Judah must build the temple without help. Immediately evil reports were spread regarding the Jews. The Samaritans sought to \"frustrate their purpose\" (Ezra 4:5), and sent messengers to Ecbatana and Susa, with the result that the work was suspended. Seven years after this Cyrus died ingloriously, having killed himself in Syria when on his way back from Egypt to the east, and was succeeded by his son Cambyses (B.C. 529-522), on whose death the \"false Smerdis,\" an imposter, occupied the throne for some seven or eight months, and then Darius Hystaspes became king (B.C. 522). In the second year of this monarch the work of rebuilding the temple was resumed and carried forward to its completion (Ezra 5: 6-17; 6:1-15), under the stimulus of the earnest counsels and admonitions of the prophets Haggai and Zechariah. It was ready for consecration in the spring of B.C. 516, twenty years after the return from captivity.",
            "This second temple had not the ark, the Urim and Thummim, the holy oil, the sacred fire, the tables of stone, the pot of manna, and Aaron's rod. As in the tabernacle, there was in it only one golden lamp for the holy place, one table of shewbread, and the incense altar, with golden censers, and many of the vessels of gold that had belonged to Solomon's temple that had been carried to Babylon but restored by Cyrus (Ezra 1:7-11).",
            "This second temple also differed from the first in that, while in the latter there were numerous \"trees planted in the courts of the Lord,\" there were none in the former. The second temple also had for the first time a space, being a part of the outer court, provided for proselytes who were worshippers of Jehovah, although not subject to the laws of Judaism.",
            "The temple, when completed, was consecrated amid great rejoicings on the part of all the people (Ezra 6:16), although there were not wanting outward evidences that the Jews were no longer an independent people, but were subject to a foreign power.",
            "Hag. 2:9 is rightly rendered in the Revised Version, \"The latter glory of this house shall be greater than the former,\" instead of, \"The glory of this latter house,\" etc., in the Authorized Version. The temple, during the different periods of its existence, is regarded as but one house, the one only house of God (comp. 2:3). The glory here predicted is spiritual glory and not material splendour. \"Christ himself, present bodily in the temple on Mount Zion during his life on earth, present spiritually in the Church now, present in the holy city, the heavenly Jerusalem, of which he is the temple, calling forth spiritual worship and devotion is the glory here predicted\" (Perowne).",
            "Built on the site of the first temple -- Ezr 6:2-12.",
            "Cyrus",
            "His decree for building, predicted. -- Isa 44:28.",
            "Gave a decree for building, in the first year of his reign. -- Ezr 1:1,2; 6:3.",
            "Gave permission to the Jews to go to Jerusalem to build. -- Ezr 1:3.",
            "Furnished means for building. -- Ezr 6:4.",
            "Ordered those who remained in Babylon to contribute to the building of. -- Ezr 1:4.",
            "Gave the vessels of the first temple for. -- Ezr 1:7-11; 6:5.",
            "Divine worship commenced before the foundation was laid -- Ezr 3:1-6.",
            "Materials for building procured from Tyre and Sidon -- Ezr 3:7.",
            "Foundation of, laid the second month of second year after the captivity -- Ezr 3:8.",
            "Solemnities connected with laying the foundation of -- Ezr 3:9-11.",
            "Its dimensions -- Ezr 6:3,4.",
            "Grief of those who had seen the first temple -- Ezr 3:12; Hag 2:3.",
            "Joy of those who had not seen the first temple -- Ezr 3:13.",
            "The Samaritans",
            "Proposed to assist in building. -- Ezr 4:1,2.",
            "Their help refused by the Jews. -- Ezr 4:3.",
            "Weakened the hands of the Jews in building. -- Ezr 4:4,5.",
            "Wrote to Artaxerxes Smerdis to interrupt the building. -- Ezr 4:6-16.",
            "Procured its interruption for fifteen years. -- Ezr 4:24.",
            "The Jews reproved for not building -- Hag 1:1-5.",
            "The Jews punished for not persevering in building -- Hag 1:6,9-11; 2:15,17; Zec 8:10.",
            "The Jews encouraged to proceed in building -- Hag 1:8; 2:19; Zec 8:9.",
            "Resumed by Zerubbabel and Jeshua -- Ezr 5:2.",
            "Its completion by Zerubbabel foretold, to encourage the Jews -- Zec 4:4-10.",
            "Future glory of, predicted -- Hag 2:7-9.",
            "Tatnai the governor wrote to Darius to know if the building had his sanction -- Ezr 5:3-17.",
            "The decree of Cyrus found and confirmed by Darius -- Ezr 6:1,2,6-12.",
            "Finished the third of the twelfth month in the sixth year of Darius -- Ezr 6:15.",
            "Dedication of, celebrated with joy and thankfulness -- Ezr 6:16-18.",
            "Repaired and beautified by Herod, which occupied forty-six years -- Joh 2:20.",
            "The magnificence of its building and ornaments -- Joh 2:20; Mr 13:1; Lu 21:5.",
            "Beautiful gate of, mentioned -- Ac 3:2.",
            "Solomon's porch connected with -- Joh 10:23; Ac 3:11.",
            "Christ",
            "To appear in. -- Hag 2:7; Mal 3:1.",
            "Presented in. -- Lu 2:22,27.",
            "Miraculously transported to a pinnacle of. -- Mt 4:5; Lu 4:9.",
            "Frequently taught in. -- Mr 14:49.",
            "Purified, and the commencement of his ministry. -- Joh 2:15-17.",
            "Purified, at the close of his ministry. -- Mt 21:12,13.",
            "Predicted its destruction. -- Mt 24:2; Mr 13:2; Lu 21:6.",
            "The vail of, rent at our Lord's death. -- Mt 27:51.",
            "Separation between the outer or Gentile court and that of the Jews alluded to -- Eph 2:13,14.",
            "No Gentile allowed to enter the inner courts of -- Ac 21:27-30.",
            "The Jews",
            "Prayed without, while the priest offered incense within. -- Lu 1:10; 18:10.",
            "Considered it blasphemy to speak against. -- Mt 26:61; Ac 6:13; 21:28.",
            "Desecrated by selling oxen, &c in. -- Joh 2:14.",
            "Desecration of, foretold -- Da 9:27; 11:31.",
            "Cleansed and rededicated by Judas Maccabaeus after its desecration by Antiochus Epiphanes -- Joh 10:22.",
            "Desecrated by the Romans -- Da 9:27; Mt 24:15."
        ]
    },
    {
        "Word": "Temptation",
        "Definitions": [
            "(1.) Trial; a being put to the test. Thus God \"tempted [Gen. 22: 1; R.V., did prove'] Abraham;\" and afflictions are said to tempt, i.e., to try, men (James 1:2, 12; comp. Deut. 8:2), putting their faith and patience to the test. (2.) Ordinarily, however, the word means solicitation to that which is evil, and hence Satan is called \"the tempter\" (Matt. 4:3). Our Lord was in this way tempted in the wilderness. That temptation was not internal, but by a real, active, subtle being. It was not self-sought. It was submitted to as an act of obedience on his part. \"Christ was led, driven. An unseen personal force bore him a certain violence is implied in the words\" (Matt. 4:1-11).",
            "The scene of the temptation of our Lord is generally supposed to have been the mountain of Quarantania (q.v.), \"a high and precipitous wall of rock, 1,200 or 1,500 feet above the plain west of Jordan, near Jericho.\"",
            "Temptation is common to all (Dan. 12:10; Zech. 13:9; Ps. 66:10; Luke 22:31, 40; Heb. 11:17; James 1:12; 1 Pet. 1:7; 4:12). We read of the temptation of Joseph (Gen. 39), of David (2 Sam. 24; 1 Chr. 21), of Hezekiah (2 Chr. 32:31), of Daniel (Dan. 6), etc. So long as we are in this world we are exposed to temptations, and need ever to be on our watch against them.",
            "God cannot be the subject of -- Jas 1:13.",
            "Does not come from God -- Jas 1:13.",
            "Comes from",
            "Lusts. -- Jas 1:14.",
            "Covetousness. -- Pr 28:20; 1Ti 6:9,10.",
            "The devil is the author of -- 1Ch 21:1; Mt 4:1; Joh 13:2; 1Th 3:5.",
            "Evil associates, the instruments of -- Pr 1:10; 7:6; 16:29.",
            "Often arises through",
            "Poverty. -- Pr 30:9; Mt 4:2,3.",
            "Prosperity. -- Pr 30:9; Mt 4:8.",
            "Worldly glory. -- Nu 22:17; Da 4:30; 5:2; Mt 4:8.",
            "To distrust of God's providence -- Mt 4:3.",
            "To presumption -- Mt 4:6.",
            "To worshipping the god of this world -- Mt 4:9.",
            "Often strengthened by the perversion of God's word -- Mt 4:6.",
            "Permitted as a trial of",
            "Faith. -- 1Pe 1:7; Jas 1:2,3.",
            "Disinterestedness. -- Job 1:9-12.",
            "Always conformable to the nature of man -- 1Co 10:13.",
            "Often ends in sin and perdition -- 1Ti 6:9; Jas 1:15.",
            "Christ",
            "Endured, from the devil. -- Mr 1:13.",
            "Endured, from the wicked. -- Mt 16:1; 22:18; Lu 10:25.",
            "Resisted by the word of God. -- Mt 4:4,7,10.",
            "Overcame. -- Mt 4:11.",
            "Sympathises with those under. -- Heb 4:15.",
            "Is able to help those under. -- Heb 2:18.",
            "Intercedes for his people under. -- Lu 22:31,32; Joh 17:15.",
            "God will not suffer saints to be exposed to, beyond their powers to bear -- 1Co 10:13.",
            "God will make a way for saints to escape out of -- 1Co 10:13.",
            "God enables the saints to bear -- 1Co 10:13.",
            "God knows how to deliver saints out of -- 2Pe 2:9.",
            "Christ keeps faithful saints from the hour of -- Re 3:10.",
            "Saints may be in heaviness through -- 1Pe 1:6.",
            "Saints should",
            "Resist, in faith. -- Eph 6:16; 1Pe 5:9.",
            "Watch against. -- Mt 26:41; 1Pe 5:8.",
            "Pray to be kept from. -- Mt 6:13; 26:41.",
            "Not to occasion, to others. -- Ro 14:13.",
            "Restore those overcome by. -- Ga 6:1.",
            "Avoid the way of. -- Pr 4:14,15.",
            "The devil will renew -- Lu 4:13.",
            "Has strength through the weakness of the flesh -- Mt 26:41.",
            "Mere professors fall away in time of -- Lu 8:13.",
            "Blessedness of those who meet and overcome -- Jas 1:2-4,12.",
            "Exemplified",
            "Eve. -- Ge 3:1,4,5.",
            "Joseph. -- Ge 39:7.",
            "Balaam. -- Nu 22:17.",
            "Achan. -- Jos 7:21.",
            "David. -- 2Sa 11:2.",
            "Jeroboam. -- 1Ki 15:30.",
            "Peter. -- Mr 14:67-71.",
            "Paul. -- 2Co 12:7; Ga 4:14."
        ]
    },
    {
        "Word": "Tent",
        "Definitions": [
            "(1.) Heb. ohel (Gen. 9:21, 27). This word is used also of a dwelling or habitation (1 Kings 8:66; Isa. 16:5; Jer. 4:20), and of the temple (Ezek. 41:1). When used of the tabernacle, as in 1 Kings 1:39, it denotes the covering of goat's hair which was placed over the mishcan.",
            "(2.) Heb. mishcan (Cant. 1:8), used also of a dwelling (Job 18:21; Ps. 87:2), the grave (Isa. 22:16; comp. 14:18), the temple (Ps. 46:4; 84:2; 132:5), and of the tabernacle (Ex. 25:9; 26:1; 40:9; Num. 1:50, 53; 10:11). When distinguished from 'ohel, it denotes the twelve interior curtains which lay upon the framework of the tabernacle (q.v.).",
            "(3.) Heb. kubbah (Num. 25:8), a dome-like tent devoted to the impure worship of Baal-peor.",
            "(4.) Heb. succah (2 Sam. 11:11), a tent or booth made of green boughs or branches (see Gen. 33:17; Lev. 23:34, 42; Ps. 18:11; Jonah 4:5; Isa. 4:6; Neh. 8:15-17, where the word is variously rendered).",
            "Jubal was \"the father of such as dwell in tents\" (Gen. 4:20). The patriarchs were \"dwellers in tents\" (Gen. 9:21, 27; 12:8; 13:12; 26:17); and during their wilderness wanderings all Israel dwelt in tents (Ex. 16:16; Deut. 33:18; Josh. 7:24). Tents have always occupied a prominent place in Eastern life (1 Sam. 17:54; 2 Kings 7:7; Ps. 120:5; Cant. 1:5). Paul the apostle's occupation was that of a tent-maker (Acts 18:3); i.e., perhaps a maker of tent cloth.",
            "Among the leading characteristics of the nomad races, those two have always been numbered whose origin has been ascribed to Jabal the son of Lameth, (Genesis 4:20) viz., to be tent-dwellers and keepers of cattle. The same may be said of the forefathers of the Hebrew race; nor was it until the return into Canaan from Egypt that the Hebrews became inhabitants of cities. An Arab tent is called beit, \"house;\" its covering consists of stuff, about three quarters of a yard broad, made of black goat's-hair, (Song of Solomon 1:5) laid parallel with the tent's length. This is sufficient to resist the heaviest rain. The tent-poles or columns are usually nine in number, placed in three groups; but many tents have only one pole, others two or three. The ropes which hold the tent in its place are fastened, not to the tent-cover itself, but to loops consisting of a leathern thong tied to the ends of a stick, round which is twisted a piece of old cloth, which is itself sewed to the tent-cover. The ends of the tent-ropes are fastened to short sticks or pins, which are driven into the ground with a mallet. (Judges 4:21) Round the back and sides of the tent runs a piece of stuff removable at pleasure to admit air. The tent is divided into two apartments, separated by a carpet partition drawn across the middle of the tent and fastened to the three middle posts. When the pasture near an encampment is exhausted, the tents are taken down, packed on camels and removed. (Genesis 26:17,22,25; Isaiah 38:12) In choosing places for encampment, Arabs prefer the neighborhood of trees, for the sake of the shade and coolness which they afford. (Genesis 18:4,8)"
        ]
    },
    {
        "Word": "Tenth deal",
        "Definitions": [
            "I.e., the tenth part of an ephah (as in the R.V.), equal to an omer or six pints. The recovered leper, to complete his purification, was required to bring a trespass, a sin, and a burnt offering, and to present a meal offering, a tenth deal or an omer of flour for each, with oil to make it into bread or cakes (Lev. 14:10, 21; comp. Ex. 16:36; 29:40)."
        ]
    },
    {
        "Word": "Terah",
        "Definitions": [
            "The wanderer; loiterer, for some unknown reason emigrated with his family from his native mountains in the north to the plains of Mesopotamia. He had three sons, Haran, Nahor, and Abraham, and one daughter, Sarah. He settled in \"Ur of the Chaldees,\" where his son Haran died, leaving behind him his son Lot. Nahor settled at Haran, a place on the way to Ur. Terah afterwards migrated with Abraham (probably his youngest son) and Lot (his grandson), together with their families, from Ur, intending to go with them to Canaan; but he tarried at Haran, where he spent the remainder of his days, and died at the age of two hundred and five years (Gen. 11:24-32; Josh. 24:2). What a wonderful part the descendants of this Chaldean shepherd have played in the history of the world!",
            "to breathe; scent; blow",
            "(station), the father of Abram, Nahor and Haran, and through them the ancestor of the great families of the Israelites, Ishmaelites, Midianites, Moabites and Ammonites. (Genesis 11:24-32) The account given of him in the Old Testament narrative is very brief. We learn from it simply that he was an idolater, (Joshua 24:2) that he dwelt beyond the Euphrates in Ur of the Chaldees, (Genesis 11:28) and that in the southwesterly migration, which from some unexplained cause he undertook in his old age, he went with his son Abram, his daughter-in-law Sarai, and his grandson Lot, \"to go into the land of Canaan, and they came unto Haran, and dwelt there.\" (Genesis 11:31) And finally, \"the days of Terah were two hundred and five years; and Terah died in Haran.\" (Genesis 11:32) (B.C. 1921.)"
        ]
    },
    {
        "Word": "Teraphim",
        "Definitions": [
            "Givers of prosperity, idols in human shape, large or small, analogous to the images of ancestors which were revered by the Romans. In order to deceive the guards sent by Saul to seize David, Michal his wife prepared one of the household teraphim, putting on it the goat's-hair cap worn by sleepers and invalids, and laid it in a bed, covering it with a mantle. She pointed it out to the soldiers, and alleged that David was confined to his bed by a sudden illness (1 Sam. 19:13-16). Thus she gained time for David's escape. It seems strange to read of teraphim, images of ancestors, preserved for superstitious purposes, being in the house of David. Probably they had been stealthily brought by Michal from her father's house. \"Perhaps,\" says Bishop Wordsworth, \"Saul, forsaken by God and possessed by the evil spirit, had resorted to teraphim (as he afterwards resorted to witchcraft); and God overruled evil for good, and made his very teraphim (by the hand of his own daughter) to be an instrument for David's escape.\", Deane's David, p. 32. Josiah attempted to suppress this form of idolatry (2 Kings 23:24). The ephod and teraphim are mentioned together in Hos. 3:4. It has been supposed by some (Cheyne's Hosea) that the \"ephod\" here mentioned, and also in Judg. 8:24-27, was not the part of the sacerdotal dress so called (Ex. 28:6-14), but an image of Jehovah overlaid with gold or silver (comp. Judg. 17, 18; 1 Sam. 21:9; 23:6, 9; 30:7, 8), and is thus associated with the teraphim. (See [627]THUMMIM.)",
            "images; idols",
            "This word occurs only in the plural, and denotes images connected with magical rites. The derivation of the name is obscure. In one case-- (1 Samuel 19:13,16)--a single statue seems to be intended by the plural. The teraphim, translated \"images\" in the Authorized Version, carried away from Laban by Rachel were regarded by Laban as gods, and it would therefore appear that they were used by those who added corrupt practices to the patriarchal religion. Teraphim again are included among Micah's images. (Judges 17:3-5; 18:17,18,20) Teraphim were consulted for oracular answers by the Israelites, (Zechariah 10:2) comp. Judg 18:5,6; 1Sam 15:22,23; 19:13,16, LXX., and 2Kin 23:24 And by the Babylonians in the case of Nebuchadnezzar. (Ezekiel 21:19-22)"
        ]
    },
    {
        "Word": "Terebinth",
        "Definitions": [
            "(R.V. marg. of Deut. 11:30, etc.), the Pistacia terebinthus of botanists; a tree very common in the south and east of Palestine. (See [628]OAK.)"
        ]
    },
    {
        "Word": "Teresh",
        "Definitions": [
            "Severe, a eunuch or chamberlain in the palace of Ahasuerus, who conspired with another to murder him. The plot was detected by Mordecai, and the conspirators were put to death (Esther 2:21; 6:2).",
            "(strictness), one of the two eunuchs whose plot to assassinate Ahasuerus was discovered by Mordecai. (Esther 2:21; 6:2) He was hanged. (B.C. 479.)"
        ]
    },
    {
        "Word": "Tertius",
        "Definitions": [
            "The third, a Roman Christian whom Paul employed as his amanuensis in writing his epistle to the Romans (16:22).",
            "third",
            "(third), probably a Roman, was the amanuensis of Paul in writing the Epistle to the Romans. (Romans 16:22) (A.D. 55.)"
        ]
    },
    {
        "Word": "Tertullus",
        "Definitions": [
            "A modification of \"Tertius;\" a Roman advocate, whom the Jews employed to state their case against Paul in the presence of Felix (Acts 24:1-9). The charges he adduced against the apostle were, \"First, that he created disturbances among the Romans throughout the empire, an offence against the Roman government (crimen majestatis). Secondly, that he was a ringleader of the sect of the Nazarenes; disturbed the Jews in the exercise of their religion, guaranteed by the state; introduced new gods, a thing prohibited by the Romans. And thirdly, that he attempted to profane the temple, a crime which the Jews were permitted to punish.\"",
            "third",
            "(diminutive from Tertius), \"a certain orator,\" (Acts 24:1) who was retained by the high priest and Sanhedrin to accuse the apostle Paul at Caesarea before the Roman procurator Antonius Felix. He evidently belonged to the class of professional orators. We may infer that Tertullus was of Roman, or at all events of Italian, origin. (A.D. 55.)"
        ]
    },
    {
        "Word": "Testament",
        "Definitions": [
            "Occurs twelve times in the New Testament (Heb. 9:15, etc.) as the rendering of the Gr. diatheke, which is twenty times rendered \"covenant\" in the Authorized Version, and always so in the Revised Version. The Vulgate translates incorrectly by testamentum, whence the names \"Old\" and \"New Testament,\" by which we now designate the two sections into which the Bible is divided. (See [629]BIBLE.)"
        ]
    },
    {
        "Word": "Testimony",
        "Definitions": [
            "(1.) Witness or evidence (2 Thess. 1:10).",
            "(2.) The Scriptures, as the revelation of God's will (2 Kings 11:12; Ps. 19:7; 119:88; Isa. 8:16, 20).",
            "(3.) The altar raised by the Gadites and Reubenites (Josh. 22:10)."
        ]
    },
    {
        "Word": "Testimony, Tabernacle of",
        "Definitions": [
            "The tabernacle, the great glory of which was that it contained \"the testimony\", i.e., the \"two tables\" (Ex. 38:21). The ark in which these tables were deposited was called the \"ark of the testimony\" (40:3), and also simply the \"testimony\" (27:21; 30:6)."
        ]
    },
    {
        "Word": "Tetrarch",
        "Definitions": [
            "Strictly the ruler over the fourth part of a province; but the word denotes a ruler of a province generally (Matt. 14:1; Luke 3:1, 19; 9:7; Acts 13:1). Herod and Phasael, the sons of Antipater, were the first tetrarchs in Palestine. Herod the tetrarch had the title of king (Matt. 14:9).",
            "governor of a fourth part",
            "properly the sovereign or governor of the fourth part of a country. (Matthew 14:1; Luke 3:1; 9:7; Acts 13:1) The title was, however, often applied to any one who governed a Roman province, of whatever size. The title of king was sometimes assigned to a tetrarch. (Matthew 14:9; Mark 6:14,22)"
        ]
    },
    {
        "Word": "Thaddaeus",
        "Definitions": [
            "Breast, the name of one of the apostles (Mark 3:18), called \"Lebbaeus\" in Matt. 10:3, and in Luke 6:16, \"Judas the brother of James;\" while John (14:22), probably referring to the same person, speaks of \"Judas, not Iscariot.\" These different names all designate the same person, viz., Jude or Judas, the author of the epistle."
        ]
    },
    {
        "Word": "Thahash",
        "Definitions": [
            "A badger, a son of Nahor, Abraham's brother (Gen. 22:24).",
            "that makes haste; that keeps silence"
        ]
    },
    {
        "Word": "Tharshish",
        "Definitions": [
            "(1 Kings 10:22; 22:48). See [630]TARSHISH.",
            "+ In this more accurate form the translators of the Authorized Version have given in two passages-- (1 Kings 10:22; 22:48)--the name elsewhere presented as Tarshish. + A Benjamite, one of the family of Bilhan the house of Jediael. (1 Chronicles 7:10) only."
        ]
    },
    {
        "Word": "Theatre",
        "Definitions": [
            "Only mentioned in Acts 19:29, 31. The ruins of this theatre at Ephesus still exist, and they show that it was a magnificent structure, capable of accommodating some 56,700 persons. It was the largest structure of the kind that ever existed. Theatres, as places of amusement, were unknown to the Jews.",
            "For the explanation of the biblical allusions, two or three points only require notice. The Greek term, like the corresponding English term, denotes the place where dramatic performances are exhibited, and also the scene itself or spectacle which is witnessed there. It occurs in the first or local sense in (Acts 19:29) The other sense of the term \"theatre\" occurs in (1 Corinthians 4:9)"
        ]
    },
    {
        "Word": "Thebez",
        "Definitions": [
            "Brightness, a place some 11 miles north-east of Shechem, on the road to Scythopolis, the modern Tabas. Abimelech led his army against this place, because of its participation in the conspiracy of the men of Shechem; but as he drew near to the strong tower to which its inhabitants had fled for safety, and was about to set fire to it, a woman cast a fragment of millstone at him, and \"all to brake his skull\" i.e., \"altogether brake,\" etc. His armourbearer thereupon \"thrust him through, and he died\" (Judg. 9:50-55).",
            "muddy; eggs; fine linen or silk",
            "(conspicuous), a place memorable for the death of the brave Abimelech, (Judges 9:50) was known to Eusebius and Jerome, in whose time it was situated \"in the district of Neapolis,\" 13 Roman miles therefrom, on the road to Scythopolis. There it still is, its name--Tubas--hardly changed."
        ]
    },
    {
        "Word": "Theft",
        "Definitions": [
            "Punished by restitution, the proportions of which are noted in 2 Sam. 12:6. If the thief could not pay the fine, he was to be sold to a Hebrew master till he could pay (Ex. 22:1-4). A night-thief might be smitten till he died, and there would be no blood-guiltiness for him (22:2). A man-stealer was to be put to death (21:16). All theft is forbidden (Ex. 20:15; 21:16; Lev. 19:11; Deut. 5:19; 24:7; Ps. 50:18; Zech. 5:3; Matt. 19:18; Rom. 13:9; Eph. 4:28; 1 Pet. 4:15).",
            "Is an abomination -- Jer 7:9,10.",
            "Forbidden -- Ex 20:15; Mr 10:19; Ro 13:9.",
            "From the poor specially forbidden -- Pr 22:2.",
            "Includes fraud in general -- Le 19:13.",
            "Includes fraud concerning wages -- Le 19:13; Mal 3:5; Jas 5:4.",
            "Proceeds from the heart -- Mt 15:19.",
            "Defiles a man -- Mt 15:20.",
            "The wicked",
            "Addicted to. -- Ps 119:61.",
            "Store up the fruits of. -- Am 3:10.",
            "Lie in wait to commit. -- Ho 6:9.",
            "Commit, under shelter of the night. -- Job 24:14; Ob 1:5.",
            "Consent to show who commit. -- Ps 50:18.",
            "Associate with those who commit. -- Isa 1:23.",
            "May, for a season, prosper in. -- Job 12:6.",
            "Plead excuses for. -- Jer 7:9,10.",
            "Repent not of. -- Re 9:21.",
            "Destroy themselves by. -- Pr 21:7.",
            "Connected with murder -- Jer 7:9; Ho 4:2.",
            "Shame follows the detection of -- Jer 2:26.",
            "Brings a curse on those who commit it -- Ho 4:2,3; Zec 5:3,4; Mal 3:5.",
            "Brings the wrath of God upon those who commit it -- Eze 22:29,31.",
            "Excludes from heaven -- 1Co 6:10.",
            "They who connive at",
            "Hate their own souls. -- Pr 29:24.",
            "Shall be reproved of God. -- Ps 50:18,21.",
            "Mosaic law respecting -- Ex 22:1-8.",
            "Saints",
            "Warned against. -- Eph 4:28; 1Pe 4:15.",
            "All earthly treasure exposed to -- Mt 6:19.",
            "Heavenly treasure secure from -- Mt 6:20; Lu 12:33.",
            "Woe denounced against -- Isa 10:2; Na 3:1.",
            "Illustrates the guilt of false teachers -- Jer 23:30; Joh 10:1,8,10.",
            "Exemplified",
            "Rachel. -- Ge 31:19.",
            "Achan. -- Jos 7:21.",
            "Shechemites. -- Jdj 9:25.",
            "Micah. -- Jdj 17:2."
        ]
    },
    {
        "Word": "Theocracy",
        "Definitions": [
            "A word first used by Josephus to denote that the Jews were under the direct government of God himself. The nation was in all things subject to the will of their invisible King. All the people were the servants of Jehovah, who ruled over their public and private affairs, communicating to them his will through the medium of the prophets. They were the subjects of a heavenly, not of an earthly, king. They were Jehovah's own subjects, ruled directly by him (comp. 1 Sam. 8:6-9)."
        ]
    },
    {
        "Word": "Theophilus",
        "Definitions": [
            "Lover of God, a Christian, probably a Roman, to whom Luke dedicated both his Gospel (Luke 1:3) and the Acts of the Apostles (1:1). Nothing beyond this is known of him. From the fact that Luke applies to him the title \"most excellent\", the same title Paul uses in addressing Felix (Acts 23:26; 24:3) and Festus (26:25), it has been concluded that Theophilus was a person of rank, perhaps a Roman officer.",
            "friend of God",
            "(friend of God) the person to whom St. Luke inscribes his Gospel and the Acts of the Apostles. (Luke 1:3; Acts 1:1) From the honorable epithet applied to him in (Luke 1:3) it has been argued with much probability that he was a person in high official position. All that can be conjectured with any degree of safety concerning him comes to this, that he was a Gentile of rank and consideration who came under the influence of St. Luke or under that of St. Paul at Rome, and was converted to the Christian faith."
        ]
    },
    {
        "Word": "Thessalonians, Epistles to the",
        "Definitions": [
            "The first epistle to the Thessalonians was the first of all Paul's epistles. It was in all probability written from Corinth, where he abode a \"long time\" (Acts 18:11, 18), early in the period of his residence there, about the end of A.D. 52.",
            "The occasion of its being written was the return of Timotheus from Macedonia, bearing tidings from Thessalonica regarding the state of the church there (Acts 18:1-5; 1 Thess. 3:6). While, on the whole, the report of Timothy was encouraging, it also showed that divers errors and misunderstandings regarding the tenor of Paul's teaching had crept in amongst them. He addresses them in this letter with the view of correcting these errors, and especially for the purpose of exhorting them to purity of life, reminding them that their sanctification was the great end desired by God regarding them.",
            "The subscription erroneously states that this epistle was written from Athens.",
            "The second epistle to the Thessalonians was probably also written from Corinth, and not many months after the first.",
            "The occasion of the writing of this epistle was the arrival of tidings that the tenor of the first epistle had been misunderstood, especially with reference to the second advent of Christ. The Thessalonians had embraced the idea that Paul had taught that \"the day of Christ was at hand\", that Christ's coming was just about to happen. This error is corrected (2:1-12), and the apostle prophetically announces what first must take place. \"The apostasy\" was first to arise. Various explanations of this expression have been given, but that which is most satisfactory refers it to the Church of Rome."
        ]
    },
    {
        "Word": "Thessalonica",
        "Definitions": [
            "A large and populous city on the Thermaic bay. It was the capital of one of the four Roman districts of Macedonia, and was ruled by a praetor. It was named after Thessalonica, the wife of Cassander, who built the city. She was so called by her father, Philip, because he first heard of her birth on the day of his gaining a victory over the Thessalians. On his second missionary journey, Paul preached in the synagogue here, the chief synagogue of the Jews in that part of Macedonia, and laid the foundations of a church (Acts 17:1-4; 1 Thes. 1:9). The violence of the Jews drove him from the city, when he fled to Berea (Acts 17:5-10). The \"rulers of the city\" before whom the Jews \"drew Jason,\" with whom Paul and Silas lodged, are in the original called politarchai, an unusual word, which was found, however, inscribed on an arch in Thessalonica. This discovery confirms the accuracy of the historian. Paul visited the church here on a subsequent occasion (20:1-3). This city long retained its importance. It is the most important town of European Turkey, under the name of Saloniki, with a mixed population of about 85,000.",
            "victory against the Thessalians",
            "The original name of this city was Therma; and that part of the Macedonian shore on which it was situated retained through the Roman period the designation of the Thermaic Gulf. Cassander the son of Antipater rebuilt and enlarged Therma, and named it after his wife Thessalonica, the sister of Alexander the Great. The name ever since, under various slight modifications, has been continuous, and the city itself has never ceased to be eminent. Saloniki is still the most important town of European Turkey, next after Constantinople. Strabo in the first century speaks of Thessalonica as the most populous city in Macedonia. Visit of Paul .--St. Paul visited Thessalonica (with Silas and Timothy) during his second missionary journey, and introduced Christianity there. The first scene of the apostle's work at Thessalonica was the synagogue. (Acts 17:2,3) It is stated that the ministrations among the Jews continued for three weeks. ver. 2. Not that we are obliged to limit to this time the whole stay of the apostle at Thessalonica. A flourishing church was certainly formed there; and the epistles show that its elements were more Gentile than Jewish. [For persecution and further history see [1219]Paul] Circumstances which led Paul to Thessalonica .--Three circumstances must here be mentioned which illustrate in an important manner this visit and this journey as well as the two Epistles to the Thessalonians.",
            "+ This was the chief station on the great Roman road called the Via Egnatia, which connected Rome with the whole region to the north of the AEgean Sea. + Placed as if was on this great road, and in connection with other important Roman ways. Thessalonica was an invaluable centre for the spread of the gospel. In fact it was nearly if not quite on a level with Corinth and Ephesus in its share of the commerce of the Levant. + The circumstance noted in (Acts 17:1) that here was the synagogue of the Jews in this part of Macedonia, had evidently much to do with the apostle's plans, and also doubtless with his success. Trade would inevitably bring Jews to Thessalonica; and it is remarkable that they have ever since had a prominent place in the annals of the city. Later ecclesiastical history .--During several centuries this city was the bulwark not simply of the later Greek empire, but of Oriental Christendom, and was largely instrumental in the conversion of the Slavonians and Bulgarians. Thus it received the designation of \"the orthodox city;\" and its struggles are very prominent in the writings of the Byzantine historians."
        ]
    },
    {
        "Word": "Theudas",
        "Definitions": [
            "Thanksgiving, referred to by Gamaliel in his speech before the council at Jerusalem (Acts 5:36). He headed an insurrection against the Roman authority. Beyond this nothing is known of him.",
            "flowing with water",
            "(God-given), the name of an insurgent mentioned in Gamaliel's speech before the Jewish council, (Acts 6:35-39) at the time of the arraignment of the apostles. He appeared, according to Luke's account, at the head of about four hundred men. He was probably one of the insurrectionary chiefs or fanatics by whom the land was overrun in the last year of Herod's reign. Josephus speaks of a Theudas who played a similar part in the time of Claudius, about A.D. 44; but the Theudas mentioned by St. Luke must be a different person from the one spoken of by Josephus."
        ]
    },
    {
        "Word": "Thick clay",
        "Definitions": [
            "(Hab. 2:6) is correctly rendered in the Revised Version \"pledges.\" The Chaldean power is here represented as a rapacious usurer, accumulating the wealth that belonged to others."
        ]
    },
    {
        "Word": "Thieves, The two",
        "Definitions": [
            "(Luke 23:32, 39-43), robbers, rather brigands, probably followers of Barabbas. Our Lord's cross was placed between those of the \"malefactors,\" to add to the ignominy of his position. According to tradition, Demas or Dismas was the name of the penitent thief hanging on the right, and Gestas of the impenitent on the left."
        ]
    },
    {
        "Word": "Thistle",
        "Definitions": [
            "(1.) Heb. hoah (2 Kings 14:9; Job 31:40). In Job 41:2 the Hebrew word is rendered \"thorn,\" but in the Revised Version \"hook.\" It is also rendered \"thorn\" in 2 Chr. 33:11; Prov. 26:9; Cant. 2:2; \"brambles\" in Isa. 34:13. It is supposed to be a variety of the wild plum-tree, but by some it is regarded as the common thistle, of which there are many varieties in Palestine.",
            "(2.) Heb. dardar, meaning \"a plant growing luxuriantly\" (Gen. 3:18; Hos. 10:8); Gr. tribolos, \"a triple point\" (Matt. 7:16; Heb. 6:8, \"brier,\" R.V. \"thistle\"). This was probably the star-thistle, called by botanists Centaurea calcitropa, or \"caltrops,\" a weed common in corn-fields. (See [631]THORNS.)",
            "[[1222]Thorns AND THISTLES]"
        ]
    },
    {
        "Word": "Thomas",
        "Definitions": [
            "Twin, one of the twelve (Matt. 10:3; Mark 3:18, etc.). He was also called Didymus (John 11:16; 20:24), which is the Greek equivalent of the Hebrew name. All we know regarding him is recorded in the fourth Gospel (John 11:15, 16; 14:4, 5; 20:24, 25, 26-29). From the circumstance that in the lists of the apostles he is always mentioned along with Matthew, who was the son of Alphaeus (Mark 3:18), and that these two are always followed by James, who was also the son of Alphaeus, it has been supposed that these three, Matthew, Thomas, and James, were brothers.",
            "a twin",
            "(a twin), one of the apostles. According to Eusebius, his real name was Judas. This may have been a mere confusion with Thaddeus, who is mentioned in the extract. But it may also be that; Thomas was a surname. Out of this name has grown the tradition that he had a twin-sister, Lydia, or that he was a twin-brother of our Lord; which last, again, would confirm his identification with Judas. Comp. (Matthew 13:55) He is said to have been born at Antioch. In the catalogue of the apostles he is coupled with Matthew in (Matthew 10:3; Mark 3:18; Luke 6:15) and with Philip in (Acts 1:13) All that we know of him is derived from the Gospel of St. John; and this amounts to three traits, which, however, so exactly agree together that, slight as they are they place his character before us with a precision which belongs to no other of the twelve apostles except Peter, John and Judas Iscariot. This character is that of a man slow to believe, seeing all the difficulties of a case, subject to despondency, viewing things on the darker side, yet full of ardent love of his Master. The latter trait was shown in his speech when our Lord determined to face the dangers that awaited him in Judea on his journey to Bethany. Thomas said to his fellow disciples, \"Let us also go, that we may die with him.\" (John 11:16) His unbelief appeared in his question during the Last Supper: \"Thomas saith unto him Lord we know not whither thou goest, and how can we: know the way?\" (John 14:5) It was the prosaic, incredulous doubt as to moving a step in the unseen future, and yet an eager inquiry as to how this step was to be taken. The first-named trait was seen after the resurrection. He was absent--possibly by accident, perhaps characteristically--from the first assembly when Jesus had appeared. The others told him what they had seen. He broke forth into an exclamation, the terms of which convey to us at once the vehemence of his doubt, and at the same time the vivid picture that his mind retained of his Master's form as he had last seen him lifeless on the cross. (John 20:25) On the eighth day he was with them st their gathering, perhaps in expectation of a recurrence of the visit of the previous week; and Jesus stood among them. He uttered the same salutation, \"Peace be unto you;\" and then turning to Thomas, as if this had been the special object of his appearance, uttered the words which convey as strongly the sense of condemnation and tender reproof as those of Thomas had shown the sense of hesitation and doubt. The effect on him was immediate. The conviction produced by the removal of his doubt became deeper and stronger than that of any of the other apostles. The words in which he expressed his belief contain a far higher assertion of his Master's divine nature than is contained in any other expression used by apostolic lips--\"My Lord and my God.\" The answer of our Lord sums up the moral of the whole narrative: \"Because thou hast seen me, thou hast believed: blessed are they that have not seen me, and yet have-believed.\" (John 20:29) In the New Testament we hear of Thomas only twice again, once on the Sea of Galilee with the seven disciples, where he is ranked next after Peter, (John 21:2) and again in the assemblage of the apostles after the ascension. (Acts 1:13) The earlier traditions, as believed in the fourth century, represent him as preaching in Parthia or Persia, and as finally buried at Edessa. The later traditions carry him farther east, His martyrdom whether in Persia or India, is said to have been occasioned by a lance, and is commemorated by the Latin Church on December 21 the Greek Church on October 6, and by the Indians on July 1."
        ]
    },
    {
        "Word": "Thorn",
        "Definitions": [
            "(1.) Heb. hedek (Prov. 15:19), rendered \"brier\" in Micah 7:4. Some thorny plant, of the Solanum family, suitable for hedges. This is probably the so-called \"apple of Sodom,\" which grows very abundantly in the Jordan valley. \"It is a shrubby plant, from 3 to 5 feet high, with very branching stems, thickly clad with spines, like those of the English brier, with leaves very large and woolly on the under side, and thorny on the midriff.\"",
            "(2.) Heb. kotz (Gen. 3:18; Hos. 10:8), rendered akantha by the LXX. In the New Testament this word akantha is also rendered \"thorns\" (Matt. 7:16; 13:7; Heb. 6:8). The word seems to denote any thorny or prickly plant (Jer. 12:13). It has been identified with the Ononis spinosa by some.",
            "(3.) Heb. na'atzutz (Isa. 7:19; 55:13). This word has been interpreted as denoting the Zizyphus spina Christi, or the jujube-tree. It is supposed by some that the crown of thorns placed in wanton cruelty by the Roman soldiers on our Saviour's brow before his crucifixion was plaited of branches of this tree. It overruns a great part of the Jordan valley. It is sometimes called the lotus-tree. \"The thorns are long and sharp and recurved, and often create a festering wound.\" It often grows to a great size. (See CROWN OF [632]THORNS.)",
            "(4.) Heb. atad (Ps. 58:9) is rendered in the LXX. and Vulgate by Rhamnus, or Lycium Europoeum, a thorny shrub, which is common all over Palestine. From its resemblance to the box it is frequently called the box-thorn."
        ]
    },
    {
        "Word": "Thorn in the flesh",
        "Definitions": [
            "(2 Cor. 12:7-10). Many interpretations have been given of this passage. (1.) Roman Catholic writers think that it denotes suggestions to impiety.",
            "(2.) Luther, Calvin, and other Reformers interpret the expression as denoting temptation to unbelief.",
            "(3.) Others suppose the expression refers to \"a pain in the ear or head,\" epileptic fits, or, in general, to some severe physical infirmity, which was a hindrance to the apostle in his work (comp. 1 Cor. 2:3; 2 Cor. 10:10; 11:30; Gal. 4:13, 14; 6:17). With a great amount of probability, it has been alleged that his malady was defect of sight, consequent on the dazzling light which shone around him at his conversion, acute opthalmia. This would account for the statements in Gal. 4:14; 2 Cor. 10:10; also Acts 23:5, and for his generally making use of the help of an amanuensis (comp. Rom. 16:22, etc.).",
            "(4.) Another view which has been maintained is that this \"thorn\" consisted in an infirmity of temper, to which he occasionally gave way, and which interfered with his success (comp. Acts 15:39; 23:2-5). If we consider the fact, \"which the experience of God's saints in all ages has conclusively established, of the difficulty of subduing an infirmity of temper, as well as the pain, remorse, and humiliation such an infirmity is wont to cause to those who groan under it, we may be inclined to believe that not the least probable hypothesis concerning the thorn' or stake' in the flesh is that the loving heart of the apostle bewailed as his sorest trial the misfortune that, by impatience in word, he had often wounded those for whom he would willingly have given his life\" (Lias's Second Cor., Introd.)."
        ]
    },
    {
        "Word": "Thousands",
        "Definitions": [
            "(Micah 5:2), another name for \"families\" or \"clans\" (see Num. 1:16; 10:4; Josh. 22:14, 21). Several \"thousands\" or \"families\" made up a \"tribe.\""
        ]
    },
    {
        "Word": "Threshing",
        "Definitions": [
            "See [633]AGRICULTURE.",
            "[[1223]Agriculture]",
            "The removing or separating corn, &c form the straw -- 1Ch 21:20.",
            "Was performed",
            "By a rod or staff. -- Isa 28:27.",
            "By cart wheels. -- Isa 28:27,28.",
            "By instruments with teeth. -- Isa 41:15; Am 1:3.",
            "By the feet of horses and oxen. -- Isa 28:28; Ho 10:11; 2Sa 24:22.",
            "Cattle employed in, not to be muzzled -- De 25:4; 1Co 9:9; 1Ti 5:18.",
            "Continued until the vintage in years of abundance -- Le 26:5.",
            "The place for",
            "Called the floor. -- Jdj 6:37; Isa 21:10.",
            "Called the threshing floor. -- Nu 18:27; 2Sa 24:18.",
            "Called the barn-floor. -- 2Ki 6:27.",
            "Called the corn-floor. -- Ho 9:1.",
            "Was large and roomy. -- Ge 50:10.",
            "Generally on high ground. -- 1Ch 21:18; 2Ch 3:1.",
            "Sometimes beside the wine-press for concealment. -- Jdj 6:11.",
            "Used for winnowing the corn. -- Ru 3:2.",
            "Often robbed. -- 1Sa 23:1.",
            "The Jews slept on, during the time of. -- Ru 3:7.",
            "Fulness of, promised as a blessing. -- Joe 2:24.",
            "Scarcity in, a punishment. -- Ho 9:2.",
            "Followed by a winnowing with a shovel or fan -- Isa 30:24; 41:16; Mt 3:12.",
            "Illustrative",
            "Of the judgments of God. -- Isa 21:10; Jer 51:33; Hab 3:12.",
            "Of the labours of ministers. -- 1Co 9:9,10.",
            "Of the church in her conquests. -- Isa 41:15,16; Mic 4:13.",
            "(Gathering the sheaves for,) of preparing the enemies of the Church for judgments. -- Mic 4:12.",
            "(Dust made by,) of complete destruction. -- 2Ki 13:7; Isa 41:15.",
            "(An instrument for, with teeth,) of the Church overcoming opposition. -- Isa 41:15."
        ]
    },
    {
        "Word": "Threshold",
        "Definitions": [
            "(1.) Heb. miphtan, probably a projecting beam at a higher point than the threshold proper (1 Sam. 5:4, 5; Ezek. 9:3; 10:4, 18; 46:2; 47:1); also rendered \"door\" and \"door-post.\"",
            "(2.) Asuppim, pl. (Neh. 12:25), rendered correctly \"storehouses\" in the Revised Version. In 1 Chr. 26:15, 17 the Authorized Version retains the word as a proper name, while in the Revised Version it is translated \"storehouses.\"",
            "Of the two words so rendered is the Authorized Version, one, miphthan, seems to mean sometimes a projecting beam or corbel. (Ezekiel 9:3; 10:4,18)"
        ]
    },
    {
        "Word": "Throne",
        "Definitions": [
            "(Heb. kiss'e), a royal chair or seat of dignity (Deut. 17:18; 2 Sam. 7:13; Ps. 45:6); an elevated seat with a canopy and hangings, which cover it. It denotes the seat of the high priest in 1 Sam. 1:9; 4:13, and of a provincial governor in Neh. 3:7 and Ps. 122:5. The throne of Solomon is described at length in 1 Kings 10:18-20.",
            "The Hebrew word so translated applies to any elevated seat occupied by a person in authority, whether a high priest, (1 Samuel 1:9) a judge, (Psalms 122:5) or a military chief (Jeremiah 1:16) The use of a chair in a country where the usual postures were squatting and reclining was at all times regarded as a symbol of dignity. (2 Kings 4:10; Proverbs 9:14) In order to specify a throne in our sense of the term, it was necessary to add to the word the notion of royalty; hence the frequent occurrence of such expressions as \"throne of the kingdom.\" (17:18; 1 Kings 1:46; 2 Chronicles 7:18) The characteristic feature in the royal throne was its elevation: Solomon's throne was approached by six steps, (1 Kings 10:19; 2 Chronicles 9:18) and Jehovah's throne is described as \"high and lifted up.\" (Isaiah 6:1) The materials and workmanship of Solomon's throne were costly. It was made of wood inlaid with ivory and then covered with gold except where the ivory showed. It was furnished with arms or \"stays.\" The steps were also lines with pairs of lions. As to the form of chair, we are only informed in (1 Kings 10:19) that \"the top was round behind.\" The king sat on his throne on state occasions. At such times he appeared in his royal robes. The throne was the symbol of supreme power and dignity. (Genesis 41:40) Similarly, \"to sit upon the throne\" implied the exercise of regal power. (17:18; 1 Kings 16:11)"
        ]
    },
    {
        "Word": "Thummim",
        "Definitions": [
            "Perfection (LXX., \"truth;\" Vulg., \"veritas\"), Ex. 28:30; Deut. 33:8; Judg. 1:1; 20:18; 1 Sam. 14:3, 18; 23:9; 2 Sam. 21:1. What the \"Urim and Thummim\" were cannot be determined with any certainty. All we certainly know is that they were a certain divinely-given means by which God imparted, through the high priest, direction and counsel to Israel when these were needed. The method by which this was done can be only a matter of mere conjecture. They were apparently material objects, quite distinct from the breastplate, but something added to it after all the stones had been set in it, something in addition to the breastplate and its jewels. They may have been, as some suppose, two small images, like the teraphim (comp. Judg. 17:5; 18:14, 17, 20; Hos. 3:4), which were kept in the bag of the breastplate, by which, in some unknown way, the high priest could give forth his divinely imparted decision when consulted. They were probably lost at the destruction of the temple by Nebuchadnezzar. They were never seen after the return from captivity.",
            "perfection; truth",
            "[[1225]Urim And Thummim AND THUMMIM]"
        ]
    },
    {
        "Word": "Thunder",
        "Definitions": [
            "Often referred to in Scripture (Job 40:9; Ps. 77:18; 104:7). James and John were called by our Lord \"sons of thunder\" (Mark 3:17). In Job 39:19, instead of \"thunder,\" as in the Authorized Version, the Revised Version translates (ra'amah) by \"quivering main\" (marg., \"shaking\"). Thunder accompanied the giving of the law at Sinai (Ex. 19:16). It was regarded as the voice of God (Job 37:2; Ps. 18:13; 81:7; comp. John 12:29). In answer to Samuel's prayer (1 Sam. 12:17, 18), God sent thunder, and \"all the people greatly feared,\" for at such a season (the wheat-harvest) thunder and rain were almost unknown in Palestine.",
            "is hardly ever heard in Palestine form the middle of April to the middle of September; hence it was selected by Samuel as a striking expression of the divine displeasure toward the Israelites. (1 Samuel 12:17) Rain in harvest was deemed as extraordinary as snow in summer, (Proverbs 26:1) and Jerome states that he had never witnessed it in the latter part of June or in July. Comm. on (Amos 4:7) In the imaginative philosophy of the Hebrews, thunder was regarded as the voice of Jehovah, (Job 37:2,4,5; 40:9; Psalms 18:13; 29:3-9; Isaiah 30:30,31) who dwelt behind the thunder-cloud. (Psalms 81:7) Thunder was, to the mind of the Jew, the symbol of divine power (Psalms 29:3) etc., and vengeance. (1 Samuel 2:10; 2 Samuel 22:14)"
        ]
    },
    {
        "Word": "Thyatira",
        "Definitions": [
            "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.",
            "a perfume; sacrifice of labor",
            "a city on the Lycus, founded by Seleucus Nicator, lay to the left of the road from Pergamos to Sardis, 27 miles from the latter city, and on the very confines of Mysia and Ionia, so as to be sometimes reckoned within the one and sometimes within the other. Dyeing apparently formed an important part of the industrial activity of Thyatira, as it did of that of Colossae and Laodicea. It is first mentioned in connection with Lydia, \"a seller of purple.\" (Acts 16:14) One of the Seven Churches of Asia was established here. (Revelation 2:18-29) The principal deity of the city was Apollo; but there was another superstition, of an extremely curious nature which seems to have been brought thither by some of the corrupted Jews of the dispersed tribes. A fane stood outside the walls, dedicated to Sambatha--the name of the sibyl who is sometimes called Chaldean, sometimes Jewish, sometimes Persian-- in the midst of an enclosure designated \"the Chaldaeans' court.\" This seems to lend an illustration to the obscure passage in (Revelation 2:20,21) which some interpret of the wife of the bishop. Now there is evidence to show that in Thyatira there was a great amalgamation of races. If the sibyl Sambatha was in reality a Jewess, lending her aid to the amalgamation of different religions, and not discountenanced by the authorities of the Judeo-Christian Church at Thyatira, both the censure and its qualification become easy of explanation. (The present name of the city is ak-Hissar (\"white castle\"). It has a reputation for the manufacture of scarlet cloth. Its present population is 15,000 to 20,000. There are nine mosques.--ED.)"
        ]
    },
    {
        "Word": "Thyine wood",
        "Definitions": [
            "Mentioned only in Rev. 18:12 among the articles which would cease to be purchased when Babylon fell. It was called citrus, citron wood, by the Romans. It was the Callitris quadrivalvis of botanists, of the cone-bearing order of trees, and of the cypress tribe of this order. The name of this wood is derived from the Greek word thuein, \"to sacrifice,\" and it was so called because it was burnt in sacrifices, on account of its fragrance. The wood of this tree was reckoned very valuable, and was used for making articles of furniture by the Greeks and Romans. Like the cedars of Lebanon, it is disappearing from the forests of Palestine."
        ]
    },
    {
        "Word": "Tiberias",
        "Definitions": [
            "A city, the modern Tubarich, on the western shore of the Sea of Tiberias. It is said to have been founded by Herod Antipas (A.D. 16), on the site of the ruins of an older city called Rakkath, and to have been thus named by him after the Emperor Tiberius. It is mentioned only three times in the history of our Lord (John 6:1, 23; 21:1).",
            "In 1837 about one-half of the inhabitants perished by an earthquake. The population of the city is now about six thousand, nearly the one-half being Jews. \"We do not read that our Lord ever entered this city. The reason of this is probably to be found in the fact that it was practically a heathen city, though standing upon Jewish soil. Herod, its founder, had brought together the arts of Greece, the idolatry of Rome, and the gross lewdness of Asia. There were in it a theatre for the performance of comedies, a forum, a stadium, a palace roofed with gold in imitation of those in Italy, statues of the Roman gods, and busts of the deified emperors. He who was not sent but to the lost sheep of the house of Israel might well hold himself aloof from such scenes as these\" (Manning's Those Holy Fields).",
            "After the fall of Jerusalem (A.D. 70), Tiberias became one of the chief residences of the Jews in Palestine. It was for more than three hundred years their metropolis. From about A.D. 150 the Sanhedrin settled here, and established rabbinical schools, which rose to great celebrity. Here the Jerusalem (or Palestinian) Talmud was compiled about the beginning of the fifth century. To this same rabbinical school also we are indebted for the Masora, a \"body of traditions which transmitted the readings of the Hebrew text of the Old Testament, and preserved, by means of the vowel-system, the pronunciation of the Hebrew.\" In its original form, and in all manuscripts, the Hebrew is written without vowels; hence, when it ceased to be a spoken language, the importance of knowing what vowels to insert between the consonants. This is supplied by the Masora, and hence these vowels are called the \"Masoretic vowel-points.\"",
            "good vision; the navel",
            "a city in the time of Christ, on the Sea of Galilee; first mentioned in the New Testament, (John 6:1,23; 21:1) and then by Josephus, who states that it was built by Herod Antipas, and was named by him in honor of the emperor Tiberius. Tiberias was the capital of Galilee from the time of its origin until the reign of Herod Agrippa II., who changed the seat of power back again to Sepphoris, where it had been before the founding of the new city. Many of the inhabitants were Greeks and Romans, and foreign customs prevailed there: to such an extent as to give offence to the stricter Jews. It is remarkable that the Gospels give us no information that the Saviour who spent so much of his public life in Galilee, ever visited Tiberias. The place is only mentioned in the New Testament in (John 6:23) History .--Tiberias has an interesting history apart from its strictly biblical associations. It bore a conspicuous part in the wars between the Jews and the Romans. The Sanhedrin, subsequent to the fall of Jerusalem, after a temporary sojourn at Jamnia and Sepphoris, became fixed there about the middle of the second century. Celebrated schools of Jewish learning flourished there through a succession of several centuries. The Mishna was compiled at this place by the great Rabbi Judah Hakkodesh, A.D. 190. The city has been possessed successively by Romans, Persians Arabs and Turks. It contains now, under the Turkish rule, a mixed population of Mohammedans, Jews and Christian, variously estimated at from two to four thousand. Present city .--The ancient name has survived in that of the modern Tubarieh, which occupies the original site. Near Tubarieh, about a mile farther south along the shore, are the celebrated warm baths, which the Roman naturalists reckoned among the greatest known curiosities of the world. Tiberias is described by Dr. Thomson as \"a filthy place, fearfully hot in summer.\" It was nearly destroyed in 1837 by an earthquake, by which 800 persons lost their lives."
        ]
    },
    {
        "Word": "Tiberias, Sea of",
        "Definitions": [
            "Called also the Sea of Galilee (q.v.) and of Gennesaret. In the Old Testament it is called the Sea of Chinnereth or Chinneroth. John (21:1) is the only evangelist who so designates this lake. His doing so incidentally confirms the opinion that he wrote after the other evangelists, and at a period subsequent to the taking of Jerusalem (A.D. 70). Tiberias had by this time become an important city, having been spared by the Romans, and made the capital of the province when Jerusalem was destroyed. It thus naturally gave its name to the lake."
        ]
    },
    {
        "Word": "Tiberius Caesar",
        "Definitions": [
            "I.e., as known in Roman history, Tiberius Claudius Nero, only mentioned in Luke 3:1. He was the stepson of Augustus, whom he succeeded on the throne, A.D. 14. He was noted for his vicious and infamous life. In the fifteenth year of his reign John the Baptist entered on his public ministry, and under him also our Lord taught and suffered. He died A.D. 37. He is frequently referred to simply as \"Caesar\" (Matt. 22:17, 21; Mark 12:14, 16, 17; Luke 20:22, 24, 25; 23:2; John 19:12, 15)."
        ]
    },
    {
        "Word": "Tibni",
        "Definitions": [
            "Building of Jehovah, the son of Ginath, a man of some position, whom a considerable number of the people chose as monarch. For the period of four years he contended for the throne with Omri (1 Kings 16:21, 22), who at length gained the mastery, and became sole monarch of Israel.",
            "straw; hay",
            "(intelligent). After Zimri had burnt himself in his palace, there was a division in the northern kingdom, half of the people following Tibni the son of Ginath, and half following Omri. (1 Kings 16:21,22) Omri was the choice of the army Tibni was probably put forward by the people of Tirzah, which was then besieged by Omri and his host. The struggle between the contending factions lasted four years (comp.) (1 Kings 16:16,23) (B.C. 926-922.), when-Tibni died."
        ]
    },
    {
        "Word": "Tidal",
        "Definitions": [
            "(in the LXX. called \"Thorgal\"), styled the \"king of nations\" (Gen. 14:1-9). Mentioned as Tudkhula on Arioch's brick (see facing page 139). Goyyim, translated \"nations,\" is the country called Gutium, east of Tigris and north of Elam.",
            "that breaks the yoke; knowledge of elevation",
            "(great son) is mentioned only in (Genesis 14:1,9) (B.C. about 1900.) He is called \"king of nations,\" from which we may conclude that he was a chief over various nomadic tribes who inhabited different portions of Mesopotamia at different seasons of the year, as do the Arabs at the present day."
        ]
    },
    {
        "Word": "Tiglath-Pileser I.",
        "Definitions": [
            "(not mentioned in Scripture) was the most famous of the monarchs of the first Assyrian empire (about B.C. 1110). After his death, for two hundred years the empire fell into decay. The history of David and Solomon falls within this period. He was succeeded by his son, Shalmaneser II."
        ]
    },
    {
        "Word": "Tiglath-Pileser III.",
        "Definitions": [
            "Or Tilgath-Pil-neser, the Assyrian throne-name of Pul (q.v.). He appears in the Assyrian records as gaining, in the fifth year of his reign (about B.C. 741), a victory over Azariah (= Uzziah in 2 Chr. 26:1), king of Judah, whose achievements are described in 2 Chr. 26:6-15. He is first mentioned in Scripture, however, as gaining a victory over Pekah, king of Israel, and Rezin of Damascus, who were confederates. He put Rezin to death, and punished Pekah by taking a considerable portion of his kingdom, and carrying off (B.C. 734) a vast number of its inhabitants into captivity (2 Kings 15:29; 16:5-9; 1 Chr. 5:6, 26), the Reubenites, the Gadites, and half the tribe of Manasseh whom he settled in Gozan. In the Assyrian annals it is further related that, before he returned from Syria, he held a court at Damascus, and received submission and tribute from the neighbouring kings, among whom were Pekah of Samaria and \"Yahu-khazi [i.e., Ahaz], king of Judah\" (comp. 2 Kings 16:10-16).",
            "He was the founder of what is called \"the second Assyrian empire,\" an empire meant to embrace the whole world, the centre of which should be Nineveh. He died B.C. 728, and was succeeded by a general of his army, Ulula, who assumed the name Shalmaneser IV."
        ]
    },
    {
        "Word": "Timaeus",
        "Definitions": [
            "Defiled, the father of blind Bartimaeus (Mark 10:46).",
            "the father of the blind man, Bartimaus. (Mark 10:46)"
        ]
    },
    {
        "Word": "Timbrel",
        "Definitions": [
            "(Heb. toph), a small drum or tambourine; a tabret (q.v.). The antiquity of this musical instrument appears from the scriptural allusions to it (Gen. 31:27; Ex. 15:20; Judg. 11:34, etc.) (See [634]MUSIC.)"
        ]
    },
    {
        "Word": "Timnah",
        "Definitions": [
            "A portion. (1.) A town of Judah (Josh. 15:10). The Philistines took possession of it in the days of Ahaz (2 Chr. 28:18). It was about 20 miles west of Jerusalem. It has been identified with Timnatha of Dan (Josh. 19:43), and also with Timnath (Judg. 14:1, 5).",
            "(2.) A city in the mountains of Judah (Josh. 15:57)= Tibna near Jeba'.",
            "(3.) A \"duke\" or sheik of Edom (Gen. 36:40).",
            "forbidding",
            "(portion).",
            "+ A place which formed one of the landmarks on the north boundary of the allotment of Judah. (Joshua 15:10) It is probably identical with the Thimnathah of (Joshua 19:43) and that again with the Timnath, or, more accurately, Timnathah, of Samson (Judges 14:1,2,5) and the Thamnatha of the Maccabees. The modern representative of all these various forms of the same name is probably Tibneh, a village about two miles west of Ain Shems (Beth-shemesh). In the later history of the Jews, Timnah must have been a conspicuous place. It was fortified by Bacchides as one of the most important military posts of Judea. 1 Macc. 9:50. + A town in the mountain district of Judah. (Joshua 15:57) A distinct place from that just examined. + Inaccurately written Timnath in the Authorized Version, the scene of the adventure of Judah with his daughter in-law Tamar. (Genesis 38:12,13,14) There is nothing here to indicate its position. It may be identified either with the Timnah in the mountains of Judah No. 23 or with the Timnathath of Samson [No. 1]."
        ]
    },
    {
        "Word": "Timnath",
        "Definitions": [
            "Gen. 38:12, 14. (1.) Heb. Timnathah, which is appropriately rendered in the Revised Version, Timnah, a town in Judah.",
            "(2.) The town where Samson sojourned, probably identical with \"Timnah\" (1) (Judg. 14:1-18).",
            "image; figure; enumeration",
            "[[1227]Timna, Or Timnah, [1228]Timnah]"
        ]
    },
    {
        "Word": "Timnath-heres",
        "Definitions": [
            "Portion of the sun, where Joshua was buried (Judg. 2:9). It was \"in the mount of Ephraim, in the north side of the hill Gaash,\" 10 miles south-west of Shechem. The same as the following.",
            "or Timnath-serah, image of the sun; numbering of the rest"
        ]
    },
    {
        "Word": "Timnath-serah",
        "Definitions": [
            "Remaining portion, the city of Joshua in the hill country of Ephraim, the same as Timnath-heres (Josh. 19:50; 24:30). \"Of all sites I have seen,\" says Lieut. Col. Conder, \"none is so striking as that of Joshua's home, surrounded as it is with deep valleys and wild, rugged hills.\" Opposite the town is a hill, on the northern side of which there are many excavated sepulchres. Among these is the supposed tomb of Joshua, which is said to be \"the most striking monument in the country.\" It is a \"square chamber with five excavations in three of its sides, the central one forming a passage leading into a second chamber beyond. A great number of lamp-niches cover the walls of the porch, upwards of two hundred, arranged in vertical rows. A single cavity with a niche for a lamp has been thought to be the resting-place of the warrior-chief of Israel.\" The modern Kefr Haris, 10 miles south-west of Shechem."
        ]
    },
    {
        "Word": "Timnite",
        "Definitions": [
            "A man of Timnah. Samson's father-in-law is so styled (Judg. 15:6)."
        ]
    },
    {
        "Word": "Timon",
        "Definitions": [
            "Honouring, one of the seven deacons at Jerusalem (Acts 6:5). Nothing further is known of him.",
            "honorable; worthy",
            "one of the seven, commonly called \"deacons.\" (Acts 6:1-6) He was probably a Hellenist. (A.D. 34.)"
        ]
    },
    {
        "Word": "Timotheus",
        "Definitions": [
            "The Greek form of the name of Timothy (Acts 16:1, etc.; the R.V. always \"Timothy\").",
            "honor of God; valued of God",
            "+ A \"captain of the Ammonites,\" 1 Macc. 5:6 who was defeated on several occasions by Judas Maccabaeus, B.C. 164. 1 Macc. 5:6,11,34-44. He was probably a Greek adventurer. + In 2 Macc. a leader named Timetheus is mentioned as having taken part in the invasion of Nicanor, B.C. 166. 2 Macc. 8:30; 9:3. + The Greek name of Timothy. (Acts 16:1; 17:14) etc."
        ]
    },
    {
        "Word": "Timothy",
        "Definitions": [
            "Honouring God, a young disciple who was Paul's companion in many of his journeyings. His mother, Eunice, and his grandmother, Lois, are mentioned as eminent for their piety (2 Tim. 1:5). We know nothing of his father but that he was a Greek (Acts 16:1). He is first brought into notice at the time of Paul's second visit to Lystra (16:2), where he probably resided, and where it seems he was converted during Paul's first visit to that place (1 Tim. 1:2; 2 Tim. 3:11). The apostle having formed a high opinion of his \"own son in the faith,\" arranged that he should become his companion (Acts 16:3), and took and circumcised him, so that he might conciliate the Jews. He was designated to the office of an evangelist (1 Tim. 4:14), and went with Paul in his journey through Phrygia, Galatia, and Mysia; also to Troas and Philippi and Berea (Acts 17:14). Thence he followed Paul to Athens, and was sent by him with Silas on a mission to Thessalonica (17:15; 1 Thess. 3:2). We next find him at Corinth (1 Thess. 1:1; 2 Thess. 1:1) with Paul. He passes now out of sight for a few years, and is again noticed as with the apostle at Ephesus (Acts 19:22), whence he is sent on a mission into Macedonia. He accompanied Paul afterwards into Asia (20:4), where he was with him for some time. When the apostle was a prisoner at Rome, Timothy joined him (Phil. 1:1), where it appears he also suffered imprisonment (Heb. 13:23). During the apostle's second imprisonment he wrote to Timothy, asking him to rejoin him as soon as possible, and to bring with him certain things which he had left at Troas, his cloak and parchments (2 Tim. 4:13). According to tradition, after the apostle's death he settled in Ephesus as his sphere of labour, and there found a martyr's grave.",
            "The disciple thus named was the son of one of those mixed marriages which, though condemned by stricter Jewish opinion were yet not uncommon in the later periods of Jewish history. The father's name is unknown; he was a Greek, i.e. a Gentile, by descent. (Acts 16:1,3) The absence of any personal allusion to the father in the Acts or Epistles suggests the inference that he must have died or disappeared during his son's infancy. The care of the boy thus devolved upon his mother Eunice and her mother Lois. (2 Timothy 1:5) Under their training his education was emphatically Jewish. \"From a child\" he learned to \"know the Holy Scriptures\" daily. The language of the Acts leaves it uncertain whether Lystra or Derbe was the residence of the devout family. The arrival of Paul and Barnabas in Lycaonia, A.D. 44, (Acts 14:6) brought the message of glad tidings to Timothy and his mother, and they received it with \"unfeigned faith.\" (2 Timothy 1:5) During the interval of seven years between the apostle's first and second journeys the boy grew up to manhood. Those who had the deepest insight into character, and spoke with a prophetic utterance, pointed to him, (1 Timothy 1:18; 4:14) as others had pointed before to Paul and Barnabas, (Acts 13:2) as specially fit for the missionary work in which the apostle was engaged. Personal feeling led St. Paul to the same conclusion, (Acts 16:3) and he was solemnly set apart to do the work and possibly to bear the title of evangelist. (1 Timothy 4:14; 2 Timothy 1:6; 4:5) A great obstacle, however, presented itself. Timothy, though reckoned as one of the seed of Abraham, had been allowed to grow up to the age of manhood without the sign of circumcision. With a special view to the feelings of the Jews making no sacrifice of principle, the apostle, who had refused to permit the circumcision of Titus, \"took and circumcised\" Timothy. (Acts 16:3) Henceforth Timothy was one of his most constant companions. They and Silvanus, and probably Luke also, journeyed to Philippi, (Acts 16:12) and there the young evangelist was conspicuous at once for his filial devotion and his zeal. (Philemon 2:22) His name does not appear in the account of St. Paul's work at Thessalonica, and it is possible that he remained some time at Philippi. He appears, however, at Berea, and remains there when Paul and Silas are obliged to leave, (Acts 17:14) going afterward to join his master at Athens. (1 Thessalonians 3:2) From Athens he is sent back to Thessalonica, ibid., as having special gifts for comforting and teaching. He returns from Thessalonica, not to Athens, but to Corinth, and his name appears united with St. Paul's in the opening words of both the letters written from that city to the Thessalonians, (1 Thessalonians 1:1; 2 Thessalonians 1:1) Of the next five years of his life we have no record. When we next meet with him, it is as being sent on in advance when the apostle was contemplating the long journey which was to include Macedonia, Achaia, Jerusalem and Rome. (Acts 19:22) It is probable that he returned by the same route and met St. Paul according to a previous arrangement, (1 Corinthians 16:11) and was thus with him when the Second Epistle was written to the church of Corinth. (2 Corinthians 1:1) He returns with the apostle to that city, and joins in messages of greeting to the disciples whom he had known personally at Corinth, and who had since found their way to Rome. (Romans 16:21) He forms one of the company of friends who go with St. Paul to Philippi, and then sail by themselves, waiting for his arrival by a different ship. (Acts 20:3-6) The absence of his name from (Acts 27:1) ... leads to the conclusion that he did not share in the perilous voyage to Italy. He must have joined the apostle, however, apparently soon after his arrival at Rome, and was with him when the Epistles to the Philippians, to the Colossians and to Philemon were written. (Philemon 1:1; 2:19; Colossians 1:1) Phil. ver. 1. All the indications of this period point to incessant missionary activity. From the two Epistles addressed to Timothy we are able to put together a few notices as to his later from (1 Timothy 1:3) that he and his master after the release of the latter from his imprisonment, A.D. 63, revisited proconsular Asia; that the apostle then continued his Journey to Macedonia, while the disciple remained, half reluctantly, even weeping at the separation, (2 Timothy 1:4) at Ephesus, to check, if possible, the outgrowth of heresy and licentiousness which had sprung up there. The position in which he found himself might well make him anxious. He used to rule presbyters most of whom were older than himself (1 Timothy 4:12) Leaders of rival sects were there. The name of his beloved teacher was no longer honored as it had been. We cannot wonder that the apostle, knowing these trials should be full of anxiety and fear for his disciple's steadfastness. In the Second Epistle to him, A.D. 67 or 68, this deep personal feeling utters itself yet more fully. The last recorded words of the apostle express the earnest hope, repented yet more earnestly, that he might see him once again. (2 Timothy 4:9,21) We may hazard the conjecture that he reached him in time, and that the last hours of the teacher were soothed by the presence of the disciple whom he loved so truly. Some writers have seen in (Hebrews 13:23) an indication that he even shared St. Paul's imprisonment, and was released from it by the death of Nero. Beyond this all is apocryphal and uncertain. He continued, according to the old traditions, to act as bishop of Ephesus, and died a martyr's death under Domitian or Nerva. A somewhat startling theory as to the intervening period of his life has found favor with some. If he continued, according to the received tradition, to be bishop of Ephesus, then he, and no other, must have been the \"angel\" of the church of Ephesus to whom the message of (Revelation 2:1-7) was addressed."
        ]
    },
    {
        "Word": "Timothy, First Epistle to",
        "Definitions": [
            "Paul in this epistle speaks of himself as having left Ephesus for Macedonia (1:3), and hence not Laodicea, as mentioned in the subscription; but probably Philippi, or some other city in that region, was the place where this epistle was written. During the interval between his first and second imprisonments he probably visited the scenes of his former labours in Greece and Asia, and then found his way into Macedonia, whence he wrote this letter to Timothy, whom he had left behind in Ephesus.",
            "It was probably written about A.D. 66 or 67.",
            "The epistle consists mainly, (1) of counsels to Timothy regarding the worship and organization of the Church, and the responsibilities resting on its several members; and (2) of exhortation to faithfulness in maintaining the truth amid surrounding errors."
        ]
    },
    {
        "Word": "Timothy, Second Epistle to",
        "Definitions": [
            "Was probably written a year or so after the first, and from Rome, where Paul was for a second time a prisoner, and was sent to Timothy by the hands of Tychicus. In it he entreats Timothy to come to him before winter, and to bring Mark with him (comp. Phil. 2:22). He was anticipating that \"the time of his departure was at hand\" (2 Tim. 4:6), and he exhorts his \"son Timothy\" to all diligence and steadfastness, and to patience under persecution (1:6-15), and to a faithful discharge of all the duties of his office (4:1-5), with all the solemnity of one who was about to appear before the Judge of quick and dead."
        ]
    },
    {
        "Word": "Tin",
        "Definitions": [
            "Heb. bedil (Num. 31:22; Ezek. 22:18, 20), a metal well known in ancient times. It is the general opinion that the Phoenicians of Tyre and Sidon obtained their supplies of tin from the British Isles. In Ezek. 27:12 it is said to have been brought from Tarshish, which was probably a commercial emporium supplied with commodities from other places. In Isa. 1:25 the word so rendered is generally understood of lead, the alloy with which the silver had become mixed (ver. 22). The fire of the Babylonish Captivity would be the means of purging out the idolatrous alloy that had corrupted the people.",
            "Among the various metals found in the spoils of the Midianites, tin is enumerated. (Numbers 31:22) It was known to the Hebrew metal-workers as an alloy of other metals. (Isaiah 1:25; Ezekiel 22:18,20) The markets of Tyre were supplied with it by the ships of Tarshish. (Ezekiel 27:12) It was used for plummets, (Zechariah 4:10) and was so plentiful as to furnish the writer of Ecclesiasticus, Ecclus. 47:18, with a figure by which to express the wealth of Solomon. Tin is not found in Palestine. Whence, then. did the ancient Hebrews obtain their supply \"Only three countries are known to contain any considerable quantity of it: Spain and Portugal, Cornwall and the adjacent parts of Devonshire, and the islands of Junk, Ceylon and Banca, in the Straits of Malacca.\" (Kenrick, \"Phoenicia,\" p. 212.) There call be little doubt that the mines of Britain were the chief source of supply to the ancient world, [See [1229]Tarshish] (\"Tin ore has lately been found in Midian.\"--Schaff.)"
        ]
    },
    {
        "Word": "Tinkling ornaments",
        "Definitions": [
            "(Isa. 3:18), anklets of silver or gold, etc., such as are still used by women in Syria and the East."
        ]
    },
    {
        "Word": "Tiphsah",
        "Definitions": [
            "Passing over; ford, one of the boundaries of Solomon's dominions (1 Kings 4:24), probably \"Thapsacus, a great and wealthy town on the western bank of the Euphrates,\" about 100 miles north-east of Tadmor. All the land traffic between the east and the west passed through it. Menahem undertook an expedition against this city, and \"smote Tiphsah and all that were therein\" (2 Kings 15:16). This expedition implied a march of some 300 miles from Tirzah if by way of Tadmor, and about 400 if by way of Aleppo; and its success showed the strength of the Israelite kingdom, for it was practically a defiance to Assyria. Conder, however, identifies this place with Khurbet Tafsah, some 6 miles west of Shechem.",
            "passage; leap; step; the passover",
            "(ford) is mentioned in (1 Kings 4:24) as the limit of Solomon's empire toward the Euphrates and in (2 Kings 15:16) it is said to have been attacked by Menahemi. It was known to the Greeks and Romans under the name of Thapsacus, and was the point where it was usual to cross the Euphrates. Thapsacus has been generally placed at the modern Deir ; but the Euphrates expedition proved that there is no ford at Deir, and that the only ford in this part of the course of the Euphrates is at Suriyeh, 45 miles below Balis, and 165 above Deir . This, then, must have been the position of Thapsacus."
        ]
    },
    {
        "Word": "Tiras",
        "Definitions": [
            "The youngest of the sons of Japheth (Gen. 10:2; 1 Chr. 1:5)."
        ]
    },
    {
        "Word": "Tires",
        "Definitions": [
            "\"To tire\" the head is to adorn it (2 Kings 9:30). As a noun the word is derived from \"tiara,\" and is the rendering of the Heb. p'er, a \"turban\" or an ornament for the head (Ezek. 24:17; R.V., \"headtire;\" 24:23). In Isa. 3:18 the word saharonim is rendered \"round tires like the moon,\" and in Judg. 8:21, 26 \"ornaments,\" but in both cases \"crescents\" in the Revised Version."
        ]
    },
    {
        "Word": "Tirhakah",
        "Definitions": [
            "The last king of Egypt of the Ethiopian (the fifteenth) dynasty. He was the brother-in-law of So (q.v.). He probably ascended the throne about B.C. 692, having been previously king of Ethiopia (2 Kings 19:9; Isa. 37:9), which with Egypt now formed one nation. He was a great warrior, and but little is known of him. The Assyrian armies under Esarhaddon, and again under Assur-bani-pal, invaded Egypt and defeated Tirhakah, who afterwards retired into Ethiopia, where he died, after reigning twenty-six years.",
            "inquirer; examiner; dull observer"
        ]
    },
    {
        "Word": "Tirshatha",
        "Definitions": [
            "A word probably of Persian origin, meaning \"severity,\" denoting a high civil dignity. The Persian governor of Judea is so called (Ezra 2:63; Neh. 7:65, 70). Nehemiah is called by this name in Neh. 8:9; 10:1, and the \"governor\" (pehah) in 5:18. Probably, therefore, tirshatha=pehah=the modern pasha.",
            "a governor",
            "(always written with the article), the title of the governor of Judea under the Persians, perhaps derived from a Persian root signifying stern, severe, is added as a title after the name of Nehemiah, (Nehemiah 8:9; 10:1) and occurs also in three other places. In the margin of the Authorized Version (Ezra 2:63; Nehemiah 7:65; 10:1) it is rendered \"governor.\""
        ]
    },
    {
        "Word": "Tirza",
        "Definitions": [
            "Pleasantness. (1.) An old royal city of the Canaanites, which was destroyed by Joshua (Josh. 12:24). Jeroboam chose it for his residence, and he removed to it from Shechem, which at first he made the capital of his kingdom. It remained the chief residence of the kings of Israel till Omri took Samaria (1 Kings 14:17; 15:21; 16:6, 8, etc.). Here Zimri perished amid the flames of the palace to which in his despair he had set fire (1 Kings 16:18), and here Menahem smote Shallum (2 Kings 15:14, 16). Solomon refers to its beauty (Cant. 6:4). It has been identified with the modern mud hamlet Teiasir, 11 miles north of Shechem. Others, however, would identify it with Telluza, a village about 6 miles east of Samaria.",
            "(2.) The youngest of Zelophehad's five daughters (Num. 26:33; Josh. 17:3)."
        ]
    },
    {
        "Word": "Tishbite",
        "Definitions": [
            "Elijah the prophet was thus named (1 Kings 17:1; 21:17, 28, etc.). In 1 Kings 17:1 the word rendered \"inhabitants\" is in the original the same as that rendered \"Tishbite,\" hence that verse may be read as in the LXX., \"Elijah the Tishbite of Tishbi in Gilead.\" Some interpret this word as meaning \"stranger,\" and read the verse, \"Elijah the stranger from among the strangers in Gilead.\" This designation is probably given to the prophet as denoting that his birthplace was Tishbi, a place in Upper Galilee (mentioned in the apocryphal book of Tobit), from which for some reason he migrated into Gilead. Josephus, the Jewish historian (Ant. 8:13, 2), however, supposes that Tishbi was some place in the land of Gilead. It has been identified by some with el-Ishtib, a some place 22 miles due south of the Sea of Galilee, among the mountains of Gilead.",
            "that makes captive"
        ]
    },
    {
        "Word": "Tisri",
        "Definitions": [
            "The first month of the civil year, and the seventh of the ecclesiastical year. See [635]ETHANIM (1 Kings 8:2). Called in the Assyrian inscriptions Tasaritu, i.e. \"beginning.\""
        ]
    },
    {
        "Word": "Tithe",
        "Definitions": [
            "A tenth of the produce of the earth consecrated and set apart for special purposes. The dedication of a tenth to God was recognized as a duty before the time of Moses. Abraham paid tithes to Melchizedek (Gen. 14:20; Heb. 7:6); and Jacob vowed unto the Lord and said, \"Of all that thou shalt give me I will surely give the tenth unto thee.\"",
            "The first Mosaic law on this subject is recorded in Lev. 27:30-32. Subsequent legislation regulated the destination of the tithes (Num. 18:21-24, 26-28; Deut. 12:5, 6, 11, 17; 14:22, 23). The paying of the tithes was an important part of the Jewish religious worship. In the days of Hezekiah one of the first results of the reformation of religion was the eagerness with which the people brought in their tithes (2 Chr. 31:5, 6). The neglect of this duty was sternly rebuked by the prophets (Amos 4:4; Mal. 3:8-10). It cannot be affirmed that the Old Testament law of tithes is binding on the Christian Church, nevertheless the principle of this law remains, and is incorporated in the gospel (1 Cor. 9:13, 14); and if, as is the case, the motive that ought to prompt to liberality in the cause of religion and of the service of God be greater now than in Old Testament times, then Christians outght to go beyond the ancient Hebrew in consecrating both themselves and their substance to God.",
            "Every Jew was required by the Levitical law to pay three tithes of his property (1) one tithe for the Levites; (2) one for the use of the temple and the great feasts; and (3) one for the poor of the land.",
            "The tenth of anything -- 1Sa 8:15,17.",
            "Antiquity of the custom of giving to God's ministers -- Ge 14:20; Heb 7:6.",
            "Considered a just return to God for his blessings -- Ge 28:22.",
            "Under the law belonged to God -- Le 27:30.",
            "Consisted of a tenth",
            "Of all the produce of the land. -- Le 27:30.",
            "Of all cattle. -- Le 27:32.",
            "Of holy things dedicated. -- 2Ch 31:6.",
            "Given by God to the Levites for their services -- Nu 18:21,24; Ne 10:37.",
            "The tenth of, offered by the Levites as an heave offering to God -- Nu 18:26,27.",
            "The tenth of, given by the Levites to the priests as their portion -- Nu 18:26,28; Ne 10:38.",
            "Reasonableness of appointing, for the Levites -- Nu 18:20,23,24; Jos 13:33.",
            "When redeemed to a fifth part of the value added -- Le 27:31.",
            "Punishment for changing -- Le 27:33.",
            "The Jews slow in giving -- Ne 13:10.",
            "The Jews reproved for withholding -- Mal 3:8.",
            "The pious governors of Israel caused the payment of -- 2Ch 31:5; Ne 13:11,12.",
            "Rulers appointed over, for distributing -- 2Ch 31:12; Ne 13:13.",
            "The Pharisees scrupulous in paying -- Lu 11:42; 18:12.",
            "A second",
            "Or its value yearly brought to the tabernacle and eaten before the Lord. -- De 12:6,7,17-19; 14:22-27.",
            "To be consumed at home every third year to promote hospitality and charity. -- De 14:28,29; 26:12-15."
        ]
    },
    {
        "Word": "Tittle",
        "Definitions": [
            "A point, (Matt. 5:18; Luke 16:17), the minute point or stroke added to some letters of the Hebrew alphabet to distinguish them from others which they resemble; hence, the very least point."
        ]
    },
    {
        "Word": "Titus",
        "Definitions": [
            "Honourable, was with Paul and Barnabas at Antioch, and accompanied them to the council at Jerusalem (Gal. 2:1-3; Acts 15:2), although his name nowhere occurs in the Acts of the Apostles. He appears to have been a Gentile, and to have been chiefly engaged in ministering to Gentiles; for Paul sternly refused to have him circumcised, inasmuch as in his case the cause of gospel liberty was at stake. We find him, at a later period, with Paul and Timothy at Ephesus, whence he was sent by Paul to Corinth for the purpose of getting the contributions of the church there in behalf of the poor saints at Jerusalem sent forward (2 Cor. 8:6; 12:18). He rejoined the apostle when he was in Macedonia, and cheered him with the tidings he brought from Corinth (7:6-15). After this his name is not mentioned till after Paul's first imprisonment, when we find him engaged in the organization of the church in Crete, where the apostle had left him for this purpose (Titus 1:5). The last notice of him is in 2 Tim. 4:10, where we find him with Paul at Rome during his second imprisonment. From Rome he was sent into Dalmatia, no doubt on some important missionary errand. We have no record of his death. He is not mentioned in the Acts.",
            "pleasing",
            "Our materials for the biography of this companion of St. Paul must be drawn entirely from the notices of him in the Second Epistle to the Corinthians, the Galatians, and to Titus himself, combined with the Second Epistle to Timothy. He is not mentioned in the Acts at all. Taking the passages in the epistles in the chronological order of the events referred to, we turn first to (Galatians 2:1,3) We conceive the journey mentioned here to be identical with that (recorded in Acts 15) in which Paul and Barnabas went from Antioch to Jerusalem to the conference which was to decide the question of the necessity of circumcision to the Gentiles. Here we see Titus in close association with Paul and Barnabas at Antioch. He goes with them to Jerusalem. His circumcision was either not insisted on at Jerusalem, or, if demanded, was firmly resisted. He is very emphatically spoken of as a Gentile by which is most probably meant that both his parents were Gentiles. Titus would seem on the occasion of the council to have been specially a representative of the church of the uncircumcision. It is to our purpose to remark that, in the passage cited above, Titus is so mentioned as apparently to imply that he had become personally known to the Galatian Christians. After leaving Galatia., (Acts 18:23) and spending a long time at Ephesus, (Acts 19:1; 20:1) the apostle proceeded to Macedonia by way of Troas. Here he expected to meet Titus, (2 Corinthians 2:13) who had been sent on a mission to Corinth. In this hope he was disappointed, but in Macedonia Titus joined him. (2 Corinthians 7:6,7,13-15) The mission to Corinth had reference to the immoralities rebuked in the First Epistle, and to the collection at that time in progress, for the poor Christians of Judea. (2 Corinthians 8:6) Thus we are prepared for what the apostle now proceeds to do after his encouraging conversations with Titus regarding the Corinthian church. He sends him back from Macedonia to Corinth, in company with two other trustworthy Christians, bearing the Second Epistle, and with an earnest request, ibid. (2 Corinthians 8:6,17) that he would see to the completion of the collection. ch. (2 Corinthians 8:6) A considerable interval now elapses before we come upon the next notices of this disciple. St. Paul's first imprisonment is concluded, and his last trial is impending. In the interval between the two, he and Titus were together in Crete. (Titus 1:5) We see Titus remaining in the island when St. Paul left it and receiving there a letter written to him by the apostle. From this letter we gather the following biographical details. In the first place we learn that he was originally converted through St. Paul's instrumentality. (Titus 1:4) Next we learn the various particulars of the responsible duties which he had to discharge. In Crete, he is to complete what St. Paul had been obliged to leave unfinished, ch. (Titus 1:5) and he is to organize the church throughout the island by appointing presbytery in every city. Next he is to control and bridle, ver. 11, the restless and mischievous Judaizers. He is also to look for the arrival in Crete of Artemas and Tychicus, ch. (Titus 3:12) and then is to hasten to join St. Paul at Nicopolis, where the apostle purposes to pass the winter. Zenas and Apollos are in Crete, or expected there; for Titus is to send them on their journey, and to supply them with whatever they need for it. Whether Titus did join the apostle at Nicopolis we cannot tell; but we naturally connect the mention of this place with what St. Paul wrote, at no great interval of time afterward, in the last of the Pastoral Epistles, (2 Timothy 4:10) for Dalmatia lay to the north of Nicopolis, at no great distance from it. From the form of the whole sentence, it seems probable that this disciple had been with St. Paul in Rome during his final imprisonment; but this cannot be asserted confidently. The traditional connection of Titus with Crete is much more specific and constant, though here again we cannot be certain of the facts. He said to have been permanent bishop in the island, and to have died there at an advanced age. The modern capital, Candia, appears to claim the honor of being his burial-place. In the fragment by the lawyer Zenas, Titus is called bishop of Gortyna. Lastly, the name of Titus was the watchword of the Cretans when they were invaded by the Venetians."
        ]
    },
    {
        "Word": "Titus, Epistle to",
        "Definitions": [
            "Was probably written about the same time as the first epistle to Timothy, with which it has many affinities. \"Both letters were addressed to persons left by the writer to preside in their respective churches during his absence. Both letters are principally occupied in describing the qualifications to be sought for in those whom they should appoint to offices in the church; and the ingredients of this description are in both letters nearly the same. Timothy and Titus are likewise cautioned against the same prevailing corruptions, and in particular against the same misdirection of their cares and studies. This affinity obtains not only in the subject of the letters, which from the similarity of situation in the persons to whom they were addressed might be expected to be somewhat alike, but extends in a great variety of instances to the phrases and expressions. The writer accosts his two friends with the same salutation, and passes on to the business of his letter by the same transition (comp. 1 Tim. 1:2, 3 with Titus 1:4, 5; 1 Tim. 1:4 with Titus 1:13, 14; 3:9; 1 Tim. 4:12 with Titus 2:7, 15).\", Paley's Horae Paulinae.",
            "The date of its composition may be concluded from the circumstance that it was written after Paul's visit to Crete (Titus 1:5). That visit could not be the one referred to in Acts 27:7, when Paul was on his voyage to Rome as a prisoner, and where he continued a prisoner for two years. We may warrantably suppose that after his release Paul sailed from Rome into Asia and took Crete by the way, and that there he left Titus \"to set in order the things that were wanting.\" Thence he went to Ephesus, where he left Timothy, and from Ephesus to Macedonia, where he wrote First Timothy, and thence to Nicopolis in Epirus, from which place he wrote to Titus, about A.D. 66 or 67.",
            "In the subscription to the epistle it is said to have been written from \"Nicopolis of Macedonia,\" but no such place is known. The subscriptions to the epistles are of no authority, as they are not authentic."
        ]
    },
    {
        "Word": "Tob-adonijah",
        "Definitions": [
            "Good is Jehovah, my Lord, a Levite sent out by Jehoshaphat to instruct the people of Judah in the law (2 Chr. 17:8).",
            "my good God; the goodness of the foundation of the Lord"
        ]
    },
    {
        "Word": "Tobiah",
        "Definitions": [
            "Pleasing to Jehovah, the \"servant,\" the \"Ammonite,\" who joined with those who opposed the rebuilding of Jerusalem after the Exile (Neh. 2:10). He was a man of great influence, which he exerted in opposition to the Jews, and \"sent letters\" to Nehemiah \"to put him in fear\" (Neh. 6:17-19). \"Eliashib the priest\" prepared for him during Nehemiah's absence \"a chamber in the courts of the house of God,\" which on his return grieved Nehemiah sore, and therefore he \"cast forth all the household stuff of Tobiah out of the chamber\" (13:7, 8).",
            "Tobijah, the Lord is good",
            "(goodness of Jehovah).",
            "+ \"The children of Tobiah\" were a family who returned with Zerubbabel, but were unable to prove their connection with Israel-- (Ezra 2:60; Nehemiah 7:62) (B.C. before 536.) + \"Tobiah the slave, the Ammonite,\" played a conspicuous part in the rancorous position made by Sanballat the Moabite and his adherents to the rebuilding of Jerusalem. (B.C. 446.) The two races of Moab and Ammon found in these men fit representatives of that hereditary hatred to the Israelites which began before the entrance into Caanan, and was not extinct when the Hebrews had ceased to exist as a nation. But Tobiah, though a slave, (Nehemiah 2:10,19)--unless, this is a title of opprobrium--and an Ammonite, found means to ally himself with a priestly family, and his son Johanan married the daughter of Meshullam the son of Berechiah. (Nehemiah 6:18) He himself was the son-in-law of Shechaniah the son of Arah, (Nehemiah 6:17) and these family relations created for him a strong faction among the Jews."
        ]
    },
    {
        "Word": "Tobijah",
        "Definitions": [
            "Id., a Levite sent out through Judah by Jehoshaphat to teach the people (2 Chr. 17:8).",
            "(goodness of Jehovah).",
            "+ One of the Levites sent by Jehoshaphat, to teach the law in the cities of Judah. (2 Chronicles 17:8) (B.C. 910.) + One of the captivity in the time of Zechariah, in whose presence the prophet, as commanded to take crowns of silver and gold and put them on the head of Joshua the high priest. (Zechariah 6:10,14) (B.C 519.)"
        ]
    },
    {
        "Word": "Tob, The land of",
        "Definitions": [
            "A district on the east of Jodan, about 13 miles south-east of the Sea of Galilee, to which Jephthah fled from his brethren (Judg. 11:3, 5). It was on the northern boundary of Perea, between Syria and the land of Ammon (2 Sam. 10:6, 8). Its modern name is Taiyibeh."
        ]
    },
    {
        "Word": "Tochen",
        "Definitions": [
            "Measured, a town of Simeon (1 Chr. 4:32).",
            "middle",
            "(task), a place mentioned in (1 Chronicles 4:32) only, among the towns of Simeon."
        ]
    },
    {
        "Word": "Togarmah",
        "Definitions": [
            "(1.) A son of Gomer, and grandson of Japheth (Gen. 10:3).",
            "(2.) A nation which traded in horses and mules at the fairs of Tyre (Ezek. 27:14; 38:6); probably an Armenian or a Scythian race; descendants of (1).",
            "which is all bone",
            "a son of Gomer, of the family of Japheth, and brother of Ashkenaz and Riphath. (Genesis 10:3) His descendants became a people engaged in agriculture, breeding horses and mules to be sold in Tyre. (Ezekiel 27:14) They were also a military people, well skilled in the use of arms. Togarmah was probably the ancient name of Armenia."
        ]
    },
    {
        "Word": "Tohu",
        "Definitions": [
            "One of Samuel's ancestors (1 Sam. 1:1).",
            "that lives; that declares",
            "(lowly), an ancestor of Samuel the prophet, perhaps the same as [1230]Toah. (1 Samuel 1:1) comp. 1Chr 6:34"
        ]
    },
    {
        "Word": "Toi",
        "Definitions": [
            "A king of Hamath, who sent \"Joram his son unto King David to salute him,\" when he \"heard that David had smitten all the host of Hadadezer\" (2 Sam. 8:9, 10). Called Tou (1 Chr. 18:9, 10).",
            "who wanders",
            "(erring), king of Hamath on the Orontes, who, after the defeat of his powerful enemy the Syrian king Hadadezer by the army of David, sent his son Joram or Hadoram to congratulate the victory and do him homage with presents of gold and silver and brass. (2 Samuel 8:9,10) (B.C. 1036.)"
        ]
    },
    {
        "Word": "Tola",
        "Definitions": [
            "A scarlet worm. (1.) Eldest son of Issachar (Gen. 46:13).",
            "(2.) A judge of the tribe of Issachar who \"judged\" Israel twenty-three years (Judg. 10:1, 2), when he died, and was buried in Shamir. He was succeeded by Jair.",
            "worm; grub; scarlet",
            "+ The first-born of Issachar and ancestor of the Tolaiters. (Genesis 46:13; Numbers 26:23; 1 Chronicles 7:1,2) (B.C. about 1700.) + Judge of Israel after Abimelech. (Judges 10:1,2) He is described as \"the son of Puah the son of Dodo, a man of Issachar.\" Tola judged Israel for twenty-three years at Shamir in Mount Ephraim, where he died and was buried. (B.C. 1206-1183.)"
        ]
    },
    {
        "Word": "Tolad",
        "Definitions": [
            "Productive, a town of Simeon, in the south of Judah (1 Chr. 4:29).",
            "a generation",
            "one of the towns of Simeon, (1 Chronicles 4:29) elsewhere called El-tolad."
        ]
    },
    {
        "Word": "Tolaites",
        "Definitions": [
            "Descendants of Tola (Num. 26:23; 1 Chr. 7:1, 2)."
        ]
    },
    {
        "Word": "Toll",
        "Definitions": [
            "One of the branches of the king of Persia's revenues (Ezra 4:13; 7:24), probably a tax levied from those who used the bridges and fords and highways."
        ]
    },
    {
        "Word": "Tombs",
        "Definitions": [
            "Of the Hebrews were generally excavated in the solid rock, or were natural caves. Mention is made of such tombs in Judg. 8:32; 2 Sam. 2:32; 2 Kings 9:28; 23:30. They were sometimes made in gardens (2 Kings 21:26; 23:16; Matt. 27:60). They are found in great numbers in and around Jerusalem and all over the land. They were sometimes whitewashed (Matt. 23:27, 29). The body of Jesus was laid in Joseph's new rock-hewn tomb, in a garden near to Calvary. All evidence is in favour of the opinion that this tomb was somewhere near the Damascus gate, and outside the city, and cannot be identified with the so-called \"holy sepulchre.\" The mouth of such rocky tombs was usually closed by a large stone (Heb. golal), which could only be removed by the united efforts of several men (Matt. 28:2; comp. John 11:39). (See [636]GOLGOTHA.)"
        ]
    },
    {
        "Word": "Tongues, Confusion of",
        "Definitions": [
            "At Babel, the cause of the early separation of mankind and their division into nations. The descendants of Noah built a tower to prevent their dispersion; but God \"confounded their language\" (Gen. 11:1-8), and they were scattered over the whole earth. Till this time \"the whole earth was of one language and of one speech.\" (See [637]SHINAR.)"
        ]
    },
    {
        "Word": "Tongues, Gift of",
        "Definitions": [
            "Granted on the day of Pentecost (Acts 2:4), in fulfilment of a promise Christ had made to his disciples (Mark 16:17). What this gift actually was has been a subject of much discussion. Some have argued that it was merely an outward sign of the presence of the Holy Spirit among the disciples, typifying his manifold gifts, and showing that salvation was to be extended to all nations. But the words of Luke (Acts 2:9) clearly show that the various peoples in Jerusalem at the time of Pentecost did really hear themselves addressed in their own special language with which they were naturally acquainted (comp. Joel 2:28, 29).",
            "Among the gifts of the Spirit the apostle enumerates in 1 Cor. 12:10-14:30, \"divers kinds of tongues\" and the \"interpretation of tongues.\" This \"gift\" was a different manifestation of the Spirit from that on Pentecost, although it resembled it in many particulars. Tongues were to be \"a sign to them that believe not.\""
        ]
    },
    {
        "Word": "Tooth",
        "Definitions": [
            "One of the particulars regarding which retaliatory punishment was to be inflicted (Ex. 21:24; Lev. 24:20; Deut. 19:21). \"Gnashing of teeth\" =rage, despair (Matt. 8:12; Acts 7:54); \"cleanness of teeth\" =famine (Amos 4:6); \"children's teeth set on edge\" =children suffering for the sins of their fathers (Ezek. 18:2)."
        ]
    },
    {
        "Word": "Topaz",
        "Definitions": [
            "Heb. pitdah (Ezek. 28:13; Rev. 21:20), a golden yellow or \"green\" stone brought from Cush or Ethiopia (Job 28:19). It was the second stone in the first row in the breastplate of the high priest, and had the name of Simeon inscribed on it (Ex. 28:17). It is probably the chrysolite of the moderns.",
            "one of the gems used in the high priest's breastplate, (Exodus 28:17; 39:10; Ezekiel 28:13) one of the foundations also of the New Jerusalem, in St. John's description of the city. (Revelation 21:20) The topaz of the ancient Greeks and Romans is generally allowed to be our chrysolite, while their chrysolite is our topaz. Chrysolite is a silicate of magnesia and iron; it is so son as to lose its polish unless carefully used. It varies in color from a pale-green to a bottle-green. It is supposed that its name was derived from Topazos, an island in the Red Sea where these stones were procured."
        ]
    },
    {
        "Word": "Tophel",
        "Definitions": [
            "Lime, a place in the wilderness of Sinai (Deut. 1:1), now identified with Tafyleh or Tufileh, on the west side of the Edomitish mountains.",
            "ruin; folly; without understanding",
            "(mortar), (1:1) has been identified with Tufileh on a wady of the same name running north of Bozra toward the southeast corner of the Dead Sea."
        ]
    },
    {
        "Word": "Tophet",
        "Definitions": [
            "=Topheth, from Heb. toph \"a drum,\" because the cries of children here sacrificed by the priests of Moloch were drowned by the noise of such an instrument; or from taph or toph, meaning \"to burn,\" and hence a place of burning, the name of a particular part in the valley of Hinnom. \"Fire being the most destructive of all elements, is chosen by the sacred writers to symbolize the agency by which God punishes or destroys the wicked. We are not to assume from prophetical figures that material fire is the precise agent to be used. It was not the agency employed in the destruction of Sennacherib, mentioned in Isa. 30:33...Tophet properly begins where the Vale of Hinnom bends round to the east, having the cliffs of Zion on the north, and the Hill of Evil Counsel on the south. It terminates at Beer Ayub, where it joins the Valley of Jehoshaphat. The cliffs on the southern side especially abound in ancient tombs. Here the dead carcasses of beasts and every offal and abomination were cast, and left to be either devoured by that worm that never died or consumed by that fire that was never quenched.\" Thus Tophet came to represent the place of punishment. (See [638]HINNOM.)",
            "a drum; betraying"
        ]
    },
    {
        "Word": "Torches",
        "Definitions": [
            "On the night of his betrayal, when our Lord was in the garden of Gethsemane, Judas, \"having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons\" (John 18:1-3). Although it was the time of full moon, yet in the valley of the Kidron \"there fell great, deep shadows from the declivity of the mountain and projecting rocks; there were there caverns and grottos, into which a fugitive might retreat; finally, there were probably a garden-house and tower, into whose gloom it might be necessary for a searcher to throw light around.\" Lange's Commentary. (Nahum 2:3, \"torches,\" Revised Version, \"steel,\" probably should be \"scythes\" for war-chariots.)"
        ]
    },
    {
        "Word": "Torment",
        "Definitions": [
            "Gr. basanos (Matt. 4:24), the \"touch-stone\" of justice; hence inquisition by torture, and then any disease which racks and tortures the limbs."
        ]
    },
    {
        "Word": "Tortoise",
        "Definitions": [
            "(Heb. tsabh). Ranked among the unclean animals (Lev. 11:29). Land tortoises are common in Syria. The LXX. renders the word by \"land crocodile.\" The word, however, more probably denotes a lizard, called by the modern Arabs dhabb.",
            "(Heb. tsab). The tsab occurs only in (Leviticus 11:29) as the name of some unclean animal. The Hebrew word may be identified with the kindred Arabic dhab, \"a large kind of lizard,\" which appears to be the Psommosaurus scincus of Cuvier."
        ]
    },
    {
        "Word": "Tow",
        "Definitions": [
            "(Judg. 16:9). See [639]FLAX."
        ]
    },
    {
        "Word": "Tower of the furnaces",
        "Definitions": [
            "(Neh. 3:11; 12:38), a tower at the north-western angle of the second wall of Jerusalem. It was probably so named from its contiguity to the \"bakers' street\" (Jer. 37:21)."
        ]
    },
    {
        "Word": "Towers",
        "Definitions": [
            "Of Babel (Gen. 11:4), Edar (Gen. 35:21), Penuel (Judg. 8:9, 17), Shechem (9:46), David (Cant. 4:4), Lebanon (7:4), Syene (Ezek. 29:10), Hananeel (Zech. 14:10), Siloam (Luke 13:4). There were several towers in Jerusalem (2 Chr. 26:9; Ps. 48:12). They were erected for various purposes, as watch-towers in vineyard (Isa. 5:2; Matt. 21:33) and towers for defence.",
            "Origin and antiquity of -- Ge 11:4.",
            "Were built",
            "In cities. -- Jdj 9:51.",
            "On the walls of cities. -- 2Ch 14:7; 26:9.",
            "In the forests. -- 2Ch 27:4.",
            "In the deserts. -- 2Ch 26:10.",
            "In vineyards. -- Isa 5:2; Mt 21:33.",
            "Frequently very high -- Isa 2:15.",
            "Frequently strong and well fortified -- Jdj 9:51; 2Ch 26:9.",
            "Were used as armouries -- Song 4:4.",
            "Were used as citadels in time of war -- Jdj 9:51; Eze 27:11.",
            "Watchmen posted on, in times of danger -- 2Ki 9:17; Hab 2:1.",
            "Mentioned in scripture",
            "Babel. -- Ge 11:9.",
            "Edar. -- Ge 35:21.",
            "Penuel. -- Jdj 8:17.",
            "Shechem. -- Jdj 9:46.",
            "Thebez. -- Jdj 9:50,51.",
            "David. -- Song 4:4.",
            "Lebanon. -- Song 7:4.",
            "Of the furnaces. -- Ne 3:11.",
            "Meah. -- Ne 12:39.",
            "Jezreel. -- 2Ki 9:17.",
            "Hananeel. -- Jer 31:38; Zec 14:10.",
            "Syene. -- Eze 29:10; 30:6.",
            "Siloam. -- Lu 13:4.",
            "Of Jerusalem remarkable for number, strength, and beauty -- Ps 48:12.",
            "Frequently thrown down in war -- Jdj 8:17; 9:49; Eze 26:4.",
            "Frequently left desolate -- Isa 32:14; Zep 3:6.",
            "Illustrative of",
            "God as the protector of his people. -- 2Sa 22:3,51; Ps 18:2; 61:3.",
            "The name of the Lord. -- Pr 18:10.",
            "Ministers. -- Jer 6:27.",
            "Mount Sion. -- Mic 4:8.",
            "The grace and dignity of the church. -- Song 4:4; 7:4; 8:10.",
            "The proud and haughty. -- Isa 2:15; 30:25."
        ]
    },
    {
        "Word": "Trachonitis",
        "Definitions": [
            "A rugged region, corresponds to the Heb. Argob (q.v.), the Greek name of a region on the east of Jordan (Luke 3:1); one of the five Roman provinces into which that district was divided. It was in the tetrarchy of Philip, and is now called the Lejah.",
            "stony",
            "(a rugged region), (Luke 3:1) is in all probability the Greek equivalent for the Aramaic Argob, one of the five Roman provinces into which the country northeast of the Jordan was divided in New Testament times. [[1236]Argob]"
        ]
    },
    {
        "Word": "Tradition",
        "Definitions": [
            "Any kind of teaching, written or spoken, handed down from generation to generation. In Mark 7:3, 9, 13, Col. 2:8, this word refers to the arbitrary interpretations of the Jews. In 2 Thess. 2:15; 3:6, it is used in a good sense. Peter (1 Pet. 1:18) uses this word with reference to the degenerate Judaism of the \"strangers scattered\" whom he addresses (comp. Acts 15:10; Matt. 15:2-6; Gal. 1:14)."
        ]
    },
    {
        "Word": "Trance",
        "Definitions": [
            "(Gr. ekstasis, from which the word \"ecstasy\" is derived) denotes the state of one who is \"out of himself.\" Such were the trances of Peter and Paul, Acts 10:10; 11:5; 22:17, ecstasies, \"a preternatural, absorbed state of mind preparing for the reception of the vision\", (comp. 2 Cor. 12:1-4). In Mark 5:42 and Luke 5:26 the Greek word is rendered \"astonishment,\" \"amazement\" (comp. Mark 16:8; Acts 3:10).",
            "(1) In the only passage-- (Numbers 24:4,16)--in which this word occurs in the English of the Old Testament italics show no corresponding word in Hebrew. In the New Testament we meet with the word three times-- (Acts 10:10; 11:6; 22:17) The ekstasis (i.e. trance) is the state in which a man has passed out of the usual order of his life, beyond the usual limits of consciousness and volition, being rapt in causes of this state are to be traced commonly to strong religious impressions. Whatever explanation may be given of it, it is true of many, if not of most, of those who have left the stamp of their own character on the religious history of mankind, that they have been liable to pass at times into this abnormal state. The union of intense feeling, strong volition, long-continued thought (the conditions of all wide and lasting influence, aided in many cases by the withdrawal from the lower life of the support which is needed to maintain a healthy equilibrium, appears to have been more than the \"earthen vessel\" will bear. The words which speak of \"an ecstasy of adoration\" are often literally true. As in other things, so also here, the phenomena are common to higher and lower, to true and false systems. We may not point to trances and ecstasies as proofs of a true revelation but still less may we think of them as at all inconsistent with it. Thus though we have not the word, we have the thing in the \"deep sleep\" the \"horror of great darkness,\" that fell on Abraham. (Genesis 15:12) Balaam, as if overcome by the constraining power of a Spirit mightier than his own, \"sees the vision of God, falling, but with opened eyes.\" (Numbers 24:4) Saul, in like manner, when the wild chant of the prophets stirred the old depths of feeling, himself also \"prophesied\" and \"fell down\"--most, if not all, of his kingly clothing being thrown off in the ecstasy of the moment--\"all that day and all that night.\" (1 Samuel 19:24) Something there was in Jeremiah that made men say of him that he was as one that\" is mad and maketh himself a prophet.\" (Jeremiah 29:26) In Ezekiel the phenomena appear in more wonderful and awful forms. (Ezekiel 3:15) As other elements and forms of the prophetic work were revived in \"the apostles and prophets\" of the New Testament, so also was this. Though different in form, it belongs to the same class of phenomena as the gift of tongues, and is connected with \"visions and revelations of the Lord\" In some cases, indeed, it is the chosen channel for such revelations. (Acts 10:11; 22:17-21) Wisely for the most part did the apostle draw a veil over these more mysterious experiences. (2 Corinthians 12:1-4)"
        ]
    },
    {
        "Word": "Transfiguration, the",
        "Definitions": [
            "Of our Lord on a \"high mountain apart,\" is described by each of the three evangelists (Matt. 17:1-8; Mark 9:2-8; Luke 9:28-36). The fullest account is given by Luke, who, no doubt, was informed by Peter, who was present on the occasion. What these evangelists record was an absolute historical reality, and not a mere vision. The concurrence between them in all the circumstances of the incident is exact. John seems to allude to it also (John 1:14). Forty years after the event Peter distinctly makes mention of it (2 Pet. 1:16-18). In describing the sanctification of believers, Paul also seems to allude to this majestic and glorious appearance of our Lord on the \"holy mount\" (Rom. 12:2; 2 Cor. 3:18).",
            "The place of the transfiguration was probably Mount Hermon (q.v.), and not Mount Tabor, as is commonly supposed."
        ]
    },
    {
        "Word": "Treasure cities",
        "Definitions": [
            "Store cities which the Israelites built for the Egyptians (Ex. 1:11). (See [640]PITHOM.) Towns in which the treasures of the kings of Judah were kept were so designated (1 Chr. 27:25)."
        ]
    },
    {
        "Word": "Treasure houses",
        "Definitions": [
            "The houses or magazines built for the safe keeping of treasure and valuable articles of any kind (Ezra 5:17; 7:20; Neh. 10:38; Dan. 1:2)."
        ]
    },
    {
        "Word": "Treasury",
        "Definitions": [
            "(Matt. 27:6; Mark 12:41; John 8:20). It does not appear that there was a separate building so called. The name was given to the thirteen brazen chests, called \"trumpets,\" from the form of the opening into which the offerings of the temple worshippers were put. These stood in the outer \"court of the women.\" \"Nine chests were for the appointed money-tribute and for the sacrifice-tribute, i.e., money-gifts instead of the sacrifices; four chests for freewill-offerings for wood, incense, temple decoration, and burnt-offerings\" (Lightfoot's Hor. Heb.).",
            "(Mark 12:41; Luke 21:1) a name given by the rabbins to thirteen chests in the temple, called trumpets from their shape. They stood in the court of the women. It would seem probable that this court was sometimes itself called \"the treasury\" because it contained these repositories."
        ]
    },
    {
        "Word": "Tree of life",
        "Definitions": [
            "Stood also in the midst of the garden of Eden (Gen. 2:9; 3:22). Some writers have advanced the opinion that this tree had some secret virtue, which was fitted to preserve life. Probably the lesson conveyed was that life was to be sought by man, not in himself or in his own power, but from without, from Him who is emphatically the Life (John 1:4; 14:6). Wisdom is compared to the tree of life (Prov. 3:18). The \"tree of life\" spoken of in the Book of Revelation (Rev. 2:7; 22:2, 14) is an emblem of the joys of the celestial paradise."
        ]
    },
    {
        "Word": "Tree of the knowledge of good and evil",
        "Definitions": [
            "Stood in the midst of the garden of Eden, beside the tree of life (Gen. 2, 3). Adam and Eve were forbidden to take of the fruit which grew upon it. But they disobeyed the divine injunction, and so sin and death by sin entered our world and became the heritage of Adam's posterity. (See [641]ADAM.)"
        ]
    },
    {
        "Word": "Trespass offering",
        "Definitions": [
            "(Heb. asham, \"debt\"), the law concerning, given in Lev. 5:14-6:7; also in Num. 5:5-8. The idea of sin as a \"debt\" pervades this legislation. The asham, which was always a ram, was offered in cases where sins were more private. (See [642]OFFERING.)"
        ]
    },
    {
        "Word": "Tribe",
        "Definitions": [
            "A collection of families descending from one ancestor. The \"twelve tribes\" of the Hebrews were the twelve collections of families which sprang from the sons of Jacob. In Matt. 24:30 the word has a wider significance. The tribes of Israel are referred to as types of the spiritual family of God (Rev. 7). (See [643]ISRAEL, KINGDOM OF; [644]JUDAH, KINGDOM OF.)"
        ]
    },
    {
        "Word": "Tribulation",
        "Definitions": [
            "Trouble or affiction of any kind (Deut. 4:30; Matt. 13:21; 2 Cor. 7:4). In Rom. 2:9 \"tribulation and anguish\" are the penal sufferings that shall overtake the wicked. In Matt. 24:21, 29, the word denotes the calamities that were to attend the destruction of Jerusalem."
        ]
    },
    {
        "Word": "Tribute",
        "Definitions": [
            "A tax imposed by a king on his subjects (2 Sam. 20:24; 1 Kings 4:6; Rom. 13:6). In Matt. 17:24-27 the word denotes the temple rate (the \"didrachma,\" the \"half-shekel,\" as rendered by the R.V.) which was required to be paid for the support of the temple by every Jew above twenty years of age (Ex. 30:12; 2 Kings 12:4; 2 Chr. 24:6, 9). It was not a civil but a religious tax.",
            "In Matt. 22:17, Mark 12:14, Luke 20:22, the word may be interpreted as denoting the capitation tax which the Romans imposed on the Jewish people. It may, however, be legitimately regarded as denoting any tax whatever imposed by a foreign power on the people of Israel. The \"tribute money\" shown to our Lord (Matt. 22:19) was the denarius, bearing Caesar's superscription. It was the tax paid by every Jew to the Romans. (See [645]PENNY.)",
            "The chief biblical facts connected with the payment of tribute have been already given under [1242]Taxes. The tribute (money) mentioned in (Matthew 17:24,25) was the half shekel (worth from 25 to 27 cents) applied to defray the general expenses of the temple. After the destruction of the temple this was sequestrated by Vespasian and his successors and transferred to the temple of the Capitoline Jupiter. This \"tribute\" of (Matthew 17:24) must not be confounded with the tribute paid to the Roman emperor. (Matthew 22:17) The temple rate, though resting on an ancient precedent-- (Exodus 30:13)--was as above a fixed annual tribute of comparatively late origin."
        ]
    },
    {
        "Word": "Trinity",
        "Definitions": [
            "A word not found in Scripture, but used to express the doctrine of the unity of God as subsisting in three distinct Persons. This word is derived from the Gr. trias, first used by Theophilus (A.D. 168-183), or from the Lat. trinitas, first used by Tertullian (A.D. 220), to express this doctrine. The propositions involved in the doctrine are these: 1. That God is one, and that there is but one God (Deut. 6:4; 1 Kings 8:60; Isa. 44:6; Mark 12:29, 32; John 10:30). 2. That the Father is a distinct divine Person (hypostasis, subsistentia, persona, suppositum intellectuale), distinct from the Son and the Holy Spirit. 3. That Jesus Christ was truly God, and yet was a Person distinct from the Father and the Holy Spirit. 4. That the Holy Spirit is also a distinct divine Person."
        ]
    },
    {
        "Word": "Troas",
        "Definitions": [
            "A city on the coast of Mysia, in the north-west of Asia Minor, named after ancient Troy, which was at some little distance from it (about 4 miles) to the north. Here Paul, on his second missionary journey, saw the vision of a \"man of Macedonia,\" who appeared to him, saying, \"Come over, and help us\" (Acts 16:8-11). He visited this place also on other occasions, and on one of these visits he left his cloak and some books there (2 Cor. 2:12; 2 Tim. 4:13). The ruins of Troas extend over many miles, the site being now mostly covered with a forest of oak trees. The modern name of the ruins is Eski Stamboul i.e., Old Constantinople.",
            "penetrated",
            "the city from which St. Paul first sailed, in consequence of a divine intimation, to carry the gospel from Asia to Europe. (Acts 16:8,11) It is mentioned on other occasions. (Acts 20:5,6; 2 Corinthians 2:12,13; 2 Timothy 4:13) Its full name was Alexandria Troas (Liv. xxxv. 42), and sometimes it was called simply Alexandria sometimes simply Troas. It was first built by Antigonus under the name of Antigonea Troas, and peopled with the inhabitants of some neighboring cities. Afterward it was embellished by Lysimachus, and named Alexandria Troas. Its situation was on the coast of Mysia, opposite the southeast extremity of the island of Tenedos. Under the Romans it was one of the most important towns of the province of Asia. In the time of St. Paul it was a colonia with the Jus Italicum . The modern name is Eski-Stamboul, with considerable ruins. We can still trace the harbor in a basin about 400 feet long and 200 broad."
        ]
    },
    {
        "Word": "Trogyllium",
        "Definitions": [
            "A town on the western coast of Asia Minor, where Paul \"tarried\" when on his way from Assos to Miletus, on his third missionary journey (Acts 20:15).",
            "is the rocky extremity of the ridge of Mycale, exactly opposite Samos. (Acts 20:15) A little to the east of the extreme point there is an anchorage, which is still called St. Paul's port. [[1245]Samos]"
        ]
    },
    {
        "Word": "Trophimus",
        "Definitions": [
            "A foster-child, an Ephesian who accompanied Paul during a part of his third missionary journey (Acts 20:4; 21:29). He was with Paul in Jerusalem, and the Jews, supposing that the apostle had brought him with him into the temple, raised a tumult which resulted in Paul's imprisonment. (See [646]TEMPLE, HEROD'S.) In writing to Timothy, the apostle says, \"Trophimus have I left at Miletum sick\" (2 Tim. 4:20). This must refer to some event not noticed in the Acts.",
            "well educated; well brought up",
            "(nutritious). Both Trophimus and Tychicus accompanied Paul from Macedonia as far as Asia, but Tychicus seems to have remained there, while Trophimus proceeded with the apostle to Jerusalem. (A.D. 54.) There he was the innocent cause of the tumult in which St. Paul was apprehended. (Acts 21:27-29) From this passage we learn two new facts, viz. that Trophimus was a Gentile, and that he was a native of Trophimus was probably one brethren who, with Titus, conveyed the second Epistle to the Corinthians. (2 Corinthians 8:16-24) [[1246]Tychicus]"
        ]
    },
    {
        "Word": "Trumpets",
        "Definitions": [
            "Were of a great variety of forms, and were made of divers materials. Some were made of silver (Num. 10:2), and were used only by the priests in announcing the approach of festivals and in giving signals of war. Some were also made of rams' horns (Josh. 6:8). They were blown at special festivals, and to herald the arrival of special seasons (Lev. 23:24; 25:9; 1 Chr. 15:24; 2 Chr. 29:27; Ps. 81:3; 98:6).",
            "\"Trumpets\" are among the symbols used in the Book of Revelation (Rev. 1:10; 8:2). (See [647]HORN.)"
        ]
    },
    {
        "Word": "Trumpets, Feast of",
        "Definitions": [
            "Was celebrated at the beginning of the month Tisri, the first month of the civil year. It received its name from the circumstances that the trumpets usually blown at the commencement of each month were on that occasion blown with unusual solemnity (Lev. 23:23-25; Num. 10:10; 29:1-6). It was one of the seven days of holy convocation. The special design of this feast, which is described in these verses, is not known."
        ]
    },
    {
        "Word": "Truth",
        "Definitions": [
            "Used in various senses in Scripture. In Prov. 12:17, 19, it denotes that which is opposed to falsehood. In Isa. 59:14, 15, Jer. 7:28, it means fidelity or truthfulness. The doctrine of Christ is called \"the truth of the gospel\" (Gal. 2:5), \"the truth\" (2 Tim. 3:7; 4:4). Our Lord says of himself, \"I am the way, and the truth\" (John 14:6).",
            "God is a God of -- De 32:4; Ps 31:15.",
            "Christ is -- Joh 14:6; 7:18.",
            "Christ was full of -- Joh 1:14.",
            "Christ spoke -- Joh 8:45.",
            "The Holy Spirit is the Spirit of -- Joh 14:17.",
            "The Holy Spirit guides into all -- Joh 16:13.",
            "The word of God is -- Da 10:21; Joh 17:17.",
            "God regards, with favour -- Jer 5:3.",
            "The judgments of God are according to -- Ps 96:13; Ro 2:2.",
            "Saints should",
            "Worship God in. -- Joh 4:24; Ps 145:18.",
            "Serve God in. -- Jos 24:14; 1Sa 12:24.",
            "Walk before God in. -- 1Ki 2:4; 2Ki 20:3.",
            "Keep religious feasts with. -- 1Co 5:8.",
            "Esteem, as inestimable. -- Pr 23:23.",
            "Rejoice in. -- 1Co 13:6.",
            "Speak, to one another. -- Zec 8:16; Eph 4:25.",
            "Meditate upon. -- Php 4:8.",
            "Write upon the tables of the heart. -- Pr 3:3.",
            "God desires in the heart -- Ps 51:6.",
            "The fruit of the Spirit is in -- Eph 5:9.",
            "Ministers should",
            "Speak. -- 2Co 12:6; Ga 4:16.",
            "Teach in. -- 1Ti 2:7.",
            "Approve themselves by. -- 2Co 4:2; 6:7,8; 7:14.",
            "Magistrates should be men of -- Ex 18:21.",
            "Kings are preserved by -- Pr 20:28.",
            "They who speak",
            "Show forth righteousness. -- Pr 12:17.",
            "Shall be established. -- Pr 12:19.",
            "Are the delight of God. -- Pr 12:22.",
            "The wicked",
            "Destitute of. -- Ho 4:1.",
            "Speak not. -- Jer 9:5.",
            "Uphold not. -- Isa 59:14,15.",
            "Plead not for. -- Isa 59:4.",
            "Are not valiant for. -- Jer 9:3.",
            "Punished for want of. -- Jer 9:5,9; Ho 4:1.",
            "The gospel as",
            "Came by Christ. -- Joh 1:17.",
            "Christ bear witness to -- Joh 18:37.",
            "Is in Christ -- Ro 9:1; 1Ti 2:7.",
            "John bears witness to -- Joh 5:33.",
            "Is according to godliness -- Tit 1:1.",
            "Is sanctifying -- Joh 17:17,19.",
            "Is purifying -- 1Pe 1:22.",
            "Is part of Christian armour -- Eph 6:14.",
            "Revealed abundantly to saints -- Jer 33:6.",
            "Abides continually with saints -- 2Jo 1:2.",
            "Should be acknowledged -- 2Ti 2:25.",
            "Should be believed -- 2Th 2:12,13; 1Ti 4:3.",
            "Should be obeyed -- Ro 2:8; Ga 3:1.",
            "Should be loved -- 2Th 2:10.",
            "Should be manifested -- 2Co 4:2.",
            "Should be rightly divided -- 2Ti 2:15.",
            "The wicked turn away from -- 2Ti 4:4.",
            "The wicked resist -- 2Ti 3:8.",
            "The wicked destitute of -- 1Ti 6:5.",
            "The church is the pillar and ground of -- 1Ti 3:15.",
            "The devil is devoid of -- Joh 8:44."
        ]
    },
    {
        "Word": "Tryphena and Tryphosa",
        "Definitions": [
            "Two female Christians, active workers, whom Paul salutes in his epistle to the Romans (16:12)."
        ]
    },
    {
        "Word": "Tubal",
        "Definitions": [
            "(1.) The fifth son of Japheth (Gen. 10:2).",
            "(2.) A nation, probably descended from the son of Japheth. It is mentioned by Isaiah (66:19), along with Javan, and by Ezekiel (27:13), along with Meshech, among the traders with Tyre, also among the confederates of Gog (Ezek. 38:2, 3; 39:1), and with Meshech among the nations which were to be destroyed (32:26). This nation was probably the Tiberini of the Greek historian Herodotus, a people of the Asiatic highland west of the Upper Euphrates, the southern range of the Caucasus, on the east of the Black Sea.",
            "the earth; the world; confusion",
            "is reckoned with Javan and Meshech among the sons of Japheth. (Genesis 10:2; 1 Chronicles 1:5) The three are again associated in the enumeration of the sources of the wealth of Tyre. (Ezekiel 27:13) Tubal and Javan, (Isaiah 68:19) Meshech and Tubal, (Ezekiel 32:26; 38:2,3; 39:1) are nations of the north. (Ezekiel 38:15; 39:2) Josephus identified the descendants of Tubal with the Iberians, that is, the inhabitants of a tract of country between the Caspian and Euxine Seas, which nearly corresponded to the modern Georgia."
        ]
    },
    {
        "Word": "Tubal-cain",
        "Definitions": [
            "The son of Lamech and Zillah, \"an instructor of every artificer in brass and iron\" (Gen. 4:22; R.V., \"the forger of every cutting instrument of brass and iron\").",
            "worldly possession; possessed of confusion"
        ]
    },
    {
        "Word": "Turtle, Turtle-dove",
        "Definitions": [
            "Its peculiar peaceful and gentle habit its often referred to in Scripture. A pair was offered in sacrifice by Mary at her purification (Luke 2:24). The pigeon and the turtle-dove were the only birds permitted to be offered in sacrifice (Lev. 1:14; 5:7; 14:22; 15:14, 29, etc.). The Latin name of this bird, turtur, is derived from its note, and is a repetition of the Hebrew name tor. Three species are found in Palestine, (1) the turtle-dove (Turtur auritus), (2) the collared turtle (T. risorius), and (3) the palm turtle (T. Senegalensis). But it is to the first of these species which the various passages of Scripture refer. It is a migratory bird (Jer. 8:7; Cant. 2:11, 12). \"Search the glades and valleys, even by sultry Jordan, at the end of March, and not a turtle-dove is to be seen. Return in the second week of April, and clouds of doves are feeding on the clovers of the plain. They overspread the whole face of the land.\" \"Immediately on its arrival it pours forth from every garden, grove, and wooded hill its melancholy yet soothing ditty unceasingly from early dawn till sunset. It is from its plaintive and continuous note, doubtless, that David, pouring forth his heart's sorrow to God, compares himself to a turtle-dove\" (Ps. 74:19)."
        ]
    },
    {
        "Word": "Tychicus",
        "Definitions": [
            "Chance, an Asiatic Christian, a \"faithful minister in the Lord\" (Eph. 6:21, 22), who, with Trophimus, accompanied Paul on a part of his journey from Macedonia to Jerusalem (Acts 20:4). He is alluded to also in Col. 4:7, Titus 3:12, and 2 Tim. 4:12 as having been with Paul at Rome, whence he sent him to Ephesus, probably for the purpose of building up and encouraging the church there.",
            "casual; by chance",
            "(fateful) and Troph'imus (nutritious), companions of St. Paul on some of his journeys, are mentioned as natives of Asia. (Acts 20:4; 21:29; 2 Timothy 4:20) (A.D. 54-64.) There is much probability in the conjecture that Tychicus and Trophimus were the two brethren who were associated with Titus. (2 Corinthians 8:16-24) in conducting the business of the collection for the poor Christians in Judea."
        ]
    },
    {
        "Word": "Type",
        "Definitions": [
            "Occurs only once in Scripture (1 Cor. 10:11, A.V. marg.). The Greek word tupos is rendered \"print\" (John 20:25), \"figure\" (Acts 7:43; Rom. 5:14), \"fashion\" (Acts 7:44), \"manner\" (Acts 23:25), \"form\" (Rom. 6:17), \"example\" or \"ensample\" (1 Cor. 10:6, 11; Phil. 3:17; 1 Thess. 1:7; 2 Thess. 3:9; 1 Tim. 4:12). It properly means a \"model\" or \"pattern\" or \"mould\" into which clay or wax was pressed, that it might take the figure or exact shape of the mould. The word \"type\" is generally used to denote a resemblance between something present and something future, which is called the \"antitype.\""
        ]
    },
    {
        "Word": "Tyrannus",
        "Definitions": [
            "Prince, a Greek rhetorician, in whose \"school\" at Ephesus Paul disputed daily for the space of two years with those who came to him (Acts 19:9). Some have supposed that he was a Jew, and that his \"school\" was a private synagogue.",
            "a prince; one that reigns",
            "(sovereign), the name of a man in whose school or place of audience Paul taught the gospel for two years, during his sojourn at Ephesus. See (Acts 19:9) (A.D. 52,53.) The presumption is that Tyrannus himself was a Greek, and a public teacher of philosophy or rhetoric."
        ]
    },
    {
        "Word": "Tyre",
        "Definitions": [
            "A rock, now es-Sur; an ancient Phoenician city, about 23 miles, in a direct line, north of Acre, and 20 south of Sidon. Sidon was the oldest Phoenician city, but Tyre had a longer and more illustrious history. The commerce of the whole world was gathered into the warehouses of Tyre. \"Tyrian merchants were the first who ventured to navigate the Mediterranean waters; and they founded their colonies on the coasts and neighbouring islands of the AEgean Sea, in Greece, on the northern coast of Africa, at Carthage and other places, in Sicily and Corsica, in Spain at Tartessus, and even beyond the pillars of Hercules at Gadeira (Cadiz)\" (Driver's Isaiah). In the time of David a friendly alliance was entered into between the Hebrews and the Tyrians, who were long ruled over by their native kings (2 Sam. 5:11; 1 Kings 5:1; 2 Chr. 2:3).",
            "Tyre consisted of two distinct parts, a rocky fortress on the mainland, called \"Old Tyre,\" and the city, built on a small, rocky island about half-a-mile distant from the shore. It was a place of great strength. It was besieged by Shalmaneser, who was assisted by the Phoenicians of the mainland, for five years, and by Nebuchadnezzar (B.C. 586-573) for thirteen years, apparently without success. It afterwards fell under the power of Alexander the Great, after a siege of seven months, but continued to maintain much of its commercial importance till the Christian era. It is referred to in Matt. 11:21 and Acts 12:20. In A.D. 1291 it was taken by the Saracens, and has remained a desolate ruin ever since.",
            "\"The purple dye of Tyre had a worldwide celebrity on account of the durability of its beautiful tints, and its manufacture proved a source of abundant wealth to the inhabitants of that city.\"",
            "Both Tyre and Sidon \"were crowded with glass-shops, dyeing and weaving establishments; and among their cunning workmen not the least important class were those who were celebrated for the engraving of precious stones.\" (2 Chr. 2:7, 14).",
            "The wickedness and idolatry of this city are frequently denounced by the prophets, and its final destruction predicted (Isa. 23:1; Jer. 25:22; Ezek. 26; 28:1-19; Amos 1:9, 10; Zech. 9:2-4).",
            "Here a church was founded soon after the death of Stephen, and Paul, on his return from his third missionary journey spent a week in intercourse with the disciples there (Acts 21:4). Here the scene at Miletus was repeated on his leaving them. They all, with their wives and children, accompanied him to the sea-shore. The sea-voyage of the apostle terminated at Ptolemais, about 38 miles from Tyre. Thence he proceeded to Caesarea (Acts 21:5-8).",
            "\"It is noticed on monuments as early as B.C. 1500, and claiming, according to Herodotus, to have been founded about B.C. 2700. It had two ports still existing, and was of commercial importance in all ages, with colonies at Carthage (about B.C. 850) and all over the Mediterranean. It was often attacked by Egypt and Assyria, and taken by Alexander the Great after a terrible siege in B.C. 332. It is now a town of 3,000 inhabitants, with ancient tombs and a ruined cathedral. A short Phoenician text of the fourth century B.C. is the only monument yet recovered.\"",
            "Tyrus, strength; rock; sharp",
            "(a rock), a celebrated commercial city of Phoenicia, on the coast of the Mediterranean. Its Hebrew name, Tzor, signifies a rock; which well agrees with the site of Sur, the modern town, on a rocky peninsula, formerly an island. There is no doubt that, previous to the siege of the city by Alexander the Great, Tyre was situated on an island; but, according to the tradition of the inhabitants, there was a city on the mainland before there was a city on the island; and the tradition receives some color from the name of Palaetyrus, or Old Tyre, which was borne in Greek times by a city on the continent, thirty stadia to the south. Notices in the Bible .--In the Bible Tyre is named for the first time in the of Joshua, ch. (Joshua 19:29) where it is adverted to as a fortified city (in the Authorized Version \"the strong city\") in reference to the boundaries of the tribe of Asher, But the first passages in the Hebrew historical writings, or in ancient history generally, which actual glimpses of the actual condition of Tyre are in the book of Samuel, (2 Samuel 6:11) in connection with Hiram king of Tyre sending cedar wood and workmen to David, for building him a palace; and subsequently in the book of Kings, in connection with the building of Solomon's temple. It is evident that under Solomon there was a close alliance between the Hebrews and the Tyrians. Hiram supplied Solomon with cedar wood, precious metals and workmen, and gave him sailors for the voyage to Ophir and India, while on the other hand Solomon gave Hiram supplies of corn and oil, ceded to him some cities, and permitted him to make use of some havens on the Red Sea. (1 Kings 9:11-14; 26-28; 10:22) These friendly relations survived for a time the disastrous secession of the ten tribes, and a century later Ahab married a daughter of Ethbaal king of the Sidonians, (1 Kings 16:31) who, according to Menander, was daughter of Ithobal king of Tyre. When mercantile cupidity induced the Tyrians and the neighboring Phoenicians to buy Hebrew captives from their enemies, and to sell them as slaves to the Greeks and Edomites, there commenced denunciations, and at first threats of retaliation. (Joel 3:4-8; Amos 1:9,10) When Shalmaneser, king of Assyria, had taken the city of Samaria, had conquered the kingdom of Israel, and carried its inhabitants into captivity, he laid siege to Tyre, which, however, successfully resisted his arms. It is in reference to this siege that the prophecy against Tyre in Isaiah, (Isaiah 23:1) ... was uttered. After the siege of Tyre by Shalmaneser (which must have taken place not long after 721 B.C.). Tyre remained a powerful state, with its own kings, (Jeremiah 25:22; 27:3; Ezekiel 28:2-12) remarkable for its wealth, with territory on the mainland, and protected by strong fortifications. (Ezekiel 26:4,6,8,10,12; 27:11; 28:5; Zechariah 9:3) Our knowledge of its condition thenceforward until the siege by Nebuchadnezzar depends entirely on various notices of it by the Hebrew prophets; but some of these notices are singularly full, and especially the twenty-seventh chapter of Ezekiel furnishes us, on some points, with details such as have scarcely come down to us respecting any one city of antiquity excepting Rome and Athens. Siege by Nebuchadnezzar .--In the midst of great prosperity and wealth, which was the natural result of extensive trade, (Ezekiel 28:4) Nebuchadnezzar, at the head of an army of the Chaldees, invaded Judea and captured Jerusalem. As Tyre was so near to Jerusalem, and as the conquerors were a fierce and formidable race, (Habakkuk 1:6) It would naturally he supposed that this event would have excited alarm and terror amongst the Tyrians. Instead of this, we may infer from Ezekiel's statement, (Ezekiel 26:2) that their predominant feeling was one of exultation. At first sight this appears strange and almost inconceivable; but it is rendered intelligible by some previous events in Jewish history. Only 34 years before the destruction of Jerusalem commenced the celebrated reformation of Josiah, B.C. 622. This momentous religious revolution, (2 Kings 22:1; 2 Kings 23:1) ... fully explains the exultation and malevolence of the Tyrians. In that reformation Josiah had heaped insults on the gods who were the objects of Tyrian veneration and love. Indeed, he seemed to have endeavored to exterminate their religion. (2 Kings 23:20) These acts must have been regarded by the Tyrians as a series of sacrilegious and abominable outrages; and we can scarcely doubt that the death in battle of Josiah at Megiddo and the subsequent destruction of the city and temple of Jerusalem, were hailed by them with triumph and retribution in human affairs. This joy, as instances of divine retribution in human affairs. This joy, however, must soon have given way to other feelings, when Nebuchadnezzar invaded Phoenicia and laid siege to Tyre. That siege lasted thirteen years, and it is still a disputed point whether Tyre was actually taken by Nebuchadnezzar on this occasion. However this may be, it is probable that, on some terms or other, Tyre submitted to the Chaldees. The rule of Nebuchadnezzar over Tyre, though real, may have been light, and in the nature of an alliance. Attack by the Persians; Capture by Alexander .--During the Persian domination the Tyrians were subject in name to the Persian king and may have given him tribute. With the rest of Phoenicia they had submitted to the Persians without striking a blow. Toward the close of the following century, B.C. 332, Tyre was assailed for the third time by a great conqueror. At that time Tyre was situated on an island nearly half a mile from the mainland; it was completely surrounded by prodigious walls, the loftiest portion of which on the side fronting the mainland reached a height of not less than 150 feet; and notwithstanding the persevering efforts of Alexander, he could not have succeeded in his attempt if the harbor of Tyre to the north had not been blockaded by the Cyprians and that to the south by the Phoenicians, thus affording an opportunity to Alexander for uniting the Island to the mainland by an; enormous artificial mole. (The materials for this he obtained from the remains of old Tyre scraping the very dust from her rocks into the sea, as prophesied by Ezekiel, (Ezekiel 26:3,4,12,21) more than 250 years before.) The immediate results of the capture by Alexander were most disastrous to Tyre, as its brave defenders were put to death; and in accordance with the barbarous policy of ancient times, 30,000 of its inhabitants, including slaves, free females and free children, were sold as slaves. It gradually, how ever, recovered its prosperity through the immigration of fresh settlers, though its trade is said to have suffered by the vicinity and rivalry of Alexandria. Under the Macedonian successors of Alexander it shared the fortunes of the Seleucidae. Under the Romans, at first it enjoyed a kind of freedom. Subsequently, however, on the arrival of Augustus in the East, he is said to have deprived both Tyre and Sidon of their liberties for seditious conduct. Still the prosperity of Tyre in the time of Augustus was undeniably great. Strabo gives an account of it at that period, speaks of the great wealth which it derived from the dyes of the celebrated Tyrian purple which, as is well known were extracted from shell-fish found on the coast, belonging to a species of the genus Murex . Tyre in the time of Christ and since.--When visited by Christ, (Matthew 15:21; Mark 7:24) Tyre was perhaps more populous than Jerusalem, and if so, it was undoubtedly the largest city which the saviour is known to have visited. At the time of the crusades it was still a flourishing; city, when if surrendered to the Christians on the 27th of June 1144. It continued more than a century and a half in the hands of Christians, but was deserted by its inhabitants in A.D. 1291 upon the conquest of Acre (Ptolemais) by the sultan of Egypt and Damascus. This was the turning-point in the history of Tyre, which has never recovered from the blow. Its present condition is a fulfillment of Ezekiel's prophecy (Ezekiel 28:5) It contains, according to Volney, 50 or 60 poor families, who live in part by fishing; and is, as Bruce describes it, \"rock whereon fishers dry their nets.\"",
            "Antiquity of -- Isa 23:7; Jos 19:29.",
            "Called",
            "The daughter of Zidon. -- Isa 23:12.",
            "The daughter of Tarshish. -- Isa 23:10.",
            "The joyous city. -- Isa 23:7.",
            "The crowning city. -- Isa 23:8.",
            "The renowned city. -- Eze 26:17.",
            "Insular position of -- Eze 26:17; 27:4,25.",
            "Strongly fortified -- Jos 19:29; 2Sa 24:7; Eze 26:17; Zec 9:3.",
            "Governed by kings -- 1Ki 5:1; Jer 25:22.",
            "Celebrated for",
            "Its beauty. -- Eze 27:3,4.",
            "Its commerce. -- Isa 23:2,3; Eze 27:3,12-25.",
            "Its wealth. -- Eze 27:33; 28:4,5; Zec 9:3.",
            "Strength and beauty of its ships. -- Eze 27:5-7.",
            "Soldiers of, supplied by Persia, &c -- Eze 27:10,11.",
            "Inhabitants of",
            "Sea-faring men. -- Eze 26:17.",
            "Mercantile men. -- Isa 23:8.",
            "Proud and haughty. -- Isa 23:9; Eze 28:2,17.",
            "Self-conceited. -- Eze 28:3-5.",
            "Superstitious. -- Jer 27:2,3,9.",
            "Wicked. -- Eze 28:18.",
            "Often confederated against the Jews and rejoiced in their calamities -- Ps 83:7; Eze 26:2; Am 1:9.",
            "David and Solomon formed alliances with -- 1Ki 5:1; 2Ch 2:3.",
            "Supplied",
            "Seamen for Solomon's navy. -- 1Ki 9:27; 2Ch 8:18.",
            "A master-builder for the temple. -- 2Ch 2:7,13.",
            "Stones and timber for building the temple. -- 1Ki 5:6,9; 2Ch 2:8,9,16.",
            "Timber for rebuilding the temple and city. -- Ezr 3:7.",
            "The Jews condemned for purchasing from the people of, on the Sabbath -- Ne 13:16.",
            "Christ",
            "Alluded to the depravity of. -- Mt 11:21,22.",
            "Visited the coasts of. -- Mt 15:21; Mr 7:24.",
            "Was followed by many from. -- Mr 3:8; Lu 6:17.",
            "Paul found disciples at. -- Ac 21:3,4.",
            "Depended for provision upon Galilee. -- Ac 12:20.",
            "Propitiated the favour of Herod -- Ac 12:20.",
            "Prophecies respecting",
            "Envy against the Jews a cause of its destruction. -- Eze 26:2.",
            "Pride a cause of its destruction. -- Eze 28:2-6.",
            "To be destroyed by the king of Babylon. -- Isa 23:13,14; Jer 27:3,6; Eze 26:7-13.",
            "Inhabitants of, to emigrated to other countries. -- Isa 23:6,12.",
            "To be scraped as the top of a rock, and to be a place for the spreading nets. -- Eze 26:3-5,14.",
            "The king of Babylon to be rewarded with the spoil of Egypt for his service against. -- Eze 29:18-20.",
            "To lie waste and be forgotten for seventy years. -- Isa 23:15.",
            "Its restoration to commercial greatness after seventy years. -- Isa 23:16,17.",
            "Its second destruction by the Macedonians. -- Eze 27:32; 28:7,8,18; Zec 9:2-4.",
            "The ruins of the first city to be employed in making a causeway to effect the destruction of insular Tyre. -- Eze 26:12.",
            "Never to recover its greatness. -- Eze 26:21.",
            "Its inhabitants to be sold as slaves, as a recompence for their selling the Jews. -- Joe 3:4-8.",
            "All nations to be terrified at its destruction. -- Eze 26:15-18; 27:29-36; Zec 9:5.",
            "To participated in the blessings of the gospel. -- Ps 45:12; Isa 23:18."
        ]
    },
    {
        "Word": "Tyropoeon Valley",
        "Definitions": [
            "(i.e., \"Valley of the Cheesemongers\"), the name given by Josephus the historian to the valley or rugged ravine which in ancient times separated Mount Moriah from Mount Zion. This valley, now filled up with a vast accumulation of rubbish, and almost a plain, was spanned by bridges, the most noted of which was Zion Bridge, which was probably the ordinary means of communication between the royal palace on Zion and the temple. A fragment of the arch (q.v.) of this bridge (called \"Robinson's Arch\"), where it projects from the sanctuary wall, was discovered by Robinson in 1839. This arch was destroyed by the Romans when Jerusalem was taken.",
            "The western wall of the temple area rose up from the bottom of this valley to the height of 84 feet, where it was on a level with the area, and above this, and as a continuance of it, the wall of Solomon's cloister rose to the height of about 50 feet, \"so that this section of the wall would originally present to view a stupendous mass of masonry scarcely to be surpassed by any mural masonry in the world.\""
        ]
    },
    {
        "Word": "Ucal",
        "Definitions": [
            "The name of a person to whom Agur's words are addressed (Prov. 30:1).",
            "power, prevalency",
            "(I am strong). According to the received text of (Proverbs 30:1) Ithiel and Ucal must be regarded as proper names; and if so, they must be the names of disciples or sons of Agur the son of Jakeh, an unknown sage among the Hebrews. But there is great obscurity about the passage. Ewald considers both Ithiel and Ucal as symbolical names, employed by the poet to designate two classes of thinkers to whom he addresses himself."
        ]
    },
    {
        "Word": "Ulai",
        "Definitions": [
            "The Eulaus of the Greeks; a river of Susiana. It was probably the eastern branch of the Choasper (Kerkhan), which divided into two branches some 20 miles above the city of Susa. Hence Daniel (8:2, 16) speaks of standing \"between the banks of Ulai\", i.e., between the two streams of the divided river.",
            "strength; fool; senseless",
            "(pure water) is mentioned by Daniel, (Daniel 8:2,16) as a river near to Susa, where he saw his vision of the ram and the he-goat. It has been generally identified with the Eulaeus of the Greek and Roman geographers, a large stream in the immediate neighborhood of that city. The Eulseus has been by many identified with the Choaspes, which is undoubtedly the modern Kerkhah, an affluent of the Tigris, flowing into it a little below Kurnah . Recent surveys show that the Choarspes once divided into two streams about 20 miles above Susa. The eastern was the Ulai. This bifurcation explains (Daniel 8:16)"
        ]
    },
    {
        "Word": "Ummah",
        "Definitions": [
            "Vicinity, a town of Asher (Josh. 19:30).",
            "darkened; covered; his people",
            "(union), one of the cities of the allotment of Asher. (Joshua 10:30) only. Probably 'Alma, in the highlands of the coast, about five miles east-northeast of Ras en-Nakhura ."
        ]
    },
    {
        "Word": "Unction",
        "Definitions": [
            "(1 John 2:20, 27; R.V., \"anointing\"). Kings, prophets, and priests were anointed, in token of receiving divine grace. All believers are, in a secondary sense, what Christ was in a primary sense, \"the Lord's anointed.\""
        ]
    },
    {
        "Word": "Unicorn",
        "Definitions": [
            "Described as an animal of great ferocity and strength (Num. 23:22, R.V., \"wild ox,\" marg., \"ox-antelope;\" 24:8; Isa. 34:7, R.V., \"wild oxen\"), and untamable (Job 39:9). It was in reality a two-horned animal; but the exact reference of the word so rendered (reem) is doubtful. Some have supposed it to be the buffalo; others, the white antelope, called by the Arabs rim. Most probably, however, the word denotes the Bos primigenius (\"primitive ox\"), which is now extinct all over the world. This was the auerochs of the Germans, and the urus described by Caesar (Gal. Bel., vi. 28) as inhabiting the Hercynian forest. The word thus rendered has been found in an Assyrian inscription written over the wild ox or bison, which some also suppose to be the animal intended (comp. Deut. 33:17; Ps. 22:21; 29:6; 92:10).",
            "the rendering of the Authorized Version of the Hebrew reem, a word which occurs seven times in the Old Testament as the name of some large wild animal. The reem of the Hebrew Bible, however, has nothing at all to do with the one-horned animal of the Greek and Roman writers, as is evident from (33:17) where in the blessing of Joseph it is said; \"his glory is like the firstling of his bullock, and his horns are like the horns of a unicorn ;\" not, as the text of the Authorized Version renders it, \"the horns of unicorns .\" The two horns of the ram are \"the ten thousands of Ephraim and the thousands of Manasseh.\" This text puts a one-horned animal entirely out of the question. Considering that the reem is spoken of as a two-horned animal of great strength and ferocity, that it was evidently well known and often seen by the Jews, that it is mentioned as an animal fit for sacrificial purposes, and that it is frequently associated with bulls and oxen we think there can be no doubt that, some species of wild ox is intended. The allusion in (Psalms 92:10) \"But thou shalt lift up, as a reeym, my horn,\" seems to point to the mode in which the Bovidae use their horns, lowering the head and then tossing it up. But it is impossible to determine what particular species of wild ox is signified probably some gigantic urus is intended. (It is probable that it was the gigantic Bos primigeniua, or aurochs, now extinct, but of which Caesar says, \"These uri are scarcely less than elephants in size, but in their nature, color and form are bulls. Great is their strength and great their speed; they spare neither man nor beast when once; they have caught sight of them\"--Bell. Gall. vi. 20.-ED.)",
            "Generally had a single horn -- Ps 92:10.",
            "Sometimes found with two horns -- De 33:17.",
            "Described as",
            "Intractable in disposition. -- Job 39:9,10,12.",
            "Of vast strength. -- Job 39:11.",
            "The young of, remarkable for agility -- Ps 29:6.",
            "Illustrative",
            "Of God as the strength of Israel. -- Nu 23:22; 24:8.",
            "Of the wicked. -- Isa 34:7.",
            "(Horns of,) of the strength of the descendants of Joseph. -- De 33:17.",
            "(Horns of,) of the strength of powerful enemies. -- Ps 22:21.",
            "(The position of its horns,) of the exaltation of saints. -- Ps 92:10."
        ]
    },
    {
        "Word": "Unni",
        "Definitions": [
            "Afficted. (1.) A Levite whom David appointed to take part in bringing the ark up to Jerusalem from the house of Obed-edom by playing the psaltery on that occasion (1 Chr. 15:18, 20).",
            "(2.) A Levite who returned with Zerubbabel from the Captivity (Neh. 12:9).",
            "poor; afflicted; that answers",
            "(depressed).",
            "+ One of the Levite doorkeepers in the time of David. (1 Chronicles 15:18,20) (B.C. 1043.) + A second Levite (unless the family of the foregoing be intended) concerned in the sacred office after the return from Babylon. (Nehemiah 12:9) (B.C. 535.)"
        ]
    },
    {
        "Word": "Upharsin",
        "Definitions": [
            "And they divide, one of the words written by the mysterious hand on the wall of Belshazzar's palace (Dan. 5:25). It is a pure Chaldean word. \"Peres\" is only a simple form of the same word.",
            "divided"
        ]
    },
    {
        "Word": "Uphaz",
        "Definitions": [
            "Probably another name for Ophir (Jer. 10:9). Some, however, regard it as the name of an Indian colony in Yemen, southern Arabia; others as a place on or near the river Hyphasis (now the Ghana), the south-eastern limit of the Punjaub.",
            "pure gold; gold of Phasis or Pison",
            "(Jeremiah 10:9; Daniel 10:5) [[1253]Ophir]"
        ]
    },
    {
        "Word": "Ur",
        "Definitions": [
            "Light, or the moon city, a city \"of the Chaldees,\" the birthplace of Haran (Gen. 11:28, 31), the largest city of Shinar or northern Chaldea, and the principal commercial centre of the country as well as the centre of political power. It stood near the mouth of the Euphrates, on its western bank, and is represented by the mounds (of bricks cemented by bitumen) of el-Mugheir, i.e., \"the bitumined,\" or \"the town of bitumen,\" now 150 miles from the sea and some 6 miles from the Euphrates, a little above the point where it receives the Shat el-Hie, an affluent from the Tigris. It was formerly a maritime city, as the waters of the Persian Gulf reached thus far inland. Ur was the port of Babylonia, whence trade was carried on with the dwellers on the gulf, and with the distant countries of India, Ethiopia, and Egypt. It was abandoned about B.C. 500, but long continued, like Erech, to be a great sacred cemetery city, as is evident from the number of tombs found there. (See [648]ABRAHAM.)",
            "The oldest king of Ur known to us is Ur-Ba'u (servant of the goddess Ba'u), as Hommel reads the name, or Ur-Gur, as others read it. He lived some twenty-eight hundred years B.C., and took part in building the famous temple of the moon-god Sin in Ur itself. The illustration here given represents his cuneiform inscription, written in the Sumerian language, and stamped upon every brick of the temple in Ur. It reads: \"Ur-Ba'u, king of Ur, who built the temple of the moon-god.\"",
            "\"Ur was consecrated to the worship of Sin, the Babylonian moon-god. It shared this honour, however, with another city, and this city was Haran, or Harran. Harran was in Mesopotamia, and took its name from the highroad which led through it from the east to the west. The name is Babylonian, and bears witness to its having been founded by a Babylonian king. The same witness is still more decisively borne by the worship paid in it to the Babylonian moon-god and by its ancient temple of Sin. Indeed, the temple of the moon-god at Harran was perhaps even more famous in the Assyrian and Babylonian world than the temple of the moon-god at Ur.",
            "\"Between Ur and Harran there must, consequently, have been a close connection in early times, the record of which has not yet been recovered. It may be that Harran owed its foundation to a king of Ur; at any rate the two cities were bound together by the worship of the same deity, the closest and most enduring bond of union that existed in the ancient world. That Terah should have migrated from Ur to Harran, therefore, ceases to be extraordinary. If he left Ur at all, it was the most natural place to which to go. It was like passing from one court of a temple into another.",
            "\"Such a remarkable coincidence between the Biblical narrative and the evidence of archaeological research cannot be the result of chance. The narrative must be historical; no writer of late date, even if he were a Babylonian, could have invented a story so exactly in accordance with what we now know to have been the truth. For a story of the kind to have been the invention of Palestinian tradition is equally impossible. To the unprejudiced mind there is no escape from the conclusion that the history of the migration of Terah from Ur to Harran is founded on fact\" (Sayce).",
            "fire, light, a valley",
            "was the land of Haran's nativity, (Genesis 11:28) the place from which Terah and Abraham started \"to go into the land of Canaan.\" (Genesis 11:31) It is called in Genesis \"Ur of the Chaldaeans,\" while in the Acts St. Stephen places it, by implication, in Mesopotamia. (Acts 7:2,4) These are all the indications which Scripture furnishes as to its locality. It has been identified by the most ancient traditions with the city of Orfah in the highlands of Mesopotamia, which unite the table-land of Armenia to the valley of the Euphrates. In later ages it was called Edessa, and was celebrated as the capital of Abgarus or Acbarus who was said to have received the letter and portrait of our Saviour. \"Two, physical features must have secured Orfah, from the earliest times, as a nucleus for the civilization of those regions. One is a high-crested crag, the natural fortifications of the crested citadel....The other is an abundant spring, issuing in a pool of transparent clearness, and embosomed in a mass of luxuriant verdure, which, amidst the dull brown desert all around, makes and must always have made, this spot an oasis, a paradise, in the Chaldaean wilderness. Round this sacred pool,'the beautiful spring Callirrhoe,' as it was called by the Greek writers, gather the modern traditions of the patriarch.\"--Stanley, Jewish Church, part i.p.7. A second tradition, which appears in the Talmud, finds Ur in Warka, 120 miles southeast from Babylon and four east of the Euphrates. It was the Orchoe of the Greeks, and probably the Ereck of Holy Scripture. This place bears the name of Huruk in the native inscriptions, and was in the countries known to the Jews as the land of the Chaldaeans. But in opposition to the most ancient traditions, many modern writers have fixed the site of Ur at a very different position, viz. in the extreme south of Chaldaea, at Mugheir, not very far above-- and probably in the time of Abraham actually upon--the head of the Persian Gulf. Among the ruins which are now seen at the spot are the remains of one of the great temples, of a model similar to that of Babel, dedicated to the moon, to whom the city was sacred. (Porter and Rawlinson favor this last place.)"
        ]
    },
    {
        "Word": "Uriah",
        "Definitions": [
            "The Lord is my light. (1.) A Hittite, the husband of Bathsheba, whom David first seduced, and then after Uriah's death married. He was one of the band of David's \"mighty men.\" The sad story of the curel wrongs inflicted upon him by David and of his mournful death are simply told in the sacred record (2 Sam. 11:2-12:26). (See [649]BATHSHEBA; [650]DAVID.)",
            "(2.) A priest of the house of Ahaz (Isa. 8:2).",
            "(3.) The father of Meremoth, mentioned in Ezra 8:33.",
            "or Urijah, the Lord is my light or fire",
            "(light of Jehovah).",
            "+ One of the thirty commanders of the thirty bands into which the Israelite army of David was divided. (1 Chronicles 11:41; 2 Samuel 23:39) Like others of David's officers he was a foreigner--a Hittite. His name, however and his manner of speech (2 Samuel 11:11) indicate that he had adopted the Jewish religion. He married Bath-sheba a woman of extraordinary beauty, the daughter of Eliam--possibly the same as the son of Ahithophel, and one of his brother officers, (2 Samuel 23:34) and hence, perhaps, Uriah's first acquaintance with Bath-sheba. It may be inferred from Nathan's parable, (2 Samuel 12:3) that he was passionately devoted to his wife, and that their union was celebrated in Jerusalem as one of peculiar tenderness. In the first war with Ammon, B.C. 1035, he followed Joab to the siege, and with him remained encamped in the open field. (2 Samuel 12:11) He returned to Jerusalem, at an order from the king on the pretext of asking news of the war--really in the hope that his return to his wife might cover the shame of his own crime. The king met with an unexpected obstacle in the austere, soldier-like spirit which guided all Uriah's conduct, and which gives us a high notion of the character and discipline of David's officers. On the morning of the third day David sent him back to the camp with a letter containing the command to Joab to cause his destruction in the battle. The device of Joab was to observe the part of the wall of Rabbath-ammon where the greatest force of the besieged was congregated, and thither, as a kind of forlorn hope to send Uriah. A sally took place. Uriah and the officers with him advanced as far as the gate of the city, and were there shot down by the archers on the wall. Just as Joab had forewarned the messenger, the king broke into a furious passion on hearing of the loss. The messenger, as instructed by Joab, calmly continued, and ended the story with the words, \"Thy servant also Uriah the Hittite, is dead.\" In a moment David's anger is appeased. It is one of the touching parts of the story that Uriah falls unconscious of his wife's dishonor. + High priest in the reign of Ahaz. (Isaiah 8:2; 2 Kings 16:10-16) He is probably the same as Urijah the priest, who built the altar for Ahaz. (2 Kings 16:10) (B.C. about 738.) + A priest of the family of Hakkoz, the head of the seventh course of priests. (Ezra 8:33; Nehemiah 3:4,21) (B.C. 458.)"
        ]
    },
    {
        "Word": "Uriel",
        "Definitions": [
            "God is my light. (1.) A Levite of the family of Kohath (1 Chr. 6:24).",
            "(2.) The chief of the Kohathites at the time when the ark was brought up to Jerusalem (1 Chr. 15:5, 11).",
            "(3.) The father of Michaiah, one of Rehoboam's wives, and mother of Abijah (2 Chr. 13:2).",
            "same as Uriah",
            "+ A Kohathite Levite, son of Tahath. (1 Chronicles 6:24) + Chief of the Kohathites in the reign of David. (1 Chronicles 15:5,11) (B.C. 1043.) + Uriel of Gibeah was the father of Maachah or Michaiah the favorite wife of Rehoboam and mother of Abijah. (2 Chronicles 13:2) (B.C. before 973.) In (2 Chronicles 11:20) she is called \"Maachah the daughter of Absalom.\" Probably her mother, Tamer, was the daughter of Absalom.",
            "(the fire of God), an angel named only in 2 Esdr. 4:1,36; 5:20; 10:28."
        ]
    },
    {
        "Word": "Urijah",
        "Definitions": [
            "The lord is my light. (1.) A high priest in the time of Ahaz (2 Kings 16:10-16), at whose bidding he constructed an idolatrous altar like one the king had seen at Damascus, to be set up instead of the brazen altar.",
            "(2.) One of the priests who stood at the right hand of Ezra's pulpit when he read and expounded the law (Neh. 8:4).",
            "(3.) A prophet of Kirjath-jearim in the reign of Jehoiakim, king of Judah (Jer. 26:20-23). He fled into Egypt from the cruelty of the king, but having been brought back he was beheaded and his body \"cast into the graves of the common people.\"",
            "(light of Jehovah).",
            "+ Urijah the priest in the reign of Ahaz, (2 Kings 16:10) probably the same as [1255]Uriah, + A priest of the family of Koz or Hakkoz, the same as [1256]Uriah, + One of the priests who stood at Ezra's right hand when he read the law to the people. (Nehemiah 8:4) (B.C. 458.) + The son of Shemaiah of Kirjathjearim. He prophesied in the days of Jehoiakim, B.C. 600, and the king sought to put him to death; but he escaped, and fled into Egypt. His retreat was soon covered; Elnathan and his men brought him up out of Egypt, and Jehoiakim slew him with the sword and cast his body forth among the graves of the common people (Jeremiah 26:20-23)"
        ]
    },
    {
        "Word": "Urim",
        "Definitions": [
            "Lights (Vulg.\"doctrina;\" LXX. \"revelation\"). See [651]THUMMIM.",
            "lights; fires"
        ]
    },
    {
        "Word": "Usury",
        "Definitions": [
            "The sum paid for the use of money, hence interest; not, as in the modern sense, exorbitant interest. The Jews were forbidden to exact usury (Lev. 25:36, 37), only, however, in their dealings with each other (Deut. 23:19, 20). The violation of this law was viewed as a great crime (Ps. 15:5; Prov. 28:8; Jer. 15:10). After the Return, and later, this law was much neglected (Neh. 5:7, 10).",
            "(The word usury has come in modern English to mean excessive interest upon money loaned, either formally illegal or at least oppressive. In the Scriptures, however the word did not bear this sense, but meant simply interest of any kind upon money. The Jews were forbidden by the law of Moses to take interest from their brethren, but were permitted to take it from foreigners. The prohibition grew out of the agricultural status of the people, in which ordinary business loans were not needed. and loans as were required should be made only as to friends and brothers in need.--ED.) The practice of mortgaging land, sometimes at exorbitant interest, grew up among the Jews during the captivity, in direct violation of the law. (Leviticus 25:36,37; Ezekiel 18:8,13,17) We find the rate reaching 1 in 100 per month, corresponding to the Roman centisimae usurae, or 12 per cent. per annum."
        ]
    },
    {
        "Word": "Uz",
        "Definitions": [
            "Fertile land. (1.) The son of Aram, and grandson of Shem (Gen. 10:23; 1 Chr. 1:17).",
            "(2.) One of the Horite \"dukes\" in the land of Edom (Gen. 36:28).",
            "(3.) The eldest son of Nahor, Abraham's brother (Gen. 22:21, R.V.).",
            "counsel; words"
        ]
    },
    {
        "Word": "Uzal",
        "Definitions": [
            "A wanderer, a descendant of Joktan (Gen. 10:27; 1 Chr. 1:21), the founder apparently of one of the Arab tribes; the name also probably of the province they occupied and of their chief city.",
            "wandering",
            "(separate), the sixth son of Joktan, (Genesis 10:27; 1 Chronicles 1:21) whose settlements are clearly traced in the ancient name of San'a, the capital city of the Yemen (a district of Arabia), which was originally Awzal . From its position in the centre of the best portion of that kingdom it must always have been an important city. (San'a is situated about 150 miles from Aden and 100 miles from the coast of the Red Sea. It is one of the most imposing cities of Arabia -ED.)"
        ]
    },
    {
        "Word": "Uz, The land of",
        "Definitions": [
            "Where Job lived (1:1; Jer. 25:20; Lam. 4:21), probably somewhere to the east or south-east of Palestine and north of Edom. It is mentioned in Scripture only in these three passages."
        ]
    },
    {
        "Word": "Uzza",
        "Definitions": [
            "Strengh, a garden in which Manasseh and Amon were buried (2 Kings 21:18, 26). It was probably near the king's palace in Jerusalem, or may have formed part of the palace grounds. Manasseh may probably have acquired it from some one of this name.",
            "(strength).",
            "+ A Benjamite of the sons of Ehud. (1 Chronicles 8:7) (B.C. 1445.) + Elsewhere called [1259]Uzza, Or Uzzah. (1 Chronicles 13:7,9,10,11) [[1260]Uzza, Or Uzzah] + The children of Uzza were a family of Nethinim who returned with Zerubbabel. (Ezra 2:49; Nehemiah 7:51) (B.C. before 536.) + Properly Uzzah. As the text now stands, Uzzah is a descendant of Merari, (1 Chronicles 6:29) (14); but there appears to be a gap in the verse. Perhaps he is the same as Zina or Zizah the son of Shimei. (1 Chronicles 23:10,11) for these names evidently denote the same person, and, in Hebrew character, are not unlike Uzzah."
        ]
    },
    {
        "Word": "Uzzah",
        "Definitions": [
            "Strength, a son of Abinadab, in whose house the men of Kirjath-jearim placed the ark when it was brought back from the land of the Philistines (1 Sam. 7:1). He with his brother Ahio drove the cart on which the ark was placed when David sought to bring it up to Jerusalem. When the oxen stumbled, Uzzah, in direct violation of the divine law (Num. 4:15), put forth his hand to steady the ark, and was immediately smitten unto death. The place where this occurred was henceforth called Perez-uzzah (1 Chr. 13:11). David on this feared to proceed further, and placed the ark in the house of Obed-edom the Gittite (2 Sam. 6:2-11; 1 Chr. 13:6-13).",
            "strength; goat"
        ]
    },
    {
        "Word": "Uzzen-sherah",
        "Definitions": [
            "A town probably near Beth-horon. It derived its name from the daughter of Ephraim (1 Chr. 7:24).",
            "ear of the flesh"
        ]
    },
    {
        "Word": "Uzzi",
        "Definitions": [
            "The Lord is my strength. (1.) The son of Bukki, and a descendant of Aaron (1 Chr. 6:5, 51; Ezra 7:4).",
            "(2.) A grandson of Issachar (1 Chr. 7:2, 3).",
            "(3.) A son of Bela, and grandson of Benjamin (1 Chr. 7:7).",
            "(4.) A Benjamite, a chief in the tribe (1 Chr. 9:8).",
            "(5.) A son of Bani. He had the oversight of the Levites after the return from captivity (Neh. 11:22).",
            "(6.) The head of the house of Jedaiah, one of \"the chief of the priests\" (Neh. 12:19).",
            "(7.) A priest who assisted in the dedication of the walls of Jerusalem (Neh. 12:42).",
            "my strength; my kid",
            "(strong).",
            "+ Son of Bukki and father of Zerahiah, in the line of the high priests. (1 Chronicles 6:5,61; Ezra 7:4) Though Uzzi was the lineal ancestor of Zadok, it does not appear that he was ever high priest. He must have been contemporary with, but rather earlier than, Eli. (B.C. before 1161.) + Son of Tola the son of Issachar. (1 Chronicles 7:2,3) (B.C. 1706.) + Son of Bela, of the tribe of Benjamin. (1 Chronicles 7:7) (B.C. 1706.) + Another, or the same, from whom descended some Benjamite houses, which were settled at Jerusalem after the return from captivity. (1 Chronicles 9:8) + A Levite, son of Bani and overseer of the Levites dwelling at Jerusalem, in the time of Nehemiah. (Nehemiah 11:22) + A priest, chief of the father's house of Jedaiah, in the time of Joiakim the high priest. (Nehemiah 12:19) (B.C. about 500.) + One of the priests who assisted Ezra in the dedication of the wall of Jerusalem. (Nehemiah 12:42) Perhaps the same as the preceding. (B.C. 446.)"
        ]
    },
    {
        "Word": "Uzziah",
        "Definitions": [
            "A contracted form of Azari'ah the Lord is my strength. (1.) One of Amaziah's sons, whom the people made king of Judah in his father's stead (2 Kings 14:21; 2 Chr. 26:1). His long reign of about fifty-two years was \"the most prosperous excepting that of Jehosaphat since the time of Solomon.\" He was a vigorous and able ruler, and \"his name spread abroad, even to the entering in of Egypt\" (2 Chr. 26:8, 14). In the earlier part of his reign, under the influence of Zechariah, he was faithful to Jehovah, and \"did that which was right in the sight of the Lord\" (2 Kings 15:3; 2 Chr. 26:4, 5); but toward the close of his long life \"his heart was lifted up to his destruction,\" and he wantonly invaded the priest's office (2 Chr. 26:16), and entering the sanctuary proceeded to offer incense on the golden altar. Azariah the high priest saw the tendency of such a daring act on the part of the king, and with a band of eighty priests he withstood him (2 Chr. 26:17), saying, \"It appertaineth not unto thee, Uzziah, to burn incense.\" Uzziah was suddenly struck with leprosy while in the act of offering incense (26:19-21), and he was driven from the temple and compelled to reside in \"a several house\" to the day of his death (2 Kings 15:5, 27; 2 Chr. 26:3). He was buried in a separate grave \"in the field of the burial which belonged to the kings\" (2 Kings 15:7; 2 Chr. 26:23). \"That lonely grave in the royal necropolis would eloquently testify to coming generations that all earthly monarchy must bow before the inviolable order of the divine will, and that no interference could be tolerated with that unfolding of the purposes of God, which, in the fulness of time, would reveal the Christ, the true High Priest and King for evermore\" (Dr. Green's Kingdom of Israel, etc.).",
            "(2.) The father of Jehonathan, one of David's overseers (1 Chr. 27:25).",
            "Uzziel, the strength, or kid, of the Lord",
            "(strength of Jehovah).",
            "+ King of Judah B.C. 809-8 to 757-6. In some passages his name appears in the lengthened form Azariah: After the murder of Amaziah, his son Uzziah was chosen by the people, at the age of sixteen, to occupy the vacant throne; and for the greater part of his long reign of fifty-two years he lived in the fear of God, and showed himself a wise, active and pious ruler. He never deserted the worship of the true God, and was much influenced by Zechariah, a prophet who is mentioned only in connection with him. (2 Chronicles 26:5) So the southern kingdom was raised to a condition of prosperity which it had not known since the death of Solomon. The end of Uzziah was less prosperous than his beginning. Elated with his splendid career, he determined to burn incense on the altar of God, but was opposed by the high priest Azariah and eighty others. See (Exodus 30:7,8; Numbers 16:40; 18:7) The king was enraged at their resistance, and, as he pressed forward with his censer was suddenly smitten with leprosy. This lawless attempt to burn incense was the only exception to the excellence of his administration. (2 Chronicles 27:2) Uzziah was buried \"with his fathers,\" yet apparently not actually in the royal sepulchres. (2 Chronicles 26:23) During his reign a great earthquake occurred. (Amos 1:1; Zechariah 14:5) + A Kohathite Levite, and ancestor of Samuel. (1 Chronicles 6:24) (9). + A priest of the sons of Harim, who had taken a foreign wife in the days of Ezra. (Ezra 10:21) (B.C. 458.) + Father of Athaiah or Uthai. (Nehemiah 11:4) + Father of Jehonathan, one of David's overseers. (1 Chronicles 27:25) (B.C. about 1053.)"
        ]
    },
    {
        "Word": "Uzziel",
        "Definitions": [
            "Strength of God. (1.) One of the sons of Kohath, and uncle of Aaron (Ex. 6:18; Lev. 10:4).",
            "(2.) A Simeonite captain (1 Chr. 4:39-43).",
            "(3.) A son of Bela, and grandson of Benjamin (1 Chr. 7:7).",
            "(4.) One of the sons of Heman (1 Chr. 25:4); called also Azareel",
            "(18).",
            "(5.) A son of Jeduthan (2 Chr. 29:14).",
            "(6.) The son of Harhaiah (Neh. 3:8).",
            "(my strength is God).",
            "+ Fourth son of Kohath, father of Mishael, Eizaphan or Elizaphan and Zithri, and uncle to Aaron. (Exodus 6:18,22; Leviticus 10:4) (B.C. before 1491.) + A Simeonite captain, son of Ishi, in the days of Hezekiah. (1 Chronicles 4:42) + Head of a Benjamite house, of the sons of Bela. (1 Chronicles 7:7) (B.C. 1706.) + A musician, of the sons of Heman in David's reign. (1 Chronicles 25:4) + A Levite, of the sons of Jeduthun, in the days of Hezekiah. (2 Chronicles 29:14,18) (B.C. 726.) + Son of Harhaiah, probably a priest in the days of Nehemiah, who took part in repairing the wall. (Nehemiah 3:8) (B.C. 446.) He is described as \"of the goldsmiths,\" i.e. of those priests whose hereditary office it was to repair or make the sacred vessels."
        ]
    },
    {
        "Word": "Vagabond",
        "Definitions": [
            "From Lat. vagabundus, \"a wanderer,\" \"a fugitive;\" not used opprobriously (Gen. 4:12, R.V., \"wanderer;\" Ps. 109:10; Acts 19:13, R.V., \"strolling\")."
        ]
    },
    {
        "Word": "Vajezatha",
        "Definitions": [
            "Purity; worthy of honour, one of Haman's sons, whom the Jews slew in the palace of Shushan (Esther 9:9).",
            "sprinkling the chamber",
            "(strong as the wind), one of the ten sons of Haman whom the Jews slew in Shushan. (Esther 9:9) (B.C. 473.)"
        ]
    },
    {
        "Word": "Valley",
        "Definitions": [
            "(1.) Heb. bik'ah, a \"cleft\" of the mountains (Deut. 8:7; 11:11; Ps. 104:8; Isa. 41:18); also a low plain bounded by mountains, as the plain of Lebanon at the foot of Hermon around the sources of the Jordan (Josh. 11:17; 12:7), and the valley of Megiddo (2 Chr. 35:22).",
            "(2.) Emek, \"deep;\" \"a long, low plain\" (Job 39:10, 21; Ps. 65:13; Cant. 2:1), such as the plain of Esdraelon; the \"valley of giants\" (Josh. 15:8), usually translated \"valley of Rephaim\" (2 Sam. 5:18); of Elah (1 Sam. 17:2), of Berachah (2 Chr. 20:26); the king's \"dale\" (Gen. 14:17); of Jehoshaphat (Joel 3:2, 12), of Achor (Josh. 7:24; Isa. 65:10), Succoth (Ps. 60:6), Ajalon (Josh. 10:12), Jezreel (Hos. 1:5).",
            "(3.) Ge, \"a bursting,\" a \"flowing together,\" a narrow glen or ravine, such as the valley of the children of Hinnom (2 Kings 23:10); of Eshcol (Deut. 1:24); of Sorek (Judg. 16:4), etc.",
            "The \"valley of vision\" (Isa. 22:1) is usually regarded as denoting Jerusalem, which \"may be so called,\" says Barnes (Com. on Isa.), \"either (1) because there were several valleys within the city and adjacent to it, as the vale between Mount Zion and Moriah, the vale between Mount Moriah and Mount Ophel, between these and Mount Bezetha, and the valley of Jehoshaphat, the valley of the brook Kidron, etc., without the walls of the city; or (2) more probably it was called the valley in reference to its being compassed with hills rising to a considerable elevation above the city\" (Ps. 125:2; comp. also Jer. 21:13, where Jerusalem is called a \"valley\").",
            "(4.) Heb. nahal, a wady or water-course (Gen. 26:19; Cant. 6:11)."
        ]
    },
    {
        "Word": "Vashti",
        "Definitions": [
            "Beautiful, the queen of Ahasuerus, who was deposed from her royal dignity because she refused to obey the king when he desired her to appear in the banqueting hall of Shushan the palace (Esther 1:10-12). (See [652]ESTHER.)",
            "that drinks; thread",
            "(beautiful), the \"queen\" of Ahasuerus, who, for refusing to show herself to the king's guests at the royal banquet, when sent for by the king, was repudiated and deposed. (Esther 1:1) ... (B.C. 483.) Many attempts have been made to identify her with historical personages; but it is far more probable that she was only one of the inferior wives, dignified with the title of queen, whose name has utterly disappeared from history."
        ]
    },
    {
        "Word": "Vaticanus, Codex",
        "Definitions": [
            "Is said to be the oldest extant vellum manuscript. It and the Codex Sinaiticus are the two oldest uncial manuscripts. They were probably written in the fourth century. The Vaticanus was placed in the Vatican Library at Rome by Pope Nicolas V. in 1448, its previous history being unknown. It originally consisted in all probability of a complete copy of the Septuagint and of the New Testament. It is now imperfect, and consists of 759 thin, delicate leaves, of which the New Testament fills 142. Like the Sinaiticus, it is of the greatest value to Biblical scholars in aiding in the formation of a correct text of the New Testament. It is referred to by critics as Codex B."
        ]
    },
    {
        "Word": "Veil, vail",
        "Definitions": [
            "(1.) Heb. mitpahath (Ruth 3:15; marg., \"sheet\" or \"apron;\" R.V., \"mantle\"). In Isa. 3:22 this word is plural, rendered \"wimples;\" R.V., \"shawls\" i.e., wraps.",
            "(2.) Massekah (Isa. 25:7; in Isa. 28:20 rendered \"covering\"). The word denotes something spread out and covering or concealing something else (comp. 2 Cor. 3:13-15).",
            "(3.) Masveh (Ex. 34:33, 35), the veil on the face of Moses. This verse should be read, \"And when Moses had done speaking with them, he put a veil on his face,\" as in the Revised Version. When Moses spoke to them he was without the veil; only when he ceased speaking he put on the veil (comp. 2 Cor. 3:13, etc.).",
            "(4.) Paroheth (Ex. 26:31-35), the veil of the tabernacle and the temple, which hung between the holy place and the most holy (2 Chr. 3:14). In the temple a partition wall separated these two places. In it were two folding-doors, which are supposed to have been always open, the entrance being concealed by the veil which the high priest lifted when he entered into the sanctuary on the day of Atonement. This veil was rent when Christ died on the cross (Matt. 27:51; Mark 15:38; Luke 23:45).",
            "(5.) Tza'iph (Gen. 24:65). Rebekah \"took a vail and covered herself.\" (See also 38:14, 19.) Hebrew women generally appeared in public without veils (12:14; 24:16; 29:10; 1 Sam. 1:12).",
            "(6.) Radhidh (Cant. 5:7, R.V. \"mantle;\" Isa. 3:23). The word probably denotes some kind of cloak or wrapper.",
            "(7.) Masak, the veil which hung before the entrance to the holy place (Ex. 26:36, 37)."
        ]
    },
    {
        "Word": "Version",
        "Definitions": [
            "A translation of the holy Scriptures. This word is not found in the Bible, nevertheless, as frequent references are made in this work to various ancient as well as modern versions, it is fitting that some brief account should be given of the most important of these. These versions are important helps to the right interpretation of the Word. (See SAMARITAN [653]PENTATEUCH.)",
            "1. The Targums. After the return from the Captivity, the Jews, no longer familiar with the old Hebrew, required that their Scriptures should be translated for them into the Chaldaic or Aramaic language and interpreted. These translations and paraphrases were at first oral, but they were afterwards reduced to writing, and thus targums, i.e., \"versions\" or \"translations\", have come down to us. The chief of these are, (1.) The Onkelos Targum, i.e., the targum of Akelas=Aquila, a targum so called to give it greater popularity by comparing it with the Greek translation of Aquila mentioned below. This targum originated about the second century after Christ. (2.) The targum of Jonathan ben Uzziel comes next to that of Onkelos in respect of age and value. It is more a paraphrase on the Prophets, however, than a translation. Both of these targums issued from the Jewish school which then flourished at Babylon.",
            "2. The Greek Versions. (1.) The oldest of these is the Septuagint, usually quoted as the LXX. The origin of this the most important of all the versions is involved in much obscurity. It derives its name from the popular notion that seventy-two translators were employed on it by the direction of Ptolemy Philadelphus, king of Egypt, and that it was accomplished in seventy-two days, for the use of the Jews residing in that country. There is no historical warrant for this notion. It is, however, an established fact that this version was made at Alexandria; that it was begun about 280 B.C., and finished about 200 or 150 B.C.; that it was the work of a number of translators who differed greatly both in their knowledge of Hebrew and of Greek; and that from the earliest times it has borne the name of \"The Septuagint\", i.e., The Seventy.",
            "\"This version, with all its defects, must be of the greatest interest, (a) as preserving evidence for the text far more ancient than the oldest Hebrew manuscripts; (b) as the means by which the Greek Language was wedded to Hebrew thought; (c) as the source of the great majority of quotations from the Old Testament by writers of the New Testament.",
            "(2.) The New Testament manuscripts fall into two divisions, Uncials, written in Greek capitals, with no distinction at all between the different words, and very little even between the different lines; and Cursives, in small Greek letters, and with divisions of words and lines. The change between the two kinds of Greek writing took place about the tenth century. Only five manuscripts of the New Testament approaching to completeness are more ancient than this dividing date. The first, numbered A, is the Alexandrian manuscript. Though brought to this country by Cyril Lucar, patriarch of Constantinople, as a present to Charles I., it is believed that it was written, not in that capital, but in Alexandria; whence its title. It is now dated in the fifth century A.D. The second, known as B, is the Vatican manuscript. (See [654]VATICANUS.) The Third, C, or the Ephraem manuscript, was so called because it was written over the writings of Ephraem, a Syrian theological author, a practice very common in the days when writing materials were scarce and dear. It is believed that it belongs to the fifth century, and perhaps a slightly earlier period of it than the manuscript A. The fourth, D, or the manuscript of Beza, was so called because it belonged to the reformer Beza, who found it in the monastery of St. Irenaeus at Lyons in 1562 A.D. It is imperfect, and is dated in the sixth century. The fifth (called Aleph) is the Sinaitic manuscript. (See [655]SINAITICUS.)",
            "3. The Syriac Versions. (See [656]SYRIAC.)",
            "4. The Latin Versions. A Latin version of the Scriptures, called the \"Old Latin,\" which originated in North Africa, was in common use in the time of Tertullian (A.D. 150). Of this there appear to have been various copies or recensions made. That made in Italy, and called the Itala, was reckoned the most accurate. This translation of the Old Testament seems to have been made not from the original Hebrew but from the LXX.",
            "This version became greatly corrupted by repeated transcription, and to remedy the evil Jerome (A.D. 329-420) was requested by Damasus, the bishop of Rome, to undertake a complete revision of it. It met with opposition at first, but was at length, in the seventh century, recognized as the \"Vulgate\" version. It appeared in a printed from about A.D. 1455, the first book that ever issued from the press. The Council of Trent (1546) declared it \"authentic.\" It subsequently underwent various revisions, but that which was executed (1592) under the sanction of Pope Clement VIII. was adopted as the basis of all subsequent editions. It is regarded as the sacred original in the Roman Catholic Church. All modern European versions have been more or less influenced by the Vulgate. This version reads ipsa_ instead of _ipse in Gen. 3:15, \"She shall bruise thy head.\"",
            "5. There are several other ancient versions which are of importance for Biblical critics, but which we need not mention particularly, such as the Ethiopic, in the fourth century, from the LXX.; two Egyptian versions, about the fourth century, the Memphitic, circulated in Lower Egypt, and the Thebaic, designed for Upper Egypt, both from the Greek; the Gothic, written in the German language, but with the Greek alphabet, by Ulphilas (died A.D. 388), of which only fragments of the Old Testament remain; the Armenian, about A.D. 400; and the Slavonic, in the ninth century, for ancient Moravia. Other ancient versions, as the Arabic, the Persian, and the Anglo-Saxon, may be mentioned.",
            "6. The history of the English versions begins properly with Wyckliffe. Portions, however, of the Scriptures were rendered into Saxon (as the Gospel according to John, by Bede, A.D. 735), and also into English (by Orme, called the \"Ormulum,\" a portion of the Gospels and of the Acts in the form of a metrical paraphrase, toward the close of the seventh century), long before Wyckliffe; but it is to him that the honour belongs of having first rendered the whole Bible into English (A.D. 1380). This version was made from the Vulgate, and renders Gen. 3:15 after that Version, \"She shall trede thy head.\"",
            "This was followed by Tyndale's translation (1525-1531); Miles Coverdale's (1535-1553); Thomas Matthew's (1537), really, however, the work of John Rogers, the first martyr under the reign of Queen Mary. This was properly the first Authorized Version, Henry VIII. having ordered a copy of it to be got for every church. This took place in less than a year after Tyndale was martyred for the crime of translating the Scriptures. In 1539 Richard Taverner published a revised edition of Matthew's Bible. The Great Bible, so called from its great size, called also Cranmer's Bible, was published in 1539 and 1568. In the strict sense, the \"Great Bible\" is \"the only authorized version; for the Bishops' Bible and the present Bible [the A.V.] never had the formal sanction of royal authority.\" Next in order was the Geneva version (1557-1560); the Bishops' Bible (1568); the Rheims and Douai versions, under Roman Catholic auspices (1582, 1609); the Authorized Version (1611); and the Revised Version of the New Testament in 1880 and of the Old Testament in 1884."
        ]
    },
    {
        "Word": "Villages",
        "Definitions": [
            "(Judg. 5:7, 11). The Hebrew word thus rendered (perazon) means habitations in the open country, unwalled villages (Deut. 3:5; 1 Sam. 6:18). Others, however, following the LXX. and the Vulgate versions, render the word \"rulers.\""
        ]
    },
    {
        "Word": "Vine",
        "Definitions": [
            "One of the most important products of Palestine. The first mention of it is in the history of Noah (Gen. 9:20). It is afterwards frequently noticed both in the Old and New Testaments, and in the ruins of terraced vineyards there are evidences that it was extensively cultivated by the Jews. It was cultivated in Palestine before the Israelites took possession of it. The men sent out by Moses brought with them from the Valley of Eshcol a cluster of grapes so large that \"they bare it between two upon a staff\" (Num. 13: 23). The vineyards of En-gedi (Cant. 1:14), Heshbon, Sibmah, Jazer, Elealeh (Isa. 16:8-10; Jer. 48:32, 34), and Helbon (Ezek. 27:18), as well as of Eshcol, were celebrated.",
            "The Church is compared to a vine (Ps. 80:8), and Christ says of himself, \"I am the vine\" (John 15:1). In one of his parables also (Matt. 21:33) our Lord compares his Church to a vineyard which \"a certain householder planted, and hedged round about,\" etc.",
            "Hos. 10:1 is rendered in the Revised Version, \"Israel is a luxuriant vine, which putteth forth his fruit,\" instead of \"Israel is an empty vine, he bringeth forth fruit unto himself,\" of the Authorized Version.",
            "the well-known valuable plant (vitis vinifera) very frequently referred to in the Old and New Testaments, and cultivated from the earliest times. The first mention of this plant occurs in (Genesis 9:20,21) That it was abundantly cultivated in Egypt is evident from the frequent representations on the monuments, as well as from the scriptural allusions. (Genesis 40:9-11; Psalms 78:47) The vines of Palestine were celebrated both for luxuriant growth and for the immense clusters of grapes which they produced, which were sometimes carried on a staff between two men, as in the case of the spies, (Numbers 13:23) and as has been done in some instances in modern times. Special mention is made in the Bible of the vines of Eshcol, (Numbers 13:24; 32:9) of Sibmah, Heshbon and Elealeh (Isaiah 16:8,9,10; Jeremiah 48:32) and of Engedi. (Song of Solomon 1:14) From the abundance and excellence of the vines, it may readily be understood how frequently this plant is the subject of metaphor in the Holy Scriptures. To dwell under the vine and tree is an emblem of domestic happiness and peace, (1 Kings 4:25; Psalms 128:3; Micah 4:4) the rebellious people of Israel are compared to \"wild grapes,\" \"an empty vine,\" \"the degenerate plant of a strange vine,\" etc. (Isaiah 6:2,4; Jeremiah 2:21; Hosea 10:1) It is a vine which our Lord selects to show the spiritual union which subsists between himself and his members. (John 15:1-6) The ancient Hebrews probably allowed the vine to go trailing on the ground or upon supports. This latter mode of cultivation appears to be alluded to by Ezekiel. (Ezekiel 19:11,12) The vintage, which formerly was a season of general festivity, began in September. The towns were deserted; the people lived among the vineyards in the lodges and tents. Comp. (Judges 8:27; Isaiah 16:10; Jeremiah 25:30) The grapes were gathered with shouts of joy by the \"grape gatherers,\" (Jeremiah 25:30) and put into baskets. See (Jeremiah 6:9) They were then carried on the head and shoulders, or slung upon a yoke, to the \"wine-press.\" Those intended for eating were perhaps put into flat open baskets of wickerwork, as was the custom in Egypt. In Palestine, at present, the finest grapes, says Dr. Robinson, are dried as raisins, and the juice of the remainder, after having been trodden and pressed, \"is boiled down to a sirup, which, under the name of dibs, is much used by all classes, wherever vineyards are found, as a condiment with their food.\" The vineyard, which was generally on a hill, (Isaiah 5:1; Jeremiah 31:5; Amos 9:13) was surrounded by a wall or hedge in order to keep out the wild boars, (Psalms 80:13) jackals and foxes. (Numbers 22:24; Nehemiah 4:3; Song of Solomon 2:15; Ezekiel 13:4,5; Matthew 21:33) Within the vineyard was one or more towers of stone in which the vine-dressers lived. (Isaiah 1:8; 5:2; Matthew 21:33) The vat, which was dug, (Matthew 21:33) or hewn out of the rocky soil, and the press, were part of the vineyard furniture. (Isaiah 5:2)"
        ]
    },
    {
        "Word": "Vinegar",
        "Definitions": [
            "Heb. hometz, Gr. oxos, Fr. vin aigre; i.e., \"sour wine.\" The Hebrew word is rendered vinegar in Ps. 69:21, a prophecy fulfilled in the history of the crucifixion (Matt. 27:34). This was the common sour wine (posea) daily made use of by the Roman soldiers. They gave it to Christ, not in derision, but from compassion, to assuage his thirst. Prov. 10:26 shows that there was also a stronger vinegar, which was not fit for drinking. The comparison, \"vinegar upon nitre,\" probably means \"vinegar upon soda\" (as in the marg. of the R.V.), which then effervesces.",
            "The Hebrew word translated \"vinegar\" was applied to a beverage consisting generally of wine or strong drink turned sour, but sometimes artificially made by an admixture of barley and wine, and thus liable to fermentation. It was acid even to a proverb, (Proverbs 10:26) and by itself formed an unpleasant draught, (Psalms 49:21) but was used by laborers. (Ruth 2:14) Similar was the acetum of the Romans--a thin, sour wine, consumed by soldiers. This was the beverage of which the Saviour partook in his dying moments. (Matthew 27:48; Mark 15:36; John 19:29,30)"
        ]
    },
    {
        "Word": "Vine of Sodom",
        "Definitions": [
            "Referred to only in Deut. 32:32. Among the many conjectures as to this tree, the most probable is that it is the osher of the Arabs, which abounds in the region of the Dead Sea. Its fruit are the so-called \"apples of Sodom,\" which, though beautiful to the eye, are exceedingly bitter to the taste. (See [657]EN-GEDI.) The people of Israel are referred to here by Moses as being utterly corrupt, bringing forth only bitter fruit."
        ]
    },
    {
        "Word": "Viol",
        "Definitions": [
            "Heb. nebel (Isa. 5:12, R.V., \"lute;\" 14:11), a musical instrument, usually rendered \"psaltery\" (q.v.)",
            "[[1272]Psaltery]"
        ]
    },
    {
        "Word": "Viper",
        "Definitions": [
            "In Job 20:16, Isa. 30:6; 59:5, the Heb. word eph'eh is thus rendered. The Hebrew word, however, probably denotes a species of poisonous serpents known by the Arabic name of el ephah. Tristram has identified it with the sand viper, a species of small size common in sandy regions, and frequently found under stones by the shores of the Dead Sea. It is rapid in its movements, and highly poisonous. In the New Testament echidne is used (Matt. 3:7; 12:34; 23:33) for any poisonous snake. The viper mentioned in Acts 28:3 was probably the vipera aspis, or the Mediterranean viper. (See [658]ADDER.)",
            "[[1273]Serpent]"
        ]
    },
    {
        "Word": "Virgin",
        "Definitions": [
            "In a prophecy concerning our Lord, Isaiah (7:14) says, \"A virgin [R.V. marg., the virgin'] shall conceive, and bear a son\" (comp. Luke 1:31-35). The people of the land of Zidon are thus referred to by Isaiah (23:12), \"O thou oppressed virgin, daughter of Zidon;\" and of the people of Israel, Jeremiah (18:13) says, \"The virgin of Israel hath done a very horrible thing.\""
        ]
    },
    {
        "Word": "Vision",
        "Definitions": [
            "(Luke 1:22), a vivid apparition, not a dream (comp. Luke 24:23; Acts 26:19; 2 Cor. 12:1)."
        ]
    },
    {
        "Word": "Vows",
        "Definitions": [
            "Voluntary promises which, when once made, were to be kept if the thing vowed was right. They were made under a great variety of circumstances (Gen. 28: 18-22; Lev. 7:16; Num. 30:2-13; Deut. 23:18; Judg. 11:30, 39; 1 Sam. 1:11; Jonah 1:16; Acts 18:18; 21:23).",
            "A vow is a solemn promise made to God to perform or to abstain from performing a certain thing. The earliest mention of a vow is that of Jacob. (Genesis 28:18-22; 31:13) Vows in general are also mentioned in the book of Job, (Job 22:27) The law therefore did not introduce, but regulated the practice of, vows. Three sorts are mentioned: 1, Vows of devotion; 2, Vows of abstinence; 3, Vows of destruction.",
            "+ As to vows of devotion, the following rules are laid down: A man might devote to sacred uses possessions or persons, but not the first-born of either man or beast, which was devoted already. (Leviticus 27:28) (a) If he vowed land, he might either redeem it or not Levi 25,27. (b) Animals fit for sacrifice if devoted, were not to be redeemed or changed, (Leviticus 27:9; 10:33) persons devoted stood thus: devote either himself, his child (not the first-born) or his slave. If no redemption took place, the devoted person became a slave of the sanctuary: see the case of Absalom. (2 Samuel 15:8) Otherwise he might be redeemed at a valuation according to age and sex, on the scale given in (Leviticus 27:1-7) Among general regulations affecting vows the following may be mentioned: (1) Vows were entirely voluntary but once made were regarded as compulsory. (Numbers 30:2; 23:21; Ecclesiastes 5:4) (2) If persons In a dependent condition made vows as (a) an unmarried daughter living in her father's house, or (b) a wife, even if she afterward became a widow the vow, if (a) in the first case her father, or (b) in the second her husband, heard and disallowed it, was void; but, if they heard without disallowance, it was to remain good. (Numbers 30:3-18) (3) Votive offerings arising from the produce of any impure traffic were wholly forbidden. (23:18) + For vows of abstinence, see [1274]Corban. + For vows of extermination [1275]Anathema and (Ezra 10:8; Micah 4:13) It seems that the practice of shaving the head at the expiration of a votive period was not limited to the Nazaritic vow. (Acts 18:18; 21:24)",
            "Solemn promises made to God -- Ps 76:11.",
            "Were made in reference to",
            "Devoting the person to God. -- Nu 6:2.",
            "Dedicating children to God. -- 1Sa 1:11.",
            "Devoting property to God. -- Ge 28:22.",
            "Offering sacrifices. -- Le 7:16; 22:18:22; Nu 15:3.",
            "Afflicting the soul. -- Nu 30:13.",
            "To be voluntary -- De 23:21,22.",
            "To be performed faithfully -- Nu 30:2.",
            "To be performed without delay -- De 23:21,23.",
            "Danger of inconsiderately making -- Pr 20:25.",
            "Of children void without the consent of parents -- Nu 30:3-5.",
            "Of married women void without consent of husbands -- Nu 30:6-8,10-13.",
            "Of widows and women divorced from their husbands binding -- Nu 30:9.",
            "Of wives, could only be objected to at the time of making -- Nu 30:14,15.",
            "Might be redeemed by paying a suitable compensation -- Le 27:1-8,11-23.",
            "Clean beasts the subjects of, not to be redeemed -- Le 27:9,10.",
            "Recorded in scripture",
            "Of Jacob. -- Ge 28:20-22; 31:13.",
            "Of Israelites. -- Nu 21:2.",
            "Of Jephthah. -- Jdj 11:30,31.",
            "Of Hannah. -- 1Sa 1:1.",
            "Of Elkanah. -- 1Sa 1:24.",
            "Of David. -- Ps 132:2-5.",
            "Of mariners who cast out Jonah. -- Jon 1:16.",
            "Of Jonah. -- Jon 2:9.",
            "Of Lemuel's mother. -- Pr 31:1,2.",
            "Of Paul. -- Ac 18:18.",
            "Of certain Jews with Paul. -- Ac 21:23,24,26.",
            "All things dedicated by, to be brought to the tabernacle -- De 12:6,11,17,18,26.",
            "Of things corrupt or blemished an insult to God -- Le 22:23; Mal 1:14.",
            "The hire of a prostitute or price of a dog could not be the subject of -- De 23:18."
        ]
    },
    {
        "Word": "Vulture",
        "Definitions": [
            "(1.) Heb. da'ah (Lev. 11:14). In the parallel passage (Deut. 14:13) the Hebrew word used is ra'ah, rendered \"glede;\" LXX., \"gups;\" Vulg., \"milvus.\" A species of ravenous bird, distinguished for its rapid flight. \"When used without the epithet red,' the name is commonly confined to the black kite. The habits of the bird bear out the allusion in Isa. 34:15, for it is, excepting during the winter three months, so numerous everywhere in Palestine as to be almost gregarious.\" (See [659]EAGLE.)",
            "(2.) In Job 28:7 the Heb. ayyah is thus rendered. The word denotes a clamorous and a keen-sighted bird of prey. In Lev. 11:14 and Deut. 14:13 it is rendered \"kite\" (q.v.).",
            "The rendering in the Authorized Version of the Hebrew daah, dayyah, and also in (Job 28:7) of ayyah . There seems no doubt that the Authorized Versions translation is incorrect, and that the original words refer to some of the smaller species of raptorial birds, as kites or buzzards. [[1276]Kite] But the Hebrew word nesher, invariably rendered \"eagle\" in the Authorized Version, is probably the vulture. [[1277]Eagle]"
        ]
    },
    {
        "Word": "Wafers",
        "Definitions": [
            "Thin cakes (Ex. 16:31; 29:2, 23; Lev. 2:4; 7:12; 8:26; Num. 6:15, 19) used in various offerings."
        ]
    },
    {
        "Word": "Wages",
        "Definitions": [
            "Rate of (mention only in Matt. 20:2); to be punctually paid (Lev. 19:13; Deut. 24:14, 15); judgements threatened against the withholding of (Jer. 22:13; Mal. 3:5; comp. James 5:4); paid in money (Matt. 20:1-14); to Jacob in kind (Gen. 29:15, 20; 30:28; 31:7, 8, 41).",
            "The earliest mention of wages is of a recompense, not in money, but in kind, to Jacob from Laban. (Genesis 29:15,20; 30:28; 31:7,8,41) In Egypt money payments by way of wages were in use, but the terms cannot now be ascertained. (Exodus 2:9) The only mention of the rate of wages in Scripture is found in the parable of the householder and the vineyard, (Matthew 20:2) where the laborer's wages was set at one denarius per day, probably 15 to 17 cents, a sum which may be fairly taken as equivalent to the denarius, and to the usual pay of a soldier (ten asses per diem) in the later days of the Roman republic. Tac. Ann. i. 17; Polyb. vi. 39. In earlier times it is probable that the rate was lower; but it is likely that laborers, and also soldiers, were supplied with provisions. The law was very strict in requiring daily payment of wages. (Leviticus 19:13; 24:14,15) The employer who refused to give his-laborers sufficient victuals is censured (Job 22:11) and the iniquity of withholding wages is denounced. (Jeremiah 22:13; Malachi 3:5; James 6:4)"
        ]
    },
    {
        "Word": "Wagon",
        "Definitions": [
            "Heb. aghalah; so rendered in Gen. 45:19, 21, 27; 46:5; Num. 7:3, 7, 8, but elsewhere rendered \"cart\" (1 Sam. 6:7, etc.). This vehicle was used for peaceful purposes. In Ezek. 23:24, however, it is the rendering of a different Hebrew word, and denotes a war-chariot.",
            "The Oriental wagon, or arabah, is a vehicle composed of two or three planks fixed on two solid circular blocks of wood from two to five feet in diameter, which serve as wheels. For the conveyance of passengers, mattresses or clothes are laid in the bottom and the vehicle is drawn by buffaloes or oxen. [[1278]Cart and [1279]Chariot]"
        ]
    },
    {
        "Word": "Wailing-place, Jews'",
        "Definitions": [
            "A section of the western wall of the temple area, where the Jews assemble every Friday afternoon to bewail their desolate condition (Ps. 79:1, 4, 5). The stones in this part of the wall are of great size, and were placed, as is generally believed, in the position in which they are now found in the time of Solomon. \"The congregation at the wailing-place is one of the most solemn gatherings left to the Jewish Church, and as the writer gazed at the motley concourse he experienced a feeling of sorrow that the remnants of the chosen race should be heartlessly thrust outside the sacred enclosure of their fathers' holy temple by men of an alien race and an alien creed. Many of the elders, seated on the ground, with their backs against the wall, on the west side of the area, and with their faces turned toward the eternal house, read out of their well-thumbed Hebrew books passages from the prophetic writings, such as Isa. 64:9-12\" (King's Recent Discoveries, etc.). The wailing-place of the Jews, viewed in its past spiritual and historic relations, is indeed \"the saddest nook in this vale of tears.\" (See LAMENTATIONS, BOOK [660]OF.)"
        ]
    },
    {
        "Word": "Wall",
        "Definitions": [
            "Cities were surrounded by walls, as distinguished from \"unwalled villages\" (Ezek. 38:11; Lev. 25:29-34). They were made thick and strong (Num. 13:28; Deut. 3:5). Among the Jews walls were built of stone, some of those in the temple being of great size (1 Kings 6:7; 7:9-12; 20:30; Mark 13:1, 2). The term is used metaphorically of security and safety (Isa. 26:1; 60:18; Rev. 21:12-20). (See [661]FENCE.)"
        ]
    },
    {
        "Word": "Wandering",
        "Definitions": [
            "Of the Israelites in the wilderness in consequence of their rebellious fears to enter the Promised Land (Num. 14:26-35). They wandered for forty years before they were permitted to cross the Jordan (Josh. 4:19; 5:6).",
            "The record of these wanderings is given in Num. 33:1-49. Many of the stations at which they camped cannot now be identified.",
            "Questions of an intricate nature have been discussed regarding the \"Wanderings,\" but it is enough for us to take the sacred narrative as it stands, and rest assured that \"He led them forth by the right way\" (Ps. 107:1-7, 33-35). (See [662]WILDERNESS.)"
        ]
    },
    {
        "Word": "War",
        "Definitions": [
            "The Israelites had to take possession of the Promised Land by conquest. They had to engage in a long and bloody war before the Canaanitish tribes were finally subdued. Except in the case of Jericho and Ai, the war did not become aggressive till after the death of Joshua. Till then the attack was always first made by the Canaanites. Now the measure of the iniquity of the Canaanites was full, and Israel was employed by God to sweep them away from off the face of the earth. In entering on this new stage of the war, the tribe of Judah, according to divine direction, took the lead.",
            "In the days of Saul and David the people of Israel engaged in many wars with the nations around, and after the division of the kingdom into two they often warred with each other. They had to defend themselves also against the inroads of the Egyptians, the Assyrians, and the Babylonians. The whole history of Israel from first to last presents but few periods of peace.",
            "The Christian life is represented as a warfare, and the Christian graces are also represented under the figure of pieces of armour (Eph. 6:11-17; 1 Thess. 5:8; 2 Tim. 2:3, 4). The final blessedness of believers is attained as the fruit of victory (Rev. 3:21).",
            "The most important topic in connection with war is the formation of the army which is destined to carry it on. [[1281]Army] In (1 Kings 9:22) at a period (Solomon's reign) when the organization of the army was complete, we have apparently a list of the various gradations of rank in the service, as follows:",
            "+ \"Men of war\" = privates ; + \"servants,\" the lowest rank of officers--lieutenants ; + \"princes\" = captains ; + \"captains,\" perhaps = staff officers ; + \"rulers of the chariots and his horsemen\" = cavalry officers . Formal proclamations of war were not interchanged between the belligerents. Before entering the enemy's district spies were seat to ascertain the character of the country and the preparations of its inhabitants for resistance. (Numbers 13:17; Joshua 2:1; Judges 7:10; 1 Samuel 26:4) The combat assumed the form of a number of hand-to-hand contests; hence the high value attached to fleetness of foot and strength of arm. (2 Samuel 1:23; 2:18; 1 Chronicles 12:8) At the same time various strategic devices were practiced, such as the ambuscade, (Joshua 8:2,12; Judges 20:36) surprise, (Judges 7:16) or circumvention. (2 Samuel 5:23) Another mode of settling the dispute was by the selection of champions, (1 Samuel 17; 2 Samuel 2:14) who were spurred on to exertion by the offer of high reward. (1 Samuel 17:25; 18:25; 2 Samuel 18:11; 1 Chronicles 11:6) The contest having been decided, the conquerors were recalled from the pursuit by the sound of a trumpet. (2 Samuel 2:28; 18:16; 20:22) The siege of a town or fortress was conducted in the following manner: A line of circumvallation was drawn round the place, (Ezekiel 4:2; Micah 5:1) constructed out of the trees found in the neighborhood, (20:20) together with earth and any other materials at hand. This line not only cut off the besieged from the surrounding country, but also served as a base of operations for the besiegers. The next step was to throw out from this line one or more mounds or \"banks\" in the direction of the city, (2 Samuel 20:15; 2 Kings 19:32; Isaiah 37:33) which were gradually increased in height until they were about half as high as the city wall. On this mound or bank towers were erected, (2 Kings 25:1; Jeremiah 52:4; Ezekiel 4:2; 17:17; 21:22; 26:8) whence the slingers and archers might attack with effect. Catapults were prepared for hurling large darts and stones; and the crow, a long spar, with iron claws at one end and ropes at the other, to pull down stones or men from the top of the wall. Battering-rams, (Ezekiel 4:2; 21:22) were brought up to the walls by means of the bank, and scaling-ladders might also be placed on it. The treatment of the conquered was extremely severe in ancient times. The bodies of the soldiers killed in action were plundered, (1 Samuel 31:8) 2 Macc 8:27; the survivors were either killed in some savage manner, (Judges 9:45; 2 Samuel 12:31; 2 Chronicles 25:12) mutilated, (Judges 9:45; 2 Samuel 12:31; 2 Chronicles 25:12) mutilated, (Judges 1:6; 1 Samuel 11:2) or carried into captivity. (Numbers 31:26)",
            "Antiquity of -- Ge 14:2.",
            "Originates in the lusts of men -- Jas 4:1.",
            "A time for -- Ec 3:8.",
            "God",
            "Frequently ordered. -- Ex 17:16; Nu 31:1,2; De 7:1,2; 1Sa 15:1-3.",
            "Taught His people the art of. -- 2Sa 22:35.",
            "Strengthens His people for. -- Le 26:7,8.",
            "Gives the victory in. -- Nu 21:3; De 2:33; 3:3; 2Sa 23:10; Pr 21:31.",
            "Causes to cease. -- Ps 46:9.",
            "Scatters those who delight in. -- Ps 68:30.",
            "Large armies frequently engaged in -- 2Ch 13:3; 14:9.",
            "Weapons used in -- Jos 1:14; Jdj 18:11.",
            "Preceded by",
            "Consultation. -- Lu 14:31; Pr 24:6.",
            "Great preparation. -- Joe 3:9.",
            "Rumors. -- Jer 4:19; Mt 24:6.",
            "Frequently long continued -- 2Sa 3:1.",
            "Frequently sore and bloody -- 1Sa 14:22; 1Ch 5:22; 2Ch 14:13; 28:6.",
            "Often attended by",
            "Famine. -- Isa 51:19; Jer 14:15; La 5:10.",
            "Pestilence. -- Jer 27:13; 28:8.",
            "Cruelty. -- Jer 18:21; La 5:11-14.",
            "Devastation. -- Isa 1:7.",
            "Records often kept of -- Nu 21:14.",
            "Often sent as a punishment for sin -- Jdj 5:8.",
            "The Jews",
            "Were expert in. -- 1Ch 12:33,35,36; Song 3:8.",
            "Frequently engaged in (See Joshua chapters 6 through 11). -- 1Ki 14:30; 15:7,16.",
            "Illustrative of",
            "Our contest with death. -- Ec 8:8.",
            "The contest of saints with the enemies of their salvation. -- Ro 7:23; 2Co 10:3; Eph 6:12; 1Ti 1:18.",
            "The contest between Antichrist and the Church. -- Re 11:7; 13:4,7.",
            "The malignity of the wicked. -- Ps 55:21."
        ]
    },
    {
        "Word": "Ward",
        "Definitions": [
            "A prison (Gen. 40:3, 4); a watch-station (Isa. 21:8); a guard (Neh. 13:30)."
        ]
    },
    {
        "Word": "Wars of the Lord, The Book of the",
        "Definitions": [
            "(Num. 21:14, 15), some unknown book so called (comp. Gen. 14:14-16; Ex. 17:8-16; Num. 14:40-45; 21:1-3, 21-25, 33-35; 31. The wars here recorded might be thus designated)."
        ]
    },
    {
        "Word": "Washing",
        "Definitions": [
            "(Mark 7:1-9). The Jews, like other Orientals, used their fingers when taking food, and therefore washed their hands before doing so, for the sake of cleanliness. Here the reference is to the ablutions prescribed by tradition, according to which \"the disciples ought to have gone down to the side of the lake, washed their hands thoroughly, rubbing the fist of one hand in the hollow of the other, then placed the ten finger-tips together, holding the hands up, so that any surplus water might flow down to the elbow, and thence to the ground.'\" To neglect to do this had come to be regarded as a great sin, a sin equal to the breach of any of the ten commandments. Moses had commanded washings oft, but always for some definite cause; but the Jews multiplied the legal observance till they formed a large body of precepts. To such precepts about ceremonial washing Mark here refers. (See [663]ABLUTION.)"
        ]
    },
    {
        "Word": "Watches",
        "Definitions": [
            "The periods into which the time between sunset and sunrise was divided. They are so called because watchmen relieved each other at each of these periods. There are frequent references in Scripture to the duties of watchmen who were appointed to give notice of the approach of an enemy (2 Sam. 18:24-27; 2 Kings 9:17-20; Isa. 21:5-9). They were sometimes placed for this purpose on watch-towers (2 Kings 17:9; 18:8). Ministers or teachers are also spoken of under this title (Jer. 6:17; Ezek. 33:2-9; Heb. 13:17).",
            "The watches of the night were originally three in number, (1) \"the beginning of the watches\" (Lam. 2:19); (2) \"the middle watch\" (Judg. 7:19); and (3) \"the morning watch\" (Ex. 14:24; 1 Sam. 11:11), which extended from two o'clock to sunrise. But in the New Testament we read of four watches, a division probably introduced by the Romans (Matt. 14:25; Mark 6:48; Luke 12:38). (See [664]DAY.)"
        ]
    },
    {
        "Word": "Watchings",
        "Definitions": [
            "(2 Cor. 6:5), lit. \"sleeplessnesses,\" the result of \"manual labour, teaching, travelling, meditating, praying, cares, and the like\" (Meyer's Com.)."
        ]
    },
    {
        "Word": "Water of jealousy",
        "Definitions": [
            "A phrase employed (not, however, in Scripture) to denote the water used in the solemn ordeal prescribed by the law of Moses (Num. 5:11-31) in cases of \"jealousy.\""
        ]
    },
    {
        "Word": "Water of purification",
        "Definitions": [
            "Used in cases of ceremonial cleansings at the consecration of the Levites (Num. 8:7). It signified, figuratively, that purifying of the heart which must characterize the servants of God."
        ]
    },
    {
        "Word": "Water of separation",
        "Definitions": [
            "Used along with the ashes of a red heifer for the ceremonial cleansing of persons defiled by contact with a dead body (Num. 19)."
        ]
    },
    {
        "Word": "Waterspouts",
        "Definitions": [
            "(Ps. 42:7; marg. R.V., \"cataracts\"). If we regard this psalm as descriptive of David's feelings when banished from Jerusalem by the revolt of Absalom, this word may denote \"waterfalls,\" inasmuch as Mahanaim, where he abode, was near the Jabbok, and the region abounded with rapids and falls."
        ]
    },
    {
        "Word": "Wave offerings",
        "Definitions": [
            "Parts of peace-offerings were so called, because they were waved by the priests (Ex. 29:24, 26, 27; Lev. 7:20-34; 8:27; 9:21; 10:14, 15, etc.), in token of a solemn special presentation to God. They then became the property of the priests. The first-fruits, a sheaf of barley, offered at the feast of Pentecost (Lev. 23:17-20), and wheat-bread, the first-fruits of the second harvest, offered at the Passover (10-14), were wave-offerings."
        ]
    },
    {
        "Word": "Wax",
        "Definitions": [
            "Made by melting the combs of bees. Mentioned (Ps. 22:14; 68:2; 97:5; Micah 1:4) in illustration."
        ]
    },
    {
        "Word": "Wean",
        "Definitions": [
            "Among the Hebrews children (whom it was customary for the mothers to nurse, Ex. 2:7-9; 1 Sam. 1:23; Cant. 8:1) were not generally weaned till they were three or four years old."
        ]
    },
    {
        "Word": "Weasel",
        "Definitions": [
            "(Heb. holedh), enumerated among unclean animals (Lev. 11:29). Some think that this Hebrew word rather denotes the mole (Spalax typhlus) common in Palestine. There is no sufficient reason, however, to depart from the usual translation. The weasel tribe are common also in Palestine.",
            "(choled) occurs only in (Leviticus 11:29) in the list of unclean animals; but the Hebrew word ought more probably to be translated \"mole.\" Moles are common in Palestine."
        ]
    },
    {
        "Word": "Weaving, weavers",
        "Definitions": [
            "Weaving was an art practised in very early times (Ex. 35:35). The Egyptians were specially skilled in it (Isa. 19:9; Ezek. 27:7), and some have regarded them as its inventors.",
            "In the wilderness, the Hebrews practised it (Ex. 26:1, 8; 28:4, 39; Lev. 13:47). It is referred to in subsequent times as specially the women's work (2 Kings 23:7; Prov. 31:13, 24). No mention of the loom is found in Scripture, but we read of the \"shuttle\" (Job 7:6), \"the pin\" of the beam (Judg. 16:14), \"the web\" (13, 14), and \"the beam\" (1 Sam. 17:7; 2 Sam. 21:19). The rendering, \"with pining sickness,\" in Isa. 38:12 (A.V.) should be, as in the Revised Version, \"from the loom,\" or, as in the margin, \"from the thrum.\" We read also of the \"warp\" and \"woof\" (Lev. 13:48, 49, 51-53, 58, 59), but the Revised Version margin has, instead of \"warp,\" \"woven or knitted stuff.\""
        ]
    },
    {
        "Word": "Week",
        "Definitions": [
            "From the beginning, time was divided into weeks, each consisting of six days of working and one of rest (Gen. 2:2, 3; 7:10; 8:10, 12; 29:28). The references to this division of days becomes afterwards more frequent (Ex. 34:22; Lev. 12:5; Num. 28:26; Deut. 16:16; 2 Chr. 8:13; Jer. 5:24; Dan. 9:24-27; 10:2, 3). It has been found to exist among almost all nations.",
            "There can be no doubt about the great antiquity of measuring time by a period of seven days. (Genesis 8:10; 29:27) The origin of this division of time is a matter which has given birth to much speculation. Its antiquity is so great its observance so widespread, and it occupies so important a place in sacred things, that it must probably be thrown back as far as the creation of man. The week and the Sabbath are thus as old as man himself. A purely theological ground is thus established for the week. They who embrace this view support it by a reference to the six days' creation and the divine rest on the seventh. 1st. That the week rests on a theological ground may be cheerfully acknowledged by both sides; but nothing is determined by such acknowledgment as to the original cause of adopting this division of time. Whether the week gave its sacredness to the number seven, or whether the ascendancy of that number helped to determine the dimensions of the week, it is impossible to say. 2d. The weekly division was adopted by all the Shemitic races, and, in the later period of their history at least, by the Egyptians. On the other hand, there is no reason for thinking the week known till a late period to either Greeks or Romans. So far from the week being a division of time without ground in nature, there was much to recommend its adoption. And further, the week is a most natural and nearly an exact quadri-partition of the month, so that the quarters of the moon may easily have suggested it. It is clear that if not in Paul's time, yet very soon after, the whole Roman world had adopted the hebdomadal division. Weeks, Feast of. [[1285]Pentecost]"
        ]
    },
    {
        "Word": "Weeks, Feast of",
        "Definitions": [
            "See [665]PENTECOST."
        ]
    },
    {
        "Word": "Weights",
        "Definitions": [
            "Reduced to English troy-weight, the Hebrew weights were: (1.) The gerah (Lev. 27:25; Num. 3:47), a Hebrew word, meaning a grain or kernel, and hence a small weight. It was the twentieth part of a shekel, and equal to 12 grains.",
            "(2.) Bekah (Ex. 38:26), meaning \"a half\" i.e., \"half a shekel,\" equal to 5 pennyweight.",
            "(3.) Shekel, \"a weight,\" only in the Old Testament, and frequently in its original form (Gen. 23:15, 16; Ex. 21:32; 30:13, 15; 38:24-29, etc.). It was equal to 10 pennyweight.",
            "(4.) Ma'neh, \"a part\" or \"portion\" (Ezek. 45:12), equal to 60 shekels, i.e., to 2 lbs. 6 oz.",
            "(5.) Talent of silver (2 Kings 5:22), equal to 3,000 shekels, i.e., 125 lbs.",
            "(6.) Talent of gold (Ex. 25:39), double the preceding, i.e., 250 lbs.",
            "Generally regulated by the standard of the sanctuary -- Ex 30:24.",
            "Sometimes regulated by the king's standard -- 2Sa 14:26.",
            "Were frequently used in scales or balances -- Job 31:6; Isa 40:12.",
            "Mentioned in scripture",
            "Gerah. -- Ex 30:13; Eze 45:12.",
            "Bekah or half shekel. -- Ge 24:22.",
            "Shekel. -- Ex 30:13; Eze 45:12.",
            "Dram. -- Ne 7:70,71.",
            "Maneh or pound. -- Ne 7:71; Eze 45:12.",
            "Talent. -- 2Sa 12:30; Re 16:21.",
            "Value of money estimated according to -- Ge 23:16; 43:21; Jer 32:9.",
            "All metals were given by -- Ex 37:24; 1Ch 28:14.",
            "Provisions were sold by, in times of scarcity -- Le 26:26; Eze 4:10,16.",
            "The Jews",
            "Forbidden to have various. -- De 25:13,14.",
            "Forbidden to have unjust. -- Le 19:35,36.",
            "Frequently used unjust. -- Mic 6:11.",
            "Illustrative",
            "Of sins. -- Heb 12:1.",
            "Of the restraints put on the elements. -- Job 28:25.",
            "(Heavy,) of the exceeding glory reserved for saints. -- 2Co 4:17."
        ]
    },
    {
        "Word": "Well",
        "Definitions": [
            "(Heb. beer), to be distinguished from a fountain (Heb. ain). A \"beer\" was a deep shaft, bored far under the rocky surface by the art of man, which contained water which percolated through the strata in its sides. Such wells were those of Jacob and Beersheba, etc. (see Gen. 21:19, 25, 30, 31; 24:11; 26:15, 18-25, 32, etc.). In the Pentateuch this word beer, so rendered, occurs twenty-five times.",
            "Wells in Palestine are usually excavated from the solid limestone rock, sometimes with steps to descend into them. (Genesis 24:16) The brims are furnished with a curb or low wall of stone, bearing marks of high antiquity in the furrows worn by the ropes used in drawing water. It was on a curb of this sort that our Lord sat when he conversed with the woman of Samaria, (John 4:6) and it was this, the usual stone cover, which the woman placed on the mouth of the well at Bahurim, (2 Samuel 17:19) where the Authorized Version weakens the sense by omitting the article. The usual methods for raising water are the following:",
            "+ The rope and bucket, or waterskin. (Genesis 24:14-20; John 4:11) + The sakiyeh, or Persian wheel. This consists of a vertical wheel furnished with a set of buckets or earthen jars attached to a cord passing over the wheel. which descend empty and return full as the wheel revolves. + A modification of the last method, by which a man, sitting opposite to a wheel furnished with buckets, turns it by drawing with his hands one set of spokes prolonged beyond its circumference, and pushing another set from him with his feet. + A method very common in both ancient and modern Egypt is the shadoof, a simple contrivance consisting of a lever moving on a pivot, which is loaded at one end with a lump of clay or some other weight, and has at the other a bowl or bucket. Wells are usually furnished with troughs of wood or stone into which the water is emptied for the use of persons or animals coming to the wells. Unless machinery is used, which is commonly worked by men, women are usually the water-carriers."
        ]
    },
    {
        "Word": "Westward",
        "Definitions": [
            "Sea-ward, i.e., toward the Mediterranean (Deut. 3:27)."
        ]
    },
    {
        "Word": "Whale",
        "Definitions": [
            "The Hebrew word tan (plural, tannin) is so rendered in Job 7:12 (A.V.; but R.V., \"sea-monster\"). It is rendered by \"dragons\" in Deut. 32:33; Ps. 91:13; Jer. 51:34; Ps. 74:13 (marg., \"whales;\" and marg. of R.V., \"sea-monsters\"); Isa. 27:1; and \"serpent\" in Ex. 7:9 (R.V. marg., \"any large reptile,\" and so in ver. 10, 12). The words of Job (7:12), uttered in bitter irony, where he asks, \"Am I a sea or a whale?\" simply mean, \"Have I a wild, untamable nature, like the waves of the sea, which must be confined and held within bounds, that they cannot pass?\" \"The serpent of the sea, which was but the wild, stormy sea itself, wound itself around the land, and threatened to swallow it up...Job inquires if he must be watched and plagued like this monster, lest he throw the world into disorder\" (Davidson's Job).",
            "The whale tribe are included under the general Hebrew name tannin (Gen. 1:21; Lam. 4:3). \"Even the sea-monsters [tanninim] draw out the breast.\" The whale brings forth its young alive, and suckles them.",
            "It is to be noticed of the story of Jonah's being \"three days and three nights in the whale's belly,\" as recorded in Matt. 12:40, that here the Gr. ketos means properly any kind of sea-monster of the shark or the whale tribe, and that in the book of Jonah (1:17) it is only said that \"a great fish\" was prepared to swallow Jonah. This fish may have been, therefore, some great shark. The white shark is known to frequent the Mediterranean Sea, and is sometimes found 30 feet in length.",
            "As to the signification of the Hebrew terms tan and tannin, variously rendered in the Authorized Version by \"dragon,\" \"whale,\" \"serpent,\" \"sea-monster\" see [1292]Dragon. It remains for us in this article to consider the transaction recorded in the book of Jonah, of that prophet having been swallowed up by some great fish\" which in (Matthew 12:40) is called cetos (ketos), rendered in our version by \"whale.\" In the first glace, it is necessary to observe that the Greek word cetos, used by St. Matthew is not restricted in its meaning to \"a whale,\" or any Cetacean ; like the Latin cete or cetus, it may denote any sea-monster, either \"a whale,\" Or \"a shark,\" or \"a seal,\" or \"a tunny of enormous size.\" Although two or three species of whale are found in the Mediterranean Sea, yet the \"great fish\" that swallowed the prophet cannot properly be identified with any Cetacean, for, although the sperm whale has a gullet sufficiently large to admit the body of a man, yet, it can hardly be the fish intended, as the natural food of Cetaceans consists of small animals, such as medusae and crustacea. The only fish, then, capable of swallowing a man would be a large specimen of the white shark (Carcharias vulgaris), that dreaded enemy of sailors, and the most voracious of the family of Squalidae . This shark, which sometimes attains the length of thirty feet, is quite able to swallow a man whole. The whole body of a man in armor has been found in the stomach of a white shark: and Captain King, in his survey of Australia, says he had caught one which could have swallowed a man with the greatest ease. Blumenbach mentions that a whole horse has' been found in a shark, and Captain Basil Hall reports the taking of one in which, besides other things, he found the whole skin of a buffalo which a short time before had been thrown overboard from his ship (p. 27). The white shark is not uncommon in the Mediterranean."
        ]
    },
    {
        "Word": "Wheat",
        "Definitions": [
            "One of the earliest cultivated grains. It bore the Hebrew name hittah, and was extensively cultivated in Palestine. There are various species of wheat. That which Pharaoh saw in his dream was the Triticum compositum, which bears several ears upon one stalk (Gen. 41:5). The \"fat of the kidneys of wheat\" (Deut. 32:14), and the \"finest of the wheat\" (Ps. 81:16; 147:14), denote the best of the kind. It was exported from Palestine in great quantities (1 Kings 5:11; Ezek. 27:17; Acts 12:20).",
            "Parched grains of wheat were used for food in Palestine (Ruth 2:14; 1 Sam. 17:17; 2 Sam. 17:28). The disciples, under the sanction of the Mosaic law (Deut. 23:25), plucked ears of corn, and rubbing them in their hands, ate the grain unroasted (Matt. 12:1; Mark 2:23; Luke 6:1). Before any of the wheat-harvest, however, could be eaten, the first-fruits had to be presented before the Lord (Lev. 23:14).",
            "the well-known valuable cereal, cultivated from the earliest times, is first mentioned in ((Genesis 30:14) in the account of Jacob's sojourn with Laban in Mesopotamia. Egypt in ancient times was celebrated for the growth of its wheat; the best quality was all bearded; and the same varieties existed in ancient as in modern times, among which may be mentioned the seven-eared quality described in Pharaoh's dream. (Genesis 41:22) Babylonia was also noted for the excellence of its wheat and other cereals. Syria and Palestine produced wheat of fine quality and in large quantities. (Psalms 81:16; 147:14) etc. There appear to be two or three kinds of wheat at present grown in Palestine, the Triticum vulgare, the T. spelta, and another variety of bearded wheat which appears to be the same as the Egyptian kind, the T. compositum . In the parable of the sower our Lord alludes to grains of wheat which in good ground produce a hundred-fold. (Matthew 13:8) The common Triticum vulgare will sometimes produce one hundred grains in the ear. Wheat is reaped to ward the end of April, in May, and in June, according to the differences of soil and position; it was sown either broadcast and then ploughed in or trampled in by cattle, (Isaiah 32:20) or in rows, if we rightly understand (Isaiah 28:25) which seems to imply that the seeds were planted apart in order to insure larger and fuller ears. The wheat was put into the ground in the winter, and some time after the barley; in the Egyptian plague of hail, consequently, the barley suffered, but the wheat had not appeared, and so escaped injury."
        ]
    },
    {
        "Word": "Wheel",
        "Definitions": [
            "(Heb. galgal; rendered \"wheel\" in Ps. 83:13, and \"a rolling thing\" in Isa. 17:13; R.V. in both, \"whirling dust\"). This word has been supposed to mean the wild artichoke, which assumes the form of a globe, and in autumn breaks away from its roots, and is rolled about by the wind in some places in great numbers."
        ]
    },
    {
        "Word": "White",
        "Definitions": [
            "A symbol of purity (2 Chr. 5:12; Ps. 51:7; Isa. 1:18; Rev. 3:18; 7:14). Our Lord, at his transfiguration, appeared in raiment \"white as the light\" (Matt. 17:2, etc.)."
        ]
    },
    {
        "Word": "Widows",
        "Definitions": [
            "To be treated with kindness (Ex. 22:22; Deut. 14:29; 16:11, 14; 24:17, 19-21; 26:12; 27:19, etc.). In the New Testament the same tender regard for them is inculcated (Acts 6:1-6; 1 Tim. 5:3-16) and exhibited.",
            "Character of true -- Lu 2:37; 1Ti 5:5,10.",
            "God",
            "Surely hears the cry of. -- Ex 22:23.",
            "Judges for. -- De 10:18; Ps 68:5.",
            "Relieves. -- Ps 146:9.",
            "Establishes the border of. -- Pr 15:25.",
            "Will witness against oppressors of. -- Mal 3:5.",
            "Exhorted to trust in God -- Jer 49:11.",
            "Should not be",
            "Afflicted. -- Ex 22:22.",
            "Oppressed. -- Jer 7:6; Zec 7:10.",
            "Treated with violence. -- Jer 22:3.",
            "Deprived of raiment in pledge. -- De 24:17.",
            "Should be",
            "Pleaded for. -- Isa 1:17.",
            "Honoured, if widows indeed. -- 1Ti 5:3.",
            "Relieved by their friends. -- 1Ti 5:4,16.",
            "Relieved by the Church. -- Ac 6:1; 1Ti 5:9.",
            "Visited in affliction. -- Jas 1:27.",
            "Allowed to share in our blessings. -- De 14:29; 16:11,14; 24:19-21.",
            "Though poor, may be liberal -- Mr 12:42,43.",
            "When young, exposed to may temptations -- 1Ti 5:11-14.",
            "Saints",
            "Relieve. -- Ac 9:39.",
            "Cause joy to. -- Job 29:13.",
            "Disappoint not. -- Job 31:16.",
            "The wicked",
            "Do no good to. -- Job 24:21.",
            "Send, away empty. -- Job 22:9.",
            "Take pledges from. -- Job 24:3.",
            "Reject the cause of. -- Isa 1:23.",
            "Vex. -- Eze 22:7.",
            "Make a prey of. -- Isa 10:2; Mt 23:14.",
            "Slay. -- Ps 94:6.",
            "Curse for perverting judgment of -- De 27:19.",
            "Woe to those who oppress -- Isa 10:1,2.",
            "Blessings on those who relieve -- De 14:29.",
            "A type of Zion in affliction -- La 5:3.",
            "Were released from all obligation to former husbands -- Ro 7:3.",
            "Were clothed in mourning after the decease of husbands -- Ge 38:14,19; 2Sa 14:2,5.",
            "Reproach connected with -- Isa 54:4.",
            "Increase of, threatened as a punishment -- Ex 22:24; Jer 15:8; 18:21.",
            "Laws respecting",
            "Not to be oppressed. -- Ex 22:22; De 27:19.",
            "Raiment of, not to be taken in pledge by creditors. -- De 24:17.",
            "Bound to perform their vows. -- Nu 30:9.",
            "Not to intermarry with priests. -- Le 21:14.",
            "To be allowed to glean in fields and vineyards. -- De 24:19.",
            "To have a share of the triennial tithe. -- De 14:28,29; 26:12,13.",
            "To share in public rejoicings. -- De 16:11,14.",
            "When daughters of priests and childless to partake of the holy things. -- Le 22:13.",
            "When left childless, to be married by their husband's nearest of kin. -- De 25:5,6; Ru 3:10-13; 4:4,5; Mt 22:24-26.",
            "Allowed to marry again -- Ro 7:3.",
            "Intermarrying with, of kings considered treason -- 1Ki 2:21-24.",
            "Not to be deplored by, considered a great calamity -- Job 27:15; Ps 78:64.",
            "Were under the special protection of God -- De 10:18; Ps 68:5.",
            "Were frequently oppressed and persecuted -- Job 24:3; Eze 22:7.",
            "Specially taken care of by the Church -- Ac 6:1; 1Ti 5:9.",
            "Often devoted themselves entirely to God's service -- Lu 2:37; 1Ti 5:10.",
            "Instances of great liberality in -- 1Ki 17:9-15; Mr 12:42,43.",
            "Illustrative of",
            "A desolate condition. -- Isa 47:8,9.",
            "Zion in captivity. -- La 1:1."
        ]
    },
    {
        "Word": "Wife",
        "Definitions": [
            "The ordinance of marriage was sanctioned in Paradise (Gen. 2:24; Matt. 19:4-6). Monogamy was the original law under which man lived, but polygamy early commenced (Gen. 4:19), and continued to prevail all down through Jewish history. The law of Moses regulated but did not prohibit polygamy. A man might have a plurality of wives, but a wife could have only one husband. A wife's legal rights (Ex. 21:10) and her duties (Prov. 31:10-31; 1 Tim. 5:14) are specified. She could be divorced in special cases (Deut. 22:13-21), but could not divorce her husband. Divorce was restricted by our Lord to the single case of adultery (Matt. 19:3-9). The duties of husbands and wives in their relations to each other are distinctly set forth in the New Testament (1 Cor. 7:2-5; Eph. 5:22-33; Col. 3:18, 19; 1 Pet. 3:1-7).",
            "[[1293]Marriage]"
        ]
    },
    {
        "Word": "Wilderness",
        "Definitions": [
            "(1.) Heb. midhbar, denoting not a barren desert but a district or region suitable for pasturing sheep and cattle (Ps. 65:12; Isa. 42:11; Jer. 23:10; Joel 1:19; 2:22); an uncultivated place. This word is used of the wilderness of Beersheba (Gen. 21:14), on the southern border of Palestine; the wilderness of the Red Sea (Ex. 13:18); of Shur (15:22), a portion of the Sinaitic peninsula; of Sin (17:1), Sinai (Lev. 7:38), Moab (Deut. 2:8), Judah (Judg. 1:16), Ziph, Maon, En-gedi (1 Sam. 23:14, 24; 24:1), Jeruel and Tekoa (2 Chr. 20:16, 20), Kadesh (Ps. 29:8).",
            "\"The wilderness of the sea\" (Isa. 21:1). Principal Douglas, referring to this expression, says: \"A mysterious name, which must be meant to describe Babylon (see especially ver. 9), perhaps because it became the place of discipline to God's people, as the wilderness of the Red Sea had been (comp. Ezek. 20:35). Otherwise it is in contrast with the symbolic title in Isa. 22:1. Jerusalem is the \"valley of vision,\" rich in spiritual husbandry; whereas Babylon, the rival centre of influence, is spiritually barren and as restless as the sea (comp. 57:20).\" A Short Analysis of the O.T.",
            "(2.) Jeshimon, a desert waste (Deut. 32:10; Ps. 68:7).",
            "(3.) Arabah, the name given to the valley from the Dead Sea to the eastern branch of the Red Sea. In Deut. 1:1; 2:8, it is rendered \"plain\" (R.V., \"Arabah\").",
            "(4.) Tziyyah, a \"dry place\" (Ps. 78:17; 105:41).",
            "(5.) Tohu, a \"desolate\" place, a place \"waste\" or \"unoccupied\" (Deut. 32:10; Job 12:24; comp. Gen. 1:2, \"without form\"). The wilderness region in the Sinaitic peninsula through which for forty years the Hebrews wandered is generally styled \"the wilderness of the wanderings.\" This entire region is in the form of a triangle, having its base toward the north and its apex toward the south. Its extent from north to south is about 250 miles, and at its widest point it is about 150 miles broad. Throughout this vast region of some 1,500 square miles there is not a single river. The northern part of this triangular peninsula is properly the \"wilderness of the wanderings\" (et-Tih). The western portion of it is called the \"wilderness of Shur\" (Ex. 15:22), and the eastern the \"wilderness of Paran.\"",
            "The \"wilderness of Judea\" (Matt. 3:1) is a wild, barren region, lying between the Dead Sea and the Hebron Mountains. It is the \"Jeshimon\" mentioned in 1 Sam. 23:19."
        ]
    },
    {
        "Word": "Willows",
        "Definitions": [
            "(1.) Heb. arabim (Lev. 23:40; Job 40:22; Isa. 15:7; 44:3, 4; Ps. 137:1, 2). This was supposed to be the weeping willow, called by Linnaeus Salix Babylonica, from the reference in Ps. 137. This tree is frequently found \"on the coast, overhanging wells and pools. There is a conspicuous tree of this species over a pond in the plain of Acre, and others on the Phoenician plain.\" There are several species of the salix in Palestine, but it is not indigenous to Babylonia, nor was it cultivated there. Some are of opinion that the tree intended is the tamarisk or poplar.",
            "(2.) Heb. tzaphtzaphah (Ezek. 17:5), called by the Arabs the safsaf, the general name for the willow. This may be the Salix AEgyptica of naturalists.",
            "Tristram thinks that by the \"willow by the water-courses,\" the Nerium oleander, the rose-bay oleander, is meant. He says, \"It fringes the Upper Jordan, dipping its wavy crown of red into the spray in the rapids under Hermon, and is nutured by the oozy marshes in the Lower Jordan nearly as far as to Jericho...On the Arnon, on the Jabbok, and the Yarmuk it forms a continuous fringe. In many of the streams of Moab it forms a complete screen, which the sun's rays can never penetrate to evaporate the precious moisture. The wild boar lies safely ensconced under its impervious cover.\"",
            "are mentioned in (Leviticus 23:40; Job 40:22; Psalms 137:2; Isaiah 44:4) With respect to the tree upon which the captive Israelites hung their harps, there can be no doubt that the weeping willow Salix babylonica, is intended. This tree grows abundantly on the banks of the Euphrates, in other parts of Asia as in Palestine. The Hebrew word translated willows is generic, and includes several species of the large family of Salices, which is well represented in Palestine and the Bible lands, such as the Salix alba, S. viminalis (osier), S. aegyptiaca ."
        ]
    },
    {
        "Word": "Wimple",
        "Definitions": [
            "Isa. 3:22, (R.V., \"shawls\"), a wrap or veil. The same Hebrew word is rendered \"vail\" (R.V., \"mantle\") in Ruth 3:15.",
            "an old English word for hood or veil, used in the Authorized Version of (Isaiah 3:22) The same Hebrew word is translated \"veil\" in (Ruth 3:15) but it signifies rather a kind of shawl of mantle."
        ]
    },
    {
        "Word": "Window",
        "Definitions": [
            "Properly only an opening in a house for the admission of light and air, covered with lattice-work, which might be opened or closed (2 Kings 1:2; Acts 20:9). The spies in Jericho and Paul at Damascus were let down from the windows of houses abutting on the town wall (Josh. 2:15; 2 Cor. 11:33). The clouds are metaphorically called the \"windows of heaven\" (Gen. 7:11; Mal. 3:10). The word thus rendered in Isa. 54:12 ought rather to be rendered \"battlements\" (LXX., \"bulwarks;\" R.V., \"pinnacles\"), or as Gesenius renders it, \"notched battlements, i.e., suns or rays of the sun\"= having a radiated appearance like the sun.",
            "The window of an Oriental house consists generally of an aperture closed in with lattice-work. (Judges 5:28; Proverbs 7:6) Authorized Version \"casement;\" (Ecclesiastes 12:3) Authorized Version \"window;\" (Song of Solomon 2:9; Hosea 13:3) Authorized Version \"chimney.\" Glass has been introduced into Egypt in modern times as a protection against the cold of winter, but lattice-work is still the usual, and with the poor the only, contrivance for closing the window. The windows generally look into the inner court of the house, but in every house one or more look into the street. In Egypt these outer windows generally project over the doorway. [[1295]House]"
        ]
    },
    {
        "Word": "Winds",
        "Definitions": [
            "Blowing from the four quarters of heaven (Jer. 49:36; Ezek. 37:9; Dan. 8:8; Zech. 2:6). The east wind was parching (Ezek. 17:10; 19:12), and is sometimes mentioned as simply denoting a strong wind (Job 27:21; Isa. 27:8). This wind prevails in Palestine from February to June, as the west wind (Luke 12:54) does from November to February. The south was a hot wind (Job 37:17; Luke 12:55). It swept over the Arabian peninsula. The rush of invaders is figuratively spoken of as a whirlwind (Isa. 21:1); a commotion among the nations of the world as a striving of the four winds (Dan. 7:2). The winds are subject to the divine power (Ps. 18:10; 135:7).",
            "That the Hebrews recognized the existence of four prevailing winds as issuing, broadly speaking, from the four cardinal points, north, south, east and west, may be inferred from their custom of using the expression \"four winds\" as equivalent to the \"four quarters\" of the hemisphere. (Ezekiel 37:9; Daniel 8:8; Zechariah 2:6; Matthew 24:31) The north wind, or, as it was usually called \"the north,\" was naturally the coldest of the four, Ecclus. 43:20 and its presence is hence invoked as favorable to vegetation in (Song of Solomon 4:16) It is described in (Proverbs 25:23) as bringing rain; in this case we must understand the northwest wind. The northwest wind prevails from the autumnal equinox to the beginning of November, and the north wind from June to the equinox. The east wind crosses the sandy wastes of Arabia Deserts before reaching Palestine and was hence termed \"the wind of the wilderness.\" (Job 1:19; Jeremiah 13:14) It blows with violence, and is hence supposed to be used generally for any violent wind. (Job 27:21; 38:24; Psalms 48:7; Isaiah 27:8; Ezekiel 27:26) In Palestine the east wind prevails from February to June. The south wind, which traverses the Arabian peninsula before reaching Palestine, must necessarily be extremely hot. (Job 37:17; Luke 12:55) The west and southwest winds reach Palestine loaded with moisture gathered from the Mediterranean, and are hence expressly termed by the Arabs \"the fathers of the rain.\" Westerly winds prevail in Palestine from November to February. In addition to the four regular winds, we have notice in the Bible of the local squalls, (Mark 4:37; Luke 8:23) to which the Sea of Gennesareth was liable. In the narrative of St. Paul's voyage we meet with the Greek term Lips to describe the southwest wind; the Latin Carus or Caurus, the northwest wind (Acts 27:12) and Euroclydon, a wind of a very violent character coming from east-northeast. (Acts 27:14)"
        ]
    },
    {
        "Word": "Wine",
        "Definitions": [
            "The common Hebrew word for wine is yayin, from a root meaning \"to boil up,\" \"to be in a ferment.\" Others derive it from a root meaning \"to tread out,\" and hence the juice of the grape trodden out. The Greek word for wine is oinos_, and the Latin _vinun. But besides this common Hebrew word, there are several others which are thus rendered.",
            "(1.) Ashishah (2 Sam. 6:19; 1 Chr. 16:3; Cant. 2:5; Hos. 3:1), which, however, rather denotes a solid cake of pressed grapes, or, as in the Revised Version, a cake of raisins.",
            "(2.) Asis, \"sweet wine,\" or \"new wine,\" the product of the same year (Cant. 8:2; Isa. 49:26; Joel 1:5; 3:18; Amos 9:13), from a root meaning \"to tread,\" hence juice trodden out or pressed out, thus referring to the method by which the juice is obtained. The power of intoxication is ascribed to it.",
            "(3.) Hometz. See [666]VINEGAR.",
            "(4.) Hemer, Deut. 32:14 (rendered \"blood of the grape\") Isa. 27:2 (\"red wine\"), Ezra 6:9; 7:22; Dan. 5:1, 2, 4. This word conveys the idea of \"foaming,\" as in the process of fermentation, or when poured out. It is derived from the root hamar, meaning \"to boil up,\" and also \"to be red,\" from the idea of boiling or becoming inflamed.",
            "(5.) Enabh, a grape (Deut. 32:14). The last clause of this verse should be rendered as in the Revised Version, \"and of the blood of the grape [enabh] thou drankest wine [hemer].\" In Hos. 3:1 the phrase in Authorized Version, \"flagons of wine,\" is in the Revised Version correctly \"cakes of raisins.\" (Comp. Gen. 49:11; Num. 6:3; Deut. 23:24, etc., where this Hebrew word is rendered in the plural \"grapes.\")",
            "(6.) Mesekh, properly a mixture of wine and water with spices that increase its stimulating properties (Isa. 5:22). Ps. 75:8, \"The wine [yayin] is red; it is full of mixture [mesekh];\" Prov. 23:30, \"mixed wine;\" Isa. 65:11, \"drink offering\" (R.V., \"mingled wine\").",
            "(7.) Tirosh, properly \"must,\" translated \"wine\" (Deut. 28:51); \"new wine\" (Prov. 3:10); \"sweet wine\" (Micah 6:15; R.V., \"vintage\"). This Hebrew word has been traced to a root meaning \"to take possession of\" and hence it is supposed that tirosh is so designated because in intoxicating it takes possession of the brain. Among the blessings promised to Esau (Gen. 27:28) mention is made of \"plenty of corn and tirosh.\" Palestine is called \"a land of corn and tirosh\" (Deut. 33:28; comp. Isa. 36:17). See also Deut. 28:51; 2 Chr. 32:28; Joel 2:19; Hos. 4:11, (\"wine [yayin] and new wine [tirosh] take away the heart\").",
            "(8.) Sobhe (root meaning \"to drink to excess,\" \"to suck up,\" \"absorb\"), found only in Isa. 1:22, Hos. 4:18 (\"their drink;\" Gesen. and marg. of R.V., \"their carouse\"), and Nah. 1:10 (\"drunken as drunkards;\" lit., \"soaked according to their drink;\" R.V., \"drenched, as it were, in their drink\", i.e., according to their sobhe).",
            "(9.) Shekar, \"strong drink,\" any intoxicating liquor; from a root meaning \"to drink deeply,\" \"to be drunken\", a generic term applied to all fermented liquors, however obtained. Num. 28:7, \"strong wine\" (R.V., \"strong drink\"). It is sometimes distinguished from wine, c.g., Lev. 10:9, \"Do not drink wine [yayin] nor strong drink [shekar];\" Num. 6:3; Judg. 13:4, 7; Isa. 28:7 (in all these places rendered \"strong drink\"). Translated \"strong drink\" also in Isa. 5:11; 24:9; 29:9; 56:12; Prov. 20:1; 31:6; Micah 2:11.",
            "(10.) Yekebh (Deut. 16:13, but in R.V. correctly \"wine-press\"), a vat into which the new wine flowed from the press. Joel 2:24, \"their vats;\" 3:13, \"the fats;\" Prov. 3:10, \"Thy presses shall burst out with new wine [tirosh];\" Hag. 2:16; Jer. 48:33, \"wine-presses;\" 2 Kings 6:27; Job. 24:11.",
            "(11.) Shemarim (only in plural), \"lees\" or \"dregs\" of wine. In Isa. 25:6 it is rendered \"wines on the lees\", i.e., wine that has been kept on the lees, and therefore old wine.",
            "(12.) Mesek, \"a mixture,\" mixed or spiced wine, not diluted with water, but mixed with drugs and spices to increase its strength, or, as some think, mingled with the lees by being shaken (Ps. 75:8; Prov. 23:30).",
            "In Acts 2:13 the word gleukos, rendered \"new wine,\" denotes properly \"sweet wine.\" It must have been intoxicating.",
            "In addition to wine the Hebrews also made use of what they called debash, which was obtained by boiling down must to one-half or one-third of its original bulk. In Gen. 43:11 this word is rendered \"honey.\" It was a kind of syrup, and is called by the Arabs at the present day dibs. This word occurs in the phrase \"a land flowing with milk and honey\" (debash), Ex. 3:8, 17; 13:5; 33:3; Lev. 20:24; Num. 13: 27. (See [667]HONEY.)",
            "Our Lord miraculously supplied wine at the marriage feast in Cana of Galilee (John 2:1-11). The Rechabites were forbidden the use of wine (Jer. 35). The Nazarites also were to abstain from its use during the period of their vow (Num. 6:1-4); and those who were dedicated as Nazarites from their birth were perpetually to abstain from it (Judg. 13:4, 5; Luke 1:15; 7:33). The priests, too, were forbidden the use of wine and strong drink when engaged in their sacred functions (Lev. 10:1, 9-11). \"Wine is little used now in the East, from the fact that Mohammedans are not allowed to taste it, and very few of other creeds touch it. When it is drunk, water is generally mixed with it, and this was the custom in the days of Christ also. The people indeed are everywhere very sober in hot climates; a drunken person, in fact, is never seen\", (Geikie's Life of Christ). The sin of drunkenness, however, must have been not uncommon in the olden times, for it is mentioned either metaphorically or literally more than seventy times in the Bible.",
            "A drink-offering of wine was presented with the daily sacrifice (Ex. 29:40, 41), and also with the offering of the first-fruits (Lev. 23:13), and with various other sacrifices (Num. 15:5, 7, 10). Wine was used at the celebration of the Passover. And when the Lord's Supper was instituted, the wine and the unleavened bread then on the paschal table were by our Lord set apart as memorials of his body and blood.",
            "Several emphatic warnings are given in the New Testament against excess in the use of wine (Luke 21:34; Rom. 13:13; Eph. 5:18; 1 Tim. 3:8; Titus 1:7).",
            "The manufacture of wine is carried back in the Bible to the age of Noah, (Genesis 9:20,21) to whom the discovery of the process is apparently, though not explicitly, attributed. The natural history and culture of the vine are described under a separate head. [[1296]Vine] The only other plant whose fruit is noticed as having been converted into wine was the pomegranate. (Song of Solomon 8:2) In Palestine the vintage takes place in September, and is celebrated with great rejoicing. The ripe fruit was gathered in baskets, (Jeremiah 6:9) as represented in Egyptian paintings, and was carried to the wine-press. It was then placed in the upper one of the two vats or receptacles of which the winepress was formed, and was subjected to the process of \"treading,\" which has prevailed in all ages in Oriental and south European countries. (Nehemiah 13:15; Job 24:11; Isaiah 18:10; Jeremiah 25:30; 48:33; Amos 9:13; Revelation 19:15) A certain amount of juice exuded front the ripe fruit from its own pressure before treading commenced. This appears to have been kept separate from the rest of the juice, and to have formed the \"sweet wine\" noticed in (Acts 2:13) [See below] The \"treading\" was effected by one or more men, according to the size of the vat. They encouraged one another by shouts. (Isaiah 16:9,10; Jeremiah 25:30; 48:33) Their legs and garments were dyed red with the juice. (Genesis 40:11; Isaiah 63:2,3) The expressed juice escaped by an aperture into the lower vat, or was at once collected in vessels. A hand-press was occasionally used in Egypt, but we have no notice of such an instrument in the Bible. As to the subsequent treatment of the wine we have but little information. Sometimes it was preserved in its unfermented state and drunk as must, but more generally it was bottled off after fermentation and if it were designed to be kept for some time a certain amount of lees was added to give it body. (Isaiah 25:6) The wine consequently required to be \"refined\" or strained previous to being brought to table. (Isaiah 25:6) To wine, is attributed the \"darkly-flashing eye,\" (Genesis 40:12) Authorized Version \"red,\" the unbridled tongue, (Proverbs 20:1; Isaiah 28:7) the excitement of the spirit, (Proverbs 31:6; Isaiah 5:11; Zechariah 9:15; 10:7) the enchained affections of its votaries, (Hosea 4:11) the perverted judgment, (Proverbs 31:5; Isaiah 28:7) the indecent exposure, (Habakkuk 2:15,16) and the sickness resulting from the heat (chemah, Authorized Version \"bottles\") of wine. (Hosea 7:5) The allusions to the effects of tirosh are confined to a single passage, but this a most decisive one, viz. (Hosea 4:11) \"Whoredom and wine (yayin) and new wine (tirosh) take away the heart,\" where tirosh appears as the climax of engrossing influences, in immediate connection with yayin . It has been disputed whether the Hebrew wine was fermented; but the impression produced on the mind by a general review of the above notices is that the Hebrew words indicating wine refer to fermented, intoxicating wine. The notices of fermentation are not very decisive. A certain amount of fermentation is implied in the distension of the leather bottles when new wine was placed in them, and which was liable to burst old bottles. It is very likely that new wine was preserved in the state of must by placing it in jars or bottles and then burying it in the earth. The mingling that we read of in conjunction with wine may have been designed either to increase or to diminish the strength of the wine, according as spices or water formed the ingredient that was added. The notices chiefly favor the former view; for mingled liquor was prepared for high festivals, (Proverbs 9:2,5) and occasions of excess. (Proverbs 23:30; Isaiah 5:22) At the same time strength was not the sole object sought; the wine \"mingled with myrrh,\" given to Jesus, was designed to deaden pain, (Mark 15:23) and the spiced pomegranate wine prepared by the bride, (Song of Solomon 8:2) may well have been of a mild character. In the New Testament the character of the \"sweet wine,\" noticed in (Acts 2:13) calls for some little remark. It could not be new wine in the proper sense of the term, inasmuch as about eight months must have elapsed between the vintage and the feast of Pentecost. The explanations of the ancient lexicographers rather lead us to infer that its luscious qualities were due, not to its being recently made, but to its being produced from the very purest juice of the grape. There can be little doubt that the wines of palestine varied in quality, and were named after the localities in which they were made. The only wines of which we have special notice belonged to Syria these were the wine of Helbon (Ezekiel 27:18) and the wine of Lebanon, famed for its aroma. (Hosea 14:7) With regard to the uses of wine in private life there is little to remark. It was produced on occasions of ordinary hospitality, (Genesis 14:18) and at festivals, such as marriages. (John 2:3) Under the Mosaic law wine formed the usual drink offering that accompanied the daily sacrifice, (Exodus 29:40) the presentation of the first-fruits, (Leviticus 23:13) and other offerings. (Numbers 15:5) Tithe was to be paid of wine, as of other products. The priest was also to receive first-fruits of wine, as of other articles. (18:4) comp. (Exodus 22:29) The use of wine at the paschal feast was not enjoined by the law, but had become an established custom, at all events in the post-Babylonian period. The wine was mixed with warm water on these occasions. Hence in the early Christian Church it was usual to mix the sacramental wine with water. (The simple wines of antiquity were incomparably less deadly than the stupefying and ardent beverages of our western nations. The wines of antiquity were more like sirups; many of them were not intoxicant; many more intoxicant in a small degree; and all of them, as a rule, taken only when largely diluted with water. They contained, even undiluted, but 4 or 5 percent of alcohol.--Cannon Farrar.)",
            "First mention of -- Ge 9:20,21.",
            "Was made of",
            "The juice of the grape. -- Ge 49:11.",
            "The juice of the pomegranate. -- Song 8:2.",
            "First mode of making, notice -- Ge 40:11.",
            "Generally made by treading the grapes in a press -- Ne 13:15; Isa 63:2,3.",
            "Refining of, alluded to -- Isa 25:6.",
            "Improved by age -- Lu 5:39.",
            "Places celebrated for",
            "Canaan in general. -- De 33:28.",
            "Possessions of Judah. -- Ge 49:8,11,12.",
            "Lebanon. -- Ho 14:7.",
            "Helbon. -- Eze 27:18.",
            "Assyria. -- 2Ki 18:32; Isa 36:17.",
            "Moab. -- Isa 16:8-10; Jer 48:32,33.",
            "Many kinds of -- Ne 5:18.",
            "Sweet, esteemed for flavour and strength -- Isa 49:26; Am 9:13; Mic 6:15.",
            "Red, most esteemed -- Pr 23:31; Isa 27:2.",
            "Often spiced to increase its strength, &c -- Pr 9:2,5; 23:30; Song 8:2.",
            "Was used",
            "As a beverage from the earliest age. -- Ge 9:21; 27:25.",
            "At all feasts and entertainments. -- Es 1:7; 5:6; Isa 5:12; Da 5:1-4; Joh 2:3.",
            "For drink offerings in the worship of God. -- Ex 29:40; Nu 15:4-10.",
            "For drink offerings in idolatrous worship. -- De 32:37,38.",
            "As a medicine. -- Lu 10:34; 1Ti 5:23.",
            "First fruits of, to be offered to God -- De 18:4; 2Ch 31:5.",
            "With corn and oil, denoted all temporal blessings -- Ge 27:28,37; Ps 4:7; Ho 2:8; Joe 2:19.",
            "Given in abundance to the Jews when obedient -- Ho 2:22; Joe 2:19,24; Zec 9:17.",
            "The Jews frequently deprived of, as a punishment -- Isa 24:7,11; Ho 2:9; Joe 1:10; Hag 1:11; 2:16.",
            "The Jews frequently drank, to excess -- Isa 5:11; Joe 3:3; Am 6:6.",
            "In times of scarcity, was mixed with water -- Isa 1:22.",
            "Sometimes mixed with milk as a beverage -- Song 5:1.",
            "Characterised as",
            "Cheering God and man. -- Jdj 9:13; Zec 9:17.",
            "Gladdening the heart. -- Ps 104:15.",
            "Strengthening. -- 2Sa 16:2; Song 2:5.",
            "Making mirthful. -- Es 1:10; Ec 10:19.",
            "Custom of presenting to travellers -- Ge 14:18; 1Sa 25:18.",
            "Custom of giving to persons in pain or suffering, mixed with drugs -- Pr 31:6; Mr 15:23.",
            "Forbidden to the priests while engaged in the tabernacle -- Le 10:9.",
            "Forbidden to Nazarites during their separation -- Nu 6:3.",
            "The Rechabites never drank -- Jer 35:5,6.",
            "In excess",
            "Forbidden. -- Eph 5:18.",
            "Infuriates the temper. -- Pr 20:1.",
            "Impairs the health. -- 1Sa 25:37; Ho 4:11.",
            "Impairs the judgment and memory. -- Pr 31:4,5; Isa 28:7.",
            "Inflames the passions. -- Isa 5:11.",
            "Leads to sorrow and contention. -- Pr 23:29,30.",
            "Leads to remorse. -- Pr 23:31,32.",
            "An article of extensive commerce -- Eze 27:18.",
            "Was stored in cellars -- 1Ch 27:27.",
            "Was kept in bottles -- 1Sa 25:18; Hab 2:15.",
            "Consequence of putting (when new), into old bottles -- Mt 2:22.",
            "The love of Christ to be preferred to -- Song 1:2,4.",
            "Water miraculously turned into -- Joh 2:9.",
            "Illustrative",
            "Of the blood of Christ. -- Mt 26:27-29.",
            "Of the blessing of the gospel. -- Pr 9:2,5; Isa 25:6; 55:1.",
            "Of the wrath and judgments of God. -- Ps 60:3; 75:8; Jer 13:12-14; 25:15-18.",
            "Of the abominations of the apostasy. -- Re 17:2; 18:3.",
            "Of violence and rapine. -- Pr 4:17."
        ]
    },
    {
        "Word": "Winefat",
        "Definitions": [
            "(Mark 12:1). The original word (hypolenion) so rendered occurs only here in the New Testament. It properly denotes the trough or lake (lacus), as it was called by the Romans, into which the juice of the grapes ran from the trough above it. It is here used, however, of the whole apparatus. In the parallel passage in Matt. 21:33 the Greek word lenos is used. This properly denotes the upper one of the two vats. (See [668]WINE-PRESS.)"
        ]
    },
    {
        "Word": "Wine-press",
        "Definitions": [
            "Consisted of two vats or receptacles, (1) a trough (Heb. gath, Gr. lenos) into which the grapes were thrown and where they were trodden upon and bruised (Isa. 16:10; Lam. 1:15; Joel 3:13); and",
            "(2) a trough or vat (Heb. yekebh, Gr. hypolenion) into which the juice ran from the trough above, the gath (Neh. 13:15; Job 24:11; Isa. 63:2, 3; Hag. 2:16; Joel 2:24). Wine-presses are found in almost every part of Palestine. They are \"the only sure relics we have of the old days of Israel before the Captivity. Between Hebron and Beersheba they are found on all the hill slopes; they abound in southern Judea; they are no less common in the many valleys of Carmel; and they are numerous in Galilee.\" The \"treading of the wine-press\" is emblematic of divine judgment (Isa. 63:2; Lam. 1:15; Rev. 14:19, 20)."
        ]
    },
    {
        "Word": "Winnow",
        "Definitions": [
            "Corn was winnowed, (1.) By being thrown up by a shovel against the wind. As a rule this was done in the evening or during the night, when the west wind from the sea was blowing, which was a moderate breeze and fitted for the purpose. The north wind was too strong, and the east wind came in gusts. (2.) By the use of a fan or van, by which the chaff was blown away (Ruth 3:2; Isa. 30:24; Jer. 4:11, 12; Matt. 3:12)."
        ]
    },
    {
        "Word": "Wise men",
        "Definitions": [
            "Mentioned in Dan. 2:12 included three classes, (1) astrologers,",
            "(2) Chaldeans, and (3) soothsayers. The word in the original (hakamim) probably means \"medicine men. In Chaldea medicine was only a branch of magic. The \"wise men\" of Matt. 2:7, who came from the East to Jerusalem, were magi from Persia or Arabia."
        ]
    },
    {
        "Word": "Wise, wisdom",
        "Definitions": [
            "A moral rather than an intellectual quality. To be \"foolish\" is to be godless (Ps. 14:1; comp. Judg. 19:23; 2 Sam. 13:13). True wisdom is a gift from God to those who ask it (Job 28:12-28; Prov. 3:13-18; Rom. 1:22; 16:27; 1 Cor. 1:17-21; 2:6-8; James 1:5). \"Wisdom\" in Prov. 1:20; 8:1; 9:1-5 may be regarded not as a mere personification of the attribute of wisdom, but as a divine person, \"Christ the power of God and the wisdom of God\" (1 Cor. 1:24). In Matt. 11:19 it is the personified principle of wisdom that is meant."
        ]
    },
    {
        "Word": "Witch",
        "Definitions": [
            "Occurs only in Ex. 22:18, as the rendering of mekhashshepheh, the feminine form of the word, meaning \"enchantress\" (R.V., \"sorceress\"), and in Deut. 18:10, as the rendering of mekhashshepheth, the masculine form of the word, meaning \"enchanter.\""
        ]
    },
    {
        "Word": "Witchcraft",
        "Definitions": [
            "(1 Sam. 15:23; 2 Kings 9:22; 2 Chr. 33:6; Micah 5:12; Nahum 3:4; Gal. 5:20). In the popular sense of the word no mention is made either of witches or of witchcraft in Scripture.",
            "The \"witch of En-dor\" (1 Sam. 28) was a necromancer, i.e., one who feigned to hold converse with the dead. The damsel with \"a spirit of divination\" (Acts 16:16) was possessed by an evil spirit, or, as the words are literally rendered, \"having a spirit, a pithon.\" The reference is to the heathen god Apollo, who was regarded as the god of prophecy."
        ]
    },
    {
        "Word": "Witness",
        "Definitions": [
            "More than one witness was required in criminal cases (Deut. 17:6; 19:15). They were the first to execute the sentence on the condemned (Deut. 13:9; 17:7; 1 Kings 21:13; Matt. 27:1; Acts 7:57, 58). False witnesses were liable to punishment (Deut. 19:16-21). It was also an offence to refuse to bear witness (Lev. 5:1).",
            "Among people with whom writing is not common the evidence of a transaction is given by some tangible memorial or significant ceremony: Abraham gave seven ewe-lambs to Abimelech as an evidence of his property in the well of Beersheba. Jacob raised a heap of stones, \"the heap of witness.\" as a boundary-mark between himself and Laban. (Genesis 21:30; 31:47,52) The tribes of Reuben and Gad raised an \"altar\" as a witness to the covenant between themselves and the rest of the nation. Joshua set up a stone as an evidence of the allegiance promised by Israel to God. (Joshua 22:10,26,34; 24:26,27) But written evidence was by no means unknown to the Jews. Divorce was to be proved by a written document. (24:1,3) In civil contracts, at least in later times documentary evidence was required and carefully preserved. (Isaiah 8:16; Jeremiah 32:10-16) On the whole the law was very careful to provide and enforce evidence for all its infractions and all transactions bearing on them. Among special provisions with respect to evidence are the following:",
            "+ Two witnesses at least are required to establish any charge. (Numbers 35:30; 17:6; John 8:17; 2 Corinthians 13:1) comp. 1Tim 5:19 + In the case of the suspected wife, evidence besides the husband's was desired. (Numbers 5:13) + The witness who withheld the truth was censured. (Leviticus 5:1) + False witness was punished with the penalty due to the offence which it sought to establish. + Slanderous reports and officious witness are discouraged. (Exodus 20:16; 23:1; Leviticus 18:16,18) etc. + The witnesses were the first executioners. (15:9; 17:7; Acts 7:58) + In case of an animal left in charge and torn by wild beasts, the keeper was to bring the carcass in proof of the fact and disproof of his own criminality. (Exodus 22:13) + According to Josephus, women and slaves were not admitted to bear testimony. In the New Testament the original notion of a witness is exhibited in the special form of one who attests his belief in the gospel by personal suffering. Hence it is that the use of the ecclesiastical term (\"martyr.\" the Greek word for \"witness,\" has arisen."
        ]
    },
    {
        "Word": "Witness of the Spirit",
        "Definitions": [
            "(Rom. 8:16), the consciousness of the gracious operation of the Spirit on the mind, \"a certitude of the Spirit's presence and work continually asserted within us\", manifested \"in his comforting us, his stirring us up to prayer, his reproof of our sins, his drawing us to works of love, to bear testimony before the world,\" etc."
        ]
    },
    {
        "Word": "Wizard",
        "Definitions": [
            "A pretender to supernatural knowledge and power, \"a knowing one,\" as the original Hebrew word signifies. Such an one was forbidden on pain of death to practise his deceptions (Lev. 19:31; 20:6, 27; 1 Sam. 28:3; Isa. 8:19; 19:3).",
            "[[1303]Divination; [1304]Magic, Magicians]"
        ]
    },
    {
        "Word": "Wolf",
        "Definitions": [
            "Heb. zeeb, frequently referred to in Scripture as an emblem of treachery and cruelty. Jacob's prophecy, \"Benjamin shall ravin as a wolf\" (Gen. 49:27), represents the warlike character of that tribe (see Judg. 19-21). Isaiah represents the peace of Messiah's kingdom by the words, \"The wolf also shall dwell with the lamb\" (Isa. 11:6). The habits of the wolf are described in Jer. 5:6; Hab. 1:8; Zeph. 3:3; Ezek. 22:27; Matt. 7:15; 10:16; Acts 20:29. Wolves are still sometimes found in Palestine, and are the dread of shepherds, as of old.",
            "There can be little doubt that the wolf of Palestine is the common Canis lupus, and that this is the animal so frequently mentioned in the Bible. (The wolf is a fierce animal of the same species as the dog, which it resembles. The common color is gray with a tinting of fawn, and the hair is long and black. The Syrian wolf is of lighter color than the wolf of Europe it is the dread of the shepherds of Palestine.--ED.) Wolves were doubtless far more common in biblical times than they are now, though they are occasionally seen by modern travellers. The following are the scriptural allusions to the wolf: Its ferocity is mentioned in (Genesis 49:27; Ezekiel 22:27); Habb 1:8; Matt 7:15 Its nocturnal habits, in (Jeremiah 5:6; Zephaniah 3:3); Habb 1:8 Its attacking sheep and lambs, (Matthew 10:16; Luke 10:3; John 10:12) Isaiah (Isaiah 11:6; 65:25) foretells the peaceful reign of the Messiah under the metaphor of a wolf dwelling with a lamb: cruel persecutors are compared with wolves. (Matthew 10:16; Acts 20:29)"
        ]
    },
    {
        "Word": "Woman",
        "Definitions": [
            "Was \"taken out of man\" (Gen. 2:23), and therefore the man has the preeminence. \"The head of the woman is the man;\" but yet honour is to be shown to the wife, \"as unto the weaker vessel\" (1 Cor. 11:3, 8, 9; 1 Pet. 3:7). Several women are mentioned in Scripture as having been endowed with prophetic gifts, as Miriam (Ex. 15:20), Deborah (Judg. 4:4, 5), Huldah (2 Kings 22:14), Noadiah (Neh. 6:14), Anna (Luke 2:36, 37), and the daughters of Philip the evangelist (Acts 21:8, 9). Women are forbidden to teach publicly (1 Cor. 14:34, 35; 1 Tim. 2:11, 12). Among the Hebrews it devolved upon women to prepare the meals for the household (Gen. 18:6; 2 Sam. 13:8), to attend to the work of spinning (Ex. 35:26; Prov. 31:19), and making clothes (1 Sam. 2:19; Prov. 31:21), to bring water from the well (Gen. 24:15; 1 Sam. 9:11), and to care for the flocks (Gen. 29:6; Ex. 2:16).",
            "The word \"woman,\" as used in Matt. 15:28, John 2:4 and 20:13, 15, implies tenderness and courtesy and not disrespect. Only where revelation is known has woman her due place of honour assigned to her.",
            "Origin and cause of the name -- Ge 2:23.",
            "Originally made",
            "By God in his own image. -- Ge 1:27.",
            "From one of Adam's ribs. -- Ge 2:21,22.",
            "For man. -- 1Co 11:9.",
            "To be an helpmeet for man. -- Ge 2:18,20.",
            "Subordinate to man. -- 1Co 11:3.",
            "To be the glory of man. -- 1Co 11:7.",
            "Deceived by Satan -- Ge 3:1-6; 2Co 11:3; 1Ti 2:14.",
            "Led man to disobey God -- Ge 3:6,11,12.",
            "Curse pronounced on -- Ge 3:16.",
            "Salvation promised through the seed of -- Ge 3:15; Isa 7:14.",
            "Safety in childbirth promised to the faithful and holy -- 1Ti 2:15.",
            "Characterised as",
            "Weaker than man. -- 1Pe 3:7.",
            "Timid. -- Isa 19:16; Jer 50:37; 51:30; Na 3:13.",
            "Loving and affectionate. -- 2Sa 1:26.",
            "Tender and constant to her offspring. -- Isa 49:15; La 4:10.",
            "To wear her hair long as a covering -- 1Co 11:15.",
            "Good and virtuous, described -- Pr 31:10-28.",
            "Virtuous, held in high estimation -- Ru 3:11; Pr 31:10,30.",
            "Frequently",
            "Fond of self-indulgence. -- Isa 32:9-11.",
            "Subtle and deceitful. -- Pr 7:10; Ec 7:26.",
            "Silly and easily led into error. -- 2Ti 3:6.",
            "Zealous in promoting superstition and idolatry. -- Jer 7:18; Eze 13:17,23.",
            "Active in instigating to iniquity. -- Nu 31:15,16; 1Ki 21:25; Ne 13:26.",
            "Generally wore a vail in the presence of the other sex -- Ge 24:65.",
            "Generally lived in a separated apartment or tent -- Ge 18:9; 24:67; Es 2:9,11.",
            "Submissive and respectful to husbands -- 1Pe 3:6; Ge 18:12.",
            "Of distinction",
            "Fair and graceful. -- Ge 12:11; 24:16; Song 1:8; Am 8:13.",
            "Haughty in their deportment. -- Isa 3:16.",
            "Fond of dress and ornaments. -- Isa 3:17-23.",
            "Wore their hair plaited and adorned with gold and pearls. -- Isa 3:24; 1Ti 2:9.",
            "Of the poorer classes swarthy from exposure to the sun -- Song 1:5,6.",
            "Young",
            "Called maids. -- Ex 2:8; Lu 8:51,52.",
            "Called damsels. -- Ge 24:55; Mr 5:39.",
            "Called virgins. -- Ge 24:16; La 1:4.",
            "Gay and merry. -- Jdj 11:34; 21:21; Jer 31:13; Zec 9:17.",
            "Kind and courteous to strangers. -- Ge 24:17.",
            "Fond of ornaments. -- Jer 2:32.",
            "Required to learn from and imitate their elders. -- Tit 2:4.",
            "Inherited parents' property when there was no male heir. -- Nu 27:8.",
            "Could not marry without consent of parents. -- Ge 24:3,4; 34:6; Ex 22:17.",
            "Not to be given in marriage considered a calamity. -- Jdj 11:37; Ps 78:63; Isa 4:1.",
            "Often taken captive. -- La 1:18; Eze 30:17,18.",
            "Punishment for seducing, when betrothed. -- De 22:23-27.",
            "Punishment for seducing when not betrothed. -- Ex 22:16,17; De 22:28,29.",
            "Often treated with great cruelty in war. -- De 32:25; La 2:21; 5:11.",
            "Of distinction, dressed in robes of various colours. -- 2Sa 13:18; Ps 45:14.",
            "Were required to hear and obey the law -- Jos 8:35.",
            "Had a court of the tabernacle assigned to them -- Ex 38:8; 1Sa 2:2.",
            "Allowed to join in the temple-music from the time of David -- 1Ch 25:5,6; Ezr 2:65; Ne 7:67.",
            "Often engaged in",
            "Domestic employments. -- Ge 18:6; Pr 31:15.",
            "Agriculture. -- Ru 2:8; Song 1:6.",
            "Tending sheep. -- Ge 29:9; Ex 2:16.",
            "Drawing and carrying water. -- Ge 24:11,13,15,16; 1Sa 9:11; Joh 4:7.",
            "Grinding corn. -- Mt 24:41; Lu 17:35.",
            "Spinning. -- Pr 31:13,14.",
            "Embroidery. -- Pr 31:22.",
            "Celebrating the victories of the nation. -- Ex 15:20,21; Jdj 11:34; 1Sa 18:6,7.",
            "Attending funerals as mourners. -- Jer 9:17,20.",
            "Vows of, when married not binding upon the husband -- Nu 30:6-8.",
            "Unfaithfulness of, when married found out by the waters of jealousy -- Nu 5:14-28.",
            "Punishment for injuring, when with child -- Ex 21:22-25.",
            "To be governed by, considered a calamity by the Jews -- Isa 3:12.",
            "To be slain by, considered a great disgrace -- Jdj 9:54.",
            "Considered a valuable booty in war -- De 20:14; 1Sa 30:2.",
            "Often treated with great cruelty in war -- 2Ki 8:12; La 5:11; Eze 9:6; Ho 13:16.",
            "Illustrative",
            "(Gloriously arrayed,) of the Church of Christ. -- Ps 45:13; Ga 4:26; Re 12:1.",
            "(Delicate,) of backsliding Israel. -- Jer 6:2.",
            "(Chaste and holy,) of saints. -- Song 1:3; 2Co 11:2; Re 14:4.",
            "(Lewd,) of the Roman apostasy. -- Re 17:4,18.",
            "(Wise,) of saints. -- Mt 25:1,2,4.",
            "(Foolish,) of mere professors. -- Mt 25:1-3.",
            "(At ease and careless,) of a state of carnal security. -- Isa 32:9,11.",
            "(Forsaken,) of Israel in her captivity. -- Isa 54:6."
        ]
    },
    {
        "Word": "Wood",
        "Definitions": [
            "See [669]FOREST.",
            "[[1305]Forest]"
        ]
    },
    {
        "Word": "Wood-offering",
        "Definitions": [
            "(Neh. 10:34; 13:31). It would seem that in the time of Nehemiah arrangements were made, probably on account of the comparative scarcity of wood, by which certain districts were required, as chosen by lot, to furnish wood to keep the altar fire perpetually burning (Lev. 6:13)."
        ]
    },
    {
        "Word": "Wool",
        "Definitions": [
            "One of the first material used for making woven cloth (Lev. 13:47, 48, 52, 59; 19:19). The first-fruit of wool was to be offered to the priests (Deut. 18:4). The law prohibiting the wearing of a garment \"of divers sorts, as of woollen and linen together\" (Deut. 22:11) may, like some other laws of a similar character, have been intended to express symbolically the separateness and simplicity of God's covenant people. The wool of Damascus, famous for its whiteness, was of great repute in the Tyrian market (Ezek. 27:18).",
            "was an article of the highest value among the Jews, as the staple material for the manufacture of clothing. (Leviticus 13:47; 22:11; Job 31:20; Proverbs 31:13; Ezekiel 34:3; Hosea 2:5) The importance of wool is incidentally shown by the notice that Mesha's tribute was paid in a certain number of rams \"with the wool.\" (2 Kings 3:1) The wool of Damascus was highly prized in the mart of Tyre. (Ezekiel 27:18)"
        ]
    },
    {
        "Word": "Word of God",
        "Definitions": [
            "(Heb. 4:12, etc.). The Bible so called because the writers of its several books were God's organs in communicating his will to men. It is his \"word,\" because he speaks to us in its sacred pages. Whatever the inspired writers here declare to be true and binding upon us, God declares to be true and binding. This word is infallible, because written under the guidance of the Holy Spirit, and therefore free from all error of fact or doctrine or precept. (See [670]INSPIRATION; [671]BIBLE.) All saving knowledge is obtained from the word of God. In the case of adults it is an indispensable means of salvation, and is efficacious thereunto by the gracious influence of the Holy Spirit (John 17:17; 2 Tim. 3:15, 16; 1 Pet. 1:23)."
        ]
    },
    {
        "Word": "Word, The",
        "Definitions": [
            "(Gr. Logos), one of the titles of our Lord, found only in the writings of John (John 1:1-14; 1 John 1:1; Rev. 19:13). As such, Christ is the revealer of God. His office is to make God known. \"No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him\" (John 1:18). This title designates the divine nature of Christ. As the Word, he \"was in the beginning\" and \"became flesh.\" \"The Word was with God \" and \"was God,\" and was the Creator of all things (comp. Ps. 33: 6; 107:20; 119:89; 147:18; Isa. 40:8)."
        ]
    },
    {
        "Word": "Works, Covenant of",
        "Definitions": [
            "Entered into by God with Adam as the representative of the human race (comp. Gen. 9:11, 12; 17:1-21), so styled because perfect obedience was its condition, thus distinguishing it from the covenant of grace. (See COVENANT OF [672]WORKS.)"
        ]
    },
    {
        "Word": "Works, Good",
        "Definitions": [
            "The old objection against the doctrine of salvation by grace, that it does away with the necessity of good works, and lowers the sense of their importance (Rom. 6), although it has been answered a thousand times, is still alleged by many. They say if men are not saved by works, then works are not necessary. If the most moral of men are saved in the same way as the very chief of sinners, then good works are of no moment. And more than this, if the grace of God is most clearly displayed in the salvation of the vilest of men, then the worse men are the better.",
            "The objection has no validity. The gospel of salvation by grace shows that good works are necessary. It is true, unchangeably true, that without holiness no man shall see the Lord. \"Neither adulterers, nor thieves, nor covetous, nor drunkards\" shall inherit the kingdom of God.",
            "Works are \"good\" only when, (1) they spring from the principle of love to God. The moral character of an act is determined by the moral principle that prompts it. Faith and love in the heart are the essential elements of all true obedience. Hence good works only spring from a believing heart, can only be wrought by one reconciled to God (Eph. 2:10; James 2:18:22). (2.) Good works have the glory of God as their object; and (3) they have the revealed will of God as their only rule (Deut. 12:32; Rev. 22:18, 19).",
            "Good works are an expression of gratitude in the believer's heart (John 14:15, 23; Gal. 5:6). They are the fruits of the Spirit (Titus 2:10-12), and thus spring from grace, which they illustrate and strengthen in the heart.",
            "Good works of the most sincere believers are all imperfect, yet like their persons they are accepted through the mediation of Jesus Christ (Col. 3:17), and so are rewarded; they have no merit intrinsically, but are rewarded wholly of grace.",
            "Christ, an example of -- Joh 10:32; Ac 10:38.",
            "Called",
            "Good fruits. -- Jas 3:17.",
            "Fruits meet for repentance. -- Mt 3:8.",
            "Fruits of righteousness. -- Php 1:11.",
            "Works and labours of love. -- Heb 6:10.",
            "Are by Jesus Christ to the glory and praise of God -- Php 1:11.",
            "They alone, who abide in Christ can perform -- Joh 15:4,5.",
            "Wrought by God in us -- Isa 26:12; Php 2:13.",
            "The Scripture designed to lead us to -- 2Ti 3:16,17; Jas 1:25.",
            "To be performed in Christ's name -- Col 3:17.",
            "Heavenly wisdom is full of -- Jas 3:17.",
            "Justification unattainable by -- Ro 3:20; Ga 2:16.",
            "Salvation unattainable by -- Eph 2:8,9; 2Ti 1:9; Tit 3:5.",
            "Saints",
            "Created in Christ to. -- Eph 2:10.",
            "Exhorted to put on. -- Col 3:12-14.",
            "Are full of. -- Ac 9:36.",
            "Are zealous of. -- Tit 2:14.",
            "Should be furnished to all. -- 2Ti 3:17.",
            "Should be rich in. -- 1Ti 6:18.",
            "Should be careful to maintain. -- Tit 3:8,14.",
            "Should be established in. -- 2Th 2:17.",
            "Should be fruitful in. -- Col 1:10.",
            "Should be perfect in. -- Heb 13:21.",
            "Should be prepared to all. -- 2Ti 2:21.",
            "Should abound to all. -- 2Co 9:8.",
            "Should be ready to all. -- Tit 3:1.",
            "Should manifest, with meekness. -- Jas 3:13.",
            "Should provoke each other. -- Heb 10:24.",
            "Should avoid ostentation in. -- Mt 6:1-18.",
            "Bring to the light their. -- Joh 3:21.",
            "Followed into rest by their. -- Re 14:13.",
            "Holy women should manifest -- 1Ti 2:10; 5:10.",
            "God remembers -- Ne 13:14; Heb 6:9,10.",
            "Shall be brought into the judgment -- Ec 12:14; 2Co 5:10.",
            "In the judgment, will be an evidence of faith -- Mt 25:34-40; Jas 2:14-20.",
            "Ministers should",
            "Be patterns of. -- Tit 2:7.",
            "Exhort to. -- 1Ti 6:17,18; Tit 3:1,8,14.",
            "God is glorified by. -- Joh 15:8.",
            "Designed to lead others to glorify God. -- Mt 5:16; 1Pe 2:12.",
            "A blessing attends. -- Jas 1:25.",
            "The wicked reprobate to. -- Tit 1:16.",
            "Illustrated. -- Joh 15:5."
        ]
    },
    {
        "Word": "Worm",
        "Definitions": [
            "(1.) Heb. sas (Isa. 51:8), denotes the caterpillar of the clothes-moth.",
            "(2.) The manna bred worms (tola'im), but on the Sabbath there was not any worm (rimmah) therein (Ex. 16:20, 24). Here these words refer to caterpillars or larvae, which feed on corrupting matter.",
            "These two Hebrew words appear to be interchangeable (Job 25:6; Isa. 14:11). Tola'im in some places denotes the caterpillar (Deut. 28:39; Jonah 4:7), and rimmah, the larvae, as bred from putridity (Job 17:14; 21:26; 24:20). In Micah 7:17, where it is said, \"They shall move out of their holes like worms,\" perhaps serpents or \"creeping things,\" or as in the Revised Version, \"crawling things,\" are meant.",
            "The word is used figuratively in Job 25:6; Ps. 22:6; Isa. 41:14; Mark 9:44, 46, 48; Isa. 66:24.",
            "the representative in the Authorized Version of several Hebrew words. Sas, which occurs in (Isaiah 51:18) probably denotes some particular species of moth, whose larva is injurious to wool. Rimmah, (Exodus 16:20) points evidently to various kinds of maggots and the larvae of insects which feed on putrefying animal matter, rather than to earthworms. Toleah is applied in (28:39) to some kinds of larvae destructive to the vines. In (Job 19:26; 21:26; 24:20) there is an allusion to worms (insect larvae) feeding on the dead bodies of the buried. There is the same allusion in (Isaiah 66:24) which words are applied by our Lord, (Mark 9:44,46,48) metaphorically to the torments of the guilty in the world of departed spirits. The valley of Hinnom near Jerusalem, where the filth of the city was cast, was alive with worms. The death of Herod Agrippa I, was caused by worms. (Acts 12:23)"
        ]
    },
    {
        "Word": "Wormwood",
        "Definitions": [
            "Heb. la'anah, the Artemisia absinthium of botanists. It is noted for its intense bitterness (Deut. 29:18; Prov. 5:4; Jer. 9:15; Amos 5:7). It is a type of bitterness, affliction, remorse, punitive suffering. In Amos 6:12 this Hebrew word is rendered \"hemlock\" (R.V., \"wormwood\"). In the symbolical language of the Apocalypse (Rev. 8:10, 11) a star is represented as falling on the waters of the earth, causing the third part of the water to turn wormwood.",
            "The name by which the Greeks designated it, absinthion, means \"undrinkable.\" The absinthe of France is distilled from a species of this plant. The \"southernwood\" or \"old man,\" cultivated in cottage gardens on account of its fragrance, is another species of it.",
            "Four kinds of wormwood are found in Palestine-- Artemisia nilotica, A. Judaica, A. fructicosa and A. cinerea . The word occurs frequently in the Bible, and generally in a metaphorical sense. In (Jeremiah 9:15; 23:15; Lamentations 3:15,19) wormwood is symbolical of bitter calamity and sorrow; unrighteous judges are said to \"turn judgment to wormwood.\" (Amos 5:7) The Orientals typified sorrows, cruelties and calamities of any kind by plants of a poisonous or bitter nature."
        ]
    },
    {
        "Word": "Worship",
        "Definitions": [
            "Homage rendered to God which it is sinful (idolatry) to render to any created being (Ex. 34:14; Isa. 2:8). Such worship was refused by Peter (Acts 10:25, 26) and by an angel (Rev. 22:8, 9)."
        ]
    },
    {
        "Word": "Worshipper",
        "Definitions": [
            "(Gr. neocoros = temple-sweeper (Acts 19:35) of the great goddess Diana). This name neocoros appears on most of the extant Ephesian coins",
            "a translation of the Greek word neocoros, used once only, (Acts 19:35) in the margin, \"temple-keeper.\" The neocoros was originally an attendant in a temple probably intrusted with its charge. The term neocoros became thus applied to cities or communities which undertook the worship of particular emperors even during their lives. The first occurrence of the term in connection with Ephesus is on coins of the age of Nero, A.D. 54-68."
        ]
    },
    {
        "Word": "Wrestle",
        "Definitions": [
            "(Eph. 6:12). See [673]GAMES."
        ]
    },
    {
        "Word": "Writing",
        "Definitions": [
            "The art of writing must have been known in the time of the early Pharaohs. Moses is commanded \"to write for a memorial in a book\" (Ex. 17:14) a record of the attack of Amalek. Frequent mention is afterwards made of writing (28:11, 21, 29, 36; 31:18; 32:15, 16; 34:1, 28; 39:6, 14, 30). The origin of this art is unknown, but there is reason to conclude that in the age of Moses it was well known. The inspired books of Moses are the most ancient extant writings, although there are written monuments as old as about B.C. 2000. The words expressive of \"writing,\" \"book,\" and \"ink,\" are common to all the branches or dialects of the Semitic language, and hence it has been concluded that this art must have been known to the earliest Semites before they separated into their various tribes, and nations, and families.",
            "\"The Old Testament and the discoveries of Oriental archaeology alike tell us that the age of the Exodus was throughout the world of Western Asia an age of literature and books, of readers and writers, and that the cities of Palestine were stored with the contemporaneous records of past events inscribed on imperishable clay. They further tell us that the kinsfolk and neighbours of the Israelites were already acquainted with alphabetic writing, that the wanderers in the desert and the tribes of Edom were in contact with the cultured scribes and traders of Ma'in [Southern Arabia], and that the house of bondage' from which Israel had escaped was a land where the art of writing was blazoned not only on the temples of the gods, but also on the dwellings of the rich and powerful.\", Sayce. (See [674]DEBIR; [675]PHOENICIA.)",
            "The \"Book of the Dead\" was a collection of prayers and formulae, by the use of which the souls of the dead were supposed to attain to rest and peace in the next world. It was composed at various periods from the earliest time to the Persian conquest. It affords an interesting glimpse into the religious life and system of belief among the ancient Egyptians. We learn from it that they believed in the existence of one Supreme Being, the immortality of the soul, judgement after death, and the resurrection of the body. It shows, too, a high state of literary activity in Egypt in the time of Moses. It refers to extensive libraries then existing. That of Ramessium, in Thebes, e.g., built by Rameses II., contained 20,000 books.",
            "When the Hebrews entered Canaan it is evident that the art of writing was known to the original inhabitants, as appears, e.g., from the name of the city Debir having been at first Kirjath-sepher, i.e., the \"city of the book,\" or the \"book town\" (Josh. 10:38; 15:15; Judg. 1:11).",
            "The first mention of letter-writing is in the time of David (2 Sam. 11:14, 15). Letters are afterwards frequently spoken of (1 Kings 21:8, 9, 11; 2 Kings 10:1, 3, 6, 7; 19:14; 2 Chr. 21:12-15; 30:1, 6-9, etc.).",
            "There is no account in the Bible of the origin of writing. That the Egyptians in the time of Joseph were acquainted with writing of a certain kind there is evidence to prove, but there is nothing to show that up to this period the knowledge extended to the Hebrew family. At the same time there is no evidence against it. Writing is first distinctly mentioned in (Exodus 17:14) and the connection clearly implies that it was not then employed for the first time but was so familiar as to be used for historic records. It is not absolutely necessary to infer from this that the art of writing was an accomplishment possessed by every Hebrew citizen. If we examine the instances in which writing is mentioned in connection with individuals, we shall find that in all cases the writers were men of superior position. In (Isaiah 29:11,12) there is clearly a distinction drawn between the man who was able to read and the man who was not, and it seems a natural inference that the accomplishments of reading and writing were not widely spread among the people, when we find that they are universally attributed to those of high rank or education-kings, priests, prophets and professional scribes. In the name Kirjathsepher (book-town), (Joshua 15:15) there is an indication of a knowledge of writing among the Phoenicians. The Hebrews, then, a branch of the great Semitic family, being in possession of the art of writing, according to their own historical records, at a very early period, the further questions arise, what character they made use of, and whence they obtained it. Recent investigations have shown that the square Hebrew character is of comparatively modern date, and has been formed from a more ancient type by a gradual process of development. What then was this ancient type? Most probably the Phoenician. Pliny was of opinion that letters were of Assyrian origin. Dioderus Siculus (v. 74) says that the Syrians invented letters, and from them the Phoenicians, having learned them transferred them to the Greeks. According to Tacitus (Ann. xi. 14,, Egypt was believed to be the source whence the Phoenicians got their knowledge. Be this as it may, to the Phoenicians, the daring seamen and adventurous colonizers of the ancient world the voice of tradition has assigned the honor of the invention of letters. Whether it came to them from an Aramean or an Egyptian source can at best he but the subject of conjecture. It may, however, be reasonably inferred that the ancient Hebrews derived from or shared with the Phoenicians the knowledge of writing and the use of letters. The names of the Hebrew letters indicate that they must have been the invention of a Shemitic people, and that they were moreover a pastoral people may be inferred from the same evidence. But whether or not the Phoenicians were the inventors of the Shemitic alphabet, there can be no doubt of their just claim to being its chief disseminators; and with this understanding we may accept the genealogy of alphabets as given by Gesenius, and exhibited in the accompanying table. The old Semitic alphabets may he divided into two principal classes:",
            "+ The Phoenician as it exists in the inscriptions in Cyprus, Malta, Carpentras, and the coins of Phoenicia and her colonies. From it are derived the Samaritan and the Greek character. + The Hebrew-Chaldee character; to which belong the Hebrew square character; the which has some traces of a cursive hand; the Estrangelo, or ancient Syriac; and the ancient Arabic or Cufic. It was probably about the first or second century after Christ that the square character assumed its present form; though in a question involved in so much uncertainty it is impossible to pronounce with great positiveness. The alphabet .--The oldest evidence on the subject of the Hebrew alphabet is derived from the alphabetical psalms and poems: Psal 25,34,37,111,112,119,145; (Proverbs 31:10-31; Lamentations 1:1-4) From these we ascertain that the number of the letters was twenty-two, as at present. The Arabic alphabet originally consisted of the same number. It has been argued by many that the alphabet of the Phoenicians at first consisted of only sixteen letters. The legend, as told by Pliny (vii. 56), is as follows; Cadmus brought with him into Greece sixteen letters; at the time of the Trojan war Palamedes added four others, theta, epsilon, phi, chi, and Simonides of Melos four more dzeta, eta, psi, omega. Divisions of words.--Hebrew was originally written, like most ancient languages, without any divisions between the words. The same is the case with the Phoenician inscriptions, The various readings in the LXX. show that, at the version was made, in the Hebrew MSS. which the translators used the words were written in a continuous series. The modern synagogue rolls and the MSS. of the Samaritan Pentateuch have no vowel-points, but the words are divided, and the Samaritan in this respect differs hut little from the Hebrew. Writing materials, etc.--The oldest documents which contain the writing of a Semitic race are probably the bricks of Nineveh and Babylon, on which are impressed the cuneiform Syrian inscriptions. There is, however, no evidence that they were ever used by the Hebrews. It is highly probable that the ancient as well as the most common material which the Hebrews used for writing was dressed skin in some form or other. We know that the dressing of skins was practiced by the Hebrews, (Exodus 25:5; Leviticus 13:48) and they may have acquired the knowledge of the art from the Egyptians, among whom if had attained great perfection, the leather-cutters constituting one of the principal subdivisions of the third caste. Perhaps the Hebrews may have borrowed among their either acquirements, the use of papyrus from the Egyptians, but of this we have no positive evidence. In the Bible the only allusions to the use of papyrus are in (2 John 1:12) where chartes (Authorized Version \"paper\") occurs, which refers especially to papyrus paper, and 3 Macc. 4:20, where charteria is found in the same sense. Herodotus, after telling us that the Ionians learned the art of writing from the Phoenicians, adds that they called their books skins, because they made use of sheep-skins and goat-skins when short of paper. Parchment was used for the MSS. of the Pentateuch in the time of Josephus, and the membranae of (2 Timothy 4:13) were skins of parchment. It was one of the provisions in the Talmud that the law should be written on the skins of clean animals, tame or wild, or even of clean birds. The skins when written upon were formed into rolls (megilloth). (Psalms 40:7) comp. Isai 34:4; Jere 36:14; Ezek 2:9; Zech 5:1 They were rolled upon one or two sticks and fastened with a thread, the ends of which were sealed. (Isaiah 29:11; Daniel 12:4; Revelation 5:1) etc. The rolls were generally written on one side only, except in (Ezekiel 2:9; Revelation 5:1) They were divided into columns (Authorized Version \"leaves,\") (Jeremiah 36:23) the upper margin was to be not less than three fingers broad, the lower not less than four; and a space of two fingers breadth was to be left between every two columns. But besides skins, which were used for the more permanent kinds of writing, tablets of wood covered with wax, (Luke 11:63) served for the ordinary purposes of life. Several of these were fastened together and formed volumes. They were written upon with a pointed style, (Job 19:24) sometimes of iron. (Psalms 45:1; Jeremiah 8:8; 17:1) For harder materials a graver, (Exodus 32:4; Isaiah 8:1) was employed. For parchment or skins a reed was used. (3 John 1:13) 3 Macc. 5:20. The ink, (Jeremiah 36:18) literally \"black,\" like the Greek melan, (2 Corinthians 3:3; 2 John 1:12; 3 John 1:13) was of lampblack dissolved in gall-juice. It was carried in an inkstand which was suspended at the girdle, (Ezekiel 9:2,3) as is done at the present day in the East. To professional scribes there are allusions in (Ezra 7:8; Psalms 45:1) 2 Esdr. 14:24."
        ]
    },
    {
        "Word": "Yarn",
        "Definitions": [
            "Found only in 1 Kings 10:28, 2 Chr. 1:16. The Heb. word mikveh, i.e., \"a stringing together,\" so rendered, rather signifies a host, or company, or a string of horses. The Authorized Version has: \"And Solomon had horses brought out of Egypt, and linen yarn: the king's merchants received the linen yarn at a price;\" but the Revised Version correctly renders: \"And the horses which Solomon had were brought out of Egypt; the king's merchants received them in droves, each drove at a price.\"",
            "The notice of yarn is contained in an extremely obscure passage in (1 Kings 10:28; 2 Chronicles 1:16) The Hebrew Received Text is questionable. Gesenius gives the sense of \"number\" as applying equally to the merchants and the horses: \"A band of the king's merchants bought a drove (of horses) at a price.\""
        ]
    },
    {
        "Word": "Year",
        "Definitions": [
            "Heb. shanah, meaning \"repetition\" or \"revolution\" (Gen. 1:14; 5:3). Among the ancient Egyptians the year consisted of twelve months of thirty days each, with five days added to make it a complete revolution of the earth round the sun. The Jews reckoned the year in two ways, (1) according to a sacred calendar, in which the year began about the time of the vernal equinox, with the month Abib; and (2) according to a civil calendar, in which the year began about the time of the autumnal equinox, with the month Nisan. The month Tisri is now the beginning of the Jewish year.",
            "the highest ordinary division of time. Two years were known to, and apparently used by, the Hebrews.",
            "+ A year of 360 days appears to have been in use in Noah's time. + The year used by the Hebrews from the time of the exodus may: be said to have been then instituted, since a current month, Abib, on the 14th day of which the first Passover was kept, was then made the first month of the year. The essential characteristics of this year can be clearly determined, though we cannot fix those of any single year. It was essentially solar for the offering of productions of the earth, first-fruits, harvest produce and ingathered fruits, was fixed to certain days of the year, two of which were in the periods of great feasts, the third itself a feast reckoned from one of the former days. But it is certain that the months were lunar, each commencing with a new moon. There must therefore have been some method of adjustment. The first point to be decided is how the commencement of each gear was fixed. Probably the Hebrews determined their new year's day by the observation of heliacal or other star-risings or settings known to mark the right time of the solar year. It follows, from the determination of the proper new moon of the first month, whether by observation of a stellar phenomenon or of the forwardness of the crops, that the method of intercalation can only have been that in use after the captivity,--the addition of a thirteenth month whenever the twelfth ended too long before the equinox for the offering of the first-fruits to be made at the time fixed. The later Jews had two commencements of the year, whence it is commonly but inaccurately said that they had two years, the sacred year and the civil. We prefer to speak of the sacred and civil reckonings. The sacred reckoning was that instituted at the exodus, according to which the first month was Abib; by the civil reckoning the first month was the seventh. The interval between the two commencements was thus exactly half a year. It has been supposed that the institution at the time of the exodus was a change of commencement, not the introduction of a new year, and that thenceforward the year had two beginnings, respectively at about the vernal and the autumnal equinox. The year was divided into-- + Seasons . Two seasons are mentioned in the Bible, \"summer\" and \"winter.\" The former properly means the time of cutting fruits, the latter that, of gathering fruits; they are therefore originally rather summer and autumn than summer and winter. But that they signify ordinarily the two grand divisions of the year, the warm and cold seasons, is evident from their use for the whole year in the expression \"summer and winter.\" (Psalms 74:17; Zechariah 14:18) + Months . [MONTHS] + Weeks . [WEEKS]"
        ]
    },
    {
        "Word": "Yeshebi",
        "Definitions": [
            "The Hebrew word rendered \"inhabitants\" in Josh. 17:7, but probably rather the name of the village Yeshepheh, probably Yassuf, 8 miles south of Shechem."
        ]
    },
    {
        "Word": "Yoke",
        "Definitions": [
            "(1.) Fitted on the neck of oxen for the purpose of binding to them the traces by which they might draw the plough, etc. (Num. 19:2; Deut. 21:3). It was a curved piece of wood called 'ol.",
            "(2.) In Jer. 27:2; 28:10, 12 the word in the Authorized Version rendered \"yoke\" is motah, which properly means a \"staff,\" or as in the Revised Version, \"bar.\"",
            "These words in the Hebrew are both used figuratively of severe bondage, or affliction, or subjection (Lev. 26:13; 1 Kings 12:4; Isa. 47:6; Lam. 1:14; 3:27). In the New Testament the word \"yoke\" is also used to denote servitude (Matt. 11:29, 30; Acts 15:10; Gal. 5:1).",
            "(3.) In 1 Sam. 11:7, 1 Kings 19:21, Job 1:3 the word thus translated is tzemed, which signifies a pair, two oxen yoked or coupled together, and hence in 1 Sam. 14:14 it represents as much land as a yoke of oxen could plough in a day, like the Latin jugum. In Isa. 5:10 this word in the plural is translated \"acres.\"",
            "+ A well-known implement of husbandry, frequently used metaphorically for subjection, e.g. (1 Kings 12:4,9-11; Isaiah 9:4; Jeremiah 5:5) hence an \"iron yoke\" represents an unusually galling bondage. (28:48; Jeremiah 28:13) + A pair of oxen, so termed as being yoked together. (1 Samuel 11:7; 1 Kings 19:19,21) The Hebrew term is also applied to asses, (Judges 19:10) and mules, (2 Kings 5:17) and even to a couple of riders. (Isaiah 21:7) + The term is also applied to a certain amount of land, (1 Samuel 14:14) equivalent to that which a couple of oxen could plough in a day, (Isaiah 5:10) (Authorized Version \"acre\"), corresponding to the Latin jugum ."
        ]
    },
    {
        "Word": "Yoke-fellow",
        "Definitions": [
            "(Phil. 4:3), one of the apostle's fellow-labourers. Some have conjectured that Epaphroditus is meant. Wyckliffe renders the phrase \"the german felowe\", i.e., \"thee, germane [=genuine] comrade.\""
        ]
    },
    {
        "Word": "Zaanaim",
        "Definitions": [
            "Wanderings; the unloading of tents, so called probably from the fact of nomads in tents encamping amid the cities and villages of that region, a place in the north-west of Lake Merom, near Kedesh, in Naphtali. Here Sisera was slain by Jael, \"the wife of Heber the Kenite,\" who had pitched his tent in the \"plain [R.V., 'as far as the oak'] of Zaanaim\" (Judg. 4:11).",
            "It has been, however, suggested by some that, following the LXX. and the Talmud, the letter b, which in Hebrew means \"in,\" should be taken as a part of the word following, and the phrase would then be \"unto the oak of Bitzanaim,\" a place which has been identified with the ruins of Bessum, about half-way between Tiberias and Mount Tabor.",
            "(removings), The plain of, or more accurately, \"the oak by Zaanaim,\" a tree-probably a sacred tree--mentioned as marking the spot near which Heber the Kenite was encamped when Sisera took refuge in his tent. (Judges 4:11) Its situation is defined as \"near Kedesh,\" i.e. Kedesh-naphtali, the name of which still lingers on the high ground north of Safed and two or three miles west of the lake of el-Huleh (waters of Merom). This whole region abounds in oaks."
        ]
    },
    {
        "Word": "Zaanan",
        "Definitions": [
            "Place of flocks, mentioned only in Micah 1:11. It may be identified with Zenan, in the plain country of Judah (Josh. 15:37).",
            "[[1309]Zenan]"
        ]
    },
    {
        "Word": "Zaanannim",
        "Definitions": [
            "=Zaanaim, (Josh. 19:33).",
            "movings; a person asleep"
        ]
    },
    {
        "Word": "Zaavan",
        "Definitions": [
            "Terror, one of the \"dukes of Edom\" (Gen. 36:27); called also Zavan (1 Chr. 1:42).",
            "trembling"
        ]
    },
    {
        "Word": "Zabad",
        "Definitions": [
            "Gift. (1.) One of David's valiant men (1 Chr. 11:41), the descendant of Ahlai, of the \"children of Sheshan\" (2:31).",
            "(2.) A descendant of Tahath (7:21).",
            "(3.) The son of Shemath. He conspired against Joash, king of Judah, and slew him (2 Chr. 24:25, 26). He is called also Jozachar (2 Kings 12:21).",
            "(4.) Ezra 10:27.",
            "(5.) Ezra 10:33.",
            "(6.) Ezra 10:43.",
            "dowry; endowed",
            "(gift).",
            "+ Son of Nathan son of Attai, son of Ahlai Sheshan's daughter, (1 Chronicles 2:31-37) and hence called son of Ahlai. (1 Chronicles 11:41) (B.C. 1046.) He was one of David's mighty men but none of his deeds have been recorded. The chief interest connected with him is in his genealogy, which is of considerable importance in a chronological point of view. + An Ephraimite, if the text of (1 Chronicles 7:21) Isa correct. + Son of Shimeath, an Ammonitess; an assassin who, with Jehozabad, slew King Joash, according to (2 Chronicles 24:26) (B.C. 840); but in (2 Kings 12:21) his name is written, probably more correctly, [1310]Jozachar. + A layman of Israel, of the sons of Zattu, who put away his foreign wife at Ezra's command. (Ezra 10:27) (B.C. 458.) + One of the descendants of Hashum who had married a foreign wife after the captivity. (Ezra 10:33) (B.C. 458.) + One of the sons of Nebo whose name is mentioned under the same circumstances as the two preceding. (Ezra 10:43)"
        ]
    },
    {
        "Word": "Zabbai",
        "Definitions": [
            "Wanderer; pure. (1.) Ezra 10:28.",
            "(2.) The father of Baruch, who \"earnestly repaired\" part of the wall of Jerusalem (Neh. 3:20; marg., \"Zaccai\").",
            "flowing",
            "(pure).",
            "+ One of the descendants of Bebai who had married a foreign wife in the days of Ezra. (Ezra 10:28) (B.C. 458.) + Father of Baruch who assisted Nehemiah in rebuilding the city wall. (Nehemiah 3:20) (B.C. before 446.)"
        ]
    },
    {
        "Word": "Zabbud",
        "Definitions": [
            "Gift, Ezra 8:14.",
            "(given) one of the sons of Bigvai, who returned in the second caravan with Ezra. (Ezra 8:14) (B.C. 459.)"
        ]
    },
    {
        "Word": "Zabdi",
        "Definitions": [
            "Gift of Jehovah. (1.) An ancestor of Achan (Josh. 7:1, 17, 18). He is probably the \"Zimri\" of 1 Chr. 2:6.",
            "(2.) A Benjamite (1 Chr. 8:19).",
            "(3.) Called \"the Shiphmite,\" one of David's officers, who had charge of his vineyards (1 Chr. 27:27).",
            "(4.) A Levite, one of the sons of Asaph (Neh. 11:17); probably the same as Zichri (1 Chr. 9:15), and Zaccur (Neh. 12:35).",
            "same as Zabad",
            "(my gift).",
            "+ Son of Zerah the son of Judah, and ancestor of Achan. (Joshua 7:1,17,18) (B.C. before 1480.) + A Benjamite, of the sons of Shimhi. (1 Chronicles 8:19) (B.C. about 1442.) + David's officer over the produce of the vineyards for the wine-cellars. (1 Chronicles 21:27) (B.C. 1043.) + Son of Asaph the minstrel, (Nehemiah 11:17) called [1311]Zaccur in (Nehemiah 12:35) and [1312]Zichri in (1 Chronicles 9:15) (B.C. before 446.)"
        ]
    },
    {
        "Word": "Zabdiel",
        "Definitions": [
            "Gift of God. (1.) The father of Jashobeam, who was one of David's officers (1 Chr. 27:2).",
            "(2.) An overseer of the priests after the Captivity (Neh. 11:14).",
            "(gift of God).",
            "+ Father of Jashobeam, a chief of David's guard. (1 Chronicles 27:2) (B.C. before 1046.) + A priest, son of the great men or as the margin gives it, \"Haggedolim.\" (Nehemiah 11:14) (B.C. 459.)"
        ]
    },
    {
        "Word": "Zabud",
        "Definitions": [
            "Gift, the son of Nathan, who was \"king's friend\" in the court of Solomon (1 Kings 4:5).",
            "(given), son of Nathan, (1 Kings 4:5) is described as a priest (Authorized Version \"principal officer\"), and as holding at the court of Solomon the confidential post of \"king's friend,\" which had been occupied by Hushai the Archite during the reign of David. (2 Samuel 15:37; 16:16; 1 Chronicles 27:33) (B.C. 1012.)"
        ]
    },
    {
        "Word": "Zabulon",
        "Definitions": [
            "(Matt. 4:13, 15; Rev. 7:8). See [676]ZEBULUN.",
            "the Greek form of the name Zebulun. (Matthew 4:13; 15; Revelation 7:8)"
        ]
    },
    {
        "Word": "Zaccai",
        "Definitions": [
            "Pure, one whose \"sons\" returned with Zerubbabel to Jerusalem (Ezra 2:9; Neh. 7:14). (See [677]ZABBAI.)",
            "pure meat; just",
            "(pure). The sons of Zaccai to the number of 760, returned with Zerrubbabel. (Ezra 2:9; Nehemiah 7:14) (B.C. before 536.)"
        ]
    },
    {
        "Word": "Zacchaeus",
        "Definitions": [
            "Pure, a superintendant of customs; a chief tax-gather (publicanus) at Jericho (Luke 19:1-10). \"The collection of customs at Jericho, which at this time produced and exported a considerable quantity of balsam, was undoubtedly an important post, and would account for Zacchaeus being a rich man.\" Being short of stature, he hastened on before the multitude who were thronging about Christ as he passed through Jericho on his way to Jerusalem, and climbed up a sycamore tree that he might be able to see him. When our Lord reached the spot he looked up to the publican among the branches, and addressing him by name, told him to make haste and come down, as he intended that day to abide at his house. This led to the remarkable interview recorded by the evangelist, and to the striking parable of the ten pounds (Luke 19:12-27). At Er-riha (Jericho) there is a large, venerable looking square tower, which goes by the traditional name of the House of Zacchaeus.",
            "(pure), a tax-collector near Jericho, who, being short in stature climbed up into a sycamore tree in order to obtain a sight of Jesus as he passed through that place. (Luke 19:1-10) Zacchaeus was a Jew, as may be inferred from his name and from the fact that the Saviour speaks of him expressly as \"a son of Abraham.\" The term which designates his office -\"the chief among the publicans\" -is unusual, but describes him, no doubt, as the superintendent of customs or tribute in the district of Jericho, where he lived. The office must have been a lucrative one in such a region, and it is not strange that Zacchaeus is mentioned by the evangelists as a rich man. The Saviour spent the night probably in the house of Zacchaeus, and the next day pursued his journey. He was in the caravan from Galilee which was going to Jerusalem to keep the Passover."
        ]
    },
    {
        "Word": "Zaccur",
        "Definitions": [
            "Mindful. (1.) Father of Shammua, who was one of the spies sent out by Moses (Num. 13:4).",
            "(2.) A Merarite Levite (1 Chr. 24:27).",
            "(3.) A son of Asaph, and chief of one of the courses of singers as arranged by David (1 Chr. 25:2, 10).",
            "(4.) Son of Imri (Neh. 3:2).",
            "(5.) A Levite (Neh. 10:12).",
            "(6.) The son of Mattaniah (Neh. 13:13).",
            "of the male kind; mindful",
            "(mindful).",
            "+ Father of Shammua, the Reubenite spy. (Numbers 13:4) (B.C. 1451.) + A Merarite Levite, son of Jaaziah. (1 Chronicles 24:27) + Son of Asaph the singer. (1 Chronicles 25:2,10; Nehemiah 12:35) + The son of Imri who assisted Nehemiah in rebuilding the city wall. (Nehemiah 3:2) (B.C. 446.) + A Levite, or family of Levites, who signed the covenant with Nehemiah. (Nehemiah 10:18) (B.C. 410.) + A Levite whose son or descendant Hanan was one of the treasurers over the treasuries appointed by Nehemiah. (Nehemiah 13:13)"
        ]
    },
    {
        "Word": "Zachariah",
        "Definitions": [
            "Remembered by the Lord. (1.) Son of Jeroboam II., king of Israel. On the death of his father there was an interregnum of ten years, at the end of which he succeeded to the throne, which he occupied only six months, having been put to death by Shallum, who usurped the throne. \"He did that which was evil in the sight of the Lord, as his fathers had done\" (2 Kings 14:29; 15:8-12). In him the dynasty of Jehu came to an end.",
            "(2.) The father of Abi, who was the mother of Hezekiah (2 Kings 18:2).",
            "memory of the Lord",
            "(remembered by Jehovah), or properly Zechariah.",
            "+ Son of Jeroboam II., fourteenth king of Israel, and the last of the house of Jehu. There is a difficulty about the date of his reign. Most chronologers assume an interregnum of eleven years between Jeroboam's death and Zachariah's accession. The latter event took place B.C. 772-1. His reign lasted only six months. He was killed in a conspiracy of which Shallum was the head, and by which the prophecy in (2 Kings 10:30) was accomplished, + The father of Abi or Abijah, Hezekiah's mother. (2 Kings 18:2)"
        ]
    },
    {
        "Word": "Zacharias",
        "Definitions": [
            "(1.) A priest of the course of Abia, the eighth of the twenty-four courses into which the priests had been originally divided by David (1 Chr. 23:1-19). Only four of these courses or \"families\" of the priests returned from the Exile (Ezra 2:36-39); but they were then re-distributed under the old designations. The priests served at the temple twice each year, and only for a week each time. Zacharias's time had come for this service. During this period his home would be one of the chambers set apart for the priests on the sides of the temple ground. The offering of incense was one of the most solemn parts of the daily worship of the temple, and lots were drawn each day to determine who should have this great honour, an honour which no priest could enjoy more than once during his lifetime.",
            "While Zacharias ministered at the golden altar of incense in the holy place, it was announced to him by the angel Gabriel that his wife Elisabeth, who was also of a priestly family, now stricken in years, would give birth to a son who was to be called John, and that he would be the forerunner of the long-expected Messiah (Luke 1:12-17). As a punishment for his refusing to believe this message, he was struck dumb and \"not able to speak until the day that these things should be performed\" (20). Nine months passed away, and Elisabeth's child was born, and when in answer to their inquiry Zacharias wrote on a \"writing tablet,\" \"His name is John,\" his mouth was opened, and he praised God (60-79). The child (John the Baptist), thus \"born out of due time,\" \"waxed strong in spirit\" (1:80).",
            "(2.) The \"son of Barachias,\" mentioned as having been slain between the temple and the altar (Matt. 23:35; Luke 11:51). \"Barachias\" here may be another name for Jehoiada, as some think. (See [678]ZECHARIAH.)",
            "(Greek form of Zechariah).",
            "+ Father of John the Baptist. (Luke 1:5) etc. He was a priest of the course of Abia. the eighth of the twenty-four courses who ministered at the temple in turn. He probably lived at Hebron. His wife's name was Elisabeth. John was born to them in their old age, and the promise of this son was communicated to Zacharias by an angel while he was offering incense and praying in the temple. + Son of Barachias, who, our Lord says, was slain by the Jews between the altar and the temple. (Matthew 23:35; Luke 11:61) There has been much dispute who this Zacharias was. Many of the Greek fathers have maintained that the father of John the Baptist is the person to whom our Lord alludes but there can be little or no doubt that the allusion is to Zechariah, the son of Jehoiada, (2 Chronicles 24:20,21) and he may have been called \"the son\" of Barachias from his grandfather. (B.C. 838.) He is mentioned as being the martyr last recorded in the Hebrew Scriptures (as Abel was the first) -d Chronicles being the last book in their canon."
        ]
    },
    {
        "Word": "Zacher",
        "Definitions": [
            "Memorial, a son of Jehiel (1 Chr. 8:31; 9:35); called Zechariah (9:37).",
            "(memorial), one of the sons of Jehiel, the father or founder of Gibeon, by his wife Maachah. (1 Chronicles 8:31) (B.C. about 1450.)"
        ]
    },
    {
        "Word": "Zadok",
        "Definitions": [
            "Righteous. (1.) A son of Ahitub, of the line of Eleazer (2 Sam. 8:17; 1 Chr. 24:3), high priest in the time of David (2 Sam. 20:25) and Solomon (1 Kings 4:4). He is first mentioned as coming to take part with David at Hebron (1 Chr. 12:27, 28). He was probably on this account made ruler over the Aaronites (27:17). Zadok and Abiathar acted as high priests on several important occasions (1 Chr. 15:11; 2 Sam. 15:24-29, 35, 36); but when Adonijah endeavoured to secure the throne, Abiathar went with him, and therefore Solomon \"thrust him out from being high priest,\" and Zadok, remaining faithful to David, became high priest alone (1 Kings 2:27, 35; 1 Chr. 29:22). In him the line of Phinehas resumed the dignity, and held it till the fall of Jerusalem. He was succeeded in his sacred office by his son Azariah (1 Kings 4:2; comp. 1 Chr. 6:3-9).",
            "(2.) The father of Jerusha, who was wife of King Uzziah, and mother of King Jotham (2 Kings 15:33; 2 Chr. 27:1).",
            "(3.) \"The scribe\" set over the treasuries of the temple by Nehemiah along with a priest and a Levite (Neh. 13:13).",
            "(4.) The sons of Baana, one of those who assisted in rebuilding the wall of Jerusalem (Neh. 3:4).",
            "just; justified",
            "(just).",
            "+ Son of Ahitub and one of the two chief priests in the time of David, Abiathar being the other. Zadok was of the house of Eleazar the son of Aaron, (1 Chronicles 24:3) and eleventh in descent from Aaron. (1 Chronicles 12:28) He joined David at Hebron after Saul's death, (1 Chronicles 12:28) and thenceforth his fidelity to David was inviolable. When Absalom revolted and David fled from Jerusalem, Zadok and all the Levites bearing the ark accompanied him. When Absalom was dead, Zadok and Abiathar were the persons who persuaded the elders of Judah to invite David to return. (2 Samuel 19:11) When Adonijah, in David's old age, set up for king, and had persuaded Joab, and Abiathar the priest, to join his party, Zadok was unmoved, and was employed by David to anoint Solomon to be king in his room. (1 Kings 1:34) For this fidelity he was rewarded by Solomon who \"thrust out Abiathar from being priest unto the Lord,\" and \"put in Zadok the priest\" in his room. (1 Kings 2:27,35) From this time, however, we hear little of him. Zadok and Abiathar were of nearly equal dignity. (2 Samuel 15:35,36; 19:11) The duties of the office were divided, Zadok ministered before the tabernacle at Gibeon, (1 Chronicles 16:39) Abiathar had the care of the ark at Jerusalem. + According to the genealogy of the high priests in (1 Chronicles 6:12) there was a second Zadok, son of a second Ahitub son of Amariah, about the time of King Ahaziah. It is probable that no such person as this second Zadok ever existed, but that the insertion of the two names is a copyist's error. + Father of Jerushah, the wife of King Uzziah and mother of King Jotham. (2 Kings 15:33; 2 Chronicles 27:1) + Son of Baana, and 5. Son of Immer, persons who repaired a portion of the wall in Nehemiah's time. (Nehemiah 3:4,29) + In (1 Chronicles 9:11) and Nehe 11:11 Mention is made, in a genealogy, of Zadok, the son of Meraioth, the son of Ahitub; but it can hardly be doubtful that Meraioth is inserted by the error of a copyist, and that Zadok the son of Ahitub is meant."
        ]
    },
    {
        "Word": "Zair",
        "Definitions": [
            "Little, a place probably east of the Dead Sea, where Joram discomfited the host of Edom who had revolted from him (2 Kings 8:21).",
            "little; afflicted; in tribulation",
            "(small), a place named in (2 Kings 8:21) only, in the account of Joram's expedition against the Edomites. It has been conjectured that Zair is identical with Zoar."
        ]
    },
    {
        "Word": "Zalmon",
        "Definitions": [
            "Shady. (1.) One of David's warriors, called the Ahohite (2 Sam. 23:28); called also Ilai (1 Chr. 11:29).",
            "(2.) A wood near Shechem, from which Abimelech and his party brought boughs and \"put them to the hold\" of Shechem, \"and set the hold on fire\" (Judg. 9:48). Probably the southern peak of Gerizim, now called Jebel Sulman. (See [679]SALMON.)",
            "his shade; his image",
            "(shady), an Ahohite one of David's guard. (2 Samuel 23:28)"
        ]
    },
    {
        "Word": "Zalmonah",
        "Definitions": [
            "Shady, one of the stations of the Israelites in the wilderness (Num. 33:41, 42).",
            "the shade; the sound of the number; his image",
            "(shady), a desert station of the Israelites, (Numbers 33:41) lies on the east side of Edom."
        ]
    },
    {
        "Word": "Zalmunna",
        "Definitions": [
            "One of the two kings of Midian whom the \"Lord delivered\" into the hands of Gideon. He was slain afterwards with Zebah (Judg. 8:5-21). (See [680]ZEBAH.)",
            "shadow; image; idol forbidden",
            "[[1313]Zebah]"
        ]
    },
    {
        "Word": "Zamzummims",
        "Definitions": [
            "A race of giants; \"a people great, and many, and tall, as the Anakims\" (Deut. 2:20, 21). They were overcome by the Ammonites, \"who called them Zamzummims.\" They belonged to the Rephaim, and inhabited the country afterwards occupied by the Ammonites. It has been conjectured that they might be Ham-zuzims, i.e., Zuzims dwelling in Ham, a place apparently to the south of Ashteroth (Gen. 14:5), the ancient Rabbath-ammon.",
            "projects of crimes; enormous crimes"
        ]
    },
    {
        "Word": "Zanoah",
        "Definitions": [
            "Marsh. (1.) A town in the low country or shephelah of Judah, near Zorah (Josh. 15:34). It was re-occupied after the return from the Captivity (Neh. 11:30). Zanu'ah in Wady Ismail, 10 miles west of Jerusalem, occupies probably the same site.",
            "(2.) A town in the hill country of Judah, some 10 miles to the south-west of Hebron (Josh. 15:56).",
            "forgetfulness; desertion",
            "(marsh).",
            "+ A town of Judah in the Shefelah or plain, (Joshua 15:34; Nehemiah 3:13; 11:30) possibly identical with Zanu'a . + A town of Judah in the highland district, (Joshua 15:66) not improbably identical with Sanute, about 10 miles south of Hebron. + In the genealogical lists of the tribe of Judah in 1 Chron., Jekuthiel is said to have been the father of Zanoah. ch. (1 Chronicles 4:18) As Zanoah is the name of a town of Judah, this mention of Bithiah probably points to some colonization of the place by Egyptians or by Israelites directly from Egypt."
        ]
    },
    {
        "Word": "Zaphnath-paaneah",
        "Definitions": [
            "The name which Pharaoh gave to Joseph when he raised him to the rank of prime minister or grand vizier of the kingdom (Gen. 41:45). This is a pure Egyptian word, and has been variously explained. Some think it means \"creator,\" or \"preserver of life.\" Brugsch interprets it as \"governor of the district of the place of life\", i.e., of Goshen, the chief city of which was Pithom, \"the place of life.\" Others explain it as meaning \"a revealer of secrets,\" or \"the man to whom secrets are revealed.\"",
            "one who discovers hidden things"
        ]
    },
    {
        "Word": "Zarephath",
        "Definitions": [
            "Smelting-shop, \"a workshop for the refining and smelting of metals\", a small Phoenician town, now Surafend, about a mile from the coast, almost midway on the road between Tyre and Sidon. Here Elijah sojourned with a poor widow during the \"great famine,\" when the \"heaven was shut up three years and six months\" (Luke 4:26; 1 Kings 17:10). It is called Sarepta in the New Testament (Luke 4:26).",
            "ambush of the mouth",
            "(smelting place), the residence of the prophet Elijah during the latter part of the drought. (1 Kings 17:9,10) It was near to, or dependent on, Zidon. It is represented by the modern village of Sura-fend . Of the old town considerable indications remain. One group of foundations is on a headland called Ain el-Kanatarah ; but the chief remains are south of this, and extend for a mile or more, with many fragments of columns, slabs and other architectural features. In the New Testament Zarephath appears under the Greek form of [1315]Sarepta. (Luke 4:26)"
        ]
    },
    {
        "Word": "Zaretan",
        "Definitions": [
            "When the Hebrews crossed the Jordan, as soon as the feet of the priests were dipped in the water, the flow of the stream was arrested. The point of arrest was the \"city of Adam beside Zaretan,\" probably near Succoth, at the mouth of the Jabbok, some 30 miles up the river from where the people were encamped. There the water \"stood and rose upon an heap.\" Thus the whole space of 30 miles of the river-bed was dry, that the tribes might pass over (Josh. 3:16, 17; comp. Ps. 104:3).",
            "tribulation; perplexity"
        ]
    },
    {
        "Word": "Zareth-shahar",
        "Definitions": [
            "The splendour of the dawn, a city \"in the mount of the valley\" (Josh. 13:19). It is identified with the ruins of Zara, near the mouth of the Wady Zerka Main, on the eastern shore of the Dead Sea, some 3 miles south of the Callirrhoe. Of this town but little remains. \"A few broken basaltic columns and pieces of wall about 200 yards back from the shore, and a ruined fort rather nearer the sea, about the middle of the coast line of the plain, are all that are left\" (Tristram's Land of Moab)."
        ]
    },
    {
        "Word": "Zarthan",
        "Definitions": [
            "A place near Succoth, in the plain of the Jordan, \"in the clay ground,\" near which Hiram cast the brazen utensils for the temple (1 Kings 7:46); probably the same as Zartan. It is also called Zeredathah (2 Chr. 4:17). (See [681]ZEREDA.)",
            "+ A place in the circle of Jordan, mentioned in connection with Succoth. (1 Kings 7:46) + It is also named in the account of the passage of the Jordan by the Israelites, (Joshua 3:18) where the authorized Version has Zaretan. + A place with the similar name of Zartanah. (1 Kings 4:12) + Further, Zeredathah, named in (2 Chronicles 4:17) only in specifying the situation of the foundries for the brass-work of Solomon's temple, is substituted for Zarthan; and this again is not impossibly identical with the Zererath of the story of Gideon. (Judges 7:22) All these spots agree in proximity to the Jordan, but beyond this we are absolutely at fault as to their position."
        ]
    },
    {
        "Word": "Zatthu",
        "Definitions": [
            "A sprout, Neh. 10:14.",
            "olive tree"
        ]
    },
    {
        "Word": "Zattu",
        "Definitions": [
            "Id., one whose descendants returned from the Captivity with Zerubbabel (Ezra 2:8; Neh. 7:13); probably the same as Zatthu.",
            "The sons of Zattu were a family of laymen of Israel who returned with Zerubbabel. (Ezra 2:8; Nehemiah 7:13)"
        ]
    },
    {
        "Word": "Zaza",
        "Definitions": [
            "Plenty, a descendant of Judah (1 Chr. 2:33).",
            "belonging to all",
            "one of the sons of Jonathan, a descendant of Jerahmeel. (1 Chronicles 2:33)"
        ]
    },
    {
        "Word": "Zeal",
        "Definitions": [
            "An earnest temper; may be enlightened (Num. 25:11-13; 2 Cor. 7:11; 9:2), or ignorant and misdirected (Rom. 10:2; Phil. 3:6). As a Christian grace, it must be grounded on right principles and directed to right ends (Gal. 4:18). It is sometimes ascribed to God (2 Kings 19:31; Isa. 9:7; 37:32; Ezek. 5:13).",
            "Christ an example of -- Ps 69:9; Joh 2:17.",
            "Godly sorrow leads to -- 2Co 7:10,11.",
            "Of saints, ardent -- Ps 119:139.",
            "Provokes others to do good -- 2Co 9:2.",
            "Should be exhibited",
            "In spirit. -- Ro 12:11.",
            "In well-doing. -- Ga 4:18; Tit 2:14.",
            "In desiring the salvation of others. -- Ac 26:29; Ro 10:1.",
            "In contending for the faith. -- Jude 1:3.",
            "In missionary labours. -- Ro 15:19,23.",
            "For the glory of God. -- Nu 25:11,13.",
            "For the welfare of saints. -- Col 4:13.",
            "Against idolatry. -- 2Ki 23:4-14.",
            "Sometimes wrongly directed -- 2Sa 21:2; Ac 22:3,4; Php 3:6.",
            "Sometimes not according to knowledge -- Ro 10:2; Ga 1:14; Ac 21:20.",
            "Ungodly men sometimes pretend to -- 2Ki 10:16; Mt 23:15.",
            "Exhortation to -- Ro 12:11; Re 3:19.",
            "Holy -- Exemplified",
            "Phinehas. -- Nu 25:11,13.",
            "Josiah. -- 2Ki 23:19-25.",
            "Apollos. -- Ac 18:25.",
            "Corinthians. -- 1Co 14:12.",
            "Epaphras. -- Col 4:12,13."
        ]
    },
    {
        "Word": "Zealots",
        "Definitions": [
            "A sect of Jews which originated with Judas the Gaulonite (Acts 5:37). They refused to pay tribute to the Romans, on the ground that this was a violation of the principle that God was the only king of Israel. They rebelled against the Romans, but were soon scattered, and became a lawless band of mere brigands. They were afterwards called Sicarii, from their use of the sica, i.e., the Roman dagger."
        ]
    },
    {
        "Word": "Zebadiah",
        "Definitions": [
            "Gift of Jehovah. (1.) A son of Asahel, Joab's brother (1 Chr. 27:7).",
            "(2.) A Levite who took part as one of the teachers in the system of national education instituted by Jehoshaphat (2 Chr. 17:7, 8).",
            "(3.) The son of Ishmael, \"the ruler of the house of Judah in all the king's matters\" (2 Chr. 19:8-11).",
            "(4.) A son of Beriah (1 Chr. 8:15).",
            "(5.) A Korhite porter of the Lord's house (1 Chr. 26:2). Three or four others of this name are also mentioned.",
            "portion of the Lord; the Lord is my portion",
            "+ A Benjamite of the sons of Beriah. (1 Chronicles 8:15) + A Benjamite of the sons of Elpaal. (1 Chronicles 8:17) + One of the sons of Jeroham of Gedor. (1 Chronicles 12:7) + Son of Asahel, the brother of Joab. (1 Chronicles 27:7) + Son of Michael, of the sons of Shephatiah. (Ezra 8:8) + A priest Of the sons of Immer, who had married a foreign wife after the return from Babylon. (Ezra 10:20) + Third son of Meshelemiah the Korhite. (1 Chronicles 26:3) + A Levite in the reign of Jehoshaphat. (2 Chronicles 17:8) + The son of Ishmael and prince of the house of Judah in the reign of Jehoshaphat. (2 Chronicles 19:11)"
        ]
    },
    {
        "Word": "Zebah",
        "Definitions": [
            "Man-killer, or sacrifice, one of the two kings who led the vast host of the Midianites who invaded the land of Israel, and over whom Gideon gained a great and decisive victory (Judg. 8). Zebah and Zalmunna had succeeded in escaping across the Jordan with a remnant of the Midianite host, but were overtaken at Karkor, probably in the Hauran, and routed by Gideon. The kings were taken alive and brought back across the Jordan; and confessing that they had personally taken part in the slaughter of Gideon's brothers, they were put to death (comp. 1 Sam. 12:11; Isa. 10:26; Ps. 83:11).",
            "victim; sacrifice",
            "and Zalmun'na (deprived of protection), the two \"kings\" of Midian who commanded the great invasion of Palestine, and who finally fell by the hand of Gideon himself. (Judges 8:5-21; Psalms 83:11) (B.C. 1250.) While Oreb and Zeeb, two of the inferior leaders of the incursion, had been slain, with a vast number of their people, by the Ephraimites, at the central fords of the Jordan the two kings had succeeded in making their escape by a passage farther to the north (probably the ford near Bethshean), and thence by the Wady Yabis, through Gilead, to Kurkor, high up on the Hauran. Here they sere reposing their with 15,000 men, a mere remnant of their huge horde, when Gideon overtook them. The people fled in dismay, and Gideon captured the two kings and brought them to his native village, Ophrah where he slew them because they had killed his brothers."
        ]
    },
    {
        "Word": "Zebaim",
        "Definitions": [
            "(Ezra 2:57; Neh. 7:59). \"Pochereth of Zebaim\" should be read as in the Revised Version, \"Pochereth-hazzebaim\" (\"snaring the antelopes\"), probably the name of some hunter.",
            "(the gazelles), mentioned in the catalogue of the families of \"Solomon's slaves\" who returned from the captivity with Zerubbabel. (Ezra 2:57; Nehemiah 7:59)"
        ]
    },
    {
        "Word": "Zebedee",
        "Definitions": [
            "A Galilean fisherman, the husband of Salome (q.v.), and the father of James and John, two of our Lord's disciples (Matt. 4:21; 27:56; Mark 15:40). He seems to have been a man of some position in Capernaum, for he had two boats (Luke 5:4) and \"hired servants\" (Mark 1:20) of his own. No mention is made of him after the call of his two sons by Jesus.",
            "abundant; portion",
            "(my gift) (Greek form of Zabdi) a fisherman of Galilee, the father of the apostles James the Great and John (Matthew 4:21) and the husband of Salome. (Matthew 27:56; Mark 15:40) He probably lived either at Bethsaida or in its immediate neighborhood. It has been inferred from the mention of his \"hired servants,\" (Mark 1:20) and from the acquaintance between the apostle John and Annas the high priest, (John 18:15) that the family of Zebedee were in easy circumstances. comp. (John 19:27) although not above manual labor. (Matthew 4:21) He appears only twice in the Gospel narrative, namely, in (Matthew 4:21,22; Mark 1:19,20) where he is seen in his boat with his two sons mending their nets."
        ]
    },
    {
        "Word": "Zeboim",
        "Definitions": [
            "Gazelles or roes. (1.) One of the \"five cities of the plain\" of Sodom, generally coupled with Admah (Gen. 10:19; 14:2; Deut. 29:23; Hos. 11:8). It had a king of its own (Shemeber), and was therefore a place of some importance. It was destroyed along with the other cities of the plain.",
            "(2.) A valley or rugged glen somewhere near Gibeah in Benjamin (1 Sam. 13:18). It was probably the ravine now bearing the name Wady Shakh-ed-Dub'a, or \"ravine of the hyena,\" north of Jericho.",
            "(3.) A place mentioned only in Neh. 11:34, inhabited by the Benjamites after the Captivity.",
            "(gazelles).",
            "+ One of the five cities of the \"plain\" or circle of Jordan. It is mentioned in (Genesis 10:19; 14:2,8; 29:23; Hosea 11:8) in each, of which passages it is either coupled with Admah or placed next it in the lists--perhaps represented by Talaa Sebaan, a name attached to extensive ruins on the high ground between the Dead Sea and Kerak . In (Genesis 14:2,8) the name is given more correctly in the Authorized Version ZEBOIIM. + The valley of Zeboim, a ravine or gorge, apparently east of Michmash, mentioned only in (1 Samuel 13:18) The road running from Michmash to the east is specified as \"the road of the border that looketh to the ravine of Zeboim toward the wilderness.\" The wilderness is no doubt the district of uncultivated mountain tops and sides which lies between the central district of Benjamin and the Jordan valley. In that very district there is a wild gorge bearing the name of Shuk ed-Dubba', ravine of the hyena, \"the exact equivalent of Ge hat-tsebo'im ."
        ]
    },
    {
        "Word": "Zebudah",
        "Definitions": [
            "Given, the wife of Josiah and mother of Jehoiakim (2 Kings 23:36).",
            "endowed; endowing",
            "(bestowed), wife of Josiah and mother of King Jehoiakim. (2 Kings 23:36) (B.C. 653.)"
        ]
    },
    {
        "Word": "Zebul",
        "Definitions": [
            "Habitation, the governor of Shechem under Abimelech (Judg. 9:28, 30, 36). He informed his master of the intention of the people of Shechem to transfer their allegiance to the Hivite tribe of Hamor. This led to Abimelech's destroying the city, when he put its entire population to the sword, and sowed the ruins with salt (Judg. 9:28-45).",
            "a habitation",
            "(habitation), chief man (Authorized Version \"ruler\") of the city of Shechem at the time of the contest between Abimelech and the native Canaanites. (Judges 9:28,30,36,41) (B.C. 1209.)"
        ]
    },
    {
        "Word": "Zebulonite",
        "Definitions": [
            "The designation of Elon, the judge who belonged to the tribe of Zebulun (Judg. 12:11, 12).",
            "a member of the tribe of Zebulun. (Judges 12:11,12) Applied only to Elon, the one judge produced by the tribe. (Judges 12:11,12)"
        ]
    },
    {
        "Word": "Zebulun",
        "Definitions": [
            "Dwelling, the sixth and youngest son of Jacob and Leah (Gen. 30:20). Little is known of his personal history. He had three sons (46:14).",
            "Zebulon, dwelling; habitation",
            "(a habitation), the tenth of the sons of Jacob, according to the order in which their births are enumerated, the sixth and last of Leah. (Genesis 30:20; 35:23; 46:14; 1 Chronicles 2:1) His birth is mentioned in (Genesis 30:19,20) Of the individual Zebulun nothing is recorded. The list of Genesis46 ascribes to him three sons, founders of the chief families of the tribe (comp.) (Numbers 26:26) at the time of the migration to Egypt. The tribe is not recorded to have taken part, for evil or good, in any of the events of the wandering or the conquest. The statement of Josephus is probably in the main correct, that it reached on the one side to the Lake of Gennesareth and on the other to Carmel and the Mediterranean. On the south it was bounded by Issachar, who lay in the great plain or valley of the Kishon; on the north it had Naphtali and Asher. Thus remote from the centre of government, Zebulun remains throughout the history with one exception, in the obscurity which envelops the whole of the northern tribes. That exception, however, is a remarkable one. The conduct of the tribe during the struggle with Sisera, when they fought with desperate valor side by side with their brethren of Naphtali, was such as to draw down the special praise of Deborah, who singles them out from cell the other tribes. (Judges 5:18)"
        ]
    },
    {
        "Word": "Zebulun, Lot of",
        "Definitions": [
            "In Galilee, to the north of Issachar and south of Asher and Naphtali (Josh. 19:10-16), and between the Sea of Galilee and the Mediterranean. According to ancient prophecy this part of Galilee enjoyed a large share of our Lord's public ministry (Isa. 9:1, 2; Matt. 4:12-16)."
        ]
    },
    {
        "Word": "Zebulun, Tribe of",
        "Definitions": [
            "Numbered at Sinai (Num. 1:31) and before entering Canaan (26:27). It was one of the tribes which did not drive out the Canaanites, but only made them tributary (Judg. 1:30). It took little interest in public affairs. It responded, however, readily to the summons of Gideon (6:35), and afterwards assisted in enthroning David at Hebron (1 Chr. 12:33, 40). Along with the other northern tribes, Zebulun was carried away into the land of Assyria by Tiglath-pileser (2 Kings 15:29).",
            "In Deborah's song the words, \"Out of Zebulun they that handle the pen of the writer\" (Judg. 5:14) has been rendered in the R.V., \"They that handle the marshal's staff.\" This is a questionable rendering. \"The word sopher (scribe' or 'writer') defines the word shebhet (rod' or pen') with which it is conjoined. The rod of the scribe' on the Assyrian monuments was the stylus of wood or metal, with the help of which the clay tablet was engraved, or the papyrus inscribed with characters. The scribe who wielded it was the associate and assistant of the lawgivers.'\" (Sayce)."
        ]
    },
    {
        "Word": "Zechariah",
        "Definitions": [
            "Jehovah is renowned or remembered. (1.) A prophet of Judah, the eleventh of the twelve minor prophets. Like Ezekiel, he was of priestly extraction. He describes himself (1:1) as \"the son of Berechiah.\" In Ezra 5:1 and 6:14 he is called \"the son of Iddo,\" who was properly his grandfather. His prophetical career began in the second year of Darius (B.C. 520), about sixteen years after the return of the first company from exile. He was contemporary with Haggai (Ezra 5:1).",
            "His book consists of two distinct parts, (1) chapters 1 to 8, inclusive, and (2) 9 to the end. It begins with a preface (1:1-6), which recalls the nation's past history, for the purpose of presenting a solemn warning to the present generation. Then follows a series of eight visions (1:7-6:8), succeeding one another in one night, which may be regarded as a symbolical history of Israel, intended to furnish consolation to the returned exiles and stir up hope in their minds. The symbolical action, the crowning of Joshua (6:9-15), describes how the kingdoms of the world become the kingdom of God's Christ.",
            "Chapters 7 and 8, delivered two years later, are an answer to the question whether the days of mourning for the destruction of the city should be any longer kept, and an encouraging address to the people, assuring them of God's presence and blessing.",
            "The second part of the book (ch. 9-14) bears no date. It is probable that a considerable interval separates it from the first part. It consists of two burdens.",
            "The first burden (ch. 9-11) gives an outline of the course of God's providential dealings with his people down to the time of the Advent.",
            "The second burden (ch. 12-14) points out the glories that await Israel in \"the latter day\", the final conflict and triumph of God's kingdom.",
            "(2.) The son or grandson of Jehoiada, the high priest in the times of Ahaziah and Joash. After the death of Jehoiada he boldly condemned both the king and the people for their rebellion against God (2 Chr. 24:20), which so stirred up their resentment against him that at the king's commandment they stoned him with stones, and he died \"in the court of the house of the Lord\" (24:21). Christ alludes to this deed of murder in Matt. 23:35, Luke 11:51. (See [682]ZACHARIAS [2].)",
            "(3.) A prophet, who had \"understanding in the seeing of God,\" in the time of Uzziah, who was much indebted to him for his wise counsel (2 Chr. 26:5).",
            "Besides these, there is a large number of persons mentioned in Scripture bearing this name of whom nothing is known.",
            "(4.) One of the chiefs of the tribe of Reuben (1 Chr. 5:7).",
            "(5.) One of the porters of the tabernacle (1 Chr. 9:21).",
            "(6.) 1 Chr. 9:37.",
            "(7.) A Levite who assisted at the bringing up of the ark from the house of Obededom (1 Chr. 15:20-24).",
            "(8.) A Kohathite Levite (1 Chr. 24:25).",
            "(9.) A Merarite Levite (1 Chr. 27:21).",
            "(10.) The father of Iddo (1 Chr. 27:21).",
            "(11.) One who assisted in teaching the law to the people in the time of Jehoshaphat (2 Chr. 17:7).",
            "(12.) A Levite of the sons of Asaph (2 Chr. 20:14).",
            "(13.) One of Jehoshaphat's sons (2 Chr. 21:2).",
            "(14.) The father of Abijah, who was the mother of Hezekiah (2 Chr. 29:1).",
            "(15.) One of the sons of Asaph (2 Chr. 29:13).",
            "(16.) One of the \"rulers of the house of God\" (2 Chr. 35:8).",
            "(17.) A chief of the people in the time of Ezra, who consulted him about the return from captivity (Ezra 8:16); probably the same as mentioned in Neh. 8:4,",
            "(18.) Neh. 11:12.",
            "(19.) Neh. 12:16.",
            "(20.) Neh. 12:35, 41.",
            "(21.) Isa. 8:2.",
            "same as Zachariah",
            "+ The eleventh in order of the twelve minor prophets. He is called in his prophecy the son of Berechiah and the grandson of Iddo, whereas in the book of Ezra, (Ezra 5:1; 6:14) he is said to have been the son of Iddo. It is natural to suppose as the prophet himself mentions his father's name, whereas the book of Ezra mentions only Iddo, that Berechiah had died early, and that there was now no intervening link between the grandfather and the grandson. Zechariah, like Jeremiah and Ezekiel before him, was priest as well as prophet. He seems to have entered upon his office while yet young, (Zechariah 2:4) and must have been born in Babylon whence he returned with the first caravan of exiles under Zerubbabel and Jeshua. It was in the eighth month, in the second year of Darius, that he first publicly discharged his office. In this he acted in concert with Haggai. Both prophets had the same great object before them; both directed all their energies to the building of the second temple. To their influence we find the rebuilding of the temple in a great measure ascribed. If the later Jewish accounts may be trusted, Zechariah, as well as Haggai, was a member of the Great Synagogue. The genuine writings of Zechariah help us but little in our estimate of his character. Some faint traces, however, we may observe in them, of his education in Babylon. He leans avowedly on the authority of the older prophets, and copies their expressions. Jeremiah especially seems to have been his favorite; and hence the Jewish saying that \"the spirit of Jeremiah dwelt in Zechariah.\" But in what may be called the peculiarities of his prophecy, he approaches more nearly to Ezekiel and Daniel. Like them he delights in visions; like them he uses symbols and allegories rather than the bold figures and metaphors which lend so much force and beauty to the writings of the earlier prophets. Generally speaking, Zechariah's style is pure, and remarkably free from Chaldaisms. + Son of Meshelemiah or Shelemiah a Korhite, and keeper of the north gate of the tabernacle of the congregation, (1 Chronicles 9:21) (B.C. 1043.) + One of the sons of Jehiel. (1 Chronicles 9:37) + A Levite of the second order in the temple band as arranged by David, appointed to play \"with psalteries on Alamoth.\" (1 Chronicles 15:18,20) (B.C. 1043.) + One of the princes of Judah in the reign of Jehoshaphat. (2 Chronicles 17:7) (B.C. 910.) + Son of the high priest Jehoiada, in the reign of Joash king of Judah (2 Chronicles 24:20) and therefore the king's cousin. After the death of Jehoiada, Zechariah probably succeeded to his office, and in attempting to check the reaction in favor of idolatry which immediately followed he fell a victim to a conspiracy formed against him by the king, and was stoned in the court of the temple. He is probably the same as the \"Zacharias son of Barachias\" who was slain between the temple and the altar. (Matthew 23:35) [[1319]Zacharias, No. 2] (B.C. 838.) + A Kohathite Levite in the reign of Josiah. (2 Chronicles 34:12) (B.C. 628.) + The leader of the sons of Pharosh who returned with Ezra. (Ezra 8:3) (B.C. 450.) + Son of Behai. (Ezra 8:11) + One of the chiefs of the people whom Ezra summoned in council at the river Ahava. (Ezra 8:16) He stood at Ezra's left hand when he expounded the law to the people. (Nehemiah 8:4) (B.C. 459.) + One of the family of Elam who had married a foreign wife after the captivity. (Ezra 10:26) (B.C.458.) + Ancestor of Athaiah or Uthai. (Nehemiah 11:4) + A Shilonite, descendant of Perez. (Nehemiah 11:5) + A priest, son of Pashur. (Nehemiah 11:12) + The representative of the priestly family of Iddo in the days of Joiakim the son of Jeshua. (Nehemiah 12:16) (B.C. 536.) possibly the same as Zechariah the prophet, the son of Iddo. + One of the priests, son of Jonathan, who blew with the trumpets at the dedication of the city wall by Ezra and Nehemiah. (Nehemiah 12:36,41) (B.C. 446.) + A chief of the Reubenites at the time of the captivity by Tiglath-pileser. (1 Chronicles 5:7) (B.C. 740.) + One of the priests who accompanied the ark from the house of Obed-edom. (1 Chronicles 15:24) (B.C. 1043.) + Son of Isshiah or Jesiah, a Kohathite Levite descended from Uzziel. (1 Chronicles 24:25) (B.C. 1043.) + Fourth son of Hosah of the children of Merari. (1 Chronicles 26:11) + A Manassite. (1 Chronicles 27:21,22) + The father of Jahaziel. (2 Chronicles 20:14) + One of the sons of Jehoshaphat. (2 Chronicles 21:2) + A prophet in the reign of Uzziah who appears to have acted as the king's counsellor, but of whom nothing is known. (2 Chronicles 26:5) (B.C. 807.) + The father of Abijah or Abi, Hezekiah's mother. (2 Chronicles 29:1) + One of the family of Asaph in the reign of Hezekiah. (2 Chronicles 29:13) (B.C. 727.) + One of the rulers of the temple in the reign of Josiah. (2 Chronicles 35:8) (B.C. 628.) + The son of Jeberechiah, who was taken by the prophet Isaiah as one of the \"faithful witnesses to record,\" when he wrote concerning Maher-shalal-hash-baz. (Isaiah 8:2) (B.C. 723.) He may have been the Levite of the same name who in the reign of Hezekiah assisted in the purification of the temple. (2 Chronicles 29:13) Another conjecture is that he is the same as Zechariah the father of Abijah, the queen of Ahaz."
        ]
    },
    {
        "Word": "Zedad",
        "Definitions": [
            "Side; sloping place, a town in the north of Palestine, near Hamath (Num. 34:8; Ezek. 47:15). It has been identified with the ruins of Sudud, between Emesa (Hums) and Baalbec, but that is uncertain.",
            "his side; his hunting",
            "(mountain side), one of the landmarks on the north border of the land of Israel, as Promised by Moses, (Numbers 34:8) and as restored by Ezekiel. (Ezekiel 47:15) A place named Sudud exists to the east of the northern extremity of the chain of Anti-Libanus, about fifty miles east-northeast of Baalbec . This may be identical with Zedad."
        ]
    },
    {
        "Word": "Zedekiah",
        "Definitions": [
            "Righteousness of Jehovah. (1.) The last king of Judah. He was the third son of Josiah, and his mother's name was Hamutal, the daughter of Jeremiah of Libnah, and hence he was the brother of Jehoahaz (2 Kings 23:31; 24:17, 18). His original name was Mattaniah; but when Nebuchadnezzar placed him on the throne as the successor to Jehoiachin he changed his name to Zedekiah. The prophet Jeremiah was his counsellor, yet \"he did evil in the sight of the Lord\" (2 Kings 24:19, 20; Jer. 52:2, 3). He ascended the throne at the age of twenty-one years. The kingdom was at that time tributary to Nebuchadnezzar; but, despite the strong remonstrances of Jeremiah and others, as well as the example of Jehoiachin, he threw off the yoke of Babylon, and entered into an alliance with Hophra, king of Egypt. This brought up Nebuchadnezzar, \"with all his host\" (2 King 25:1), against Jerusalem. During this siege, which lasted about eighteen months, \"every worst woe befell the devoted city, which drank the cup of God's fury to the dregs\" (2 Kings 25:3; Lam. 4:4, 5, 10). The city was plundered and laid in ruins. Zedekiah and his followers, attempting to escape, were made captive and taken to Riblah. There, after seeing his own children put to death, his own eyes were put out, and, being loaded with chains, he was carried captive (B.C. 588) to Babylon (2 Kings 25:1-7; 2 Chr. 36:12; Jer. 32:4, 5; 34:2, 3; 39:1-7; 52:4-11; Ezek. 12:12), where he remained a prisoner, how long is unknown, to the day of his death.",
            "After the fall of Jerusalem, Nebuzaraddan was sent to carry out its complete destruction. The city was razed to the ground. Only a small number of vinedressers and husbandmen were permitted to remain in the land (Jer. 52:16). Gedaliah, with a Chaldean guard stationed at Mizpah, ruled over Judah (2 Kings 25:22, 24; jer. 40:1, 2, 5, 6).",
            "(2.) The son of Chenaanah, a false prophet in the days of Ahab (1 Kings 22:11, 24; 2 Chr. 18:10, 23).",
            "(3.) The son of Hananiah, a prince of Judah in the days of Jehoiakim (Jer. 36:12).",
            "the Lord is my justice; the justice of the Lord",
            "(justice of Jehovah).",
            "+ The last king of Judah and Jerusalem. He was the son of Josiah by his wife Hamutal, and therefore own brother to Jehoahaz. (2 Kings 24:18) comp. 2Kin 23:31 His original name was Mattaniah, which was changed to Zedekiah by Nebuchadnezzar when he carried off his nephew Jehoiachim to Babylon and left him on the throne of Jerusalem. Zedekiah was but twenty-one years old when he was thus placed in charge of an impoverished kingdom, B.C. 597. His history is contained in a short sketch .of the events of his reign given in (2 Kings 24:17; 2 Kings 25:7) and, with some trifling variations in (Jeremiah 39:1-7; 62:1-11) together with the still shorter summary in (1 Chronicles 38:10) etc.; and also in Jere 21,24,27,28,29,32,34,37,38 and (Ezekiel 16:11-21) From these it is evident that Zedekiah was a man not so much bad at heart as weak in will. It is evident from Jere 27 and 28 that the earlier portion of Zedekiah's reign was marked by an agitation throughout the whole of Syria against the Babylonian yoke. Jerusalem seems to have taken the lead, since in the fourth year of Zedekiah's reign we find ambassadors from all the neighboring kingdoms--Tyre, Sidon, Edom and Moab--at his court to consult as to the steps to be taken. The first act of rebellion of which any record survives was the formation of an alliance with Egypt, of itself equivalent to a declaration of enmity with Babylon. As a natural consequence it brought on Jerusalem an immediate invasion of the Chaldaeans. The mention of this event in the Bible though indisputable, is extremely slight, and occurs only in (Jeremiah 37:5-11; 34:21) and Ezek 17:15-20 But Josephus (x.7,3) relates it more fully, and gives the date of its occurrence, namely, the eighth year of Zedekiah. (B.C. 589.) Nebuchadnezzar at once sent an army to ravage Judea. This was done, and the whole country reduced, except Jerusalem and two strong places in the western plain, Lachish and Azekah, which still held out. (Jeremiah 34:7) Called away for a time by an attack from Pharaoh and the Egyptians, on the tenth day of the tenth month of Zedekiah's ninth year the Chaldeans were again before the walls. (Jeremiah 52:4) From this time forward the siege progressed slowly but surely to its consummation, The city was indeed reduced to the last extremity. The bread had for long been consumed, (Jeremiah 38:9) and all the terrible expedients had been tried to which the wretched inhabitants of a besieged town are forced to resort in such cases. At last, after sixteen dreadful months the catastrophe arrived. It was on the ninth day of the fourth month, about the middle of July at midnight, as Josephus with careful minuteness informs us, that the breach in those strong and venerable walls was effected. The moon, nine days old, had gone down. The wretched remnants of the army acquitted the city in the dead of night; and as the Chaldaean army entered the city at one end, the king and his wives fled from it by the opposite gate. They took the road toward the Jordan. As soon as the dawn of day permitted it, swift pursuit was made. The king's party were overtaken near Jericho and carried to Nebuchadnezzar, who was then at Riblah, at the upper end of the valley of Lebanon. Nebuchadnezzar, with a refinement of barbarity characteristic of those cruel times ordered the sons of Zedekiah to be killed before him, and lastly his own eyes to be thrust out. He was then loaded with brazen fetters, and at a later period taken to Babylon, where he died. + Son of Chenaanah, a false prophet at the court of Ahab, head, or, if not head, virtual leader, of the college. (B.C. 896.) He appears but once viz. as spokesman when the prophets are consulted by Ahab on the result of his proposed expedition to Ramoth-gilead. 1Kin 22; 2Chr 18. Zedekiah had prepared himself for the interview with a pair of iron horns, with which he illustrated the manner in which Ahab should drive the Syrians before him. When Micaiah the prophet of the Lord appeared and had delivered his prophecy, Zedekiah sprang forward and struck him a blow on the face, accompanying it by a taunting sneer. + The son of Maaseiah, a false prophet in Babylon. (Jeremiah 29:21,22) He was denounced in the letter of Jeremiah for having, with Ahab the son of Kolaiah, buoyed up the people with false hopes, not for profane and flagitious conduct. Their names were to become a by-word, tend their terrible fate a warning. (B.C. 595.) + The son of Hananiah, one of the princes of Judah in the time of Jeremiah. (Jeremiah 38:12) (B.C. 605.)"
        ]
    },
    {
        "Word": "Zeeb",
        "Definitions": [
            "The wolf, one of the two leaders of the great Midianite host which invaded Israel and was utterly routed by Gideon. The division of that host, which attempted to escape across the Jordan, under Oreb and Zeeb, was overtaken by the Ephraimites, who, in a great battle, completely vanquished them, their leaders being taken and slain (Judg. 7:25; Ps. 83:11; Isa. 10:26).",
            "wolf",
            "(wolf), one of the two \"princes\" of Midian in the great invasion of Israel. (B.C. about 1250.) He is always named with Oreb. (Judges 7:25; 8:3; Psalms 83:11) Zeeb and Oreb were not slain at the first rout of the Arabs, but at a later stage of the struggle, probably ill crossing the Jordan at a ford farther down the river. Zeeb, the wolf, was brought to bay in a wine-press which in later times bore his name--the \"wine-press of Zeeb.\" [[1320]Oreb]"
        ]
    },
    {
        "Word": "Zelah",
        "Definitions": [
            "Slope; side, a town in Benjamin, where Saul and his son Jonathan were buried (2 Sam. 21:14). It was probably Saul's birthplace.",
            "rib; side; halting",
            "(a rib), a city in the allotment of Benjamin, (Joshua 18:28) contained the family tomb of Kish, the father of Saul. (2 Samuel 21:14) [Perhaps the same as [1321]Zelzah]"
        ]
    },
    {
        "Word": "Zelek",
        "Definitions": [
            "Cleft, an Ammonite; one of David's valiant men (2 Sam. 23:37).",
            "the shadow or noise of him that licks or laps"
        ]
    },
    {
        "Word": "Zelophehad",
        "Definitions": [
            "First-born, of the tribe of Manasseh, and of the family of Gilead; died in the wilderness. Having left no sons, his daughters, concerned lest their father's name should be \"done away from among his family,\" made an appeal to Moses, who, by divine direction, appointed it as \"a statute of judgment\" in Israel that daughters should inherit their father's portion when no sons were left (Num. 27:1-11). But that the possession of Zelophehad might not pass away in the year of jubilee from the tribe to which he belonged, it was ordained by Moses that his daughters should not marry any one out of their father's tribe; and this afterwards became a general law (Num. 36).",
            "the shade or tingling of fear",
            "(first-born), son of Zepher, son of Gilead, son of Machir, son of Manasseh. (Joshua 17:3) (B.C. before 1450.) He was apparently the second son of Hepher. (1 Chronicles 7:15) Zelophehad came out of Egypt with Moses, but died in the wilderness, as did the whole of that generation. (Numbers 14:35; 27:3) On his death without male heirs, his five daughters, just after the second numbering in the wilderness, came before Moses and Eleazar to claim the inheritance of their father in the tribe of Manasseh. The claim was admitted by divine direction. (Numbers 26:33; 27:1-11)"
        ]
    },
    {
        "Word": "Zelotes",
        "Definitions": [
            "(Luke 6:15). See [683]SIMON; [684]ZEALOTS.",
            "zealous",
            "the epithet given to the apostle Simon to distinguish him from Simon Peter. (Luke 6:15) [[1322]Canaanite, The; [1323]Simon, 5]"
        ]
    },
    {
        "Word": "Zemaraim",
        "Definitions": [
            "(1.) A town of Benjamin (Josh. 18:22); now the ruin, rather two ruins, es-Sumrah, 4 miles north of Jericho.",
            "(2.) A mount in the highlands of Ephraim, to the north of Jerusalem (2 Chr. 13:4-20). Here the armies of Abijah and Jeroboam engaged in a bloody battle, which issued in the total defeat of the king of Israel, who never \"recovered strength again,\" and soon after died.",
            "wool; pith",
            "(double fleece of wool), a town in the allotment of Benjamin, (Joshua 18:22) perhaps identical with Mount Zemaraim, mentioned in (2 Chronicles 13:4) only, which was \"in Mount Ephraim,\" that is to say, within the general district of the highlands of that great tribe. (2 Chronicles 13:4)"
        ]
    },
    {
        "Word": "Zemarite",
        "Definitions": [
            "The designation of one of the Phoenician tribes (Gen. 10:18) who inhabited the town of Sumra, at the western base of the Lebanon range. In the Amarna tablets (B.C. 1400) Zemar, or Zumur, was one of the most important of the Phoenician cities, but it afterwards almost disappears from history."
        ]
    },
    {
        "Word": "Zemira",
        "Definitions": [
            "Vine-dresser, a Benjamite; one of the sons of Becher (1 Chr. 7:8).",
            "song; vine; palm",
            "(a song), one of the sons of Becher the son of Benjamin. (1 Chronicles 7:8) (B.C. after 1706.)"
        ]
    },
    {
        "Word": "Zenas",
        "Definitions": [
            "A disciple called \"the lawyer,\" whom Paul wished Titus to bring with him (Titus 3:13). Nothing more is known of him.",
            "living",
            "a believer, and, as may be inferred from the context, a preacher of the gospel, who is mentioned in (Titus 3:13) in connection with Apollos. He is further described as \"the lawyer.\" It is impossible to determine whether Zenas was a Roman jurisconsult or a Jewish doctor."
        ]
    },
    {
        "Word": "Zephaniah",
        "Definitions": [
            "Jehovah has concealed, or Jehovah of darkness. (1.) The son of Cushi, and great-grandson of Hezekiah, and the ninth in the order of the minor prophets. He prophesied in the days of Josiah, king of Judah (B.C. 641-610), and was contemporary with Jeremiah, with whom he had much in common. The book of his prophecies consists of:",
            "(a) An introduction (1:1-6), announcing the judgment of the world, and the judgment upon Israel, because of their transgressions.",
            "(b) The description of the judgment (1:7-18).",
            "(c) An exhortation to seek God while there is still time (2:1-3).",
            "(d) The announcement of judgment on the heathen (2:4-15).",
            "(e) The hopeless misery of Jerusalem (3:1-7).",
            "(f) The promise of salvation (3:8-20).",
            "(2.) The son of Maaseiah, the \"second priest\" in the reign of Zedekiah, often mentioned in Jeremiah as having been sent from the king to inquire (Jer. 21:1) regarding the coming woes which he had denounced, and to entreat the prophet's intercession that the judgment threatened might be averted (Jer. 29:25, 26, 29; 37:3; 52:24). He, along with some other captive Jews, was put to death by the king of Babylon \"at Riblah in the land of Hamath\" (2 Kings 25:21).",
            "(3.) A Kohathite ancestor of the prophet Samuel (1 Chr. 6:36).",
            "(4.) The father of Josiah, the priest who dwelt in Jerusalem when Darius issued the decree that the temple should be rebuilt (Zech. 6:10).",
            "the Lord is my secret",
            "(hidden by Jehovah).",
            "+ The ninth in order of the twelve minor prophets. His pedigree is traced to his fourth ancestor, Hezekiah, (Zephaniah 1:1) supposed to be the celebrated king of that name. The chief characteristics of this book are the unity and harmony of the composition, the grace, energy and dignity of its style, and the rapid and effective alternations of threats and promises. The general tone of the last portion is Messianic, but without any specific reference to the person of our Lord. The date of the book is given in the inscription--viz, the reign of Josiah, from 642 to 611 B.C. It is most probable moreover, that the prophecy was delivered before the eighteenth year of Josiah. + The son of Maaseiah, (Jeremiah 21:1) and sagan or second priest in the reign of Zedekiah. (B.C. 588.) He succeeded Jehoida, (Jeremiah 29:25,26) and was probably a ruler of the temple, whose office it was, among others, to punish pretenders to the gift of prophecy. (Jeremiah 29:29) On the capture of Jerusalem he was taken and slain at Riblah. (Jeremiah 52:24,27; 2 Kings 25:18,21) + Father of Josiah, 2, (Zechariah 6:10) and of Hen, according to the reading of the received text of (Zechariah 6:14)"
        ]
    },
    {
        "Word": "Zephath",
        "Definitions": [
            "Beacon; watch-tower, a Canaanite town; called also Hormah (q.v.), Judg. 1:17. It has been identified with the pass of es-Sufah, but with greater probability with S'beita.",
            "which beholds; that attends or that covers",
            "(watch-tower), the earlier name, (Judges 1:17) of a Canaanite town, which after its capture and destruction was called by the Israelites Hormah. [[1325]Hormah]"
        ]
    },
    {
        "Word": "Zephathah",
        "Definitions": [
            "A valley in the west of Judah, near Mareshah; the scene of Asa's conflict with Zerah the Ethiopian (2 Chr. 14:9-13). Identified with the Wady Safieh.",
            "(watch-tower), The valley of, the spot in which Asa joined battle with Zerah the Ethiopian. (2 Chronicles 14:10) only."
        ]
    },
    {
        "Word": "Zerah",
        "Definitions": [
            "Sunrise. (1.) An \"Ethiopian,\" probably Osorkon II., the successor of Shishak on the throne of Egypt. With an enormous army, the largest we read of in Scripture, he invaded the kingdom of Judah in the days of Asa (2 Chr. 14:9-15). He reached Zephathah, and there encountered the army of Asa. This is the only instance \"in all the annals of Judah of a victorious encounter in the field with a first-class heathen power in full force.\" The Egyptian host was utterly routed, and the Hebrews gathered \"exceeding much spoil.\" Three hundred years elapsed before another Egyptian army, that of Necho (B.C. 609), came up against Jerusalem.",
            "(2.) A son of Tamar (Gen. 38:30); called also Zara (Matt. 1:3).",
            "(3.) A Gershonite Levite (1 Chr. 6:21, 41).",
            "same as Zarah",
            "(rising (of the sun)).",
            "+ A son of Reuel, son of Esau, (Genesis 36:13; 1 Chronicles 1:37) and one of the \"dukes\" or phylarchs of the Edomites. (Genesis 36:17) (B.C. after 1760.) + Less properly, Zarah, twin son, with his elder brother Pharez, of Judah and Tamar. (Genesis 38:30; 1 Chronicles 2:4; Matthew 1:3) (B.C. about 1728.) His descendants were called Zarhites, Ezrahites and Izrahites. (Numbers 26:20; 1 Kings 4:31; 1 Chronicles 27:8,11) + Son of Simeon, (1 Chronicles 4:24) called [1329]Zohar in (Genesis 46:10) (B.C. 1706.) + A Gershonite Levite, son of Iddo or Adaiah. (1 Chronicles 6:21,41) (B.C. 1043.) + The Ethiopian or Cushite, an invader of Judah, defeated by Asa about B.C. 941. [[1330]Asa] Zerah is probably the Hebrew name of Usarken I., second king of the Egyptian twenty-second dynasty; or perhaps more probably Usarken II his second successor. In the fourteenth year of Asa, Zerah the Ethiopian, with a mighty army of or million, invaded his kingdom, and advanced unopposed in the field as far as the valley of Zephathah at Mareshah. The Egyptian monuments enable us to picture the general disposition of Zerah's army. The chariots formed the first corps in a single or double line; behind them, massed in phalanxes, were heavy-armed troops; probably on the flanks stood archers and horsemen in lighter formations. After a prayer by Asa, his army attacked the Egyptians and defeated them. The chariots, broken by the charge and with horses made unmanageable by flights of arrows must have been forced back upon the cumbrous host behind. So complete was the overthrow that the Hebrews could capture and spoil the cities around Gerah which must have been in alliance with Zerah. The defeat of the Egyptian army is without parallel in the history of the Jews. On no other occasion did an Israelite army meet an army of one of the great powers and defeat it."
        ]
    },
    {
        "Word": "Zered",
        "Definitions": [
            "=Zared, luxuriance; willow bush, a brook or valley communicating with the Dead Sea near its southern extremity (Num. 21:12; Deut. 2:14). It is called the \"brook of the willows\" (Isa. 15:7) and the \"river of the wilderness\" (Amos 6:14). It has been identified with the Wady el-Aksy.",
            "(osier brook), (2:13,14) or Za'red, (Numbers 21:12) a brook or valley running into the Dead Sea near its southeast corner, which Dr. Robinson with some probability suggests as identical with the Wady el-Ahsy . It lay between Moab and Edom and is the limit of the proper term of the Israelites' wandering. (2:14)"
        ]
    },
    {
        "Word": "Zereda",
        "Definitions": [
            "The fortress, a city on the north of Mount Ephraim; the birthplace of Jeroboam (1 Kings 11:26). It is probably the same as Zaretan (Josh. 3:16), Zererath (Judg. 7:22), Zartanah (1 Kings 4:12), or the following.",
            "(the fortress) the native place of Jeroboam. (1 Kings 11:26) Zereda or Zeredah has been supposed to be identical with Zeredathah and Zarthan or Zartanah; but the last two were in the valley of the Jordan, while Zeredah was, according to the repeated statement of the LXX., on Mount Ephraim."
        ]
    },
    {
        "Word": "Zeredathah",
        "Definitions": [
            "A place in the plain of Jordan; the same as Zarthan (2 Chr. 4:17; 1 Kings 7:46). Here Solomon erected the foundries in which Hiram made the great castings of bronze for the temple.",
            "[[1331]Zaretan, Or Zarthan, [1332]Zarthan]"
        ]
    },
    {
        "Word": "Zererath",
        "Definitions": [
            "(Judg. 7:22), perhaps identical with Zereda or Zeredathah. Some identify it with Zahrah, a place about 3 miles west of Beth-shean.",
            "[[1333]Zaretan, Or Zarthan, [1334]Zarthan]"
        ]
    },
    {
        "Word": "Zeresh",
        "Definitions": [
            "Star of Venus, the wife of Haman, whom she instigated to prepare a gallows for Mordecai (Esther 5:10).",
            "misery; strange; dispersed inheritance",
            "(gold), the wife of Haman the Agagite. (Esther 5:10,14; 6:13) (B.C. 475.)"
        ]
    },
    {
        "Word": "Zeruah",
        "Definitions": [
            "Stricken, mother of Jeroboam, the first king of the ten tribes (1 Kings 11:26).",
            "leprous; wasp; hornet",
            "(full breasted), the mother of Jeroboam the son of Nebat. (1 Kings 11:26) (B.C. 973.)"
        ]
    },
    {
        "Word": "Zerubbabel",
        "Definitions": [
            "The seed of Babylon, the son of Salathiel or Shealtiel (Hag. 1:1; Zorobabel, Matt. 1:12); called also the son of Pedaiah (1 Chr. 3:17-19), i.e., according to a frequent usage of the word \"son;\" the grandson or the nephew of Salathiel. He is also known by the Persian name of Sheshbazzar (Ezra 1:8, 11). In the first year of Cyrus, king of Persia, he led the first band of Jews, numbering 42,360 (Ezra 2:64), exclusive of a large number of servants, who returned from captivity at the close of the seventy years. In the second year after the Return, he erected an altar and laid the foundation of the temple on the ruins of that which had been destroyed by Nebuchadnezzar (3:8-13; ch. 4-6). All through the work he occupied a prominent place, inasmuch as he was a descendant of the royal line of David.",
            "a stranger at Babylon; dispersion of confusion",
            "(born at Babel, i.e. Babylon), the head of the tribe of Judah at the time of the return from the Babylonish captivity in the first year of Cyrus. The history of Zerabbabel in the Scriptures is as follows: In the first year of Cyrus he was living at Babylon, and was the recognized prince of Judah in the captivity,--what in later times was called \"the prince of the captivity,\" or \"the prince.\" On the issuing of Cyrus' decree he immediately availed himself of it, and placed himself at the head of those of his countrymen \"whose spirit God had raised to go up to build the house of the Lord which is in Jerusalem.\" It is probable that he was in the king of Babylon's service, both from his having, like Daniel and the three children, received a Chaldee name, Sheshbazzar, and from the fact that he was appointed by the Persian king to the office of governor of Judea. On arriving at Jerusalem, Zerubbabel's great work, which he set about immediately, was the rebuilding of the temple. In the second month of the second year of the return the foundation was laid with all the pomp which could be commanded. The efforts of the Samaritans were successful in putting a stop to the work during the seven remaining years of the reign of Cyrus and through the eight years of Cambyses and Smerdis. Nor does Zerubbabel appear quite blameless for this long delay. The difficulties in the way of building the temple were not such as need have stopped the work and during this long suspension of sixteen years Zerubbabel and the rest of the people had been busy in building costly houses for themselves. But in the second year of Darius, light dawned upon the darkness of the colony from Babylon. In that year--it was the most memorable event in Zerabbabel's life--the spirit of prophecy suddenly blazed up with a most brilliant light among the returned captives. Their words fell like sparks upon tinder. In a moment Zerubbabel roused from his apathy, threw his whole strength into the work. After much opposition [see [1335]Nehemiah, The Book Of] and many hindrances find delays, the temple was at length finished, in the sixth pear of Darius, and was dedicated with much pomp and rejoicing. [[1336]Temple] The only other works of Zerubbabel of which we learn from Scripture are the restoration of the courses of priests and Levites and of the provision for their maintenance, according to the institution of David (Ezra 6:18; Nehemiah 12:47) the registering the returned captives according to their genealogies, (Nehemiah 7:5) and the keeping of a Passover in the seventh year of Darius, with which last event ends all that we know of the life of Zerubbabel, His apocryphal history is told in 1 Esdr. 3-7. The exact parentage of Zerubbabel is a little obscure, from his being always called the son of Shealtiel, (Ezra 3:2,8; 5:2) etc.; (Haggai 1:1,12,14) etc., end appearing as such in the genealogies of Christ (Matthew 1:12; Luke 3:27) whereas in (1 Chronicles 3:19) he is represented as the son of Pedaiah, Shealtiel or Salathiel's brother, and consequently as Salathiel's nephew. Zerubbabel was the legal successor and heir of Jeconiah's royal estate, the grandson of Neri and the lineal descendant of Nathan the son of David. In the New Testament the name appears in the Greek form of Zorobabel."
        ]
    },
    {
        "Word": "Zeruiah",
        "Definitions": [
            "Stricken of the Lord, David's sister, and the mother of Abishai, Joab, and Asahel (1 Chr. 2:16), who were the three leading heroes of David's army, and being his nephews, they were admitted to the closest companionship with him.",
            "pain or tribulation of the Lord",
            "(balsam), the mother of the three leading heroes of David's army--Abishai, Joah and Asahel-- known as the \"sons of Zeruiah.\" Of Zeruiah's husband there is no mention in the Bible. (B.C. before 1046.)"
        ]
    },
    {
        "Word": "Zetham",
        "Definitions": [
            "Olive planter, a Levite (1 Chr. 23:8).",
            "(olive), the son of Laadan, a Gershonite Levite. (1 Chronicles 23:8) (B.C. 1043.)"
        ]
    },
    {
        "Word": "Zethan",
        "Definitions": [
            "A Benjamite (1 Chr. 7:10).",
            "(olive), a Benjamite of the sons of Bilhan. (1 Chronicles 7:10) (B.C. probably 1014.)"
        ]
    },
    {
        "Word": "Zia",
        "Definitions": [
            "Fear, a Gadite (1 Chr. 5:13).",
            "sweat; swelling",
            "(motion), one of the Gadites who dwelt in Bashan. (1 Chronicles 5:13) (B.C. 1014.)"
        ]
    },
    {
        "Word": "Ziba",
        "Definitions": [
            "Post; statue, \"a servant of the house of Saul\" (2 Sam. 9:2), who informed David that Mephibosheth, a son of Jonathan, was alive. He afterwards dealt treacherously toward Mephibosheth, whom he slanderously misrepresented to David.",
            "army; fight; strength",
            "(statue), a servant of Saul whom David made steward of Saul's son Mephibosheth. (2 Samuel 9:2-18; 16:1-4; 19:17,29) [[1337]Mephibosheth] (B.C. 1023.)"
        ]
    },
    {
        "Word": "Zibeon",
        "Definitions": [
            "Robber; or dyed. (1.) A Hivite (Gen. 36:2).",
            "(2.) A Horite, and son of Seir (Gen. 36:20).",
            "iniquity that dwells",
            "(robber), father of Anah, whose daughter Aholibamah was Esau's wife. (Genesis 36:2) (B.C. 1797.) Although called a Hivite, he is probably the same as Zibeon the son of Seir the Horite. (Genesis 36:20,24,29; 1 Chronicles 1:38,40)"
        ]
    },
    {
        "Word": "Zibia",
        "Definitions": [
            "Gazelle, a Benjamite (1 Chr. 8:9).",
            "(roe), a Benjamite, apparently the son of Shaharaim by his wife Hodesh. (1 Chronicles 8:9) (B.C. 1440.)"
        ]
    },
    {
        "Word": "Zibiah",
        "Definitions": [
            "The mother of King Joash (2 Kings 12:1; 2 Chr. 24:1).",
            "the Lord dwells; deer; goat",
            "(roe), a native of Beersheba and mother of King Joash. (2 Kings 12:1; 2 Chronicles 24:1) (B.C. 876)"
        ]
    },
    {
        "Word": "Zichri",
        "Definitions": [
            "Remembered; illustrious. (1.) A Benjamite chief (1 Chr. 8:19).",
            "(2.) Another of the same tribe (1 Chr. 8:23).",
            "that remembers; that is a man",
            "(memorable).",
            "+ Son of Ishar the son of Kohath. (Exodus 6:21) (B.C. 1401.) + A Benjamite of the sons of Shimhi. (1 Chronicles 8:19) (B.C. 1440.) + A Benjamite of the sons of Shashak. (1 Chronicles 8:23) + A Benjamite of the sons of Jeroham. (1 Chronicles 8:27) + Son of Asaph, elsewhere called [1338]Zabdi and ZACCUB. (1 Chronicles 9:15) + A descendant of Eliezer the son of Moses. (1 Chronicles 26:25) (B.C. before 1043.) + The father of Eliezer, the chief of the Reubenites in the reign of David. (1 Chronicles 27:16) (B.C. before 1043.) + One of the tribe of Judah, father of Amasiah. (2 Chronicles 11:16) + Father of Elishaphat, one of the conspirators with Jehoiada. (2 Chronicles 23:1) (B.C. before 876.) + An Ephraimite hero in the invading army of Pekah the son of Remaliah. (2 Chronicles 28:7) (B.C. 734.) + Father or ancestor of [1339]Joel, 14. (Nehemiah 11:9) + A priest of the family of Abijah, in the days of Joiakim the son of Jeshua. (Nehemiah 12:17) (B.C. 480.)"
        ]
    },
    {
        "Word": "Ziddim",
        "Definitions": [
            "Sides, a town of Naphtali (Josh. 19:35), has been identified with Kefr-Hattin, the \"village of the Hittites,\" about 5 miles west of Tiberias.",
            "huntings; treasons; destructions",
            "(the declivities), a fortified town in the allotment of Naphtali, (Joshua 10:35)"
        ]
    },
    {
        "Word": "Zidkijah",
        "Definitions": [
            "The Lord is righteous, one who sealed the covenant with Nehemiah (Neh. 10:1).",
            "justice of the Lord",
            "(justice of Jehovah) a priest or family of priests who signed the covenant with Nehemiah. (Nehemiah 10:1) (B.C. 410.)"
        ]
    },
    {
        "Word": "Zidon",
        "Definitions": [
            "A fishery, a town on the Mediterranean coast, about 25 miles north of Tyre. It received its name from the \"first-born\" of Canaan, the grandson of Noah (Gen. 10:15, 19). It was the first home of the Phoenicians on the coast of Palestine, and from its extensive commercial relations became a \"great\" city (Josh. 11:8; 19:28). It was the mother city of Tyre. It lay within the lot of the tribe of Asher, but was never subdued (Judg. 1:31). The Zidonians long oppressed Israel (Judg. 10:12). From the time of David its glory began to wane, and Tyre, its \"virgin daughter\" (Isa. 23:12), rose to its place of pre-eminence. Solomon entered into a matrimonial alliance with the Zidonians, and thus their form of idolatrous worship found a place in the land of Israel (1 Kings 11:1, 33). This city was famous for its manufactures and arts, as well as for its commerce (1 Kings 5:6; 1 Chr. 22:4; Ezek. 27:8). It is frequently referred to by the prophets (Isa. 23:2, 4, 12; Jer. 25:22; 27:3; 47:4; Ezek. 27:8; 28:21, 22; 32:30; Joel 3:4). Our Lord visited the \"coasts\" of Tyre and Zidon = Sidon (q.v.), Matt. 15:21; Mark 7:24; Luke 4:26; and from this region many came forth to hear him preaching (Mark 3:8; Luke 6:17). From Sidon, at which the ship put in after leaving Caesarea, Paul finally sailed for Rome (Acts 27:3, 4).",
            "This city is now a town of 10,000 inhabitants, with remains of walls built in the twelfth century A.D. In 1855, the sarcophagus of Eshmanezer was discovered. From a Phoenician inscription on its lid, it appears that he was a \"king of the Sidonians,\" probably in the third century B.C., and that his mother was a priestess of Ashtoreth, \"the goddess of the Sidonians.\" In this inscription Baal is mentioned as the chief god of the Sidonians.",
            "hunting; fishing; venison"
        ]
    },
    {
        "Word": "Zif",
        "Definitions": [
            "Brightness; splendour; i.e., \"the flower month,\" mentioned only in 1 Kings 6:1, 37, as the \"second month.\" It was called Iyar by the later Jews. (See [685]MONTH.)",
            "this or that; brightness; comeliness",
            "(1 Kings 6:1) [[1340]Month]"
        ]
    },
    {
        "Word": "Ziha",
        "Definitions": [
            "Drought. (1.) The name of a family of Nethinim (Ezra 2:43; Neh. 7:46). (2.) A ruler among the Nethinim (Neh. 11:21).",
            "brightness; whiteness; drought",
            "(parched).",
            "+ The children of Ziha were a family of Nethinim who returned with Zerubbabel. (Ezra 2:43; Nehemiah 7:46) (B.C. 536.) + Chief of the Nethinim in Ophel. (Nehemiah 11:21) The name is probably identical with the preceding."
        ]
    },
    {
        "Word": "Ziklag",
        "Definitions": [
            "A town in the Negeb, or south country of Judah (Josh. 15:31), in the possession of the Philistines when David fled to Gath from Ziph with all his followers. Achish, the king, assigned him Ziklag as his place of residence. There he dwelt for over a year and four months. From this time it pertained to the kings of Judah (1 Sam. 27:6). During his absence with his army to join the Philistine expedition against the Israelites (29:11), it was destroyed by the Amalekites (30:1, 2), whom David, however, pursued and utterly routed, returning all the captives (1 Sam. 30:26-31). Two days after his return from this expedition, David received tidings of the disastrous battle of Gilboa and of the death of Saul (2 Sam. 1:1-16). He now left Ziklag and returned to Hebron, along with his two wives, Ahinoam and Abigail, and his band of 600 men. It has been identified with Asluj, a heap of ruins south of Beersheba. Conder, however, identifies it with Khirbet Zuheilikah, ruins found on three hills half a mile apart, some seventeen miles north-west of Beersheba, on the confines of Philistia, Judah, and Amalek.",
            "measure pressed down",
            "(winding), a place which possesses a special interest from its having been the residence and the private property of David. It is first mentioned in the catalogue of the towns of Judah in (Joshua 15:31) and occurs, in the same connection among the places which were allotted out of the territory of Judah to Simeon. (Joshua 19:5) We next encounter it in the possession of the Philistines (1 Samuel 27:6) when it was, at David's request, bestowed upon him by Achish king of Gath. He resided there for a year and four months. (1 Samuel 27:6,7; 30:14,26; 1 Chronicles 12:1,20) It was there he received the news of Saul's death. (2 Samuel 1:1; 4:10) He then relinquished it for Hebron. (2 Samuel 2:1) Ziklag is finally mentioned as being reinhabited by the people of Judah after their return from captivity. (Nehemiah 11:28) The situation of the town is difficult to determine, and we only know for certain that it was in the south country."
        ]
    },
    {
        "Word": "Zillah",
        "Definitions": [
            "Shadow, one of the wives of Lamech, of the line of Cain, and mother of Tubal-cain (Gen. 4:19, 22).",
            "shadow; the tingling of the ear",
            "(shade). [[1341]Lamech]"
        ]
    },
    {
        "Word": "Zilpah",
        "Definitions": [
            "Drooping, Leah's handmaid, and the mother of Gad and Asher (Gen. 30:9-13).",
            "distillation from the mouth",
            "(a trickling), a Syrian given by Laban to his daughter Leah as an attendant, (Genesis 29:24) and by Leah to Jacob as a concubine. She was the mother of Gad and Asher. (Genesis 30:9-13; 35:26; 37:2; 46:18) (B.C. 1753.)"
        ]
    },
    {
        "Word": "Zilthai",
        "Definitions": [
            "Shadow (i.e., protection) of Jehovah. (1.) A Benjamite (1 Chr. 8:20). (2.) One of the captains of the tribe of Manasseh who joined David at Ziklag (1 Chr. 12:20).",
            "my shadow; my talk",
            "(shady).",
            "+ A Benjamite, of the sons of Shimhi. (1 Chronicles 8:20) + One of the captains of thousands of Manasseh who deserted to David at Ziklag. (1 Chronicles 12:20) (B.C. 1054.)"
        ]
    },
    {
        "Word": "Zimmah",
        "Definitions": [
            "Mischief. (1.) A Gershonite Levite (1 Chr. 6:20).",
            "(2.) Another Gershonite Levite (1 Chr. 6:42).",
            "(3.) The father of Joah (2 Chr. 29:12).",
            "thought; wickedness",
            "(purpose).",
            "+ A Gershonite Levite, son of Jahath. (1 Chronicles 6:20) (B.C. after 1706.) + Another Gershonite, son of Shimei, (1 Chronicles 6:42) possibly the same as the preceding. + Father of ancestor of Joab, a Gershonite in the reign of Hezekiah. (2 Chronicles 29:12) (B.C. before 726.) At a much earlier period we find the same collocation of names, Zimmah and Joah as father and son. (1 Chronicles 6:20)"
        ]
    },
    {
        "Word": "Zimran",
        "Definitions": [
            "Vine-dressers; celebrated, one of the sons of Abraham by Keturah (Gen. 25:2).",
            "song; singer; vine",
            "(celebrated), the eldest son of Keturah. (Genesis 25:2; 1 Chronicles 1:32) His descendants are not mentioned, nor is any hint given that he was the founder of a tribe. (B.C. 1855.)"
        ]
    },
    {
        "Word": "Zimri",
        "Definitions": [
            "Praise-worthy. (1.) A son of Salu, slain by Phinehas, the son of Eleazar, because of his wickedness in bringing a Midianitish woman into his tent (Num. 25:6-15).",
            "(2.) Murdered Elah at Tirzah, and succeeded him on the throne of Israel (1 Kings 16:8-10). He reigned only seven days, for Omri, whom the army elected as king, laid siege to Tirzah, whereupon Zimri set fire to the palace and perished amid its ruins (11-20). Omri succeeded to the throne only after four years of fierce war with Tibni, another claimant to the throne.",
            "+ The son of Salu, a Simeonite chieftain, slain by Phinehas with the Midianitish princess Cozbi. (Numbers 25:14). (B.C. 1450.) + Fifth sovereign of the separate kingdom of Israel, of which he occupied the throne for the brief period of seven days, B.C. 930 or 929. Originally in command of half the chariots in the royal army, he gained the crown by the murder of King Elah; son of Baasha. But the army made their general, Omri, king, who marched against Tirzah, where Zimri was. Zimri retreated into the innermost part of the late king's palace, set it on fire, and perished in the ruins. (1 Kings 16:9-20) + One of the five sons of Zerah the son of Judah. (1 Chronicles 2:6) (B.C. after 1706.) + Son of Jehoadah and descendant of Saul. (1 Chronicles 8:36; 9:42) + An obscure name, mentioned (Jeremiah 25:25) in probable connection with Dedan, Tema, Buz, Arabia, the \"mingled people.\" Nothing further is known respecting Zimri, but the name may possibly be the same as, or derived from, [1342]Zimran, which see."
        ]
    },
    {
        "Word": "Zin",
        "Definitions": [
            "A low palm-tree, the south-eastern corner of the desert et-Tih, the wilderness of Paran, between the Gulf of Akabah and the head of the Wady Guraiyeh (Num. 13:21). To be distinguished from the wilderness of Sin (q.v.).",
            "buckler; coldness",
            "(flat), the name given to a portion of the desert tract between the Dead Sea, Ghor, and Arabah on the east, and the general plateau of the Tih which stretches westward. The country in question consists of two or three successive terraces of mountain converging to an acute single at the Dead Sea's southern verge, toward which also they slope. Kadesh lay in it, and here also Idumea was conterminous with Judah; since Kadesh was a city in the border of Edom. [See [1343]Kadesh, Kadeshbarnea]. (Numbers 13:21; 20:1; 27:14; 33:36; 34:3; Joshua 15:1)"
        ]
    },
    {
        "Word": "Zina",
        "Definitions": [
            "Ornament, one of the sons of Shimei (1 Chr. 23:10).",
            "shining; going back",
            "(abundance); Zizah, the second son of Shimei the Gershonite. (1 Chronicles 23:10) comp. 1Chr 23:11"
        ]
    },
    {
        "Word": "Zion",
        "Definitions": [
            "Sunny; height, one of the eminences on which Jerusalem was built. It was surrounded on all sides, except the north, by deep valleys, that of the Tyropoeon (q.v.) separating it from Moriah (q.v.), which it surpasses in height by 105 feet. It was the south-eastern hill of Jerusalem.",
            "When David took it from the Jebusites (Josh. 15:63; 2 Sam. 5:7) he built on it a citadel and a palace, and it became \"the city of David\" (1 Kings 8:1; 2 Kings 19:21, 31; 1 Chr. 11:5). In the later books of the Old Testament this name was sometimes used (Ps. 87:2; 149:2; Isa. 33:14; Joel 2:1) to denote Jerusalem in general, and sometimes God's chosen Israel (Ps. 51:18; 87:5).",
            "In the New Testament (see [686]SION) it is used sometimes to denote the Church of God (Heb. 12:22), and sometimes the heavenly city (Rev. 14:1).",
            "monument; raised up; sepulcher",
            "[[1344]Jerusalem]"
        ]
    },
    {
        "Word": "Zior",
        "Definitions": [
            "Littleness, a city in the mountains of Judah (Josh. 15:54); the modern Si'air, 4 1/2 miles north-north-east of Hebron.",
            "ship of him that watches",
            "(smallness), a town in the mountain district of Judah. (Joshua 15:54) It belongs to the same group with Hebron."
        ]
    },
    {
        "Word": "Ziph",
        "Definitions": [
            "Flowing. (1.) A son of Jehaleleel (1 Chr. 4:16).",
            "(2.) A city in the south of Judah (Josh. 15:24), probably at the pass of Sufah.",
            "(3.) A city in the mountains of Judah (Josh. 15:55), identified with the uninhabited ruins of Tell ez-Zif, about 5 miles south-east of Hebron. Here David hid himself during his wanderings (1 Sam. 23:19; Ps. 54, title).",
            "this mouth or mouthful; falsehood",
            "(battlement), the name of two towns in Judah.",
            "+ In the south, named between Ithnan and Telem. (Joshua 15:24) It does not appear again in the history, nor has any trace of has been met with. + In the highland district, named between Carmel and Juttah. (Joshua 15:55) The place is immortalized by its connection with David. (1 Samuel 23:14,15,24; 26:2) These passages show that at that time it had near it a wilderness (i.e., a waste pasture-ground) and a wood. The latter has disappeared but the former remains. The name of Zif if, found about three miles south of Hebron, attached to a rounded hill of some 100 feet in height, which is called Tell Zif . + Son of Jehaleleel. (1 Chronicles 4:16)"
        ]
    },
    {
        "Word": "Ziphah",
        "Definitions": [
            "A descendant of Judah (1 Chr. 4:16).",
            "(feminine of Ziph), another son of Jehaleleel. (1 Chronicles 4:16)"
        ]
    },
    {
        "Word": "Ziphron",
        "Definitions": [
            "Sweet odour, a city on the northern border of Palestine (Num. 34:9), south-east of Hamath.",
            "falsehood of a song; rejoicing"
        ]
    },
    {
        "Word": "Zippor",
        "Definitions": [
            "A little bird, the father of Balak, king of Moab (Num. 22:2, 4).",
            "bird; sparrow; crown; desert",
            "(sparrow), father of Balak king of Moab. (Numbers 22:2,4,10,16; 23:18; Joshua 24:9; Judges 11:25) Whether he was the \"former king of Moab\" alluded to in (Numbers 21:26) we are not told. (B.C. 1451.)"
        ]
    },
    {
        "Word": "Zipporah",
        "Definitions": [
            "A female bird. Reuel's daughter, who became the wife of Moses (Ex. 2:21). In consequence of the event recorded in Ex. 4:24-26, she and her two sons, Gershom and Eliezer, when so far on the way with Moses toward Egypt, were sent back by him to her own kinsfolk, the Midianites, with whom they sojourned till Moses afterwards joined them (18:2-6).",
            "beauty; trumpet; mourning"
        ]
    },
    {
        "Word": "Zithri",
        "Definitions": [
            "The Lord protects, a Levite, son of Uzziel (Ex. 6:22).",
            "to hide; demolished",
            "(protection of Jehovah), properly Sithri; one of the sons of Uzziel the son of Kohath. (Exodus 6:22) In (Exodus 6:21) Zithri should be Zichri, as in Authorized Version of 1611."
        ]
    },
    {
        "Word": "Ziz",
        "Definitions": [
            "Projecting; a flower, a cleft or pass, probably that near En-gedi, which leads up from the Dead Sea (2 Chr. 20:16) in the direction of Tekoa; now Tell Hasasah.",
            "flower; branch; a lock of hair",
            "(the projection), The cliff of, the pass by which the horde of Moabites, Ammonites and Mehunim made their way up from the shores of the Dead Sea to the wilderness of Judah near Tekoa. (2 Chronicles 20:16) only; comp. 2Chr 20:20 It was the pass of Ain Jidy--the very same route which is taken by the Arabs in their marauding expeditions at the present day."
        ]
    },
    {
        "Word": "Ziza",
        "Definitions": [
            "Splendour; abundance. (1.) A Simeonite prince (1 Chr. 4:37-43).",
            "(2.) A son of Rehoboam (2 Chr. 11:20).",
            "same as Zina",
            "(shining).",
            "+ Son of Shiphi, a chief of the Simeonites in the reign of Hezekiah. (1 Chronicles 4:37) (B.C. about 725.) + Son of Rehoboam by Maachah the granddaughter of Absalom. (2 Chronicles 11:20) (B.C. after 973.)"
        ]
    },
    {
        "Word": "Zizah",
        "Definitions": [
            "A Gershonite Levite (1 Chr. 23:11).",
            "a Gershonite Levite, second son of Shimei, (1 Chronicles 23:11) called [1346]Zina in ver. (1 Chronicles 23:10)"
        ]
    },
    {
        "Word": "Zoan",
        "Definitions": [
            "(Old Egypt. Sant= \"stronghold,\" the modern San). A city on the Tanitic branch of the Nile, called by the Greeks Tanis. It was built seven years after Hebron in Palestine (Num. 13:22). This great and important city was the capital of the Hyksos, or Shepherd kings, who ruled Egypt for more than 500 years. It was the frontier town of Goshen. Here Pharaoh was holding his court at the time of his various interviews with Moses and Aaron. \"No trace of Zoan exists; Tanis was built over it, and city after city has been built over the ruins of that\" (Harper, Bible and Modern Discovery). Extensive mounds of ruins, the wreck of the ancient city, now mark its site (Isa. 19:11, 13; 30:4; Ezek. 30:14). \"The whole constitutes one of the grandest and oldest ruins in the world.\"",
            "This city was also called \"the Field of Zoan\" (Ps. 78:12, 43) and \"the Town of Rameses\" (q.v.), because the oppressor rebuilt and embellished it, probably by the forced labour of the Hebrews, and made it his northern capital.",
            "motion",
            "(place of departure), an ancient city of lower Egypt, called Tanis by the Greeks. It stood on the eastern bank of the Tanitic branch of the Nile. Its name indicates a place of departure from a country, and hence it has been identified with Avaris (Tanis, the modern San), the capital of the Shepherd dynasty in Egypt, built seven years after Hebron and existing before the time of Abraham. It was taken by the Shepherd kings in their invasion of Egypt, and by them rebuilt, and garrisoned, according to Manetho, with 240,000 men. This cite is mentioned in connection with the plagues in such a manner as to leave no doubt that it is the city spoken of in the narrative in Exodus as that where Pharaoh dwelt, (Psalms 78:42,43) and where Moses wrought his wonders on the field of Zoan a rich plain extending thirty miles toward the east. Tanis gave its name to the twenty-first and twenty-third dynasties and hence its mention in Isaiah. (Isaiah 19:13; 30:4) (The present \"field of Zoan\" is a barren waste, very thinly inhabited. \"One of the principal capitals of Pharaoh is now the habitation of fishermen the resort of wild beasts, and infested with reptiles and malignant fevers.\" There have been discovered a great number of monuments here which throw light upon the Bible history. Brugsch refers to two statues of colossal size of Mermesha of the thirteenth dynasty, wonderfully perfect in the execution of the individual parts and says that memorials of Rameses the Great lie scattered broadcast like the mouldering bones of generations slain long ago. The area of the sacred enclosure of the temple is 1500 feet by 1250.-ED.)"
        ]
    },
    {
        "Word": "Zoar",
        "Definitions": [
            "Small, a town on the east or south-east of the Dead Sea, to which Lot and his daughters fled from Sodom (Gen. 19:22, 23). It was originally called Bela (14:2, 8). It is referred to by the prophets Isaiah (15:5) and Jeremiah (48:34). Its ruins are still seen at the opening of the ravine of Kerak, the Kir-Moab referred to in 2 Kings 3, the modern Tell esh-Shaghur.",
            "little; small",
            "(smallness), one of the most ancient cities of the land of Canaan. Its original name was [1347]Bela. (Genesis 14:2,8) It was in intimate connection with the cities of the \"plain of Jordan\"--Sodom, Gomorrah, Admah and Zeboiim, See also (Genesis 13:10) but not Genesis10:19 In the general destruction of the cities of the plain Zoar was spared to afford shelter to Lot. (Genesis 19:22,23,30) It is mentioned in the account of the death of Moses as one (of the landmarks which bounded his view from Pisgah, (34:3) and it appears to have been known in the time both of Isaiah, (Isaiah 15:5) and Jeremiah. (Jeremiah 48:34) These are all the notices of Zoar contained in the Bible. It was situated in the same district with the four cities already mentioned, viz. in the \"plain\" or \"circle\" of the Jordan, and the narrative of (Genesis 19:1)... evidently implies that it was very near to Sodom. vs. (Genesis 19:15; 23:27) The definite position of Sodom is, and probably will always be, a mystery; but there can be little doubt that the plain of the Jordan was at the north side of the Dead Sea and that the cities of the plain must therefore have been situated there instead of at the southern end of the lake, as it is generally taken for granted they were. [[1348]Sodom] (But the great majority of scholars from Josephus and Eusebius to the present of the Dead Sea.)"
        ]
    },
    {
        "Word": "Zobah",
        "Definitions": [
            "=Aram-Zobah, (Ps. 60, title), a Syrian province or kingdom to the south of Coele-Syria, and extending from the eastern slopes of Lebanon north and east toward the Euphrates. Saul and David had war with the kings of Zobah (1 Sam. 14:47; 2 Sam. 8:3; 10:6).",
            "Zobebah, an army; warring"
        ]
    },
    {
        "Word": "Zohar",
        "Definitions": [
            "Brightness. (1.) The father of Ephron the Hittite (Gen. 23:8).",
            "(2.) One of the sons of Simeon (Gen. 46:10; Ex. 6:15).",
            "white; bright; dryness",
            "(light).",
            "+ Father of Ephron the Hittite. (Genesis 23:8; 25:9) (B.C. before 1860.) + One of the sons of Simeon (Genesis 46:10; Exodus 6:15) called [1349]Zarah, Or Zerah, [1350]Zerah in (1 Chronicles 4:24)"
        ]
    },
    {
        "Word": "Zoheleth",
        "Definitions": [
            "The serpent-stone, a rocky plateau near the centre of the village of Siloam, and near the fountain of En-rogel, to which the women of the village resort for water (1 Kings 1:5-9). Here Adonijah (q.v.) feasted all the royal princess except Solomon and the men who took part with him in his effort to succeed to the throne. While they were assembled here Solomon was proclaimed king, through the intervention of Nathan. On hearing this, adonijah fled and took refuge in the sanctuary (1 Kings 1:49-53). He was afterwards pardoned.",
            "Zoheleth projects into or slightly over-hangs the Kidron valley. It is now called ez-Zehwell or Zahweileh.",
            "that creeps, slides, or draws",
            "(serpent), The stone, This was \"by En-rogel,\" (1 Kings 1:9) and therefore, if En-rogel be the modern Um-ed-Deraj, this stone, \"where Adonijah slew sheep and oxen,\" was in all likelihood not far from the well of the Virgin."
        ]
    },
    {
        "Word": "Zoheth",
        "Definitions": [
            "Snatching (?), one of the sons of Ishi (1 Chr. 4:20).",
            "separation; amazing",
            "son of Ishi of the tribe of Judah. (1 Chronicles 4:20)"
        ]
    },
    {
        "Word": "Zophah",
        "Definitions": [
            "Spreading out, a son of Helem (1 Chr. 7:35), a chief of Asher.",
            "viol; honeycomb",
            "(a cruse) son of Helem or Hotham the son of Heber, an Asherite. (1 Chronicles 7:35,36)"
        ]
    },
    {
        "Word": "Zophar",
        "Definitions": [
            "Chirping, one of Job's friends who came to condole with him in his distress (Job 2:11. The LXX. render here \"king of the Mineans\" = Ma'in, Maonites, Judg. 10:12, in Southern Arabia). He is called a Naamathite, or an inhabitant of some unknown place called Naamah.",
            "rising early; crown",
            "(sparrow), one of the three friends of Job. (Job 2:11; 11:1; 20:1; 42:9)"
        ]
    },
    {
        "Word": "Zophim, Field of",
        "Definitions": [
            "Field of watchers, a place in Moab on the range of Pisgah (Num. 23:14). To this place Balak brought Balaam, that he might from thence curse the children of Israel. Balaam could only speak the word of the Lord, and that was blessing. It is the modern Tal'at-es-Safa. (See [687]PISGAH.)"
        ]
    },
    {
        "Word": "Zorah",
        "Definitions": [
            "Place of wasps, a town in the low country of Judah, afterwards given to Dan (Josh. 19:41; Judg. 18:2), probably the same as Zoreah (Josh. 15:33). This was Samson's birthplace (Judg. 13:2, 25), and near it he found a grave (16:31). It was situated on the crest of a hill overlooking the valley of Sorek, and was fortified by Rehoboam (2 Chr. 11:10). It has been identified with Sur'ah, in the Wady Surar, 8 miles west of Jerusalem. It is noticed on monuments in the fifteenth century B.C. as attacked by the Abiri or Hebrews.",
            "leprosy; scab; hornet",
            "(hornet), a town in the allotment of the tribe of Dan, (Joshua 19:41) It is previously mentioned ch. (Joshua 15:33) in the catalogue of Judah, among the places in the district of the Shefelah (Authorized Version \"Zoreah\"), It was the residence of Manoah and the native place of Samson. It is mentioned among the places fortified by Rehoboam. (2 Chronicles 11:10) It is perhaps identical with the modern village of Sur'ah ."
        ]
    },
    {
        "Word": "Zuph",
        "Definitions": [
            "Honeycomb, a Kohathite Levite, ancestor of Elkanah and Samuel (1 Sam. 1:1); called also Zophai (1 Chr. 6:26).",
            "that beholds, observes, watches; roof; covering",
            "a Kohathite Levite, ancestor of Elkanah and Samuel. (1 Samuel 1:1; 1 Chronicles 6:35) In (1 Chronicles 6:26) he is called [1354]Zophai.",
            "(honeycomb), The land of, a district at which Saul and his servant arrived after passing through the possessions of Shalisha, of Shalim and of the Benjamites. (1 Samuel 9:5) only. It evidently contained the city in which they encountered Samuel, ver. 6, and that again was certainly not far from the \"tomb of Rachel.\" It may perhaps be identified with Soba, a well-known place about seven miles due west of Jerusalem."
        ]
    },
    {
        "Word": "Zuph, Land of",
        "Definitions": [
            "(1 Sam. 9:5, 6), a district in which lay Samuel's city, Ramah. It was probably so named after Elkanah's son, Zuph (1 Chr. 6:26, marg.)."
        ]
    },
    {
        "Word": "Zur",
        "Definitions": [
            "Rock. (1.) One of the five Midianite kings whom the Israelites defeated and put to death (Num. 31:8).",
            "(2.) A Benjamite (1 Chr. 8:30).",
            "stone; rock; that besieges",
            "(a rock).",
            "+ Father of Cozbi, (Numbers 25:15) and one of the five princes of Midian who were slain by the Israelites when Balaam fell. (Numbers 31:8) (B.C. 1451.) + Son of Jehiel, the founder of Gideon. (1 Chronicles 8:30; 9:36), (B.C. after 1445.)"
        ]
    },
    {
        "Word": "Zuriel",
        "Definitions": [
            "Rock of God, chief of the family of the Merarites (Num. 3:35) at the time of the Exodus.",
            "rock or strength of God",
            "(my rock is God) son of Abihail, and chief of the Merarite Levites at the time of the exodus. (Numbers 3:35)"
        ]
    },
    {
        "Word": "Zurishaddai",
        "Definitions": [
            "Rock of the Almighty, the father of Shelumiel, who was chief of the tribe of Simeon when Israel was encamped at Sinai (Num. 1:6; 2:12).",
            "the Almighty is my rock and strength",
            "(my rock is the Almighty), father of Shelumiel, the chief of the tribe of Simeon at the time of the exodus. (Numbers 1:6; 2:12; 7:36,41; 10:19)"
        ]
    },
    {
        "Word": "Abel-maim",
        "Definitions": [
            "mourning of waters"
        ]
    },
    {
        "Word": "Abi",
        "Definitions": [
            "my father",
            "mother of King Hezekiah, (2 Kings 18:2) written [12]Abia, Abiah, Or Abijah, [13]Abijah Or Abijam in (2 Chronicles 29:1)"
        ]
    },
    {
        "Word": "Abiah",
        "Definitions": [
            "the Lord is my father"
        ]
    },
    {
        "Word": "Abidah",
        "Definitions": [
            "father of knowledge"
        ]
    },
    {
        "Word": "Abiezer",
        "Definitions": [
            "father of help",
            "(father of help, helpful).",
            "+ Eldest son of Gilead, and descendant of Manasseh. (Joshua 17:2; 1 Chronicles 7:18) (B.C. 1450.) He was the ancestor of the great judge Gideon. [[21]Gideon] + One of David's mighty men. (2 Samuel 23:27; 1 Chronicles 11:28; 27:12) (B.C. 1014.)"
        ]
    },
    {
        "Word": "Abishalom",
        "Definitions": [
            "father of peace",
            "(father of peace), father or grandfather of Maachah, who was the wife of Rehoboam and mother of Abijah. (1 Kings 15:2,10) He is called Absalom in (2 Chronicles 11:20,21) This person must be David's son. See LXX.; (2 Samuel 14:27)"
        ]
    },
    {
        "Word": "Abiud",
        "Definitions": [
            "father of praise",
            "(father of praise), descendant of Zorobabel in the genealogy of Jesus Christ. (Matthew 1:13)"
        ]
    },
    {
        "Word": "Achab",
        "Definitions": [
            "brother of the father"
        ]
    },
    {
        "Word": "Achaicus",
        "Definitions": [
            "a native of Achaia; sorrowing; sad",
            "(belonging to Achaia), a name of a Christian. (1 Corinthians 16:17)"
        ]
    },
    {
        "Word": "Achaz",
        "Definitions": [
            "one that takes, or possesses"
        ]
    },
    {
        "Word": "Achim",
        "Definitions": [
            "preparing; revenging; confirming",
            "son of Sadoc and father of Eliud in our Lord's genealogy. (Matthew 1:14) The Hebrew form of the name would be Jachin, which is a short form of Jehoiachin, the Lord will establish."
        ]
    },
    {
        "Word": "Adadah",
        "Definitions": [
            "testimony of the assembly",
            "(festival or boundary), one of the cities in the extreme south of Judah, named with Dimonah and Kedesh. (Joshua 15:22)"
        ]
    },
    {
        "Word": "Adaiah",
        "Definitions": [
            "the witness of the Lord",
            "(adorned by Jehovah).",
            "+ Maternal grandfather of King Josiah, and native of Boscath in the lowlands of Judah. (2 Kings 22:1) (B.C. 648.) + A Levite of the Gershonite branch, and ancestor of Asaph. (1 Chronicles 6:41) In v. (1 Chronicles 6:21) Heb Isa called [47]Iddo. + A Benjamite, son of Shimhi, (1 Chronicles 8:21) who is apparently the same as Shema in v. (1 Chronicles 8:13) + A priest, son of Jehoram. (1 Chronicles 9:12; Nehemiah 11:12) + Ancestor of Maaseiah, one of the captains who supported Jehoiada. (2 Chronicles 23:1) + One of the descendants of Bani, who had married a foreign wife after the return from Babylon. (Ezra 10:29) (B.C. 459). + The descendant of another Bani, who had also taken a foreign wife. (Ezra 10:39) + A man of Judah, of the line of Pharez. (Nehemiah 11:5)"
        ]
    },
    {
        "Word": "Adaliah",
        "Definitions": [
            "one that draws water; poverty; cloud; death"
        ]
    },
    {
        "Word": "Adami",
        "Definitions": [
            "my man; red; earthy; human",
            "(my man, earth), a place on the border of Naphtali. (Joshua 19:33)"
        ]
    },
    {
        "Word": "Addin",
        "Definitions": [
            "adorned; delicious; voluptuous"
        ]
    },
    {
        "Word": "Adithaim",
        "Definitions": [
            "assemblies; testimonies",
            "(double ornament), a town belonging to Judah, lying in the low country, and named, between Sharaim and hag-Gederah, in (Joshua 15:36) only."
        ]
    },
    {
        "Word": "Adlai",
        "Definitions": [
            "my witness; my ornament"
        ]
    },
    {
        "Word": "Admatha",
        "Definitions": [
            "a cloud of death; a mortal vapor",
            "(given by the highest), one of the seven princes of Persia. (Esther 1:14)"
        ]
    },
    {
        "Word": "Adna",
        "Definitions": [
            "pleasure; delight",
            "(rest, pleasure).",
            "+ One of the family of Pahath-moab, who returned with Ezra and married a foreign wife. (Ezra 10:30) (B.C. 459.) + A priest, descendant of Harim in the days of Joiakim, the son of Jeshua. (Nehemiah 12:15) (B.C. 500.)"
        ]
    },
    {
        "Word": "Adoni-bezek",
        "Definitions": [
            "the lightning of the Lord; the Lord of lightning"
        ]
    },
    {
        "Word": "Adoni-zedek",
        "Definitions": [
            "justice of the Lord; lord of justice"
        ]
    },
    {
        "Word": "Adoraim",
        "Definitions": [
            "strength of the sea",
            "(double mound), a fortified city built by Rehoboam, (2 Chronicles 11:9) in Judah. Adoraim is probably the same place with Adora, 1Ma 13:20 Unless that be Dor, on the seacoast below Carmel. Robinson identifies it with Dura, a \"large village\" on a rising ground west of Hebron."
        ]
    },
    {
        "Word": "Aeneas",
        "Definitions": [
            "praised; praiseworthy",
            "(laudble), a paralytic at Lydda healed by St. Peter. (Acts 9:33,34)"
        ]
    },
    {
        "Word": "Aenon",
        "Definitions": [
            "a cloud; fountain; his eye",
            "(springs) a place \"near to Salim,\" at which John baptized. (John 3:23) It was evidently west of the Jordan, comp. (John 3:22) with John 3:26 and with John 1:28 And abounded in water. It is given in the Omomasticon as eight miles south of Scythopolis \"near Salem and the Jordan.\""
        ]
    },
    {
        "Word": "Agar",
        "Definitions": [
            "or Hagar, a stranger; one that fears",
            "[[81]Hagar]"
        ]
    },
    {
        "Word": "Agrippa",
        "Definitions": [
            "one who causes great pain at his birth",
            "[[84]Herod]"
        ]
    },
    {
        "Word": "Aharah",
        "Definitions": [
            "a smiling brother; a meadow of a sweet savor",
            "(after the brother), third son of Benjamin. (1 Chronicles 8:1) [[86]Aher; [87]Ahiram]"
        ]
    },
    {
        "Word": "Aharhel",
        "Definitions": [
            "another host; the last sorrow; a brother's sheep",
            "(behind the breastwork), a name occurring in an obscure fragment of the genealogies of Judah. (1 Chronicles 4:8)"
        ]
    },
    {
        "Word": "Ahasbai",
        "Definitions": [
            "trusting in me; a grown-up brother",
            "(blooming), father of Eli-phelet, one of David's thirty-seven captains. (2 Samuel 23:34) In the corrupt list in (1 Chronicles 11:35) Eliphelet appears as \"Eliphal the son of Ur.\" (B.C. about 1050.)"
        ]
    },
    {
        "Word": "Ahi",
        "Definitions": [
            "my brother; my brethren",
            "(a brother).",
            "+ A Gadite, chief of a family who lived in Gilead in Bashan, (1 Chronicles 5:15) in the days of Jotham and of Judah. (B.C. 758.) + A descendant of Shamer, of the tribe of Asher. (1 Chronicles 7:34)"
        ]
    },
    {
        "Word": "Ahiah",
        "Definitions": [
            "brother of the Lord"
        ]
    },
    {
        "Word": "Ahian",
        "Definitions": [
            "brother of wine",
            "a Manassite of the family of Shemidah. (1 Chronicles 7:19)"
        ]
    },
    {
        "Word": "Ahilud",
        "Definitions": [
            "a brother born, or begotten",
            "(a brother of one born, i.e. before him).",
            "+ Father of Jehoshaphat, the recorder or chronicler of the kingdom in the reigns of David and Solomon. (2 Samuel 8:16; 20:24; 1 Kings 4:3; 1 Chronicles 18:15) (B.C. before 1015.) + The father of Baana, one of Solomon's twelve commissariat officers. (1 Kings 4:12) It is uncertain whether he is the same with the foregoing."
        ]
    },
    {
        "Word": "Ahimoth",
        "Definitions": [
            "brother of death",
            "(brother of death), a Levite apparently in the time of David. (1 Chronicles 6:25) In v. (1 Chronicles 6:35) for Ahimoth we find [97]Mahath, as in (Luke 3:26)"
        ]
    },
    {
        "Word": "Ahiram",
        "Definitions": [
            "brother of craft, or of protection",
            "(brother of height, lofty), one of the sons of Benjamin, and ancestor of the AHIRAMITES (Numbers 26:38) In (Genesis 46:21) the name appears as \"Ehi and Rosh.\" It is uncertain whether Ahiram is the same as [98]Aher, (1 Chronicles 7:12) or [99]Aharah, (1 Chronicles 8:1)"
        ]
    },
    {
        "Word": "Ahisamach",
        "Definitions": [
            "brother of strength",
            "(brother of help), a Danite, father of Aholiab one of the architects of the tabernacle. (Exodus 31:6; 35:34; 38:23) (B.C. 1490)"
        ]
    },
    {
        "Word": "Ahishahur",
        "Definitions": [
            "brother of the morning or dew; brother of blackness"
        ]
    },
    {
        "Word": "Ahlai",
        "Definitions": [
            "beseeching; sorrowing; expecting"
        ]
    },
    {
        "Word": "Ahumai",
        "Definitions": [
            "a meadow of waters; a brother of waters",
            "(brother of water, i.e. cowardly), Son of Jabath, a descendant of Judah, and head of one of the families of the Zorathites. (1 Chronicles 4:2)"
        ]
    },
    {
        "Word": "Ahuzam",
        "Definitions": [
            "their taking or possessing vision",
            "(possession), properly Ahuzzam son of Ashur, the father or founder of Tekoa, by his wife Naarah. (1 Chronicles 4:6)"
        ]
    },
    {
        "Word": "Ahuzzah",
        "Definitions": [
            "possession; seizing; collecting"
        ]
    },
    {
        "Word": "Aiah",
        "Definitions": [
            "vulture, raven; an isle; alas, where is it?",
            "(clamor).",
            "+ Son of Zibeon, a descendant of Seir and ancestor of one of the wives of Esau, (1 Chronicles 1:40) called in (Genesis 36:24) [104]Ajah = A Iah. He probably died before his father, as the succession fell to his brother Anah. + Father of Rizpah, the concubine of Saul. (2 Samuel 3:7; 21:8,10,11) (B.C. before 1040.)"
        ]
    },
    {
        "Word": "Aiath",
        "Definitions": [
            "same as Ai; an hour; eye; fountain",
            "(feminine of Ai), a place named by Isaiah, (Isaiah 10:28) in connection with Migron and Michmash probably the same as Ai."
        ]
    },
    {
        "Word": "Aijeleth-Shahar",
        "Definitions": [
            "the land of the morning"
        ]
    },
    {
        "Word": "Ain",
        "Definitions": [
            "same as Aiath",
            "(spring, well).",
            "+ One of the landmarks on the eastern boundary of Palestine. (Numbers 34:11) It is probably 'Ain el-'Azy, the main source of the Orontes. + One of the southernmost cities of Judah, (Joshua 15:32) afterwards allotted to Simeon, (Joshua 19:7; 1 Chronicles 4:32) and given to the priests. (Joshua 21:16)"
        ]
    },
    {
        "Word": "Alammelech",
        "Definitions": [
            "God is king",
            "(king's oak), a place within the limits of Asher, named between Achshaph and Amad. (Joshua 19:26) only."
        ]
    },
    {
        "Word": "Alian",
        "Definitions": [
            "high",
            "[[109]Alvan]"
        ]
    },
    {
        "Word": "Almon-diblathaim",
        "Definitions": [
            "hidden in a cluster of fig trees"
        ]
    },
    {
        "Word": "Alpheus",
        "Definitions": [
            "a thousand; learned; chief"
        ]
    },
    {
        "Word": "Alvah",
        "Definitions": [
            "his rising up; his highness",
            "(evil), a duke of Edom, (Genesis 36:40) written [119]Aliah in (1 Chronicles 1:51)"
        ]
    },
    {
        "Word": "Amad",
        "Definitions": [
            "people of witness; a prey",
            "(enduring), an unknown place in Asher, between Alammelech and Misheal. (Joshua 19:26) only."
        ]
    },
    {
        "Word": "Amal",
        "Definitions": [
            "labor; iniquity",
            "(labor), an Asherite, son of Helem. (1 Chronicles 7:35)"
        ]
    },
    {
        "Word": "Aman",
        "Definitions": [
            "mother; fear of them",
            "[[122]Haman] (Esther 10:7; 12:6; 13:3,12; 14:17; 16:10,17)"
        ]
    },
    {
        "Word": "Amashi-ali",
        "Definitions": [
            "same as Amaziah"
        ]
    },
    {
        "Word": "Ami",
        "Definitions": [
            "mother; fear; people",
            "(builder), one of Solomon's servants, (Ezra 2:57) called [125]Amon, Or Amen, [126]Amon in (Nehemiah 7:59)"
        ]
    },
    {
        "Word": "Aminadab",
        "Definitions": [
            "same as Amminadab"
        ]
    },
    {
        "Word": "Ammi-nadab",
        "Definitions": [
            "my people is liberal"
        ]
    },
    {
        "Word": "Amok",
        "Definitions": [
            "a valley; a depth",
            "a priest who returned with Zerubbabel. (Nehemiah 12:7,20) (B.C. 536.)"
        ]
    },
    {
        "Word": "Amorite",
        "Definitions": [
            "bitter; a rebel; a babbler"
        ]
    },
    {
        "Word": "Amzi",
        "Definitions": [
            "strong, mighty",
            "(strong).",
            "+ A Levite of the family of Merari. (1 Chronicles 6:46) + A priest. (Nehemiah 11:12)"
        ]
    },
    {
        "Word": "Anaharath",
        "Definitions": [
            "dryness, burning, wrath",
            "(gorge or pass), a place within the border of Issachar, named with Shihon and Rabbith. (Joshua 19:19)"
        ]
    },
    {
        "Word": "Anani",
        "Definitions": [
            "a cloud; prophecy; divination",
            "(Protected by Jehovah), the seventh son of Elioenai, descended from the royal line of Judah. (1 Chronicles 3:24)"
        ]
    },
    {
        "Word": "Aniam",
        "Definitions": [
            "a people; the strength or sorrow of people",
            "(sighing of the people), a Manassite, son of Shemidah (1 Chronicles 7:19)"
        ]
    },
    {
        "Word": "Antothijah",
        "Definitions": [
            "answers or songs of the Lord; afflictions",
            "(answers of Jehovah), a Benjamite, one of the sons of Jeroham. (1 Chronicles 8:24)"
        ]
    },
    {
        "Word": "Anub",
        "Definitions": [
            "same as Anab",
            "(confederate), son of Coz and descendant of Judah, through Ashur the father of Tekoa (1 Chronicles 4:8)"
        ]
    },
    {
        "Word": "Apharsathchites",
        "Definitions": [
            "Apharsites (from a root meaning) dividing or rending"
        ]
    },
    {
        "Word": "Aphek",
        "Definitions": [
            "Aphekah, Aphik, strength; a rapid torrent",
            "(strength), the name of several places in Palestine.",
            "+ A royal city of the Canaanites, the king of which was killed by Joshua, (Joshua 12:18) probably the same as [139]Aphekah in (Joshua 15:53) + A city, apparently in the extreme north of Asher, (Joshua 19:30) from which the Canaanites were not ejected, (Judges 1:31) though here it is [140]Aphik. This is probably the same place as APHEK, (Joshua 13:4) on the extreme north \"border of the Amorites,\"; identified with the Aphaca of classical times, the modern Afka . + A place at which the Philistines encamped while the Israelites pitched in Eben-ezer, before the fatal battle in which the sons of Eli were killed and the ark was taken. (1 Samuel 4:1) This would be somewhere to the northwest of and at no great distance from Jerusalem. + The scene of another encampment of the Philistines, before an encounter not less disastrous than that just named,--the defeat and death of Saul. (1 Samuel 29:1) It is possible that it may be the same place as the preceding. + A city on the military road from Syria to Israel. (1 Kings 20:26) It is now found in Fik, at the head of the Wady Fik, six miles east of the Sea of Galilee."
        ]
    },
    {
        "Word": "Aphiah",
        "Definitions": [
            "speaking, blowing",
            "(refreshed), one of the fore-fathers of King Saul. (1 Samuel 9:1)"
        ]
    },
    {
        "Word": "Apollonius",
        "Definitions": [
            "destroying"
        ]
    },
    {
        "Word": "Appaim",
        "Definitions": [
            "face; nostrils",
            "or Ap'paim (the nostrils), son of Nadab, and descended from Jerahmeel, the founder of an important family of the tribe of Judah. (1 Chronicles 2:30,31)"
        ]
    },
    {
        "Word": "Ar",
        "Definitions": [
            "awakening; uncovering",
            "(a city), or Ar of Moab, one of the chief places of Moab. (Numbers 21:28; Isaiah 15:1) In later times the place known as Areopolis and Rabbath-Moab. The site still called Rabba . It lies about halfway between Kerak and the Wady Mojeb, 10 or 11 miles from each, the Roman road passing through it."
        ]
    },
    {
        "Word": "Ara",
        "Definitions": [
            "cursing; seeing",
            "(lion), one of the sons of Jether, the head of a family of Asherites. (1 Chronicles 7:88)"
        ]
    },
    {
        "Word": "Arah",
        "Definitions": [
            "the way; a traveler",
            "(wayfaring).",
            "+ An Asherite, of the sons of Ulla. (1 Chronicles 7:39) + The sons of Arah returned with Zerubbabel in number 775 according to (Ezra 2:5) but 652 according to (Nehemiah 7:10) (B.C. 536.) One of his descendants, Shechaniah, was the father-in-law of Tobiah the Ammonite. (Nehemiah 6:18)"
        ]
    },
    {
        "Word": "Areli",
        "Definitions": [
            "the light or vision of God",
            "(heroic), a son of Gad. (Genesis 46:16; Numbers 26:17) His descendants are called Arelites. Numb 26:17."
        ]
    },
    {
        "Word": "Artemas",
        "Definitions": [
            "whole, sound",
            "(gift of Artemis), a companion of St. Paul. (Titus 3:12) According to tradition he was bishop of Lystra."
        ]
    },
    {
        "Word": "Arumah",
        "Definitions": [
            "high; exalted",
            "(height), a place apparently in the neighborhood of Shechem, at which Abimelech resided. (Judges 9:41)"
        ]
    },
    {
        "Word": "Asaiah",
        "Definitions": [
            "the Lord hath wrought",
            "(the Lord hath made).",
            "+ A prince of one of the families of the Simeonites in the reign of Hezekiah. (1 Chronicles 4:36) (B.C. 910.) + A Levite in the reign of David, chief of the family of Merari. (1 Chronicles 6:30) With 120 of his brethren he took part in bringing the ark from the house of Obed-edom to the city of David. (1 Chronicles 15:6,11) + The first-born of \"the Shilonite,\" from Shiloni, (1 Chronicles 9:5) who with his family dwelt in Jerusalem after the return from Babylon. (B.C. 536.) In (Nehemiah 11:5) he is called [191]Maaseiah. + (2 Chronicles 34:20) [[192]Asahiah]"
        ]
    },
    {
        "Word": "Asareel",
        "Definitions": [
            "the beatitude of God",
            "(whom God hath bound (by an oath)), a son of Jehaleleel, in the genealogies of Judah. (1 Chronicles 4:16)"
        ]
    },
    {
        "Word": "Ashan",
        "Definitions": [
            "smoke",
            "(smoke), a city in the low country of Judah. (Joshua 15:42) In (Joshua 19:7) and 1Chr 4:32 It is mentioned again as belonging to Simeon. It has not yet been identified."
        ]
    },
    {
        "Word": "Ashbel",
        "Definitions": [
            "an old fire",
            "(reproof of God), second son of Benjamin and ancestor of the Ashbelites. (Genesis 46:21; Numbers 26:38; 1 Chronicles 8:1)"
        ]
    },
    {
        "Word": "Ashima",
        "Definitions": [
            "crime; offense",
            "a god of the Hamathite colonists in Samaria. (2 Kings 17:30) It has been regarded as identical with the Pan of the Greeks."
        ]
    },
    {
        "Word": "Ashnah",
        "Definitions": [
            "change",
            "the name of two cities, both in the lowlands of Judah: (1) named between Zoreah and Zanoah, and therefore probably northwest of Jerusalem, (Joshua 15:33) and (2) between Jiptah and Nezib, and therefore to the southwest of Jerusalem. (Joshua 15:43) Each, according, to Robinson's map (1857), would be about 16 miles from Jerusalem."
        ]
    },
    {
        "Word": "Ashriel",
        "Definitions": [
            "same as Asareel",
            "properly As'riel (vow of God). (1 Chronicles 7:14)"
        ]
    },
    {
        "Word": "Ashur",
        "Definitions": [
            "who is happy; or walks; or looks",
            "(black), the posthumous son of Hezron by his wife Abiah. (1 Chronicles 2:24; 4:5) He became \"father\" or founder of the town of Tekoa. (B.C. 1658.)"
        ]
    },
    {
        "Word": "Asiel",
        "Definitions": [
            "the work of God",
            "(created by God).",
            "+ A Simeonite whose descendant Jehu lived in the reign of Hezekiah. (1 Chronicles 4:35) + One of the five swift writers whom Esdras was commanded to take to write the law and the history of the world. 2 Esd. 14:24."
        ]
    },
    {
        "Word": "Askelon",
        "Definitions": [
            "weight; balance; fire of infamy"
        ]
    },
    {
        "Word": "Asriel",
        "Definitions": [
            "help of God",
            "the son of Gilead and great-grandson of Manasseh. (Numbers 26:31; Joshua 17:2) He was the founder of the family of the Asrielites. (B.C. 1444.)"
        ]
    },
    {
        "Word": "Assir",
        "Definitions": [
            "prisoner; fettered",
            "(captive).",
            "+ Son of Korah. (Exodus 6:24; 1 Chronicles 6:22) + Son of Ebiasaph, and a forefather of Samuel (1 Chronicles 6:23,37) + Son of Jeconiah, (1 Chronicles 3:17) unless \"Jeconiah the captive\" be the true rendering."
        ]
    },
    {
        "Word": "Asshurim",
        "Definitions": [
            "liers in want; beholders"
        ]
    },
    {
        "Word": "Assur",
        "Definitions": [
            "same as Ashur",
            "(Ezra 4:2; Psalms 83:8) [[204]Asshur, [205]Assyria, Asshur; ASSYRIA]"
        ]
    },
    {
        "Word": "Asyncritus",
        "Definitions": [
            "incomparable",
            "(incomparable), a Christian at Rome, saluted by St. Paul. (Romans 16:14)"
        ]
    },
    {
        "Word": "Atarah",
        "Definitions": [
            "a crown",
            "(a crown) a wife of Jerahmeel, and mother of Onam. (1 Chronicles 2:26)"
        ]
    },
    {
        "Word": "Ataroth-addar",
        "Definitions": [
            "crowns of power"
        ]
    },
    {
        "Word": "Athach",
        "Definitions": [
            "thy time",
            "(lodging place). (1 Samuel 30:30) As the name does not occur elsewhere, it has been suggested that it is an error of the transcriber for Ether, a town in the low country of Judah. (Joshua 15:42)"
        ]
    },
    {
        "Word": "Athaiah",
        "Definitions": [
            "the Lord's time",
            "(whom Jehovah made), a descendant of Pharez, the son of Judah, who dwelt at Jerusalem after the return from Babylon, (Nehemiah 11:4) called [212]Uthai in (1 Chronicles 9:4)"
        ]
    },
    {
        "Word": "Athlai",
        "Definitions": [
            "my hour or time",
            "(whom Jehovah afflicts), one of the sons of Bebai, who put away his foreign wife at the exhortation of Ezra. (Ezra 10:28)"
        ]
    },
    {
        "Word": "Attai",
        "Definitions": [
            "same as Athlai",
            "(opportune).",
            "+ Grandson of Sheshan the Jerahmeelite through his daughter Ahlai, whom he gave in marriage to Jarha, his Egyptian slave. (1 Chronicles 2:35,36) His grandson Zabad was one of David's mighty men. (1 Chronicles 11:41) + One of the lion-faced warriors of Gad, captains of the host, who forded the Jordan at the time of its overflow and joined David in the wilderness. (1 Chronicles 12:11) (B.C. 1060.) + Second son of King Rehoboam by Maachah the daughter of Absalom. (2 Chronicles 11:20) (B.C. 975.)"
        ]
    },
    {
        "Word": "Attalia",
        "Definitions": [
            "that increases or sends",
            "(from Attalus), a coast-town of Pamphylia, mentioned (Acts 14:25) It was built by Attalus Philadelphus, king of Pergamos, and named after the monarch. All its remains are characteristic of the date of its foundation. Leake fixes Attalia at Adalia, on the south court of Asia Minor, north of the Duden Su, the ancient Catarrhactes."
        ]
    },
    {
        "Word": "Attalus",
        "Definitions": [
            "increased, nourished"
        ]
    },
    {
        "Word": "Avith",
        "Definitions": [
            "wicked, perverse",
            "(ruins), the city of Hadad ben-Bedad, one of the kings of Edom before there were kings in Israel. (Genesis 36:35; 1 Chronicles 1:46)"
        ]
    },
    {
        "Word": "Azaliah",
        "Definitions": [
            "near the Lord",
            "(whom the Lord reserved), the father of Shaphan the scribe in the reign of Josiah. (2 Kings 22:3; 2 Chronicles 34:8) (B.C. before 641.)"
        ]
    },
    {
        "Word": "Azaniah",
        "Definitions": [
            "hearing the Lord; the Lord's weapons",
            "(whom the Lord hears), the father or immediate ancestor of Jeshua the Levite, in the time of Nehemiah. (Nehemiah 10:9)"
        ]
    },
    {
        "Word": "Azareel",
        "Definitions": [
            "help of God"
        ]
    },
    {
        "Word": "Azaz",
        "Definitions": [
            "strong one",
            "(strong), a Reubenite, father of Bela. (1 Chronicles 5:8)"
        ]
    },
    {
        "Word": "Azgad",
        "Definitions": [
            "a strong army; a gang of robbers",
            "(strength of fortune). The children of Azgad, to the number of 1222 (2322 according to) (Nehemiah 7:17) were among the laymen who returned with Zerubbabel. (Ezra 2:12; 8:12) With the other heads of the People they joined in the covenant with Nehemiah. (Nehemiah 10:15) (B.C. 536.)"
        ]
    },
    {
        "Word": "Azmon",
        "Definitions": [
            "bone of a bone; our strength",
            "(strong), a place named as being on the southern boundary of the Holy Land, apparently near the torrent of Egypt (Wadi el-Arish). (Numbers 34:4,5; Joshua 15:4) It has not yet been identified."
        ]
    },
    {
        "Word": "Aznoth-tabor",
        "Definitions": [
            "the ears of Tabor; the ears of purity or contrition"
        ]
    },
    {
        "Word": "Azor",
        "Definitions": [
            "a helper; a court",
            "(a helper), son of Eliakim, in the line of our Lord. (Matthew 1:13,14)"
        ]
    },
    {
        "Word": "Azriel",
        "Definitions": [
            "same as Asriel",
            "(whom God helps).",
            "+ The head of a house of the half tribe of Manasseh beyond Jordan, a man of renown. (1 Chronicles 5:24) (B.C. 741.) + A Naphtalite, ancestor of Jerimoth, the head of the tribe at the time of David's census. (1 Chronicles 27:19) (B.C. 1015.) + The father of Seraiah, an officer of Jehoiakim. (Jeremiah 36:26) (B.C. 605.)"
        ]
    },
    {
        "Word": "Azrikam",
        "Definitions": [
            "help, revenging",
            "(help against the enemy).",
            "+ A descendant of Zerubbabel, and son of Neariah of the royal line of Judah. (1 Chronicles 3:23) + Eldest son of Azel, and descendant of Saul. (1 Chronicles 8:38; 9:44) (B.C after 1037.) + A Levite, ancestor of Shemaiah, who lived in the time of Nehemiah. (1 Chronicles 9:14; Nehemiah 11:15) (B.C. before 536.) + Governor of the house, or prefect of the palace, to King Ahaz, who was slain by Zichri, an Ephraimite hero, in the successful invasion of the southern kingdom by Pekah king of Israel. (2 Chronicles 28:7) (B.C. 738.)"
        ]
    },
    {
        "Word": "Azur",
        "Definitions": [
            "he that assists or is assisted",
            "properly Az'zur (he that assists)",
            "+ A Benjamite of Gibeon, and father of Hananiah the false prophet. (Jeremiah 28:1) + Father of Jaazaniah, one of the princes of the people against whom Ezekiel was commanded to prophesy. (Ezekiel 11:1)"
        ]
    },
    {
        "Word": "Azzan",
        "Definitions": [
            "their strength",
            "(very strong), the father of Paltiel prince of the tribe of Issachar, who represented his tribe in the division of the promised land. (Numbers 34:26)"
        ]
    },
    {
        "Word": "Azzur",
        "Definitions": [
            "same as Azur",
            "(one who helps), one of the heads of the People who signed the covenant with Nehemiah. (Nehemiah 10:17) (B.C. 410.) The name is probably that of a family, and in Hebrew is the same as is elsewhere represented by [222]Azur."
        ]
    },
    {
        "Word": "Baale",
        "Definitions": [
            "same as Baalath"
        ]
    },
    {
        "Word": "Baara",
        "Definitions": [
            "a flame; purging",
            "(brutish) one of the wives of Shaharaim, a descendant of Benjamin. (1 Chronicles 8:8)"
        ]
    },
    {
        "Word": "Baaseiah",
        "Definitions": [
            "in making; in pressing together"
        ]
    },
    {
        "Word": "Babel",
        "Definitions": [
            "confusion; mixture",
            "(confusion), Bab'ylon (Greek form of Babel), is properly the capital city of the country which is called in Genesis Shinar, and in the later books Chaldea, or the land of the Chaldeans. The first rise of the Chaldean power was in the region close upon the Persian Gulf; thence the nation spread northward up the course of the rivers, and the seat of government moved in the same direction, being finally fixed at Babylon, perhaps not earlier than B.C, 1700. I. Topography of Babylon--Ancient description of the city.--All the ancient writers appear to agree in the fact of a district of vast size, more or less inhabited having been enclosed within lofty walls and included under the name of Babylon. With respect to the exact extent of the circuit they differ. The estimate of Herodotus and of Pliny is 480 stades (60 Roman miles, 53 of our miles) of Strabo 385, of Q. Curtius 368, of Clitarchus 365 and of Ctesias 360 stades (40 miles). (George Smith, in his \"Assyrian Discoveries,\" differs entirely from all these estimates, making the circuit of the city but eight miles.) Perhaps Herodotus spoke of the outer wall, which could be traced in his time. Taking the lowest estimate of the extent of the circuit, we shall have for the space within the rampart an area of above 100 square miles--nearly five times the size of London! It is evident that this vast space cannot have been entirely covered with houses. The city was situated on both sides of the river Euphrates, and the two parts were connected together by a stone bridge five stades (above 1000 yards) long and 30 feet broad. At either extremity of the bridge was a royal palace, that in the eastern city being the more magnificent of the two. The two palaces were joined not only by the bridge, but by a tunnel under the river. The houses, which were frequently three or four stories high, were laid out in straight streets crossing each other at right angles. II. Present state of the ruins.--A portion of the ruins is occupied by the modern town of Hillah . About five miles above Hillah, on the opposite or left bank of the Euphrates occurs a series of artificial mounds of enormous size. They consist chiefly of three great masses of building,--the high pile of unbaked brickwork which is known to the Arabs as Babel, 600 feet square and 140 feet high; the building denominated the Kasr or palace, nearly 2000 feet square and 70 feet high, and a lofty mound upon which stands the modern tomb of Amram-ibn-'Alb . Scattered over the country on both sides of the Euphrates are a number of remarkable mounds, usually standing single, which are plainly of the same date with the great mass of ruins upon the river bank. Of these by far the most striking is the vast ruin called the Birs-Nimrud, which many regard as the tower of Babel, situated about six miles to the southwest of Hillah. [BABEL, [241]Tower OF] III. Identification of sites.--The great mound of Babel is probably the ancient temple of Beaus. The mound of the Kasr marks the site of the great palace of Nebuchadnezzar. The mound of Amram is thought to represent the \"hanging gardens\" of Nebuchadnezzar; but most probably it represents the ancient palace, coeval with Babylon itself, of which Nebuchadnezzar speaks in his inscriptions as adjoining his own more magnificent residence. IV. History of Babylon.--Scripture represents the \"beginning of the kingdom\" as belonging to the time of Nimrod. (Genesis 10:6-10) The early annals of Babylon are filled by Berosus, the native historian, with three dynasties: one of 49 Chaldean kings, who reigned 458 years; another of 9 Arab kings, who reigned 245 years; and a third of 49 Assyrian monarchs, who held dominion for 526 years. The line of Babylonian kings becomes exactly known to us from B.C. 747. The \"Canon of Ptolemy\" gives us the succession of Babylonian monarchs from B.C. 747 to B.C. 331, when the last Persian king was dethroned by Alexander. On the fall of Nineveh, B.C. 625, Babylon became not only an independent kingdom, but an empire. The city was taken by surprise B.C. 539, as Jeremiah had prophesied, (Jeremiah 51:31) by Cyrus, under Darius, Dan. 5, as intimated 170 years earlier by Isaiah, (Isaiah 21:1-9) and, as Jeremiah had also foreshown, (Jeremiah 51:39) during a festival. With the conquest of Cyrus commenced the decay of Babylon, which has since been a quarry from which all the tribes in the vicinity have derived the bricks with which they have built their cities. The \"great city\" has thus emphatically \"become heaps.\" (Jeremiah 51:37) Ba'bel, Tower of. The \"tower of Babel\" is only mentioned once in Scripture, (Genesis 11:4,5) and then as incomplete. It was built of bricks, and the \"slime\" used for mortar was probably bitumen. Such authorities as we possess represent the building as destroyed soon after its erection. When the Jews, however, were carried captive into Babylonia, they thought they recognized it in the famous temple of Beaus, the modern Birs Nimrod . But the Birs-Nimrrud though it cannot be the tower of Babel itself; may well be taken to show the probable shape and character of the edifice. This building appears to have been a sort of oblique pyramid built in seven receding stages, each successive one being nearer to the southwestern end which constituted the back of the building. The first, second and third stories were each 26 feet high the remaining four being 15 feet high. On the seventh stage there was probably placed the ark or tabernacle, which seems to have been again 15 feet high, and must have nearly, if not entirely, covered the top of the seventh story The entire original height, allowing three feet for the platform, would thus have been 156 feet, or, without the plat-form, 163 feet."
        ]
    },
    {
        "Word": "Baca",
        "Definitions": [
            "a mulberry-tree",
            "(weeping), The Valley of, A valley in Palestine, through which the exiled Psalmist sees in vision the pilgrims passing in their march towards the sanctuary of Jehovah at Zion. (Psalms 84:6) That it was a real locality is most probable from the use of the definite article before the name. The rendering of the Targum is Gehenna, i.e. the Ge-Hinnom or ravine below Mount Zion. This locality agrees well with the mention of became (Authorized Version \"mulberry\") trees in (2 Samuel 5:23)"
        ]
    },
    {
        "Word": "Barachias",
        "Definitions": [
            "same as Barachel",
            "(Matthew 23:35) [[254]Zacharias]"
        ]
    },
    {
        "Word": "Barjesus",
        "Definitions": [
            "son of Jesus or Joshua",
            "(son of Jesus). [[256]Elymas]"
        ]
    },
    {
        "Word": "Barjona",
        "Definitions": [
            "son of a Jona; of a dove",
            "(son of Jonah). [[257]Peter]"
        ]
    },
    {
        "Word": "Bartimeus",
        "Definitions": [
            "son of the honorable"
        ]
    },
    {
        "Word": "Bathsheba",
        "Definitions": [
            "the seventh daughter; the daughter of satiety"
        ]
    },
    {
        "Word": "Bathsuha",
        "Definitions": [
            "same as Bathsheba"
        ]
    },
    {
        "Word": "Bebai",
        "Definitions": [
            "void, empty",
            "(fatherly).",
            "+ \"Sons of Bebai,\" 623 (Nehe 628) in number, returned from Babylon with Zerubbabel, (Ezra 2:11; Nehemiah 7:16) (B.C. 536), and at a later period twenty-eight more under Zechariah, son of Bebai, returned with Ezra. (Ezra 8:11) Four of this family had taken foreign wives. (Ezra 10:28) The name occurs also among those who sealed the covenant. (Nehemiah 10:15) + Father of Zechariah, who was the leader of the twenty-eight men of his tribe mentioned above."
        ]
    },
    {
        "Word": "Bechorath",
        "Definitions": [
            "first fruits",
            "(first-born), son of Aphiah or Abiah, and grandson of Becher according to (1 Samuel 9:1; 1 Chronicles 7:8) (B.C. before 1093.)"
        ]
    },
    {
        "Word": "Bedad",
        "Definitions": [
            "alone; solitary",
            "(solitary), the father of Hadad king of Edom. (Genesis 36:35; 1 Chronicles 1:46) (B.C. before 1093.)"
        ]
    },
    {
        "Word": "Bedaiah",
        "Definitions": [
            "Bedeiah, the only Lord"
        ]
    },
    {
        "Word": "Beeliada",
        "Definitions": [
            "an open idol",
            "(the Lord knows); one of David's 9 sons, born in Jerusalem. (1 Chronicles 14:7) In the lists in Samuel the name is [265]Eliada. (B.C. after 1045.)"
        ]
    },
    {
        "Word": "Beera",
        "Definitions": [
            "a well; declaring",
            "(a well), son of Zophah, of the tribe of Asher. (1 Chronicles 7:37) (B.C. after 1450.)"
        ]
    },
    {
        "Word": "Beerelim",
        "Definitions": [
            "the well of Elim, or of rains",
            "(well of heroes), a spot named in (Isaiah 15:8) as on the \"border of Moab.\" (Numbers 21:16) comp. Numb 21:13"
        ]
    },
    {
        "Word": "Belah",
        "Definitions": [
            "destroying",
            "[[274]Bela, 3]"
        ]
    },
    {
        "Word": "Ben",
        "Definitions": [
            "a son",
            "(son), a Levite, one of the porters appointed by David for the ark. (1 Chronicles 15:18)"
        ]
    },
    {
        "Word": "Beneberak",
        "Definitions": [
            "sons of lightning",
            "(son of lightning), one of the cities of the tribe of Dan, mentioned only in (Joshua 19:45)"
        ]
    },
    {
        "Word": "Benhadad",
        "Definitions": [
            "son of Hadad, or noise",
            "(son of Hadad), the name of three kings of Damascus. BENHADAD I., King of Damascus, which in his time was supreme in Syria. He made an alliance with Asa, and conquered a great part of the north of Israel. (1 Kings 15:18) His date is B.C. 950. BEN-HADAD II., son of the preceding, and also king of Damascus. Long wars with Israel characterized his reign. Some time after the death of Ahab, Benhadad renewed the war with Israel, attacked Samaria a second time, and pressed the siege so closely that there was a terrible famine in the city. But the Syrians broke up in the night in consequence of a sudden panic. Soon after Ben-hadad fell sick, and sent Hazael to consult Elisha as to the issue of his malady. On the day after Hazael's return Ben-hadad was murdered, probably by some of his own servants. (2 Kings 8:7-15) Ben-hadad's death was about B.C. 890, and he must have reigned some 30 years. BEN-HADAD III., son of Hazael, and his successor on the throne of Syria. When he succeeded to the throne, Jehoash recovered the cities which Jehoahaz had lost to the Syrians, and beat him in Aphek. (2 Kings 13:17,25) The date of Ben-hadad III is B.C. 840."
        ]
    },
    {
        "Word": "Benhail",
        "Definitions": [
            "son of strength",
            "(son of the host, strong), one of the princes whom King Jehoshaphat sent to teach in the cities of Judah. (2 Chronicles 17:7)"
        ]
    },
    {
        "Word": "Benhanan",
        "Definitions": [
            "son of grace",
            "(son of the gracious), son of Shimon, in the line of Judah. (1 Chronicles 4:20)"
        ]
    },
    {
        "Word": "Benimi",
        "Definitions": [
            "our sons"
        ]
    },
    {
        "Word": "Beno",
        "Definitions": [
            "his son",
            "(his son), a Levite of the sons of Merari. (1 Chronicles 24:26,27)"
        ]
    },
    {
        "Word": "Benoni",
        "Definitions": [
            "son of my sorrow, or pain",
            "(son of my sorrow). (Genesis 35:18) [[281]Benjamin, [282]Benjamin, The Tribe Of]"
        ]
    },
    {
        "Word": "Benzoheth",
        "Definitions": [
            "son of separation",
            "(son of Zoheth), a descendant of Judah. (1 Chronicles 4:20)"
        ]
    },
    {
        "Word": "Beon",
        "Definitions": [
            "in affliction"
        ]
    },
    {
        "Word": "Berachiah",
        "Definitions": [
            "speaking well of the Lord",
            "(blessed of Jehovah), a Gershonite Levite, father of Asaph. (1 Chronicles 6:39) [[284]Berechiah]"
        ]
    },
    {
        "Word": "Beraiah",
        "Definitions": [
            "the choosing of the Lord",
            "(created by Jehovah), son of Shimhi, a chief man of Benjamin. (1 Chronicles 8:21)"
        ]
    },
    {
        "Word": "Beri",
        "Definitions": [
            "my son; my corn",
            "(a well), son of Zophah, of the tribe of Asher. (1 Chronicles 7:36)"
        ]
    },
    {
        "Word": "Berith",
        "Definitions": [
            "covenant",
            "(Judges 9:46) [BAAL-BERITH]"
        ]
    },
    {
        "Word": "Berothai",
        "Definitions": [
            "wells; a cypress"
        ]
    },
    {
        "Word": "Berothath",
        "Definitions": [
            "of a well"
        ]
    },
    {
        "Word": "Besai",
        "Definitions": [
            "a despising; dirty",
            "(sword). \"Children of Besai\" were among the Nethinim who returned to Judea with Zerubbabel. (Ezra 2:49; Nehemiah 7:52)"
        ]
    },
    {
        "Word": "Besodeiah",
        "Definitions": [
            "counsel of the Lord",
            "(n the secret of the Lord) father of one of the repairers of the wall of Jerusalem. (Nehemiah 3:6)"
        ]
    },
    {
        "Word": "Beten",
        "Definitions": [
            "belly",
            "(height), one of the cities on the border of the tribe of Asher. (Joshua 19:25)"
        ]
    },
    {
        "Word": "Bethanath",
        "Definitions": [
            "house of affliction",
            "(house of echo or reply), one of the \"fenced cities\" of Naphtali, named with Beth-shemesh, (Joshua 19:38) from neither of them were the Canaanites expelled. (Judges 1:33))."
        ]
    },
    {
        "Word": "Betharabah",
        "Definitions": [
            "house of sweet smell",
            "(house of the desert), one of the six cities of Judah which were situated down in the Arabah, the sunk valley of the Jordan and Dead Sea, (Joshua 15:61) on the north border of the tribe. It is also included in the list of the towns of Benjamin. (Joshua 18:22)"
        ]
    },
    {
        "Word": "Beth-azmaveth",
        "Definitions": [
            "house of death's strength"
        ]
    },
    {
        "Word": "Beth-baalmeon",
        "Definitions": [
            "an idol of the dwelling-place"
        ]
    },
    {
        "Word": "Beth-birei",
        "Definitions": [
            "the house of my Creator, the house of my health"
        ]
    },
    {
        "Word": "Beth-el",
        "Definitions": [
            "the house of God"
        ]
    },
    {
        "Word": "Bethemek",
        "Definitions": [
            "house of deepness",
            "(house of the valley), a place on or near the border of Asher, on the north side of which was the ravine of Jiphthah-el (Joshua 19:27)"
        ]
    },
    {
        "Word": "Beth-ezal",
        "Definitions": [
            "a neighbor's house"
        ]
    },
    {
        "Word": "Beth-gader",
        "Definitions": [
            "a house for a mouse"
        ]
    },
    {
        "Word": "Beth-haran",
        "Definitions": [
            "house of grace"
        ]
    },
    {
        "Word": "Beth-lebaoth",
        "Definitions": [
            "house of lionesses"
        ]
    },
    {
        "Word": "Beth-lehem",
        "Definitions": [
            "house of bread"
        ]
    },
    {
        "Word": "Beth-marcaboth",
        "Definitions": [
            "house of bitterness wiped out"
        ]
    },
    {
        "Word": "Beth-meon",
        "Definitions": [
            "house of the dwelling-place"
        ]
    },
    {
        "Word": "Beth-nimrah",
        "Definitions": [
            "house of rebellion"
        ]
    },
    {
        "Word": "Beth-palet",
        "Definitions": [
            "house of expulsion"
        ]
    },
    {
        "Word": "Beth-pazzez",
        "Definitions": [
            "house of dividing asunder"
        ]
    },
    {
        "Word": "Bethphage",
        "Definitions": [
            "house of my month, or of early figs",
            "(g hard) (house of figs) the name of a place on the Mount of Olives on the road between Jericho and Jerusalem. It was apparently close to Bethany. (Matthew 21:1; Mark 11:1; Luke 19:29)"
        ]
    },
    {
        "Word": "Beth-phelet",
        "Definitions": [
            "same as Beth-palet"
        ]
    },
    {
        "Word": "Beth-rapha",
        "Definitions": [
            "house of health"
        ]
    },
    {
        "Word": "Bethshan",
        "Definitions": [
            "Beth-shean, house of the tooth, or of ivory, or of sleep"
        ]
    },
    {
        "Word": "Beth-zur",
        "Definitions": [
            "house of a rock"
        ]
    },
    {
        "Word": "Betonim",
        "Definitions": [
            "bellies",
            "a town of Gad, apparently on the northern boundary. (Joshua 13:26)"
        ]
    },
    {
        "Word": "Bezai",
        "Definitions": [
            "eggs",
            "(conqueror). \"Children of Bezai,\" to the number of 328, returned from captivity with Zerubbabel (Ezra 2:17; Nehemiah 7:23; 10:18)"
        ]
    },
    {
        "Word": "Bichri",
        "Definitions": [
            "first-born; first fruits",
            "(first-born), (2 Samuel 20:1) an ancestor of Sheba."
        ]
    },
    {
        "Word": "Bidkar",
        "Definitions": [
            "in compunction, or sharp pain",
            "(son of stabbing, i.e, one who stabs), Jehu's \"captain,\" originally his fellow officer, (2 Kings 9:25) who completed the sentence on Jehoram, son of Ahab."
        ]
    },
    {
        "Word": "Bigvai",
        "Definitions": [
            "in my body",
            "(happy).",
            "+ \"Children of Bigvai,\" 2056 (Neh. 2067) in number, returned from the captivity with Zerubbabel, (Ezra 2:14; Nehemiah 7:19) and 72 of them at a later date with Ezra. (Ezra 8:14) (B.C. 536.) + Apparently one of the chiefs of Zerubbabel's expedition, (Ezra 2:2; Nehemiah 7:7) whose family afterwards signed the covenant. (Nehemiah 10:16) (B.C. 410.)"
        ]
    },
    {
        "Word": "Bileam",
        "Definitions": [
            "the ancient of the people; the devourer",
            "(foreigners), a town in the western half of the tribe of Manasseh, named only in (1 Chronicles 6:70) same as Ibleam and Gath-rimmon. (Joshua 17:11) and Josh 21:24"
        ]
    },
    {
        "Word": "Binea",
        "Definitions": [
            "son of the Lord",
            "(fountain), one of the descendants of Saul. (1 Chronicles 8:37; 7:43) (B.C. 850.)"
        ]
    },
    {
        "Word": "Binnui",
        "Definitions": [
            "building",
            "(familyship).",
            "+ A Levite, father of Noadiah. (Ezra 8:33) + One who had taken a foreign wife. (Ezra 10:30) + Another Israelite who had also taken a foreign wife. (Ezra 10:38) + Altered from [305]Bani in the corresponding list in Ezra. (Nehemiah 7:15) + A Levite, son of Henadad, who assisted at the reparation of the wall of Jerusalem, under Nehemiah. (Nehemiah 3:24; 10:9)"
        ]
    },
    {
        "Word": "Bishlam",
        "Definitions": [
            "in peace"
        ]
    },
    {
        "Word": "Bithiah",
        "Definitions": [
            "daughter of the Lord",
            "(daughter of the Lord), daughter of a Pharaoh, and wife of Mered. (1 Chronicles 4:18) (B.C. about 1491.)"
        ]
    },
    {
        "Word": "Bithron",
        "Definitions": [
            "divisions",
            "more accurately the Bithron (a craggy gorge or ravine), a place, doubtless a district, in the Jordan valley on the east side of the river. (2 Samuel 2:29)"
        ]
    },
    {
        "Word": "Bizjothjah",
        "Definitions": [
            "despite",
            "(contempt of Jehovah), a town in the south of Judah. (Joshua 15:28)"
        ]
    },
    {
        "Word": "Bocheru",
        "Definitions": [
            "the first born",
            "(youth), son of Azel, according to the present Hebrew text of (1 Chronicles 8:38)"
        ]
    },
    {
        "Word": "Bohan",
        "Definitions": [
            "in them",
            "(thumb), a Reubenite. (Joshua 15:6; 18:17)"
        ]
    },
    {
        "Word": "Boskath",
        "Definitions": [
            "in poverty"
        ]
    },
    {
        "Word": "Boson",
        "Definitions": [
            "taking away"
        ]
    },
    {
        "Word": "Bozez",
        "Definitions": [
            "mud; bog"
        ]
    },
    {
        "Word": "Bukki",
        "Definitions": [
            "void",
            "(wasting).",
            "+ Son of Abishua and father of Uzzi fifth from Aaron in the line of the high priests in (1 Chronicles 6:5; 6:5,51) (Authorized Version), and in the genealogy of Ezra. (Ezra 7:4) + Son of Jogli, prince of the tribe of Dan, one of the ten men chosen to apportion the land of Canaan between the tribes. (Numbers 34:22)"
        ]
    },
    {
        "Word": "Bukkiah",
        "Definitions": [
            "the dissipation of the Lord",
            "(wasting from Jehovah), a Kohathite Levite, of the sons of Heman, one of the musicians in the temple. (1 Chronicles 25:4,13)"
        ]
    },
    {
        "Word": "Bunah",
        "Definitions": [
            "building; understanding",
            "(understanding), a son of Jerahmeel, of the family of Pharez in Judah. (1 Chronicles 2:25)",
            "(understanding), a son of Jerahmeel, of the family of Pharez in Judah. (1 Chronicles 2:25)"
        ]
    },
    {
        "Word": "Bunni",
        "Definitions": [
            "building me",
            "(my understanding).",
            "+ One of the Levites in the time of Nehemiah. (Nehemiah 9:4) + Another Levite, but of earlier date than the preceding. (Nehemiah 11:15)"
        ]
    },
    {
        "Word": "Cabbon",
        "Definitions": [
            "as though understanding",
            "a town in the low country of Judah. (Joshua 15:40)"
        ]
    },
    {
        "Word": "Caiphas",
        "Definitions": [
            "he that seeks with diligence; one that vomiteth"
        ]
    },
    {
        "Word": "Caleb-Ephratah",
        "Definitions": [
            "see Ephratah"
        ]
    },
    {
        "Word": "Calno",
        "Definitions": [
            "our consummation; altogether himself"
        ]
    },
    {
        "Word": "Carcas",
        "Definitions": [
            "the covering of a lamb",
            "(severe), the seventh of the seven \"chamberlains,\" i.e. eunuchs, of King Ahasuerus. (Esther 1:10) (B.C. 483.)."
        ]
    },
    {
        "Word": "Charchemish",
        "Definitions": [
            "a lamb; as taken away; withdrawn",
            "(2 Chronicles 35:20) [[362]Carchemish]"
        ]
    },
    {
        "Word": "Careah",
        "Definitions": [
            "bald; ice",
            "(bald head), father of Johanan, (2 Kings 25:23) elsewhere spelt [345]Kareah."
        ]
    },
    {
        "Word": "Carpus",
        "Definitions": [
            "fruit; fruitful",
            "a Christian at Troas. (2 Timothy 4:13)"
        ]
    },
    {
        "Word": "Carshena",
        "Definitions": [
            "a lamb; sleeping",
            "(illustrious), one of the seven princes of Persia and Media. (Esther 1:14)"
        ]
    },
    {
        "Word": "Cesar",
        "Definitions": [
            "a name applied to those who are cut out of the womb"
        ]
    },
    {
        "Word": "Chalcol",
        "Definitions": [
            "who nourishes, consumes, and sustains the whole",
            "(1 Kings 4:31) [[356]Calcol]"
        ]
    },
    {
        "Word": "Chelal",
        "Definitions": [
            "as night",
            "(perfection), (Ezra 10:30) one who had a strange wife."
        ]
    },
    {
        "Word": "Chelub",
        "Definitions": [
            "a basket",
            "+ A man among the descendants of Judah. + Ezri the son of Chelub, one of David's officers. (1 Chronicles 27:26)"
        ]
    },
    {
        "Word": "Chelluh",
        "Definitions": [
            "all",
            "(completed), (Ezra 10:35) another like the above."
        ]
    },
    {
        "Word": "Chelubai",
        "Definitions": [
            "he altogether against me",
            "(capable), the son of Hezron. Same as Caleb. (1 Chronicles 2:9,18,42)"
        ]
    },
    {
        "Word": "Chemarims",
        "Definitions": [
            "black ones"
        ]
    },
    {
        "Word": "Chenani",
        "Definitions": [
            "my pillar"
        ]
    },
    {
        "Word": "Chenaniah",
        "Definitions": [
            "preparation, or disposition, or strength, of the Lord",
            "(established by the Lord), chief of the Levites when David carried the ark to Jerusalem. (1 Chronicles 15:22; 26:29)"
        ]
    },
    {
        "Word": "Cheran",
        "Definitions": [
            "anger",
            "(lyre), one of the sons of Dishon the Horite \"duke.\" (Genesis 36:26; 1 Chronicles 1:41)"
        ]
    },
    {
        "Word": "Cherethims",
        "Definitions": [
            "Cherethites, who cut or tear away"
        ]
    },
    {
        "Word": "Chiliab",
        "Definitions": [
            "totality; or the perfection of the father"
        ]
    },
    {
        "Word": "Chislon",
        "Definitions": [
            "hope, trust",
            "(confidence), father of Elidad, the prince of the tribe of Benjamin chosen to assist in the division of the land of Canaan among the tribes. (Numbers 34:21) (B.C. 1450.)"
        ]
    },
    {
        "Word": "Chisloth-tabor",
        "Definitions": [
            "fears; purity"
        ]
    },
    {
        "Word": "Chittem",
        "Definitions": [
            "those that bruise; gold"
        ]
    },
    {
        "Word": "Chuza",
        "Definitions": [
            "the seer or prophet",
            "properly Chu'zas (the seer), the house-steward of Herod Antipas. (Luke 8:3)"
        ]
    },
    {
        "Word": "Cis",
        "Definitions": [
            "same as Kish",
            "the father of Saul, (Acts 13:21) usually called [382]Kish."
        ]
    },
    {
        "Word": "Colhozeh",
        "Definitions": [
            "every prophet",
            "(all-seeing), a man of the tribe of Judah in the time of Nehemiah. (Nehemiah 3:15; 11:5) (B.C. 536.)"
        ]
    },
    {
        "Word": "Colosse",
        "Definitions": [
            "punishment; correction",
            "more properly Colos'sae, was a city of Phrygia in Asia Minor, in the upper part of the basin of the Maeander, on the Lycus. Hierapolis and Laodicea were in its immediate neighborhood. (Colossians 1:2; 4:13,15,16) see Reve 1:11; 3:14 St. Paul is supposed by some to have visited Colosse and founded or confirmed the Colossian church on his third missionary journey. (Acts 18:23; 19:1)"
        ]
    },
    {
        "Word": "Coniah",
        "Definitions": [
            "strength of the Lord",
            "[[398]Jeconiah]"
        ]
    },
    {
        "Word": "Cosam",
        "Definitions": [
            "divining",
            "(a diviner), son of Elmodam, in the line of Joseph the husband of Mary. (Luke 3:28)"
        ]
    },
    {
        "Word": "Coz",
        "Definitions": [
            "a thorn",
            "(thorn), a man among the descendants of Judah. (1 Chronicles 4:8)"
        ]
    },
    {
        "Word": "Cozbi",
        "Definitions": [
            "a liar; sliding away",
            "(deceitful), daughter of Zur, a chief of the Midianites. (Numbers 25:15,18)"
        ]
    },
    {
        "Word": "Cuth",
        "Definitions": [
            "Cuthah, burning"
        ]
    },
    {
        "Word": "Dabareh",
        "Definitions": [
            "the word; the thing; a bee; obedient",
            "(pasture), (Joshua 21:28) or [412]Daberath, a town on the boundary of Zebulun. (Joshua 19:12) Under the name of Debarieh it still lies at the western foot of Tabor."
        ]
    },
    {
        "Word": "Dabbasheth",
        "Definitions": [
            "flowing with honey",
            "(a hill-place), a town on the boundary of Zebulun. (Joshua 19:11)"
        ]
    },
    {
        "Word": "Dalaiah",
        "Definitions": [
            "the poor of the Lord",
            "(freed by Jehovah) a descendant of the royal family of Judah. (1 Chronicles 3:24)"
        ]
    },
    {
        "Word": "Dalphon",
        "Definitions": [
            "the house of caves",
            "(swift), the second of the ten sons of Hamam (Esther 9:7) (B.C. 610.)"
        ]
    },
    {
        "Word": "Darah",
        "Definitions": [
            "generation; house of the shepherd or of the companion"
        ]
    },
    {
        "Word": "Darkon",
        "Definitions": [
            "of generation; of possession",
            "(scatterer). Children of Darkon were among the \"servants of Solomon\" who returned from Babylon with Zerubbabel. (Ezra 2:56; Nehemiah 7:58) (B.C. before 536)."
        ]
    },
    {
        "Word": "Dekar",
        "Definitions": [
            "force",
            "(a lancer). The son of Dekar, i.e. Ben Dekar, was Solomon's commissariat officer in the western part of the hill-country of Judah and Benjamin, Shaalbim and Bethshemesh. (1 Kings 4:9) (B.C. before 1014.)"
        ]
    },
    {
        "Word": "Deuel",
        "Definitions": [
            "the knowledge of God"
        ]
    },
    {
        "Word": "Diblath",
        "Definitions": [
            "paste of dry figs",
            "(accurately DIBLAH), a place named only in (Ezekiel 6:14) Probably only another form of [434]Riblah."
        ]
    },
    {
        "Word": "Dibon-gad",
        "Definitions": [
            "great understanding; abundance of sons"
        ]
    },
    {
        "Word": "Dibri",
        "Definitions": [
            "an orator",
            "a Danite, father of Shelomith. (Leviticus 24:11)"
        ]
    },
    {
        "Word": "Dibzahab",
        "Definitions": [
            "Dizahab, where much gold is"
        ]
    },
    {
        "Word": "Diklah",
        "Definitions": [
            "Dildah, his diminishing",
            "(palm grove). (Genesis 10:27; 1 Chronicles 1:21) a son of Joktan, whose settlements, in common with those of the other sons of Joktan, must be looked for in Arabia. It is thought that Diklah is a part of Arabia containing many palm trees."
        ]
    },
    {
        "Word": "Dilean",
        "Definitions": [
            "that is poor",
            "(gourd), one of the cities in the lowlands of Judah. (Joshua 15:38) It has not been identified with certainty."
        ]
    },
    {
        "Word": "Dimon",
        "Definitions": [
            "where it is red",
            "(river bed), The waters of, some streams on the east of the Dead Sea, in the land of Moab, against which Isaiah uttered denunciation. (Isaiah 15:9) Gesenius conjectures that the two names Dimon and Dibon are the same."
        ]
    },
    {
        "Word": "Dimonah",
        "Definitions": [
            "dunghill",
            "a city in the south of Judah, (Joshua 15:22) perhaps the same as [440]Dibon in (Nehemiah 11:25)"
        ]
    },
    {
        "Word": "Dishon",
        "Definitions": [
            "fatness; ashes",
            "(antelope)",
            "+ The fifth son of Seir. (Genesis 36:21,26,30; 1 Chronicles 1:38)"
        ]
    },
    {
        "Word": "Dodavah",
        "Definitions": [
            "love",
            "(love of the Lord), a man of Maresha in Judah; father of Eliezer, who denounced Jehoshaphat's alliance with Ahaziah. (2 Chronicles 20:37)"
        ]
    },
    {
        "Word": "Dumali",
        "Definitions": [
            "silence; resemblance"
        ]
    },
    {
        "Word": "Ebiasaph",
        "Definitions": [
            "a father that gathers or adds",
            "(1 Chronicles 6:23,37) [See [460]Abiasaph]"
        ]
    },
    {
        "Word": "Eker",
        "Definitions": [
            "barren, feeble",
            "(a rooting up), a descendant of Judah. (1 Chronicles 2:27)"
        ]
    },
    {
        "Word": "Eladah",
        "Definitions": [
            "the eternity of God"
        ]
    },
    {
        "Word": "El-beth-el",
        "Definitions": [
            "the God of Bethel"
        ]
    },
    {
        "Word": "Eldaah",
        "Definitions": [
            "knowledge of God",
            "(Genesis 25:4; 1 Chronicles 1:3) the last in order of the sons of Midian."
        ]
    },
    {
        "Word": "Elead",
        "Definitions": [
            "witness of God",
            "(praised by God), a descendant of Ephraim. (1 Chronicles 7:21)"
        ]
    },
    {
        "Word": "El-elohe-Israel",
        "Definitions": [
            "God, the God of Israel"
        ]
    },
    {
        "Word": "Eleph",
        "Definitions": [
            "learning",
            "(the ox), one of the towns allotted to Benjamin, and named next to Jerusalem. (Joshua 18:28)"
        ]
    },
    {
        "Word": "Eliah",
        "Definitions": [
            "God the Lord",
            "(my God is Jehovah).",
            "+ A Benjamite, a chief man of the tribe. (1 Chronicles 8:27) + One of the Bene-Elam, an Israelite (i.e. a layman) who had married a foreign wife. (Ezra 10:26)"
        ]
    },
    {
        "Word": "Eliahba",
        "Definitions": [
            "my God the Father",
            "(whom God hides), on of the thirty of David's guard. (2 Samuel 23:32; 1 Chronicles 11:33) (B.C. 1046.)"
        ]
    },
    {
        "Word": "Eliasaph",
        "Definitions": [
            "the Lord increaseth",
            "+ Head of the tribe of Dan at the time of the census in the wilderness of Sinai. (Numbers 1:14; 2:14; 7:42,47; 10:20) (B.C. 1490.) + A levite, and \"chief of the Gershonites\" at the same time. (Numbers 3:24)"
        ]
    },
    {
        "Word": "Elienai",
        "Definitions": [
            "the God of my eyes",
            "(my eyes are toward God) a descendant of Benjamin, and a chief man in the tribe. (1 Chronicles 8:20)"
        ]
    },
    {
        "Word": "Elihoreph",
        "Definitions": [
            "god of winter, or of youth",
            "(God is his reward), one of Solomon's scribes. (1 Kings 4:3)"
        ]
    },
    {
        "Word": "Eliphal",
        "Definitions": [
            "a miracle of God",
            "(whom God judges), son of Ur, one of David's guard. (1 Chronicles 11:35) [[471]Eliphelet, 3]"
        ]
    },
    {
        "Word": "Eliud",
        "Definitions": [
            "God is my praise",
            "(God his praise), son of Achim in the genealogy of Christ. (Matthew 1:15)"
        ]
    },
    {
        "Word": "Elizur",
        "Definitions": [
            "God is my strength; my rock; rock of God",
            "prince of the tribe and over the host of Reuben. (Numbers 1:5; 2:10; 7:30,35; 10:18)"
        ]
    },
    {
        "Word": "Elkeshai",
        "Definitions": [
            "hardiness or rigor of God"
        ]
    },
    {
        "Word": "Elkoshite",
        "Definitions": [
            "a man of Elkeshai"
        ]
    },
    {
        "Word": "Elmodam",
        "Definitions": [
            "the God of measure, or of the garment",
            "(measure), son of Er, in the genealogy of Joseph. (Luke 3:28)"
        ]
    },
    {
        "Word": "Elnaam",
        "Definitions": [
            "God's fairness",
            "(God his delight), the father of Jeribai and Joshaviah, two of David's guard, according to (1 Chronicles 11:46)"
        ]
    },
    {
        "Word": "Elohi",
        "Definitions": [
            "Elohim, God"
        ]
    },
    {
        "Word": "Elon-beth-hanan",
        "Definitions": [
            "the house of grace or mercy"
        ]
    },
    {
        "Word": "Elpaal",
        "Definitions": [
            "God's work",
            "(God his wages), a Benjamite, son of Hushim and brother of Abitub. (1 Chronicles 8:11) He was the founder of numerous family."
        ]
    },
    {
        "Word": "Elpalet",
        "Definitions": [
            "same as Eliphalet",
            "(God his deliverance), one of David's sons born in Jerusalem. (1 Chronicles 14:5)"
        ]
    },
    {
        "Word": "Elteketh",
        "Definitions": [
            "the case of God"
        ]
    },
    {
        "Word": "Eltolad",
        "Definitions": [
            "the generation of God",
            "(God's kindred), one of the cities in the south of Judah, (Joshua 15:30) allotted to Simeon, (Joshua 19:4) and in possession of that tribe until the time of David. (1 Chronicles 4:29)"
        ]
    },
    {
        "Word": "Eluzai",
        "Definitions": [
            "God is my strength",
            "(God is my praise), one of the warriors of Benjamin who joined David at Ziklag. (1 Chronicles 12:5) (B.C. 1054.)"
        ]
    },
    {
        "Word": "Elzabad",
        "Definitions": [
            "the dowry of God",
            "(whom God hath given).",
            "+ One of the Gadite heroes who came across the Jordan to David. (1 Chronicles 12:12) + A Korhite Levite. (1 Chronicles 26:7)"
        ]
    },
    {
        "Word": "Elzaphan",
        "Definitions": [
            "God of the northeast wind",
            "(whom God protects), second son of Uzziel, who was the son of Kohath son of Levi. (Exodus 6:22)"
        ]
    },
    {
        "Word": "Enam",
        "Definitions": [
            "fountain, open place",
            "(double spring), one of the cities of Judah int he Shefelah or lowland. (Joshua 15:34)"
        ]
    },
    {
        "Word": "Enan",
        "Definitions": [
            "cloud",
            "(having eyes.). Ahira ben-Enan was \"prince\" of the tribe of Naphtali at the time of the numbering of Israel in the wilderness of Sinai. (Numbers 1:15) (B.C. 1491.)"
        ]
    },
    {
        "Word": "En-dor",
        "Definitions": [
            "fountain, eye of generation, or of habitation"
        ]
    },
    {
        "Word": "Eneas",
        "Definitions": [
            "laudable"
        ]
    },
    {
        "Word": "En-gedi",
        "Definitions": [
            "eye, or fountain, of the goat, or of happiness"
        ]
    },
    {
        "Word": "En-haddah",
        "Definitions": [
            "quick sight; well of gladness"
        ]
    },
    {
        "Word": "En-hazor",
        "Definitions": [
            "the grass of the well"
        ]
    },
    {
        "Word": "En-mishpat",
        "Definitions": [
            "fountain of judgment"
        ]
    },
    {
        "Word": "Enon",
        "Definitions": [
            "cloud; mass of darkness; fountain; eye",
            "(springs), a place \"near to Salim,\" at which John baptized. (John 3:23) It was evidently west of the Jordan, comp. (John 3:22) with John 3:26 and with John 1:28 And abounded in water. This is indicated by the name, which is merely a Greek version of a Chaldee word signifying \"springs.\" AEnon is given in the Onomasticon as eight miles south of Scythopolis, \"near Salem and the Jordan.\""
        ]
    },
    {
        "Word": "En-rimmon",
        "Definitions": [
            "well of weight"
        ]
    },
    {
        "Word": "En-tappuah",
        "Definitions": [
            "fountain of an apple, or of inflation"
        ]
    },
    {
        "Word": "Epenetus",
        "Definitions": [
            "laudable; worthy of praise",
            "(praiseworthy), a Christian at Rome, greeted by St. Paul in (Romans 16:5) and designated as his beloved and the first-fruit of Asia unto Christ.",
            "(praiseworthy), a Christian at Rome, greeted by St. Paul in (Romans 16:5) and designated as his beloved and the first-fruit of Asia unto Christ."
        ]
    },
    {
        "Word": "Eph-lal",
        "Definitions": [
            "judging; praying"
        ]
    },
    {
        "Word": "Epicurean",
        "Definitions": [
            "follower of Epicurus, i.e., of one who gives assistance"
        ]
    },
    {
        "Word": "Er",
        "Definitions": [
            "watchman",
            "(watchful).",
            "+ First-born of Judah. Er \"was wicked in the sight of the Lord; and the Lord slew him.\" (Genesis 38:3-7; Numbers 26:19) + Descendant of Shelah the son of Judah. (1 Chronicles 4:21) + Son of Jose and father of Elmodam. (Luke 3:28)"
        ]
    },
    {
        "Word": "Eran",
        "Definitions": [
            "follower",
            "(watchful), the eldest son of Ephraim. (Numbers 26:36)"
        ]
    },
    {
        "Word": "Eri",
        "Definitions": [
            "my city",
            "(watchful), son of Gad, (Genesis 46:16) and ancestor of the Erites. (Numbers 26:16)"
        ]
    },
    {
        "Word": "Esar-haddon",
        "Definitions": [
            "that closes the point; joy; cheerfulness"
        ]
    },
    {
        "Word": "Esh-baal",
        "Definitions": [
            "the fire of the idol, or of the ruler"
        ]
    },
    {
        "Word": "Esh-ban",
        "Definitions": [
            "fire of the sun"
        ]
    },
    {
        "Word": "Eshek",
        "Definitions": [
            "violence, force",
            "(oppression), one of the late descendants of Saul. (1 Chronicles 8:39)"
        ]
    },
    {
        "Word": "Eshkalon",
        "Definitions": [
            "same as Askelon"
        ]
    },
    {
        "Word": "Esli",
        "Definitions": [
            "near me; he who separates",
            "son of Nagge or Naggai, in the genealogy of Christ. (Luke 3:25)"
        ]
    },
    {
        "Word": "Esmachiah",
        "Definitions": [
            "joined to the Lord"
        ]
    },
    {
        "Word": "Esrom",
        "Definitions": [
            "dart of joy; division of a song",
            "(enclosed). (Matthew 1:3; Luke 3:33) [[496]Hesron, Hezron, [497]Hezron]"
        ]
    },
    {
        "Word": "Ethbaal",
        "Definitions": [
            "toward the idol, or with Baal",
            "(with Baal), king of Sidon and father of Jezebel. (1 Kings 16:31) Josephus represents him as a king of the Tyrians as well as of the Sidonians. We may thus identify him with Eithobalus, who, after having assassinated Pheles, usurped the throne of Tyre for thirty-two years. The date of Ethbaal's reign may be given as about B.C. 940-908."
        ]
    },
    {
        "Word": "Ether",
        "Definitions": [
            "talk",
            "(abundance), one of the cities of Judah in the low country, the Shefelah, (Joshua 15:42) allotted to Simeon. (Joshua 19:7)"
        ]
    },
    {
        "Word": "Ethnan",
        "Definitions": [
            "gift",
            "(hire), one of the sons of Helah the wife of Ashur. (1 Chronicles 4:7)"
        ]
    },
    {
        "Word": "Ethni",
        "Definitions": [
            "strong",
            "(munificent), a Gershonite Levite. (1 Chronicles 6:41)"
        ]
    },
    {
        "Word": "Eubulus",
        "Definitions": [
            "prudent; good counselor",
            "(prudent), a Christian at Rome mentioned by St. Paul. (2 Timothy 4:21) (A.D. 64.)"
        ]
    },
    {
        "Word": "Evi",
        "Definitions": [
            "unjust",
            "(desire), one of the five kings or princes of Midian slain by the Israelites. (Numbers 31:8; Joshua 13:21)"
        ]
    },
    {
        "Word": "Ezbon",
        "Definitions": [
            "hastening to understand",
            "(working).",
            "+ Son of Gad, and founder of one of the Gadite families. (Genesis 46:16; Numbers 26:16) + Son of Bela, the son of Benjamin according to (1 Chronicles 7:7)"
        ]
    },
    {
        "Word": "Ezem",
        "Definitions": [
            "a bone",
            "(bone), one of the towns of Simeon. (1 Chronicles 4:29)"
        ]
    },
    {
        "Word": "Festus",
        "Definitions": [
            "festive, joyful"
        ]
    },
    {
        "Word": "Gabbai",
        "Definitions": [
            "the back",
            "(tax gatherer), apparently the head of an important family of Benjamin resident at Jerusalem. (Nehemiah 11:8) (B.C. before 536.)"
        ]
    },
    {
        "Word": "Galal",
        "Definitions": [
            "a roll, a wheel",
            "(influential)",
            "+ A Levite, one of the sons of Asaph. (1 Chronicles 9:15) (B.C. 536.) + Another Levite, of the family of Elkanah. (1 Chronicles 9:16) + A third Levite, son of Jeduthun. (Nehemiah 11:17) (B.C. 536.)"
        ]
    },
    {
        "Word": "Gammadims",
        "Definitions": [
            "dwarfs"
        ]
    },
    {
        "Word": "Garmites",
        "Definitions": [
            "men of Garmi, ie., bones, or, my cause"
        ]
    },
    {
        "Word": "Gatam",
        "Definitions": [
            "their lowing; their touch",
            "(a burnt valley), the fourth son of Eliphaz the son of Esau, (Genesis 36:11; 1 Chronicles 1:36) and one of the \"dukes\" of Eliphaz. (Genesis 36:16) (B.C. after 1760.)"
        ]
    },
    {
        "Word": "Gazabar",
        "Definitions": [
            "a treasurer"
        ]
    },
    {
        "Word": "Gazer",
        "Definitions": [
            "a dividing; a sentence",
            "(2 Samuel 5:25; 1 Chronicles 14:16) [[535]Gezer]"
        ]
    },
    {
        "Word": "Gazez",
        "Definitions": [
            "a passing over",
            "(shearer), a name which occurs twice in (1 Chronicles 2:46)--first as son of Caleb by Ephah his concubine, and second as son of Haran, the son of the same woman. The second is possibly only a repetition of the first (B.C. after 1688.)"
        ]
    },
    {
        "Word": "Gazzam",
        "Definitions": [
            "the fleece of them",
            "(devouring). The Bene-Gazzam were among the familiar of the Nethinim who returned from the captivity with Zerubbabel. (Ezra 2:48; Nehemiah 7:51) (B.C. 536.)"
        ]
    },
    {
        "Word": "Gederothaim",
        "Definitions": [
            "hedges",
            "(two sheepfolds), a town in the low country of Judah, (Joshua 15:36) named next in order to Gederah."
        ]
    },
    {
        "Word": "Gemalli",
        "Definitions": [
            "wares; a camel",
            "(camel-driver), the father of Ammiel, the Danite spy. (Numbers 13:12) (B.C. 1490.)"
        ]
    },
    {
        "Word": "Gergesenes",
        "Definitions": [
            "those who come from pilgrimage or fight",
            "[See [545]Gadarenes, Girgesenes, Gerasenes]"
        ]
    },
    {
        "Word": "Gether",
        "Definitions": [
            "the vale of trial or searching",
            "(fear), the third in order of the sons of Aram. (Genesis 10:23) No satisfactory trace of the people sprung from this stock has been found."
        ]
    },
    {
        "Word": "Geuel",
        "Definitions": [
            "God's redemption",
            "(majesty of God), son of Machi the Gadite spy. (Numbers 13:15) (B.C 1490.)"
        ]
    },
    {
        "Word": "Giah",
        "Definitions": [
            "to guide; draw out; produce; a groan or sigh",
            "(a waterfall), a place named only in (2 Samuel 2:24) to designate the position of the hill Ammah."
        ]
    },
    {
        "Word": "Gibbar",
        "Definitions": [
            "strong, manly",
            "(gigantic), the father of some who returned with Zerubbabel from Babylon. (Ezra 2:20)"
        ]
    },
    {
        "Word": "Giddel",
        "Definitions": [
            "great",
            "(very great).",
            "+ Children of Giddel were among the Nethinim who returned from the captivity with Zerubbabel. (Ezra 2:47; Nehemiah 7:49) + Bene-Giddel were also among the \"servants of Solomon\" who returned to Judea in the name caravan. (Ezra 2:56; Nehemiah 7:58) (B.C. 536.)"
        ]
    },
    {
        "Word": "Gideoni",
        "Definitions": [
            "same as Gideon",
            "(a cutting down), a Benjamite, father of Abidan. (Numbers 1:11; 7:60,65; 10:24)"
        ]
    },
    {
        "Word": "Gilalai",
        "Definitions": [
            "a wheel",
            "(weighty), one of the priests' sons at the consecration of the wall of Jerusalem. (Nehemiah 12:36) (B.C. 446.)"
        ]
    },
    {
        "Word": "Ginath",
        "Definitions": [
            "Ginnetho, a garden",
            "(protection), father of Tibni. (1 Kings 16:21,22)"
        ]
    },
    {
        "Word": "Gispa",
        "Definitions": [
            "coming hither",
            "(caress), one of the overseers of the Nethinim, in \"the Ophel,\" after the return from captivity. (Nehemiah 11:21)"
        ]
    },
    {
        "Word": "Gittites",
        "Definitions": [
            "men of Gath, ie., of a wine-press",
            "(belonging to Gath), the 600 men who followed David from Gath, under Ittai the Gittite, (2 Samuel 15:18,19) and who probably acted as a kind of body-guard. Obed-edom \"the Gittite\" may have been so named from the town of Gittaim in Benjamin, (2 Samuel 4:3; Nehemiah 11:33) or from Gath-rimmon."
        ]
    },
    {
        "Word": "Gudgodah",
        "Definitions": [
            "happiness",
            "(10:7) [See [577]Horhagidgad]"
        ]
    },
    {
        "Word": "Guni",
        "Definitions": [
            "a garden; a covering",
            "(painted).",
            "+ A son of Naphtali, (Genesis 46:24; 1 Chronicles 7:13) the founder of the family of the Gunites. (Numbers 26:48) + A descendant of Gad. (1 Chronicles 5:15)"
        ]
    },
    {
        "Word": "Haahashtari",
        "Definitions": [
            "a runner",
            "(the courier), a man or a family immediately descended from Ashur. \"father of Tekoa,\" by his second wife Naarah. (1 Chronicles 4:6) (B.C. after 1450.)"
        ]
    },
    {
        "Word": "Habaiah",
        "Definitions": [
            "the hiding of the Lord"
        ]
    },
    {
        "Word": "Habazinaiah",
        "Definitions": [
            "a hiding of the shield of the Lord"
        ]
    },
    {
        "Word": "Hachaliah",
        "Definitions": [
            "who waits for the Lord",
            "(whom Jehovah enlightens), the father of Nehemiah. (Nehemiah 1:1; 10:1)"
        ]
    },
    {
        "Word": "Hachmoni",
        "Definitions": [
            "a wise man",
            "(wise) Son of, and The Hach'monite. (1 Chronicles 11:11; 27:32) Hachmon or Hachmoni was no doubt the founder of a family to which these men belonged: the actual father of Jashobeam was Zabdiel, (1 Chronicles 27:2) and he is also said to have belonged to the Korhites. (1 Chronicles 12:6) (B.C. before 1046.)"
        ]
    },
    {
        "Word": "Hadadrimmon",
        "Definitions": [
            "invocation to the god Rimmon",
            "is, according to the ordinary interpretation of (12:11) a place in the valley of Megiddo (a part of the plain of Esdraelon, six miles from Mount Carmel and eleven from Nazareth), where a national lamentation was held for the death of King Josiah. It was named after two Syrian idols."
        ]
    },
    {
        "Word": "Hagab",
        "Definitions": [
            "Hagabah, a grasshopper",
            "(locust). Bene-Hagab were among the Nethinim who returned from Babylon with Zerubbabel. (Ezra 2:46) (B.C. before 536.)"
        ]
    },
    {
        "Word": "Haggeri",
        "Definitions": [
            "Haggi, a stranger",
            "(wanderer) was one of the mighty men of David's guard, according to (1 Chronicles 11:38) The parallel passage-- (2 Samuel 23:36)--has \"Bani the Gadite,\" which is probably the correct reading. (B.C. 1046.)"
        ]
    },
    {
        "Word": "Haggiah",
        "Definitions": [
            "the Lord's feast",
            "(festival of Jehovah), a Merarite Levite. (1 Chronicles 6:30)"
        ]
    },
    {
        "Word": "Hakkatan",
        "Definitions": [
            "little",
            "(young). Johanan son of Hakkatan, was the chief of the Bene-Azgad who returned from Babylon with Ezra. (Ezra 8:12)"
        ]
    },
    {
        "Word": "Hakupha",
        "Definitions": [
            "a commandment of the mouth",
            "(bent). Bene-Hakupha were among the Nethinim who returned from Babylon with Zerubbabel. (Ezra 2:61; Nehemiah 7:63)"
        ]
    },
    {
        "Word": "Hali",
        "Definitions": [
            "sickness; a beginning; a precious stone",
            "(necklace), a town on the boundary of Asher, named between Helkath and Beten. (Joshua 19:25)"
        ]
    },
    {
        "Word": "Halloesh",
        "Definitions": [
            "saying nothing; an enchanter"
        ]
    },
    {
        "Word": "Hamoth",
        "Definitions": [
            "indignation"
        ]
    },
    {
        "Word": "Haniel",
        "Definitions": [
            "the gift of God",
            "(grace of God), one of the sons of Ulla of the tribe of Asher. (1 Chronicles 7:39)"
        ]
    },
    {
        "Word": "Hannathon",
        "Definitions": [
            "the gift of grace",
            "(gracious), one of the cities of Zebulun. (Joshua 19:14)"
        ]
    },
    {
        "Word": "Hanoch",
        "Definitions": [
            "dedicated",
            "(dedicated).",
            "+ The third in order of the children of Midian. (Genesis 25:4) + Eldest son of Reuben, (Genesis 46:9; Exodus 6:14; Numbers 26:5; 1 Chronicles 5:3) and founder of the family of the Hanochites. (Numbers 26:5)"
        ]
    },
    {
        "Word": "Hapharaim",
        "Definitions": [
            "searching; digging"
        ]
    },
    {
        "Word": "Harran",
        "Definitions": [
            "see Charran"
        ]
    },
    {
        "Word": "Harbonah",
        "Definitions": [
            "his destruction; his sword",
            "(Esther 7:9) the same as the preceding."
        ]
    },
    {
        "Word": "Hareph",
        "Definitions": [
            "winter; reproach",
            "(a plucking off), a name occurring in the genealogies of Judah as a son of Caleb and as \"father of Bethgader.\" (1 Chronicles 2:51) only."
        ]
    },
    {
        "Word": "Harhas",
        "Definitions": [
            "anger; heat of confidence"
        ]
    },
    {
        "Word": "Harosheth",
        "Definitions": [
            "a forest; agriculture; workmanship; deafness; silence",
            "(workmanship) \"of the Gentiles\" so called from the mixed races that inhabited it--a city in the north of the land of Canaan, supposed to have stood on the west coast of the lake Merom from which the Jordan issues forth in one unbroken stream. It was the residence of Sisera captain of Jabin king of Canaan, (Judges 4:2) and it was the point to which the victorious Israelites under Barak pursued the discomfited host and chariots of the second potentate of that name. (Judges 4:16)"
        ]
    },
    {
        "Word": "Harumaph",
        "Definitions": [
            "destruction",
            "(slit-nosed) father or ancestor of Jedaiah. (Nehemiah 3:10)"
        ]
    },
    {
        "Word": "Hashabnah",
        "Definitions": [
            "Hashabniah, the silence of the Lord",
            "(whom Jehovah regards), one of the chief of the \"people\" who sealed the covenant with Nehemiah. (Nehemiah 10:25) (B.C. 410.)"
        ]
    },
    {
        "Word": "Hashem",
        "Definitions": [
            "named; a putting to",
            "(fat). The sons of Hashem the Gizonite are named amongst the members of David's guard in (1 Chronicles 11:34) (B.C. before 1014.)"
        ]
    },
    {
        "Word": "Hashupha",
        "Definitions": [
            "spent; made base",
            "(stripped), one of the families of Nethinim who returned from captivity in the first caravan (Nehemiah 7:46) Called [594]Hasupha in (Ezra 2:43) (B.C. 536.)"
        ]
    },
    {
        "Word": "Hattil",
        "Definitions": [
            "howling for sin"
        ]
    },
    {
        "Word": "Hattipha",
        "Definitions": [
            "robbery"
        ]
    },
    {
        "Word": "Hazaiah",
        "Definitions": [
            "seeing the Lord",
            "(whom Jehovah sees), a man of Judah of the family of the Shilonites, or descendants of Shelah. (Nehemiah 11:5)"
        ]
    },
    {
        "Word": "Hazarenan",
        "Definitions": [
            "imprisoned cloud"
        ]
    },
    {
        "Word": "Hazargaddah",
        "Definitions": [
            "imprisoned band"
        ]
    },
    {
        "Word": "Hazarmaveth",
        "Definitions": [
            "dwelling of death",
            "(court of death), the third in order of the sons of Joktan (Genesis 10:26) The name is preserved in the Arabic Hadramawt and Hadrumawl, the appellation of a province and an ancient people of southern Arabia. The capital is Satham, a very ancient city, and its chief ports are Mirbat, Zafari and Kisheem, from whence a great trade was carried on in ancient times with India and Africa."
        ]
    },
    {
        "Word": "Hazelelponi",
        "Definitions": [
            "sorrow of countenance",
            "(shade coming upon me), the sister of the sons of Etam in the genealogies of Judah. (1 Chronicles 4:3)"
        ]
    },
    {
        "Word": "Heresh",
        "Definitions": [
            "a carpenter",
            "(artificer), a Levite attached to the tabernacle (1 Chronicles 9:15) (B.C. 536.)"
        ]
    },
    {
        "Word": "Herod",
        "Definitions": [
            "son of a hero",
            "(hero-like). This family though of Idumean origin and thus alien by race, was Jewish in faith. I. HEROD THE GREAT was the second son of Antipater, an Idumean, who was appointed procurator of Judea by Julius Caesar, B.C. 47. Immediately after his father's elevation when only fifteen years old, he received the government of Galilee and shortly afterward that of Coele-Syria. Though Josephus says he was 15 years old at this time, it is generally conceded that there must be some mistake, as he lived to be 69 or 70 years old, and died B.C. 4; hence he must have been 25 years old at this time.--ED.) In B.C. 41 he was appointed by Antony tetrarch of Judea. Forced to abandon Judea the following year, he fled to Rome, and received the appointment of king of Judea. In the course of a few years, by the help of the Romans he took Jerusalem (B.C. 37), and completely established his authority throughout his dominions. The terrible acts of bloodshed which Herod perpetrated in his own family were accompanied by others among his subjects equally terrible, from the number who fell victims to them. According to the well-known story) he ordered the nobles whom he had called to him in his last moment to be executed immediately after his decease, that so at least his death might be attended by universal mourning. It was at the time of his fatal illness that he must have caused the slaughter of the infants at Bethlehem. (Matthew 2:16-18) He adorned Jerusalem with many splendid monuments of his taste and magnificence. The temple, which he built with scrupulous care, was the greatest of these works. The restoration was begun B.C. 20, and the temple itself was completed in a year and a half. But fresh additions were constantly made in succeeding years, so that it was said that the temple was \"built in forty and six years,\" (John 2:20) the work continued long after Herod's death. (Herod died of a terrible disease at Jericho, in April, B.C. 4, at the age of 69, after a long reign of 37 years.--ED.) II. HEROD [612]Antipas, [613]Antipas was the son of Herod the Great by Malthake, a Samaritan. He first married a daughter of Aretas, \"king of Arabia Petraea,\" but afterward Herodias, the wife of his half-brother, Herod Philip. Aretas, indignant at the insult offered to his daughter, found a pretext for invading the territory of Herod, and defeated him with great loss. This defeat, according to the famous passage in Josephus, was attributed by many to the murder of John the Baptist, which had been committed by Antipas shortly before, under the influence of Herodias. (Matthew 14:4) ff.; Mark 6:17 ff.; Luke 3:19 At a later time the ambition of Herodias proved the cause of her husband's ruin. She urged him to go to Rome to gain the title of king, cf. (Mark 6:14) but he was opposed at the court of Caligula by the emissaries of Agrippa, and condemned to perpetual banishment at Lugdunum, A.D. 39. Herodias voluntarily shared his punishment, and he died in exile. Pilate took occasion from our Lord's residence in Galilee to bend him for examination, (Luke 23:6) ff., to Herod Antipas, who came up to Jerusalem to celebrate the Passover. The city of Tiberias, which Antipas founded and named in honor of the emperor, was the most conspicuous monument of his long reign. III. HEROD PHILIP I. (Philip,) (Mark 6:17) was the son of Herod the Great and Mariamne. He married Herodias the sister of Agrippa I by whom he had a daughter, Salome. He was excluded from all share in his father's possessions in consequence of his mother's treachery, and lived afterward in a private station. IV. HEROD PHILIP II. was the son of Herod the Great and Cleopatra. He received as his own government Batanea Trachonitis, Auramtis (Gaulanitis), and some parts about Jamnia, with the title of tetrarch. Luke 3:1. He built a new city on the site of Paneas, near the sources of the Jordan, which be called Caesarea Philippi, (Matthew 16:13; Mark 8:27) and raised Bethsaida to the rank of a city under the title of Julias and died there A.D. 34. He married Salome, the daughter of Herod Philip I. and Herodias. V. HEROD AGRIPPA I. was the son of Aristobulus and Berenice, and grandson of Herod the Great. He was brought up at Rome, and was thrown into prison by Tiberius, where he remained till the accession of Caligula, who made him king, first of the tetrarchy of Philip and Lysanias; afterward the dominions of Antipas were added, and finally Judea and Samaria. Unlike his predessors, Agrippa was a strict observer of the law, and he sought with success the favor of the Jews. It is probable that it was with this view he put to death James the son of Zebedee, and further imprisoned Peter. (Acts 12:1) ff. But his sudden death interrupted his ambitious projects. (Acts 12:21,23) VI. HEROD AGRIPPA II--was the son of Herod Agrippa I. In A.D. 62 the emperor gave him the tetrarches formerly held by Philip and Lysanias, with the title of king. (Acts 25:13) The relation in which he stood to his sister Berenice, (Acts 25:13) was the cause of grave suspicion. It was before him that Paul was tried. (Acts 26:28)"
        ]
    },
    {
        "Word": "Hezer",
        "Definitions": [
            "Hezir, a bog; converted"
        ]
    },
    {
        "Word": "Hezrai",
        "Definitions": [
            "an entry or vestibule",
            "(enclosed), one of the thirty heroes of David's guard. (2 Samuel 23:35) (B.C. 1046.) In the parallel list, (1 Chronicles 11:37) the name appears as HEZRO."
        ]
    },
    {
        "Word": "Hilen",
        "Definitions": [
            "a window; grief",
            "(place of caves), the name of city of Judah allotted with its suburbs to the priests. (1 Chronicles 6:58)"
        ]
    },
    {
        "Word": "Hirah",
        "Definitions": [
            "liberty; anger",
            "(a noble race), an Adullamite, the friend of Judah. (Genesis 38:1,12) and see Genesis38:20"
        ]
    },
    {
        "Word": "Hittite",
        "Definitions": [
            "one who is broken; who fears"
        ]
    },
    {
        "Word": "Hod",
        "Definitions": [
            "praise; confession",
            "(splendor), one of the sons of Zophah, among the descendants of Asher. (1 Chronicles 7:37)"
        ]
    },
    {
        "Word": "Hodaiah",
        "Definitions": [
            "the praise of the Lord",
            "(Praise ye Jehovah), son of the royal line of Judah. (1 Chronicles 3:24) (B.C. about 406.)"
        ]
    },
    {
        "Word": "Hodaviah",
        "Definitions": [
            "Hodiah, Hodijah, same as Hodaiah",
            "(Praise ye Jehovah).",
            "+ A man of Manasseh, one of the heads of the half tribe on the east of Jordan (1 Chronicles 5:24) (B.C. 720.) + A man of Benjamin, son of Has-senuah. (1 Chronicles 9:7) + A Levite, who seems to have given his name to an important family in the tribe. (Ezra 2:40) (B.C. before 536.)"
        ]
    },
    {
        "Word": "Hodesh",
        "Definitions": [
            "a table; news",
            "(new moon), a woman named in the genealogies of Benjamin, (1 Chronicles 8:9) as the wife of Shaharaim."
        ]
    },
    {
        "Word": "Holon",
        "Definitions": [
            "a window; grief",
            "(sandy).",
            "+ A town in the mountains of Judah. One of the first group, of which Debir was apparently the most considerable. (Joshua 15:51; 21:15) [[625]Hilen] + A city of Moab. (Jeremiah 48:21) only. No identification of it has yet taken place."
        ]
    },
    {
        "Word": "Homam",
        "Definitions": [
            "making an uproar",
            "(destruction), the form under which, in (1 Chronicles 1:39) an Edomite name appears which in (Genesis 36:22) is given [626]Hemam."
        ]
    },
    {
        "Word": "Hophin",
        "Definitions": [
            "he that covers; my fist"
        ]
    },
    {
        "Word": "Horam",
        "Definitions": [
            "their hill",
            "(mountainous), king of Gezer at the time of the conquest of the southwestern part of Palestine. (Joshua 10:33)"
        ]
    },
    {
        "Word": "Hor-hagidgad",
        "Definitions": [
            "the hill of felicity"
        ]
    },
    {
        "Word": "Hori",
        "Definitions": [
            "a prince; freeborn",
            "(cave-dweller).",
            "+ A Horite, son of Lotan the son of Seir. (Genesis 36:22; 1 Chronicles 1:39; Genesis 36:30) + A man of Simeon, father of Shaphat. (Numbers 13:5)"
        ]
    },
    {
        "Word": "Horims",
        "Definitions": [
            "princes; being angry"
        ]
    },
    {
        "Word": "Horonites",
        "Definitions": [
            "men of anger, or of fury, or of liberty"
        ]
    },
    {
        "Word": "Hoshaiah",
        "Definitions": [
            "the salvation of the Lord",
            "(whom Jehovah aids).",
            "+ A man who assisted in the dedication of the wall of Jerusalem after it had been rebuilt by Nehemiah. (Nehemiah 12:32) (B.C. 446.). + The father of a certain Jezaniah or Azariah, who was a man of note after, the destruction of Jerusalem by Nebuchadnezsar. (Jeremiah 42:1; 43:2) (B.C. after 588.)"
        ]
    },
    {
        "Word": "Hoshama",
        "Definitions": [
            "heard; he obeys",
            "(whom Jehovah hears), one of the sons of Jeconiah or Jehoiachin, the last king but one of Judah. (1 Chronicles 3:18)"
        ]
    },
    {
        "Word": "Hotham",
        "Definitions": [
            "a seal",
            "(signet ring), a man of Asher, son of Heber, of the family Of Beriah. (1 Chronicles 7:32) (B.C. 1490.)"
        ]
    },
    {
        "Word": "Hothir",
        "Definitions": [
            "excelling; remaining",
            "(fullness), the thirteenth son of Heman, \"the king's seer,\" (1 Chronicles 25:4,28) and therefore a Kohathite Levite. (B.C. 1014.)"
        ]
    },
    {
        "Word": "Hupham",
        "Definitions": [
            "their chamber; their bank",
            "(coast-man), a son of Benjamin, founder of the family of the Huphamites. (Numbers 26:39) (B.C. 1688.)"
        ]
    },
    {
        "Word": "Huppim",
        "Definitions": [
            "a chamber covered; the sea-shore",
            "(protected), head of a Benjamite family (Genesis 46:21; 1 Chronicles 7:12) Hur (hole).",
            "+ A man who is mentioned with Moses and Aaron on the occasion of the battle with Amalek at Raphidim, (Exodus 17:10) when with Aaron he stayed up the hands of Moses. ver. (Exodus 17:12) (B.C. 1491.) He is mentioned again in ch. (Exodus 24:14) as being, with Aaron, left in charge of the people by Moses during his ascent of Sinai. The Jewish tradition is that he was the husband of Miriam, and that he was identical with + The grandfather of Bezaleel, the chief artificer of the tabernacle. (Exodus 31:2; 35:30; 38:22) + The fourth of the five kings of Midian who were slain with Balaam after the \"matter of Peor.\" (Numbers 31:8) (B.C. 1451.) In a later mention of them, (Joshua 13:21) they are called princes of Midian and dukes. + Father of Rephaiah, who was ruler of half of the environs of Jerusalem, and assisted Nehemiah in the repair of the wall. (Nehemiah 3:9) (B.C. before 446.) + The \"son of Hur\"--Ben-Hur--was commissariat officer for Solomon in Mount Ephraim. (1 Kings 4:8) (B.C. 995.)"
        ]
    },
    {
        "Word": "Huram",
        "Definitions": [
            "their liberty; their whiteness; their hole",
            "(noble born).",
            "+ A Benjamite; son of Bela, the first-born of the patriarch. (1 Chronicles 8:5) + The form in which the name of the king of Tyre in alliance with David and Solomon--and elsewhere given as [634]Hiram, Or Huram-- appears in Chronicles. (1 Chronicles 14:1; 2 Chronicles 2:3,11,12; 8:2,18; 9:10,21) + The same Change occurs in Chronicles in the name of Hiram the artificer, which is given as [635]Hiram, Or Huram in (2 Chronicles 2:13; 4:11,16) [[636]Hiram, Or Huram]"
        ]
    },
    {
        "Word": "Huri",
        "Definitions": [
            "being angry; or same as Huram",
            "(linen-weaver), a Gadite; father of Abihail- (1 Chronicles 5:14)"
        ]
    },
    {
        "Word": "Hushah",
        "Definitions": [
            "hasting; holding peace",
            "(haste), a name which occurs in the genealogies of the tribe of Judah (1 Chronicles 4:4)"
        ]
    },
    {
        "Word": "Hushathite",
        "Definitions": [
            "Hushim, man of haste, or of silence",
            "(inhabitant of Hushah), The, the designation of two of the heroes of David's guard.",
            "+ [638]Sibbechai. (2 Samuel 21:18; 1 Chronicles 11:29; 20:4; 27:11) Josephus, however, called him a Hittite. + [639]Mebunnai, (2 Samuel 23:27) a mere corruption of [640]Sibbechai."
        ]
    },
    {
        "Word": "Huz",
        "Definitions": [
            "counsel; woods; fastened",
            "(light, sandy soil), the eldest son of Nahor and Milcah. (Genesis 22:21) (B.C. about 1900)."
        ]
    },
    {
        "Word": "Huzoth",
        "Definitions": [
            "streets; populous"
        ]
    },
    {
        "Word": "Huzzab",
        "Definitions": [
            "molten",
            "(fixed), according to the general opinion of the Jews, was the queen of Nineveh at the time when Nahum delivered his prophecy. (Nahum 2:7) (B.C. about 700.) The moderns follow the rendering in the margin of our English Bible--\"that which was established.\" Still it is not improbable that after all Huzzab may really be a proper name. It may mean \"the Zab country,\" or the fertile tract east of the Tigris, watered by the upper and lower Zab rivers."
        ]
    },
    {
        "Word": "Hymeneus",
        "Definitions": [
            "nuptial; the god of marriage"
        ]
    },
    {
        "Word": "Ibneiah",
        "Definitions": [
            "Ibniah, the building of the Lord; the understanding of the Lord; son by adoption",
            "(whom Jehovah will build up), son of Jehoram, a Benjamite. (1 Chronicles 9:8)"
        ]
    },
    {
        "Word": "Ibri",
        "Definitions": [
            "passing over; being angry; being with young",
            "(Hebrew), a Merarite Levite of the family of Jaaziah, (1 Chronicles 24:27) in the time of David. (B.C. 1014.)"
        ]
    },
    {
        "Word": "Idbash",
        "Definitions": [
            "flowing with honey; the land of destruction",
            "(stout), one of the three sons of Abi-Etam, among the families of Judah. (1 Chronicles 4:3)"
        ]
    },
    {
        "Word": "Idumea",
        "Definitions": [
            "red; earthy; bloody",
            "(red). [[641]Edom, Idumaea Or Idumea]"
        ]
    },
    {
        "Word": "Igeal",
        "Definitions": [
            "a redeemer; redeemed; defiled",
            "(whom God will avenge), a son of Nehemiah; a descendant of the royal house of Judah. (1 Chronicles 3:22) (B.C. 406.)"
        ]
    },
    {
        "Word": "Igdaliah",
        "Definitions": [
            "the greatness of the Lord",
            "(whom Jehovah makes great), a prophet or holy man--\"the man of God\"--named once only, (Jeremiah 36:4) as the father of Hanan. (B.C. before 406.)"
        ]
    },
    {
        "Word": "Ikkesh",
        "Definitions": [
            "forward; wicked",
            "(perverse), the father of Ira the Tekoite. (2 Samuel 23:26; 1 Chronicles 11:28; 27:9) (B.C. before 1046.)"
        ]
    },
    {
        "Word": "Imlah",
        "Definitions": [
            "plentitude; circumcision"
        ]
    },
    {
        "Word": "Imnah",
        "Definitions": [
            "same as Jimnah",
            "(holding back).",
            "+ The first born of Asher. (1 Chronicles 7:30) (B.C. 1706.) + Kore ben-Imnah, the Levite, assisted in the reforms of Hezekiah. (2 Chronicles 31:14) (B.C. 726.)"
        ]
    },
    {
        "Word": "Imrah",
        "Definitions": [
            "a rebel; waxing bitter; changing",
            "(stubborn), a descendant of Asher, of the family of Zophah (1 Chronicles 7:36) (B.C. after 1445.)"
        ]
    },
    {
        "Word": "Imri",
        "Definitions": [
            "speaking; exalting; bitter; a lamb"
        ]
    },
    {
        "Word": "Ir",
        "Definitions": [
            "watchman; city; vision",
            "(city). (1 Chronicles 7:12) [[645]Iri]"
        ]
    },
    {
        "Word": "Iri",
        "Definitions": [
            "fire; light",
            "or Ir (belonging to a city), a Benjamite, son of Bela. (1 Chronicles 7:7,12)"
        ]
    },
    {
        "Word": "Irijah",
        "Definitions": [
            "the fear of the Lord",
            "(seen by the Lord), son of Shelemiah, a captain in the ward, who met Jeremiah in the gate of Jerusalem called the \"gate of Benjamin\" accused him of being about to desert to the Chaldeans; and led him back to the princes. (Jeremiah 37:13,14) (B.C. 589.)"
        ]
    },
    {
        "Word": "Irpeel",
        "Definitions": [
            "the health, medicine, or exulting of God",
            "(God heals), one of the cities of Benjamin. (Joshua 18:27) No trace has yet been discovered of its situation."
        ]
    },
    {
        "Word": "Irshemesh",
        "Definitions": [
            "a city of bondage",
            "(city of the sun), a city of the Danites (Joshua 19:41) probably identical with Beth-shemesh."
        ]
    },
    {
        "Word": "Ishbosheth",
        "Definitions": [
            "a man of shame",
            "(man of shame) the youngest of Saul's four sons, and his legitimate successor. (B.C. 1068.) Ish-bosheth was \"forty years old when he began to reign over Israel, and reigned two years.\" (2 Samuel 3:10) During these two years he reigned at Mahanaim, though only in name. The wars and negotiations with David were entirely carried on by Abner (2 Samuel 2:12; 3:6,12) The death of Abner deprived the house of Saul of its last remaining support. When Ish-bosheth heard of it, \"his hands were feeble, and all the Israelites were troubled.\" He was murdered in his bed."
        ]
    },
    {
        "Word": "Ishiah",
        "Definitions": [
            "it is the Lord",
            "(whom Jehovah lends), the fifth of the five sons of Izrahiah, one of the heads of the tribe of Issachar in the time of David. (1 Chronicles 7:3) (B.C. 1046.)"
        ]
    },
    {
        "Word": "Ishma",
        "Definitions": [
            "named; marveling; desolation",
            "(desolation), a name in the genealogy of Judah. (1 Chronicles 4:3)"
        ]
    },
    {
        "Word": "Ishmerai",
        "Definitions": [
            "keeper, or keeping",
            "(whom Jehovah keeps), a Benjamite, one of the family of Elpaal. (1 Chronicles 8:18) (B.C. before 538.)"
        ]
    },
    {
        "Word": "Ishod",
        "Definitions": [
            "a comely man",
            "(man of glory), one of the tribe of Manasseh on the east of Jordan, son of Hammoleketh. (1 Chronicles 7:18) (B.C. 1491.)"
        ]
    },
    {
        "Word": "Ish-pan",
        "Definitions": [
            "hid; broken in two"
        ]
    },
    {
        "Word": "Ish-tob",
        "Definitions": [
            "good man"
        ]
    },
    {
        "Word": "Ishua",
        "Definitions": [
            "plainness; equal"
        ]
    },
    {
        "Word": "Ishmachiah",
        "Definitions": [
            "cleaving to the Lord"
        ]
    },
    {
        "Word": "Ispah",
        "Definitions": [
            "a jasper stone",
            "(bald), a Benjamite of the family of Beriah; one of the heads of his tribe. (1 Chronicles 8:16) (B.C. before 588.)"
        ]
    },
    {
        "Word": "Isui",
        "Definitions": [
            "same as Ishuah",
            "(quiet), third son of Asher, (Genesis 46:17) founder of a family called after him, though in the Authorized Version appearing as THE [649]Jesuites. (Numbers 26:44) (B.C. 1706.)"
        ]
    },
    {
        "Word": "Ithai",
        "Definitions": [
            "strong; my sign; a plowshare",
            "(with the Lord), a Benjamite, son of Ribai of Gibeah, one of the heroes of David's guard. (1 Chronicles 11:31) (B.C. 1046.)"
        ]
    },
    {
        "Word": "Ithiel",
        "Definitions": [
            "sign, or coming of God",
            "(God is with me).",
            "+ A Benjamite, son of Jesaiah. (Nehemiah 11:7) + One of two persons--Ithiel and Ucal-- to whom Agur ben-Jakeh delivered his discourse. (Proverbs 30:1) (B.C. about 900.)"
        ]
    },
    {
        "Word": "Ithmah",
        "Definitions": [
            "an orphan",
            "(bereavedness), a Moabite, one of the heroes of David's guard. (1 Chronicles 11:46)"
        ]
    },
    {
        "Word": "Ithran",
        "Definitions": [
            "remaining; searching out diligently",
            "(excellence).",
            "+ A son of Dishon, a Horite, (Genesis 36:26; 1 Chronicles 1:41) and probably a phylarch of a tribe of the Horim. (Genesis 36:30) (B.C. about 1800.) + A descendant of Asher. (1 Chronicles 7:30-40)"
        ]
    },
    {
        "Word": "Ithream",
        "Definitions": [
            "excellence of the people",
            "(abundance of people), son of David, born to him in Hebron, and distinctly specified as the sixth, and as the child of Eglah, David's wife. (2 Samuel 3:5; 1 Chronicles 3:3)"
        ]
    },
    {
        "Word": "Ittah-kazin",
        "Definitions": [
            "hour, or time, of a prince"
        ]
    },
    {
        "Word": "Iturea",
        "Definitions": [
            "guarded; mountainous"
        ]
    },
    {
        "Word": "Izehar",
        "Definitions": [
            "Izhar, clearness; oil",
            "(oil), the form in which the name Izhar is given in the Authorized Version of (Numbers 3:19) only."
        ]
    },
    {
        "Word": "Izrahiah",
        "Definitions": [
            "the Lord ariseth; the clearness of the Lord",
            "(whom Jehovah causes to sparkle), a chieftain of Issachar. (1 Chronicles 7:3)"
        ]
    },
    {
        "Word": "Izri",
        "Definitions": [
            "fasting; tribulation",
            "(creator), a Levite leader of the fourth course or ward in the service of the house of God. (1 Chronicles 25:11) In ver. 3 he is called [651]Zeri. (B.C. 1014.)"
        ]
    },
    {
        "Word": "Jaazaniah",
        "Definitions": [
            "whom the Lord will hear",
            "(whom Jehovah hears).",
            "+ One of the captains of the forces who accompanied Hohanan ben-Kareah to pay his respects to Gedaliah at Mizpah, (2 Kings 25:23) and who appears afterwards to have assisted in recovering Ishmael's prey from his clutches. Comp. (Jeremiah 41:11; 43:4,5) (B.C. 587.) + Son of Shaphan. (Ezekiel 8:11) It is possible that he is identical with + Son of Azur; one of the princes of the people against whom Ezekiel was directed to prophesy. (Ezekiel 11:1) (B.C. 593.) + A Rechabite, son of Jeremiah. (Jeremiah 35:3) (B.C. 606.)"
        ]
    },
    {
        "Word": "Jaazah",
        "Definitions": [
            "Jaazar, helper"
        ]
    },
    {
        "Word": "Jada",
        "Definitions": [
            "knowing",
            "(wise), son of Onam and brother of Shammai, in the genealogy of the sons of Jerahmeel by his wife Atarah. (1 Chronicles 2:28,32) (B.C. after 1445.)"
        ]
    },
    {
        "Word": "Jadau",
        "Definitions": [
            "his hand; his confession",
            "(loving), one of the Bene-Nebo who had taken a foreign wife. (Ezra 10:43) (B.C. 459.)"
        ]
    },
    {
        "Word": "Jahaleel",
        "Definitions": [
            "praising God; light of God"
        ]
    },
    {
        "Word": "Jahaziah",
        "Definitions": [
            "the vision of the Lord"
        ]
    },
    {
        "Word": "Jahdiel",
        "Definitions": [
            "the unity, or sharpness, or revenge, of God",
            "(whom Jehovah makes joyful), a chieftain of Manasseh on the east of Jordan. (1 Chronicles 5:24) (B.C. 320.)"
        ]
    },
    {
        "Word": "Jahdo",
        "Definitions": [
            "I alone; his joy; his sharpness of wit; his newness",
            "(united), a Gadite, (1 Chronicles 5:14) son of Buz and father of Jeshishai."
        ]
    },
    {
        "Word": "Jahleel",
        "Definitions": [
            "waiting for, or beseeching, or hope in, God",
            "(hoping in Jehovah), the third of the three sons of Zebulun, (Genesis 46:14; Numbers 26:26) founder of the family of Jahleelites. (B.C. 1706.)"
        ]
    },
    {
        "Word": "Jahmai",
        "Definitions": [
            "warm; making warm",
            "(whom Jehovah guards), a man of Issachar, one of the heads of the house of Tolah. (1 Chronicles 7:2) (B.C. 1491)"
        ]
    },
    {
        "Word": "Jakan",
        "Definitions": [
            "same as Achan",
            "(sagacious), son of Ezer the Horite. (1 Chronicles 1:42) The same as [662]JaakanJA[663]Akan. [And see [664]Akan]"
        ]
    },
    {
        "Word": "Jamin",
        "Definitions": [
            "right hand; south wind",
            "(right hand).",
            "+ Second son of Simeon, (Genesis46:10; Exod 6:15; 1Chr 4:24 Founder of the family of the Jaminites. (Numbers 26:12) (B.C. 1706.) + A man of Judah, second son of Ram the Jerahmeelite. (1 Chronicles 2:27) + One of the Levites who expounded the law to the people. (Nehemiah 8:7) (B.C. 410.)"
        ]
    },
    {
        "Word": "Jamlech",
        "Definitions": [
            "reigning; asking counsel",
            "(whom God makes king), one of the chief men of the tribe of Simeon. (1 Chronicles 4:34)"
        ]
    },
    {
        "Word": "Janna",
        "Definitions": [
            "Jannes, who speaks or answers; afflicted; poor",
            "(flourishing), son of Joseph, and father of Melchi, in the genealogy of Christ. (Luke 3:24) In the Revised Version written JANNAI."
        ]
    },
    {
        "Word": "Japhet",
        "Definitions": [
            "enlarged; fair; persuading"
        ]
    },
    {
        "Word": "Japhlet",
        "Definitions": [
            "Japhleti, delivered; banished",
            "(whom God delivers) a descendant of Asher through Beriah. (1 Chronicles 7:32,33)"
        ]
    },
    {
        "Word": "Jarah",
        "Definitions": [
            "a wood; honeycomb; watching closely",
            "(honey), a descendant of Saul; son of Micah and great-grandson of Mephibosheth. (1 Chronicles 9:42) comp. 1Chr 9:40"
        ]
    },
    {
        "Word": "Jareb",
        "Definitions": [
            "a revenger",
            "(adversary) is to be explained either as the proper name of a country or person, as a noun in apposition, or as a verb from a root, rub, \"to contend plead.\" All these senses are represented in the Authorized Version and the marginal readings, (Hosea 5:13; 10:6) and the east preferable has been inserted in the text. Jareb is most probably the name of some city of Assyria or another name of the country itself."
        ]
    },
    {
        "Word": "Jaresiah",
        "Definitions": [
            "the bed of the Lord; the Lord hath taken away; poverty",
            "(whom Jehovah nourishes), a Benjamite, one of the Bene-Jehoram. (1 Chronicles 8:17)"
        ]
    },
    {
        "Word": "Jarvah",
        "Definitions": [
            "breathing, or making, a sweet smell"
        ]
    },
    {
        "Word": "Jashem",
        "Definitions": [
            "Jashen, ancient; sleeping"
        ]
    },
    {
        "Word": "Jasiel",
        "Definitions": [
            "the strength of God",
            "(whom God made), the last named on the list of David's heroes in (1 Chronicles 11:47)"
        ]
    },
    {
        "Word": "Jathniel",
        "Definitions": [
            "gift of God",
            "(whom God gives), a Korhite Levite, the fourth of the family of Meshelemiah. (1 Chronicles 26:2) (B.C. 1014.)"
        ]
    },
    {
        "Word": "Jazeel",
        "Definitions": [
            "strength of God"
        ]
    },
    {
        "Word": "Jazer",
        "Definitions": [
            "assistance; helper",
            "(Jehovah helps). [[674]Jaazer, Or Jazer]"
        ]
    },
    {
        "Word": "Jaziz",
        "Definitions": [
            "brightness; departing",
            "(whom God moves), a Hagarite who had charge of the flocks of King David. (1 Chronicles 27:31) (B.C. 1046.)"
        ]
    },
    {
        "Word": "Jeaterai",
        "Definitions": [
            "searching out",
            "(whom Jehovah leads), a Gershonite Levite, son of Zerah. (1 Chronicles 6:21)"
        ]
    },
    {
        "Word": "Jeberechiah",
        "Definitions": [
            "speaking well of, or kneeling to, the Lord",
            "(whom Jehovah blesses), father of a certain Zechariah, in the reign of Ahaz, mentioned (Isaiah 8:2) (B.C. about 739.)"
        ]
    },
    {
        "Word": "Jebusi",
        "Definitions": [
            "trodden under foot; mangers",
            "(from Jebus), the name employed for the city of [677]Jebus. (Joshua 15:8; 18:16,28)"
        ]
    },
    {
        "Word": "Jecamiah",
        "Definitions": [
            "resurrection, or confirmation, or revenge, of the Lord",
            "(whom Jehovah gathers), one of seven who were introduced into the royal line, on the failure of it in the person of Jehoiachin. (1 Chronicles 3:18)"
        ]
    },
    {
        "Word": "Jeconiah",
        "Definitions": [
            "preparation, or stability, of the Lord",
            "(whom Jehovah establishes). [See [679]Jehoiachin]"
        ]
    },
    {
        "Word": "Jedeiah",
        "Definitions": [
            "one Lord; the joy of the Lord"
        ]
    },
    {
        "Word": "Jedidah",
        "Definitions": [
            "well beloved; amiable",
            "(one beloved), queen of Amon and mother of the good king Josiah. (2 Kings 22:1) (B.C. 648.)"
        ]
    },
    {
        "Word": "Jediel",
        "Definitions": [
            "the knowledge, or renewing, of God"
        ]
    },
    {
        "Word": "Jeezer",
        "Definitions": [
            "island of help",
            "(father of help), (Numbers 26:30) the name of a descendant of Manasseh and founder of the family of the Jeezerites. In parallel lists the name is given as ABI-EZER."
        ]
    },
    {
        "Word": "Jehaziel",
        "Definitions": [
            "same as Jahaziel"
        ]
    },
    {
        "Word": "Jeheiel",
        "Definitions": [
            "God liveth"
        ]
    },
    {
        "Word": "Jehezekel",
        "Definitions": [
            "strength of God",
            "(whom God makes strong), a priest to whom was given by David the charge of the twentieth of the twenty-four courses in the service of the house of Jehovah. (1 Chronicles 24:16) (B.C. 1014.)"
        ]
    },
    {
        "Word": "Jehiah",
        "Definitions": [
            "the Lord liveth",
            "(Jehovah lives), \"doorkeeper for the ark\" at the time of its establishment in Jerusalem. (1 Chronicles 15:24) (B.C. 1043.)"
        ]
    },
    {
        "Word": "Jehiskiah",
        "Definitions": [
            "the strength, or taking, of the Lord"
        ]
    },
    {
        "Word": "Jehoadah",
        "Definitions": [
            "passing over; testimony of the Lord",
            "(whom Jehovah adorns), one of the descendants of Saul. (1 Chronicles 8:36)"
        ]
    },
    {
        "Word": "Jehoshua",
        "Definitions": [
            "same as Joshua",
            "(whose help is Jehovah; Help of Jehovah or savoiur). In this form is given the name of Joshua in (Numbers 13:16) Once more only the name appears,--as Jehosh'uah."
        ]
    },
    {
        "Word": "Jehubbah",
        "Definitions": [
            "hiding, binding",
            "(protected), a man of Asher, son of Shamer or Shomer, of the house of Beriah. (1 Chronicles 7:34) (B.C. perhaps about 1450.)"
        ]
    },
    {
        "Word": "Jehud",
        "Definitions": [
            "Jehudi, praising; conferring",
            "(praised), one of the towns of the tribe of Dan, (Joshua 19:45) named between Baalath and Bene-berak."
        ]
    },
    {
        "Word": "Jehudijah",
        "Definitions": [
            "the praise of the Lord",
            "(the Jewess). There is really no such name in the Hebrew Bible as that which our Authorized Version exhibits at (1 Chronicles 4:18) If it is a proper name at all, it is Ha-jehudijah, like Hammelech, Hak-koz, etc.; and it seems to be rather an appellative, \"the Jewess.\""
        ]
    },
    {
        "Word": "Jehush",
        "Definitions": [
            "keeping counsel; fastened",
            "(to whom God hastens), son of eshek, a remote descendant of Saul. (1 Chronicles 8:39)"
        ]
    },
    {
        "Word": "Jekabzeel",
        "Definitions": [
            "the congregation of God",
            "(what God gathers), a fuller form of the name of [686]Kabzeel, the most remote city of Judah on the southern frontier. (Nehemiah 11:25)"
        ]
    },
    {
        "Word": "Jekamean",
        "Definitions": [
            "the people shall arise"
        ]
    },
    {
        "Word": "Jekamiah",
        "Definitions": [
            "establishing, or revenging, of the Lord",
            "(whom Jehovah gathers), son of Shallum, in the line of Ahlai. (1 Chronicles 2:41) (B.C. about 588.)"
        ]
    },
    {
        "Word": "Jekuthiel",
        "Definitions": [
            "hope, or congregation, of the Lord",
            "a man recorded in the genealogies of Judah. (1 Chronicles 4:18)"
        ]
    },
    {
        "Word": "Jemuel",
        "Definitions": [
            "God's day; son of God",
            "(day of God), the eldest son of Simeon. (Genesis 46:10; Exodus 6:15) (B.C. 1706.)"
        ]
    },
    {
        "Word": "Jerah",
        "Definitions": [
            "the moon; month; smelling sweet",
            "(the moon), the fourth in order of the sons of Joktan, (Genesis 10:26; 1 Chronicles 1:20) and the progenitor of a tribe of southern Arabia."
        ]
    },
    {
        "Word": "Jered",
        "Definitions": [
            "ruling; coming down",
            "(descent).",
            "+ Son of Mahalaleel and father of Enoch. (1 Chronicles 1:2) + One of the descendants of Judah signalized as the \"father\"--i.e. the founder-- \"of Gedor.\" (1 Chronicles 4:18)"
        ]
    },
    {
        "Word": "Jeremai",
        "Definitions": [
            "my height; throwing forth waters",
            "(dwelling in heights), a layman, one of the Bene-Hashum, who was compelled by Ezra to put away his foreign wife. (Ezra 10:33) (B.C. 459.)"
        ]
    },
    {
        "Word": "Jeremoth",
        "Definitions": [
            "eminences; one that fears death",
            "(heights).",
            "+ A Benjamite chief, a son of the house of Beriah of Elpaal. (1 Chronicles 8:14) comp. 1Chr 8:12-18 (B.C. about 588.) + A merarite levite, son of Mushi. (1 Chronicles 23:23) + Son of Heman; head of the thirteenth course of musicians in the divine service. (1 Chronicles 25:22) (B.C. 1014.) + One of the sons of Elam, and, + One of the sons of Zattu, who had taken strange wives. (Ezra 10:26,27) (B.C. 459.) + The name which appears in the same list as \"and RAMOTH,\" ver. 29."
        ]
    },
    {
        "Word": "Jeriah",
        "Definitions": [
            "fear, or throwing down, of the Lord",
            "a Kohathite Levite, chief of the great house of Hebron when David organized the service. (1 Chronicles 23:19; 24:23) B.C. 1014. The same man is mentioned again as [688]Jerijah. (1 Chronicles 26:31)"
        ]
    },
    {
        "Word": "Jerebai",
        "Definitions": [
            "fighting; chiding; multiplying"
        ]
    },
    {
        "Word": "Jeriel",
        "Definitions": [
            "fear, or vision of God",
            "(people of God), a man of Issachar, one of the six heads of the house of Tola. (1 Chronicles 7:2)"
        ]
    },
    {
        "Word": "Jerijah",
        "Definitions": [
            "same as Jeriah",
            "(people of Jehovah). [See [689]Jeriah]"
        ]
    },
    {
        "Word": "Jerioth",
        "Definitions": [
            "kettles; breaking asunder",
            "(curtains), one of the elder Caleb's wives. (1 Chronicles 2:18)"
        ]
    },
    {
        "Word": "Jesaiah",
        "Definitions": [
            "health, or salvation, of the Lord",
            "(salvation of Jehovah).",
            "+ Son of Hananiah, brother of Pelatiah and grandson of Zerubbabel. (1 Chronicles 3:21) (B.C. after 536.)"
        ]
    },
    {
        "Word": "Jeshishai",
        "Definitions": [
            "ancient; rejoicing exceedingly",
            "(descended from an old man), one of the ancestors of the Gadites who dwelt in Gilead. (1 Chronicles 5:14)"
        ]
    },
    {
        "Word": "Jeshohaia",
        "Definitions": [
            "the Lord pressing; the meditation of God"
        ]
    },
    {
        "Word": "Jesiah",
        "Definitions": [
            "sprinkling of the Lord",
            "(whom Jehovah lends).",
            "+ A Korhite, one of the mighty men who joined David's standard at Ziklag. (1 Chronicles 12:6) (B.C. 1055.) + The second son of Uzziel, the son of Kohath. (1 Chronicles 23:20)"
        ]
    },
    {
        "Word": "Jesimiel",
        "Definitions": [
            "naming, or astonishment, of God",
            "(whom God makes), a Simeonite chief of the family of Shimei. (1 Chronicles 4:36) (B.C. about 711.)"
        ]
    },
    {
        "Word": "Jesui",
        "Definitions": [
            "even-tempered; flat country",
            "(even, level), the son of Asher, whose descendants the Jesuites were numbered in the plains of Moab at the Jordan of Jericho. (Numbers 26:44) (B.C. 1451.) He is elsewhere called [709]Isui, (Genesis 46:17) and [710]Ishuai. (1 Chronicles 7:30)"
        ]
    },
    {
        "Word": "Jezaniah",
        "Definitions": [
            "nourishment, or weapons, of the Lord",
            "(whom Jehovah hears), the son of Hoshaiah the Maachathite, and one of the captains of the forces who had escaped from Jerusalem during the final attack of the beleaguering army of the Chaldeans. (B.C. 588.) When the Babylonians had departed, Jezaniah, with the men under his command, was one of the first who returned to Gedaliah at Mizpah. In the events which followed the assassination of that officer Jezaniah took a prominent part. (2 Kings 25:23; Jeremiah 40:8; 42:1; 43:2)"
        ]
    },
    {
        "Word": "Jezer",
        "Definitions": [
            "island of help",
            "(power), the third son of Naphtali, (Genesis 46:24; Numbers 26:49; 1 Chronicles 7:13) and father of the family of Jezerites."
        ]
    },
    {
        "Word": "Jeziah",
        "Definitions": [
            "Jeziel, sprinkling of the Lord",
            "(whom Jehovah expiates), a descendant of Parosh, who had married a foreign wife. (Ezra 10:25)"
        ]
    },
    {
        "Word": "Jezoar",
        "Definitions": [
            "clear; white",
            "(whiteness), the son of Helah, one of the wives of Asher. (1 Chronicles 4:7)"
        ]
    },
    {
        "Word": "Jezrahiah",
        "Definitions": [
            "the Lord arises; brightness of the Lord",
            "(produced by Jehovah), a Levite, the leader of the choristers at the solemn dedication of the wall of Jerusalem under Nehemiah. (Nehemiah 12:42) (B.C. 446.)"
        ]
    },
    {
        "Word": "Jezneel",
        "Definitions": [
            "seed of God"
        ]
    },
    {
        "Word": "Jibsam",
        "Definitions": [
            "their drought, their confusion",
            "(pleasant), one of the sons of Tola, the son of Issachar. (1 Chronicles 7:2) (B.C. 1017.)"
        ]
    },
    {
        "Word": "Jidlaph",
        "Definitions": [
            "he that distills water",
            "(weeping), a son of Nahor. (Genesis 22:22)"
        ]
    },
    {
        "Word": "Jimnah",
        "Definitions": [
            "right hand; numbering; preparing",
            "= [727]Jimna = [728]Imnah. (Genesis 46:17)"
        ]
    },
    {
        "Word": "Jiphtah",
        "Definitions": [
            "opening",
            "(whom God sets free), one of the cities of Judah in the maritime lowland, or Shefelah. (Joshua 15:43) It has not yet been met with."
        ]
    },
    {
        "Word": "Jiphthael",
        "Definitions": [
            "God opening"
        ]
    },
    {
        "Word": "Joakim",
        "Definitions": [
            "rising or establishing of the Lord"
        ]
    },
    {
        "Word": "Joatham",
        "Definitions": [
            "same as Jotham",
            "= [736]Jotham the son of Uzziah. (Matthew 1:9)"
        ]
    },
    {
        "Word": "Joed",
        "Definitions": [
            "witnessing; robbing; passing over",
            "(for whom Jehovah is witness), a Benjamite, the son of Pedaiah. (Nehemiah 11:7)"
        ]
    },
    {
        "Word": "Jogbehah",
        "Definitions": [
            "an exalting; high",
            "(lofty), one of the cities on the east of Jordan which were built and fortified by the tribe of Gad when they took possession of their territory. (Numbers 32:35)"
        ]
    },
    {
        "Word": "Jogli",
        "Definitions": [
            "passing over; turning back; rejoicing",
            "(led into exile), the father of Bukki, a Danite chief. (Numbers 34:22)"
        ]
    },
    {
        "Word": "Joha",
        "Definitions": [
            "who enlivens or gives life",
            "(Jehovah gives life).",
            "+ One of the sons of Beriah the Benjamite. (1 Chronicles 8:16) (B.C. 588 or 536.) + The Tizite, one of David's guard. (1 Chronicles 11:45) (B.C. 1046.)"
        ]
    },
    {
        "Word": "Jonan",
        "Definitions": [
            "a dove; multiplying of the people",
            "(perhaps a contraction of Johnana, gift or grace of God), son of Eliakim, in the genealogy of Christ. (Luke 3:30) (B.C. before 876.)"
        ]
    },
    {
        "Word": "Jorah",
        "Definitions": [
            "Jorai, showing; casting forth; a cauldron",
            "(the early rain), the ancestor of a family of 112 who returned from Babylon with Ezra. (Ezra 2:18) In (Nehemiah 7:24) he appears under the name [749]Hariph, or more correctly the same family are represented as the Bene-Hariph."
        ]
    },
    {
        "Word": "Jorim",
        "Definitions": [
            "he that exalts the Lord",
            "(whom Jehovah has exalted), son of Matthat, in the genealogy of Christ. (Luke 3:29)"
        ]
    },
    {
        "Word": "Josabad",
        "Definitions": [
            "having a dowry",
            "(whom Jehovah bestows), properly [755]Jozabad the Gederathite, one of the warriors of Benjamin who joined David at Ziklag. (1 Chronicles 12:4) (B.C. 1055.)"
        ]
    },
    {
        "Word": "Josaphat",
        "Definitions": [
            "same as Jehoshaphat",
            "= Jehoshaphat king of Judah. (Matthew 1:8)"
        ]
    },
    {
        "Word": "Jose",
        "Definitions": [
            "raised; who pardons",
            "(another form of [756]Joses), son of Eliezer, in the genealogy of Jesus Christ. (Luke 3:29)"
        ]
    },
    {
        "Word": "Joses",
        "Definitions": [
            "same as Jose",
            "(exalted).",
            "+ Son of Eliezer, in the genealogy of Christ. (Luke 3:29) + One of the Lord's brethren. (Matthew 13:55; Mark 6:3) + Joses Barnabas. (Acts 4:36) [[759]Barnabas]"
        ]
    },
    {
        "Word": "Joshah",
        "Definitions": [
            "being; forgetting; owing",
            "(whom Jehovah lets dwell), a prince of the house of Simeon. (1 Chronicles 4:34,38-41)"
        ]
    },
    {
        "Word": "Joshaviah",
        "Definitions": [
            "the seat, alteration, or captivity of the Lord",
            "(whom Jehovah makes dwell), the son of Elnaam, and one of David's guard. (1 Chronicles 11:46) (B.C. 1046.)"
        ]
    },
    {
        "Word": "Joshbekesha",
        "Definitions": [
            "it is requiring or beseeching"
        ]
    },
    {
        "Word": "Josibiah",
        "Definitions": [
            "the seat, or captivity of the Lord",
            "(to whom God gives a dwelling), the father of Jehu, a Simeonite. (1 Chronicles 4:35)"
        ]
    },
    {
        "Word": "Josiphiah",
        "Definitions": [
            "increase of the Lord; the Lord's finishing",
            "(whom Jehovah will increase), the father or ancestor of Shelomith, who returned with Ezra. (Ezra 8:10) (B.C. 459.)"
        ]
    },
    {
        "Word": "Jothath",
        "Definitions": [
            "Jothatha, his goodness"
        ]
    },
    {
        "Word": "Jucal",
        "Definitions": [
            "mighty; perfect",
            "(powerful), son of Shelemiah. (Jeremiah 38:1)"
        ]
    },
    {
        "Word": "Judaea",
        "Definitions": [
            "Judea, same as Judah"
        ]
    },
    {
        "Word": "Jushabhesed",
        "Definitions": [
            "dwelling-place; change of mercy",
            "(whose love is returned), son of Zerubbabel. (1 Chronicles 3:20)"
        ]
    },
    {
        "Word": "Kadesh-barnea",
        "Definitions": [
            "holiness of an inconstant son"
        ]
    },
    {
        "Word": "Kallai",
        "Definitions": [
            "light; resting by fire; my voice",
            "(swift servant of Jehovah), a priest in the days of Joiakim the son of Jeshua. He represented the family of Sallai. (Nehemiah 12:20) (B.C. after 536.)"
        ]
    },
    {
        "Word": "Karnaim",
        "Definitions": [
            "horns"
        ]
    },
    {
        "Word": "Kehelahath",
        "Definitions": [
            "a whole; a congregation"
        ]
    },
    {
        "Word": "Keiiah",
        "Definitions": [
            "she that divides or cuts"
        ]
    },
    {
        "Word": "Kelaiah",
        "Definitions": [
            "voice of the Lord; gathering together",
            "(swift messenger of Jehovah) = [775]Kelita. (Ezra 10:23)"
        ]
    },
    {
        "Word": "Kelitah",
        "Definitions": [
            "same as Kelaiah"
        ]
    },
    {
        "Word": "Kenah",
        "Definitions": [
            "buying; possession"
        ]
    },
    {
        "Word": "Kenan",
        "Definitions": [
            "buyer; owner",
            "(possession) = [776]Cainan, the son of Enos. (1 Chronicles 1:2)"
        ]
    },
    {
        "Word": "Kenizzites",
        "Definitions": [
            "possession; purchase"
        ]
    },
    {
        "Word": "Keros",
        "Definitions": [
            "crooked; crookedness",
            "(curved), one of the Nethinim, whose descendants returned with Zerubbabel. (Ezra 2:44; Nehemiah 7:47)"
        ]
    },
    {
        "Word": "Kirharaseth",
        "Definitions": [
            "Kirharesh, city of the sun; wall of burnt brick",
            "(brick fortress), (2 Kings 3:25) Kir-ha'resh, (Isaiah 16:11) Kir-har'es, (Jeremiah 48:31,36) These four names are all applied to one place, probably [780]Kir Of Moab OF MOAB, which see."
        ]
    },
    {
        "Word": "Kirioth",
        "Definitions": [
            "same as Kerioth",
            "(two cities), a place in Moab the palaces of which were threatened by Amos with destruction by fire, (Amos 2:2) unless indeed the word means simply \"the cities,\" which is probably the case also in (Jeremiah 48:4)"
        ]
    },
    {
        "Word": "Kirjath-arim",
        "Definitions": [
            "city of those who watch"
        ]
    },
    {
        "Word": "Kirjath-baal",
        "Definitions": [
            "city of Baal, or of a ruler"
        ]
    },
    {
        "Word": "Kishi",
        "Definitions": [
            "hardness; his gravity; his offense",
            "(bow of Jehovah), a Merarite, and father of ancestor of Ethan the minstrel. (1 Chronicles 6:44)"
        ]
    },
    {
        "Word": "Kolariah",
        "Definitions": [
            "voice of the Lord"
        ]
    },
    {
        "Word": "Kushaiah",
        "Definitions": [
            "same as Kishi",
            "(bow of Jehovah), the same as Kish or Kishi, the father of Ethan the Merarite. (1 Chronicles 15:17)"
        ]
    },
    {
        "Word": "Laadah",
        "Definitions": [
            "to assemble together; to testify; passing over",
            "(order), the son of Shelah and grandson of Judah. (1 Chronicles 4:21)"
        ]
    },
    {
        "Word": "Laadan",
        "Definitions": [
            "for pleasure; devouring; judgment",
            "(put in order).",
            "+ An Ephraimite, ancestor of Joshua the son of Nun. (1 Chronicles 7:26) + The son of Gershom, elsewhere called [789]Libni. (1 Chronicles 23:7,8,9; 26:21)"
        ]
    },
    {
        "Word": "Labana",
        "Definitions": [
            "the moon; whiteness; frankincense"
        ]
    },
    {
        "Word": "Lael",
        "Definitions": [
            "to God; to the mighty",
            "(of God), the father of Eliasaph. (Numbers 3:24)"
        ]
    },
    {
        "Word": "Lahad",
        "Definitions": [
            "praising; to confess",
            "(oppression), son of Jahath, one of the descendants of Judah. (1 Chronicles 4:2)"
        ]
    },
    {
        "Word": "Lahairoi",
        "Definitions": [
            "who liveth and seeth me",
            "(well of the living God), The well. In this form is given in the Authorized Version of (Genesis 24:62) and Genesis25:11 The name of the famous well of Hagar's relief, in the oasis of verdure round which Isaac afterward resided. It was southwest of Beersheba."
        ]
    },
    {
        "Word": "Lahmam",
        "Definitions": [
            "their bread; their war",
            "(provisions), a town in the lowland district of Judah. (Joshua 15:40)"
        ]
    },
    {
        "Word": "Lahmi",
        "Definitions": [
            "my bread; my war",
            "(warrior), the brother of Goliath the Gittite, slain by Elhanan the son of Zair or Zaor. (1 Chronicles 20:5) (B.C. 1020.)"
        ]
    },
    {
        "Word": "Lasea",
        "Definitions": [
            "thick; wise",
            "(Acts 27:8) a city of Crete, the ruins of which were discovered in 1856, a few miles to the eastward of Fair Havens."
        ]
    },
    {
        "Word": "Lashah",
        "Definitions": [
            "to call; to anoint"
        ]
    },
    {
        "Word": "Lebaoth",
        "Definitions": [
            "lividness",
            "(lionesses), a town which forms one of the last group of the cities of \"the south\" in the enumeration of the possessions of Judah, (Joshua 15:32) probably identical with Beth-lebaoth."
        ]
    },
    {
        "Word": "Lebbeus",
        "Definitions": [
            "a man of heart; praising; confessing"
        ]
    },
    {
        "Word": "Lehabim",
        "Definitions": [
            "flames; inflamed; swords",
            "(fiery, flaming), occurring only in (Genesis 10:13) the name of a Mizraite people or tribe. There can be no doubt that they are the same as the Rebu or Lebu of the Egyptian inscriptions, and that from them Libya and the Libyans derived their name. These primitive Libyans appear to have inhabited the northern part of Africa to the west of Egypt, though latterly driven from the coast by the Greek colonists of the Cyrenaica."
        ]
    },
    {
        "Word": "Lekah",
        "Definitions": [
            "walking; going"
        ]
    },
    {
        "Word": "Leshem",
        "Definitions": [
            "a name; putting; a precious stone",
            "(precious stone), another form of Laish, afterward Dan, occurring in (Joshua 19:47)"
        ]
    },
    {
        "Word": "Letushim",
        "Definitions": [
            "hammermen; filemen",
            "(hammered), the name of the second of the sons of Dedan son of Jokshan. (Genesis 25:3)"
        ]
    },
    {
        "Word": "Linus",
        "Definitions": [
            "net",
            "(a net), a Christian at Rome, known to St. Paul and to Timothy, (2 Timothy 4:21) who was the first bishop of Rome after the apostles. (A.D. 64.)"
        ]
    },
    {
        "Word": "Lod",
        "Definitions": [
            "nativity; generation",
            "[[816]Lydda]"
        ]
    },
    {
        "Word": "Lubin",
        "Definitions": [
            "heart of a man; heart of the sea"
        ]
    },
    {
        "Word": "Lysias",
        "Definitions": [
            "dissolving",
            "(dissolving), a nobleman of the blood-royal, 1Macc 3:32; 2Macc 11:1, who was entrusted he Antiochus Epiphanes (cir. B.C. 166) with the government of southern Syria and the guardianship of his son Antiochus Eupator. 1Macc 3:32; 2Macc. 10:11. After the death of Antiochus Epiphanes, B.C. 184, Lysias assumed the government as guardian of his son, who was pet a child. 1Macc 6:17. In B.C. 164 he, together with his ward, fell into the hands of Demetrius Soter, who put them both to death. 1Macc 7:2-4; 2Macc 14:2."
        ]
    },
    {
        "Word": "Lysimachus",
        "Definitions": [
            "scattering the battle",
            "\"a son of Ptolemaeus of Jerusalem,\" the Greek translator of the book of Esther. Comp. (Esther 9:20)"
        ]
    },
    {
        "Word": "Maachathi",
        "Definitions": [
            "broken",
            "(oppression) and Maach'athites, The, two words which denote the inhabitants of the small kingdom of Maachah. (3:14; Joshua 12:5; 13:11,13); (2 Samuel 23:34; 2 Kings 25:23; Jeremiah 40:8)"
        ]
    },
    {
        "Word": "Maadai",
        "Definitions": [
            "pleasant; testifying"
        ]
    },
    {
        "Word": "Maadiah",
        "Definitions": [
            "pleasantness; the testimony of the Lord",
            "one of the priests who returned with Zerubbabel, (Nehemiah 12:5) elsewhere (ver. (Nehemiah 12:17)) called [827]Moadiah."
        ]
    },
    {
        "Word": "Maai",
        "Definitions": [
            "belly; heaping up",
            "(compassionate), one of the Bene-Asaph who took part in the solemn musical service by which the wall of Jerusalem was dedicated. (Nehemiah 12:36)"
        ]
    },
    {
        "Word": "Maale-akrabbim",
        "Definitions": [
            "ascent of scorpions"
        ]
    },
    {
        "Word": "Maaz",
        "Definitions": [
            "wood; wooden"
        ]
    },
    {
        "Word": "Machbenah",
        "Definitions": [
            "Machbanai, poverty; the smiting of his son",
            "(bond). Sheva, the father of Machbena, is named in the genealogical list of Judah as the offspring of Manchah, the concubine of Caleb ben-Hezron. (1 Chronicles 2:49)"
        ]
    },
    {
        "Word": "Machi",
        "Definitions": [
            "poor; a smiter",
            "(decrease), the father of Geuel the Gadite, who went with Caleb and Joshua to spy out the land of Canaan. (Numbers 13:15)"
        ]
    },
    {
        "Word": "Machnadebai",
        "Definitions": [
            "smiter",
            "(what is like the liberal?), one of the sons of Bani who put away his foreign wife at Ezra's command. (Ezra 10:40)"
        ]
    },
    {
        "Word": "Madian",
        "Definitions": [
            "judgment; striving; covering; chiding",
            "(Acts 7:29) [[831]Midian]"
        ]
    },
    {
        "Word": "Magbish",
        "Definitions": [
            "excelling; height",
            "(congregating), a proper name in (Ezra 2:30) but whether of a man or of a place is doubtful; probably the latter, as all the names from (Ezra 2:20) to 34, except Elam and Harim, are names of places."
        ]
    },
    {
        "Word": "Magdiel",
        "Definitions": [
            "declaring God; chosen fruit of God",
            "(prince of God), one of the \"dukes\" of Edom, descended from Esau. (Genesis 36:43; 1 Chronicles 1:54)"
        ]
    },
    {
        "Word": "Magpiash",
        "Definitions": [
            "a body thrust hard together",
            "(moth-killer) one of the heads of the people who signed the covenant with Nehemiah. (Nehemiah 10:20) The same as [836]Magbish in (Ezra 2:30)"
        ]
    },
    {
        "Word": "Mahalah",
        "Definitions": [
            "Mahalath, sickness; a company of dancers; a harp",
            "(disease), one of the three children of Hammoleketh the sister of Gilead. (1 Chronicles 7:18)"
        ]
    },
    {
        "Word": "Mahaleleel",
        "Definitions": [
            "praising God"
        ]
    },
    {
        "Word": "Mahali",
        "Definitions": [
            "infirmity; a harp; pardon",
            "(sick), Mah'li, the son of Merari. (Exodus 6:19)"
        ]
    },
    {
        "Word": "Mahanehdan",
        "Definitions": [
            "tents of judgment",
            "(camp of Dan), spoken of as \"behind Kirjath-jearim,\" (Judges 18:12) and as between Zorah and Eshtaol.\" ch. (Judges 13:25)"
        ]
    },
    {
        "Word": "Mahanem",
        "Definitions": [
            "a comforter"
        ]
    },
    {
        "Word": "Maharai",
        "Definitions": [
            "hasting; a hill; from a hill",
            "(impetuous), (2 Samuel 23:28; 1 Chronicles 11:30; 27:13) an inhabitant of Netophah in the tribe of Judah, and one of David's captains."
        ]
    },
    {
        "Word": "Mahavites",
        "Definitions": [
            "declaring a message; marrow"
        ]
    },
    {
        "Word": "Mahaz",
        "Definitions": [
            "an end; ending; growing hope"
        ]
    },
    {
        "Word": "Makas",
        "Definitions": [
            "same as Mahaz"
        ]
    },
    {
        "Word": "Malcham",
        "Definitions": [
            "Malchom, their king; their counselor"
        ]
    },
    {
        "Word": "Malchiel",
        "Definitions": [
            "God is my king, or counselor"
        ]
    },
    {
        "Word": "Maleleel",
        "Definitions": [
            "same as Mahaleleel"
        ]
    },
    {
        "Word": "Manahethites",
        "Definitions": [
            "my lady; my prince of rest"
        ]
    },
    {
        "Word": "Marsena",
        "Definitions": [
            "bitterness of a bramble",
            "(worthy), one of the seven of Persia, \"wise men which knew the times,\" which saw the king's face and sat first in the kingdom. (Esther 1:14)"
        ]
    },
    {
        "Word": "Matred",
        "Definitions": [
            "wand of government",
            "(pushing forward) daughter of Mezahab and mother of Mehetabel, who was wife of Hadar or Hadad of Pau, king of Edom. (Genesis 36:39; 1 Chronicles 1:50)"
        ]
    },
    {
        "Word": "Matri",
        "Definitions": [
            "rain; prison",
            "(rain of Jehovah), a family of the tribe of Benjamin, to which Saul the King of Israel belonged. (1 Samuel 10:21)"
        ]
    },
    {
        "Word": "Mattatha",
        "Definitions": [
            "his gift"
        ]
    },
    {
        "Word": "Matthanias",
        "Definitions": [
            "same as Mattaniah"
        ]
    },
    {
        "Word": "Matthal",
        "Definitions": [
            "gift; he that gives"
        ]
    },
    {
        "Word": "Mecherath",
        "Definitions": [
            "selling; knowledge"
        ]
    },
    {
        "Word": "Megiddon",
        "Definitions": [
            "same as Megiddo"
        ]
    },
    {
        "Word": "Mehida",
        "Definitions": [
            "a riddle; sharpness of wit",
            "(famous, noble), a family of Nethinim, the descendants of Mehida. returned from Babylon with Zerubbabel. (Ezra 2:52; Nehemiah 7:54)"
        ]
    },
    {
        "Word": "Mehir",
        "Definitions": [
            "a reward",
            "(price), the son of Chelub the brother of Shuah. (1 Chronicles 4:11)"
        ]
    },
    {
        "Word": "Mejarkon",
        "Definitions": [
            "the waters of Jordan",
            "(hunters of yellowness) a town in the territory of Dan. (Joshua 19:46) only in the neighborhood of Joppa or Japho."
        ]
    },
    {
        "Word": "Melatiah",
        "Definitions": [
            "deliverance of the Lord",
            "(Jehovah delivers), a Gibeonite who assisted in rebuilding the wall of Jerusalem. (Nehemiah 3:7)"
        ]
    },
    {
        "Word": "Melchiah",
        "Definitions": [
            "God is my king",
            "(Jehovah's king), a priest, the father of Pashur. (Jeremiah 21:1)"
        ]
    },
    {
        "Word": "Melchi-shua",
        "Definitions": [
            "king of health; magnificent king"
        ]
    },
    {
        "Word": "Mellicu",
        "Definitions": [
            "his kingdom; his counselor"
        ]
    },
    {
        "Word": "Menan",
        "Definitions": [
            "numbered; rewarded; prepared",
            "(called Menna in the Revised Version), one of the ancestors of Joseph in the genealogy of Jesus Christ. (Luke 3:31)"
        ]
    },
    {
        "Word": "Meres",
        "Definitions": [
            "defluxion; imposthume",
            "(lofty), one of the seven counsellors of Ahasuerus. (Esther 1:14)"
        ]
    },
    {
        "Word": "Meribbaal",
        "Definitions": [
            "he that resists Baal; rebellion"
        ]
    },
    {
        "Word": "Meshezaheel",
        "Definitions": [
            "God taking away; the salvation of God"
        ]
    },
    {
        "Word": "Meshillamith",
        "Definitions": [
            "peaceable; perfect; giving again"
        ]
    },
    {
        "Word": "Mesobaite",
        "Definitions": [
            "the Lord's standing-place; a little doe"
        ]
    },
    {
        "Word": "Methusaleh",
        "Definitions": [
            "he has sent his death"
        ]
    },
    {
        "Word": "Meunim",
        "Definitions": [
            "dwelling-places; afflicted",
            "(habitations). (Nehemiah 7:52) Elsewhere given in Authorized Version as Mehunim and Mehunims."
        ]
    },
    {
        "Word": "Michmach",
        "Definitions": [
            "he that strikes"
        ]
    },
    {
        "Word": "Migdalel",
        "Definitions": [
            "tower of God",
            "(tower of God), one of the fortified towns of the possession of Naphtali, (Joshua 19:38) only, possibly deriving its name from some ancient tower--the \"tower of El,\" or God."
        ]
    },
    {
        "Word": "Migdalgad",
        "Definitions": [
            "tower compassed about",
            "(tower of Gad), a city of Judah, (Joshua 15:37) in the district of the Shefelah, or maritime lowland."
        ]
    },
    {
        "Word": "Mijamin",
        "Definitions": [
            "right hand",
            "(from the right hand).",
            "+ The chief of the sixth of the twenty-four courses of priests established by David. (1 Chronicles 24:9) + A family of priests who signed the covenant with Nehemiah; probably the descendants of the preceding. (Nehemiah 10:7)"
        ]
    },
    {
        "Word": "Minneiah",
        "Definitions": [
            "possession of the Lord"
        ]
    },
    {
        "Word": "Milalai",
        "Definitions": [
            "circumcision; my talk",
            "(eloquent), probably a Gershonite Levite of the sons of Asaph, who assisted at the dedication of the walls of Jerusalem. (Nehemiah 12:36)"
        ]
    },
    {
        "Word": "Milcah",
        "Definitions": [
            "queen",
            "(queen or counsel).",
            "+ Daughter of Haran and wife of her uncle Nahor, Abraham's brother, to whom she bore eight children. (Genesis 11:29; 22:20,23; 24:15,24,47) + The fourth daughter of Zelophehad. (Numbers 26:33; 27:1; 36:11; Joshua 17:3)"
        ]
    },
    {
        "Word": "Milcom",
        "Definitions": [
            "their king",
            "(great king). [[871]Molech]"
        ]
    },
    {
        "Word": "Miletum",
        "Definitions": [
            "red; scarlet"
        ]
    },
    {
        "Word": "Miniamin",
        "Definitions": [
            "right hand",
            "(from the right hand).",
            "+ A Levite in the reign of Hezekiah. (2 Chronicles 31:15) + The same as Miamin 2 and Mijamin 2. (Nehemiah 12:17) + One of the priests at the dedication of the wall of Jerusalem. (Nehemiah 12:41)"
        ]
    },
    {
        "Word": "Mishraites",
        "Definitions": [
            "spread abroad"
        ]
    },
    {
        "Word": "Mispar",
        "Definitions": [
            "Mispereth, numbering; showing; increase of tribute"
        ]
    },
    {
        "Word": "Mithnite",
        "Definitions": [
            "loin; gift; hope"
        ]
    },
    {
        "Word": "Molech",
        "Definitions": [
            "Moloch, king",
            "(king). The fire-god Molech was the tutelary deity of the children of Ammon, and essentially identical with the Moabitish Chemosh. Fire-gods appear to have been common to all the Canaanite, Syrian and Arab tribes, who worshipped the destructive element under an outward symbol, with the most inhuman rites. According to Jewish tradition, the image of Molech was of brass, hollow within, and was situated without Jerusalem. \"His face was (that) of a calf, and his hands stretched forth like a man who opens his hands to receive (something) of his neighbor. And they kindled it with fire, and the priests took the babe and put it into the hands of Molech, and the babe gave up the ghost.\" Many instances of human sacrifices are found in ancient writers, which may be compared with the description of the Old Testament of the manner in which Molech was worshipped. Molech was the lord and master of the Ammonites; their country was his possession, (Jeremiah 49:1) as Moab was the heritage of Chemosh; the princes of the land were the princes of Malcham. (Jeremiah 49:3; Amos 1:15) His priests were men of rank, (Jeremiah 49:3) taking precedence of the princes. The priests of Molech, like those of other idols, were called Chemarim. (2 Kings 23:5; Hosea 10:5; Zephaniah 1:4)"
        ]
    },
    {
        "Word": "Molid",
        "Definitions": [
            "nativity; generation",
            "(begetter), the son of Abishur by his wife Abihail, and descendant of Jerahmeel. (1 Chronicles 2:29)"
        ]
    },
    {
        "Word": "Moserah",
        "Definitions": [
            "Moseroth, erudition; discipline",
            "(bonds), (10:6) apparently the same as Moseroth, (Numbers 33:30) its plural form, the name of a place near Mount Hor."
        ]
    },
    {
        "Word": "Muppim",
        "Definitions": [
            "out of the mouth; covering",
            "(serpent), a Benjamite, and one of the fourteen descendants of Rachael who belonged to the original colony of the sons of Jacob in Egypt. (Genesis 46:21) (B.C. 1706.) In (Numbers 26:39) the name is given as [888]Shupham."
        ]
    },
    {
        "Word": "Naashon",
        "Definitions": [
            "that foretells; that conjectures",
            "[[890]Nahshon, Or Naashon]"
        ]
    },
    {
        "Word": "Nachor",
        "Definitions": [
            "same as Nahor",
            "[[896]Nahor]"
        ]
    },
    {
        "Word": "Naham",
        "Definitions": [
            "Nahamani, comforter; leader",
            "(consolation), the brother of Modiah or Jehudiah, wife of Ezra. (1 Chronicles 4:19)"
        ]
    },
    {
        "Word": "Nason",
        "Definitions": [
            "helper; entry-way"
        ]
    },
    {
        "Word": "Nathan-melech",
        "Definitions": [
            "the gift of the king, or of counsel"
        ]
    },
    {
        "Word": "Naum",
        "Definitions": [
            "same as Nahum",
            "(consolation), son of Esli, and father of Amos, in the genealogy of Christ, (Luke 3:25) about contemporary with the high priesthood of Jason all the reign of Antiochus Epiphanes. (B.C.175.)"
        ]
    },
    {
        "Word": "Neariah",
        "Definitions": [
            "child of the Lord",
            "(servant of Jehovah).",
            "+ One of the six sons of Shemaiah in the line of the royal family of Judah after the captivity. (1 Chronicles 3:22,23) (B.C. about 350.) + A son of Ishi, and one of the captains of the 500 Simeonites who in the days of Hezekiah, drove out the Amalekites from Mount Seir. (1 Chronicles 4:42) (B.C. 715.)"
        ]
    },
    {
        "Word": "Nebai",
        "Definitions": [
            "budding; speaking; prophesying",
            "(fruitful), a family of the heads of the people who signed the covenant with Nehemiah. (Nehemiah 10:19)"
        ]
    },
    {
        "Word": "Nebushasi_hahban",
        "Definitions": [
            "speech; prophecy; springing; flowing"
        ]
    },
    {
        "Word": "Nebuzar-adan",
        "Definitions": [
            "fruits or prophecies of judgment"
        ]
    },
    {
        "Word": "Necho",
        "Definitions": [
            "lame; beaten",
            "(lame). (2 Chronicles 35:20,22; 36:4) [PHARAOH-NECHO]"
        ]
    },
    {
        "Word": "Nehum",
        "Definitions": [
            "comforter; penitent",
            "(consolation), one of those who returned from Babylon with Zerubbabel. (Nehemiah 7:7)"
        ]
    },
    {
        "Word": "Nekoda",
        "Definitions": [
            "painted; inconstant",
            "(distinguished).",
            "+ The descendants of Nekoda returned among the Nethinim after the captivity. (Ezra 2:48; Nehemiah 7:50) + The sons of Nekoda were among those who went up after the captivity from Tel-melah, Tel-harsa, and other places, but were unable to prove their descent from Israel. (Ezra 2:60; Nehemiah 7:62)"
        ]
    },
    {
        "Word": "Nepheg",
        "Definitions": [
            "weak; slacked",
            "(sprout).",
            "+ One of the sons of Izhar the son of Kohath. (Esther 6:21) + One of David's sons born to him in Jerusalem. (2 Samuel 5:15; 1 Chronicles 3:7; 14:6)"
        ]
    },
    {
        "Word": "Nephish",
        "Definitions": [
            "same as Naphish",
            "(refreshed), an inaccurate variation (found in (1 Chronicles 1:19) only) of the name Nephish."
        ]
    },
    {
        "Word": "Nephishesim",
        "Definitions": [
            "diminished; torn in pieces",
            "(expansions). The children of Nephishesim were among the Nethinim who returned with Zerubbabel. (Nehemiah 7:62)"
        ]
    },
    {
        "Word": "Nephthalim",
        "Definitions": [
            "same as Naphtali",
            "A form of the name Naphtali. (Job 7:3; Matthew 4:13,15; Revelation 7:6)"
        ]
    },
    {
        "Word": "Nephthoah",
        "Definitions": [
            "opening; open"
        ]
    },
    {
        "Word": "Nephusim",
        "Definitions": [
            "same as Nephishesim",
            "(expansions), the same as Nephishesim, of which name according to Gesenius it is the proper form. (Ezra 2:50)"
        ]
    },
    {
        "Word": "Neri",
        "Definitions": [
            "my light",
            "short form for [906]Neriah (Jehovah is my lamp) son of Melchi and father of Salathiel, in the genealogy of Christ."
        ]
    },
    {
        "Word": "Neriah",
        "Definitions": [
            "light; lamp of the Lord",
            "(lamp of Jehovah), the son of Maaseiah and father of Baruch and Seraiah."
        ]
    },
    {
        "Word": "Nethinims",
        "Definitions": [
            "given or offered"
        ]
    },
    {
        "Word": "Noe",
        "Definitions": [
            "same as Noah"
        ]
    },
    {
        "Word": "Noha",
        "Definitions": [
            "rest; a guide"
        ]
    },
    {
        "Word": "Non",
        "Definitions": [
            "posterity; a fish; eternal",
            "(fish). Nun, the father of Joshua. (1 Chronicles 7:27)"
        ]
    },
    {
        "Word": "Obed-edom",
        "Definitions": [
            "servant of Edom"
        ]
    },
    {
        "Word": "Ocran",
        "Definitions": [
            "a disturber; that disorders",
            "(troubled), an Asherite, father of Pagiel. (Numbers 1:13; 2:27; 7:72,77; 10:26) (B.C. before 1658.)"
        ]
    },
    {
        "Word": "Onam",
        "Definitions": [
            "Onan, same as On",
            "(strong).",
            "+ One of the sons of Shobal the son of Seir. (Genesis 36:23; 1 Chronicles 1:40) (B.C. 1964.) + The son of Jerahmeel by his wife Atarah. (1 Chronicles 2:26,28)"
        ]
    },
    {
        "Word": "Oshea",
        "Definitions": [
            "same as Joshua",
            "(salvation). [[935]Joshua]"
        ]
    },
    {
        "Word": "Padon",
        "Definitions": [
            "his redemption; ox-yoke",
            "(deliverance) the ancestor of a family of Nethinim who returned with Zerubbabel. (Ezra 2:41; Nehemiah 7:47) (B.C. before 529.)"
        ]
    },
    {
        "Word": "Pahath-Moab",
        "Definitions": [
            "ruler of Moab"
        ]
    },
    {
        "Word": "Pai",
        "Definitions": [
            "Pau, howling; sighing",
            "(blessing). [[937]Pau]"
        ]
    },
    {
        "Word": "Palal",
        "Definitions": [
            "thinking"
        ]
    },
    {
        "Word": "Palestina",
        "Definitions": [
            "which is covered; watered; or brings and causes ruin"
        ]
    },
    {
        "Word": "Parnach",
        "Definitions": [
            "a bull striking, or struck"
        ]
    },
    {
        "Word": "Parosh",
        "Definitions": [
            "a flea; the fruit of a moth"
        ]
    },
    {
        "Word": "Pasdammin",
        "Definitions": [
            "portion or diminishing of blood"
        ]
    },
    {
        "Word": "Paseah",
        "Definitions": [
            "passing over; halting",
            "(lame).",
            "+ Son of Eshton, in an obscure fragment of the genealogies of Judah. (1 Chronicles 4:12) + The \"sons of Paseah\" were among the Nethinim who returned with Zerubbabel. (Ezra 2:49)"
        ]
    },
    {
        "Word": "Paulus",
        "Definitions": [
            "same as Paul"
        ]
    },
    {
        "Word": "Pelaliah",
        "Definitions": [
            "entreating the Lord",
            "(judged by Jehovah), the son of Amzi and ancestor of Adaiah. (Nehemiah 11:12)"
        ]
    },
    {
        "Word": "Pelonite",
        "Definitions": [
            "falling; secret"
        ]
    },
    {
        "Word": "Peniel",
        "Definitions": [
            "face or vision of God; that sees God",
            "(face of God) the name which Jacob gave to the place in which he had wrestled with God: \"He called the name of the place 'face of El,' for I have seen Elohim face to face.\" (Genesis 32:30) In (Genesis 32:31) and the other passages in which the name occurs, its form is changed to [948]Penuel. From the narrative it is evident that Peniel lay somewhere on the north bank of the Jabbok, and between that torrent and the fords of the Jordan at Succoth, a few miles north of the glen where the Jabbok falls into the Jordan."
        ]
    },
    {
        "Word": "Peninnah",
        "Definitions": [
            "pearl; precious stone; the face",
            "(coral or pearl), one of the two wives of Elkanah. (1 Samuel 1:2) (B.C. 1125.)"
        ]
    },
    {
        "Word": "Pentapolis",
        "Definitions": [
            "five cities"
        ]
    },
    {
        "Word": "Perazim",
        "Definitions": [
            "divisions",
            "(a breach), Mount, a name which occurs in (Isaiah 28:21) only--unless the place which it designates is identical with the Baal-perazim mentioned as the scene of one of David's victories over the Philistines, which was in the valley of Rephaim, south of Jerusalem, on the road to Bethlehem."
        ]
    },
    {
        "Word": "Peresh",
        "Definitions": [
            "horseman",
            "(dung), the son of Machir by his wife Maachah. (1 Chronicles 7:16)"
        ]
    },
    {
        "Word": "Perez-Uzza",
        "Definitions": [
            "division of Uzza, or of strength"
        ]
    },
    {
        "Word": "Phalti Palti",
        "Definitions": [
            "deliverance, flight"
        ]
    },
    {
        "Word": "Phichol",
        "Definitions": [
            "the mouth of all, or every tongue",
            "(strong), chief captain of the army of Abimelech, king of the Philistines of Gerar in the days of both Abraham, (Genesis 21:22,32) and Isaac. (Genesis 28:26) (B.C. 1900.)"
        ]
    },
    {
        "Word": "Philologus",
        "Definitions": [
            "a lover of letters, or of the word",
            "a Christian at Rome to whom St. Paul sends his salutation. (Romans 18:15)"
        ]
    },
    {
        "Word": "Phurah",
        "Definitions": [
            "that bears fruit, or grows",
            "(bough), Gideon's servant, probably his armor-bearer, comp. (1 Samuel 14:1) who accompanied him in his midnight visit to the camp of the Midianites. (Judges 7:10,11)"
        ]
    },
    {
        "Word": "Pilate",
        "Definitions": [
            "armed with a dart",
            "(armed with a spear), Pontius. Pontius Pilate was the sixth Roman procurator of Judea, and under him our Lord worked, suffered and died, as we learn not only from Scripture, but from Tacitus (Ann. xv. 44). was appointed A.D. 25-6, in the twelfth year of Tiberius. His arbitrary administration nearly drove the Jews to insurrection on two or three occasions. One of his first acts was to remove the headquarters of the army from Caesarea to Jerusalem. The soldiers of course took with them their standards, bearing the image of the emperor, into the holy city. No previous governor had ventured on such an outrage. The people poured down in crowds to Caesarea, where the procurator was then residing, and besought him to remove the images. After five days of discussion he gave the signal to some concealed soldiers to surround the petitioners and put them to death unless they ceased to trouble him; but this only strengthened their determination, and they declared themselves ready rather to submit to death than forego their resistance to aa idolatrous innovation. Pilate then yielded, and the standards were by his orders brought down to Caesarea. His slaughter of certain Galileans, (Luke 13:1) led to some remarks from our Lord on the connection between sin and calamity. It must have occurred at some feast at Jerusalem, in the outer court of the temple. It was the custom for the procurators to reside at Jerusalem during the great feasts, to preserve order, and accordingly, at the time of our Lord's last Passover, Pilate was occupying his official residence in Herod's palace. The history of his condemnation of our Lord is familiar to all. We learn from Josephus that Pilate's anxiety to avoid giving offence to Caesar did not save him from political disaster. The Samaritans were unquiet and rebellious Pilate led his troops against them, and defeated them enough. The Samaritans complained to Vitellius, then president of Syria, and he sent Pilate to Rome to answer their accusations before the emperor. When he reached it he found Tiberius dead and Caius (Caligula) on the throne A,D, 36. Eusebius adds that soon afterward \"wearied with misfortunes,\" he killed himself. As to the scene of his death there are various traditions. One is that he was banished to Vienna Allobrogum (Vienne on the Rhone), where a singular monument--a pyramid on a quadrangular base, 52 feet high--is called Pontius Pilate\"s tomb, An other is that he sought to hide his sorrows on the mountain by the lake of Lucerne, now called Mount Pilatus; and there) after spending years in its recesses, in remorse and despair rather than penitence, plunged into the dismal lake which occupies its summit."
        ]
    },
    {
        "Word": "Pinon",
        "Definitions": [
            "pearl; gem; that beholds",
            "(darkness), one of the \"dukes\" of Edom,--that is, head or founder of a tribe of that nation. (Genesis 38:41; 1 Chronicles 1:52)"
        ]
    },
    {
        "Word": "Pithon",
        "Definitions": [
            "mouthful; persuasion",
            "(harmless), one of the four sons of Micah, the son of Mephibosheth. (1 Chronicles 8:36; 9:41) (B.C. 1050.)"
        ]
    },
    {
        "Word": "Pochereth",
        "Definitions": [
            "cutting of the mouth of warfare",
            "The children of Pochereth of Zebaim were among the children of Solomon's servants who returned with Zerubbabel. (Ezra 2:57; Nehemiah 7:59)"
        ]
    },
    {
        "Word": "Pontius",
        "Definitions": [
            "marine; belonging to the sea"
        ]
    },
    {
        "Word": "Poratha",
        "Definitions": [
            "fruitful",
            "one of the ten sons of Haman slain by the Jews in Shushan the palace. (Esther 9:8)"
        ]
    },
    {
        "Word": "Prisca",
        "Definitions": [
            "ancient",
            "(ancient), (2 Timothy 4:19) or Priscil'la (a diminutive from Prisca), the wife of Aquila. [[991]Aquila] To what has been said elsewhere under the head of [992]Aquila the following may be added: We find that the name of the wife is placed before that of the husband in (Romans 16:3; 2 Timothy 4:19) and (according to some of the best MSS.) in (Acts 18:26) Hence we should be disposed to conclude that Priscilla was the more energetic character of the two. In fact we may say that Priscilla is the example of what the married woman may do for the general service of the Church, in conJunction with home duties, as Phoebe is the type of the unmarried servant of the Church, or deaconess."
        ]
    },
    {
        "Word": "Prochorus",
        "Definitions": [
            "he that presides over the choirs",
            "(leader of the chorus), one of the seven deacons, being the third of the list, and named next after Stephen and Philip. (Acts 6:5)"
        ]
    },
    {
        "Word": "Punites",
        "Definitions": [
            "beholding; my face"
        ]
    },
    {
        "Word": "Punon",
        "Definitions": [
            "precious stone; that beholds",
            "(darkness) one of the halting-places of the Israelite host during the last portion of the wandering. (Numbers 33:42,43) By Eusebius and Jerome, it is identified with Phaeno, which contained the copper-mines so well known at that period, and was situated between Petra and Zoar."
        ]
    },
    {
        "Word": "Pur",
        "Definitions": [
            "Purim, lot"
        ]
    },
    {
        "Word": "Putiel",
        "Definitions": [
            "God is my fatness",
            "One of the daughters of Putiel was wife of Eleazar the son of Aaron, and mother of Phinehas. (Exodus 6:25) (B.C. before 1481.)"
        ]
    },
    {
        "Word": "Rab-saris",
        "Definitions": [
            "chief of the eunuchs"
        ]
    },
    {
        "Word": "Rab-shakeh",
        "Definitions": [
            "cup-bearer of the prince"
        ]
    },
    {
        "Word": "Raddai",
        "Definitions": [
            "ruling; coming down",
            "(trampling), one of David's brothers, fifth son of Jesse. (1 Chronicles 2:14)"
        ]
    },
    {
        "Word": "Ragau",
        "Definitions": [
            "friend; shepherd",
            "one of the ancestors of our Lord, son of Peleg. (Luke 3:35) He is the same person with Reu, son of Peleg."
        ]
    },
    {
        "Word": "Ramah",
        "Definitions": [
            "same as Ram",
            "(a hill). This is the name of several places in the holy land.",
            "+ One of the cities of the allotment of Benjamin. (Joshua 18:25) Its site is at er-Ram, about five miles from Jerusalem, and near to Gibeah. (Judges 4:5; 19:13; 1 Samuel 22:6) Its people returned after the captivity. (Ezra 2:26; Nehemiah 7:30) + The home of Elkanah, Samuel's father, (1 Samuel 1:19; 2:11) the birthplace of Samuel himself, his home and official residence, the site of his altar ch. (1 Samuel 7:17; 8:4; 15:34; 16:13; 19:18) and finally his burial-place, ch. (1 Samuel 25:1; 28:3) It is a contracted form of Ramathaim-zophim. All that is directly said as to its situation is that it was in Mount Ephraim, (1 Samuel 1:1) a district without defined boundaries, The position of Ramah is a much-disputed question. Tradition, however places the residence of Samuel on the lofty and remarkable eminence of Neby Samwil which rises four miles to the northwest of Jerusalem. Since the days of Arcult the tradition appears to have been continuous. Here, then, we are inclined in the present state of the evidence, to place the Ramah of Samuel. + One of the nineteen fortified places of Naphtali. (Joshua 19:36) Dr. Robinson has discovered a Rameh northwest of the Sea of Galilee, about 8 miles east-south-east of Safed. + One of the landmarks on the boundary of Asher, (Joshua 19:29) apparently between Tyre and Zidon. Some place it 3 miles east of Tyre, others 10 miles off and east-southeast of the same city. + By this name in (2 Kings 8:29) and 2Chr 22:6 only, is designated Ramoth-gilead. + A place mentioned in the catalogue of those reinhabited by the Benjamites after their return from the captivity. (Nehemiah 11:33)"
        ]
    },
    {
        "Word": "Ramath",
        "Definitions": [
            "Ramatha, raised; lofty"
        ]
    },
    {
        "Word": "Ramiah",
        "Definitions": [
            "exaltation of the Lord",
            "one who had taken \"a strange wife.\" (Ezra 10:25)"
        ]
    },
    {
        "Word": "Raphah",
        "Definitions": [
            "Raphu, relaxation; physic; comfort"
        ]
    },
    {
        "Word": "Reaiah",
        "Definitions": [
            "vision of the Lord",
            "(seen of Jehovah).",
            "+ A descendant of Shubal the son of Judah. (1 Chronicles 4:2) + The children of Reaiah were a family of Nethinim who returned from Babylon with Zerubbabel. (Ezra 2:47; Nehemiah 7:50) (B.C. before 536.)"
        ]
    },
    {
        "Word": "Reelaiah",
        "Definitions": [
            "shepherd or companion to the Lord",
            "(bearer of Jehovah), one who went up with Zerubbabel. (Ezra 2:2) In (Nehemiah 7:7) he is called [1023]Raamiah. (B.C. 445.)"
        ]
    },
    {
        "Word": "Regem",
        "Definitions": [
            "that stones or is stoned; purple",
            "(friend) a son of Jahdai. (1 Chronicles 2:47)"
        ]
    },
    {
        "Word": "Regemmelech",
        "Definitions": [
            "he that stones the king; purple of the king",
            "(friend of the king). The names of Sherezer and Regem-melech occur in an obscure passage of Zechariah. (Zechariah 7:2) They were sent on behalf of some of the captivity to make inquiries at the temple concerning fasting (B.C. 617.)"
        ]
    },
    {
        "Word": "Remmon",
        "Definitions": [
            "greatness; elevation; a pomegranate-tree",
            "(pomegranate), a town in the allotment of Simeon, (Joshua 10:7) elsewhere accurately given in the Authorized Version as Rimmon."
        ]
    },
    {
        "Word": "Rephaiah",
        "Definitions": [
            "medicine or refreshment of the Lord",
            "(healed of Jehovah).",
            "+ The sons of Rephaiah appear among the descendants of Zerubbabel in (1 Chronicles 3:21) + A Simeonite chieftain in the reign of Hezekiah. (1 Chronicles 4:42) (B.C. 727.) + Son of Tola the son of Issachar. (1 Chronicles 7:2) + Son of Binea, and descendant of Saul. (1 Chronicles 9:43) + The son of Hur, and ruler of a portion of Jerusalem. (Nehemiah 3:9) (B.C. 441.)"
        ]
    },
    {
        "Word": "Rehpaim",
        "Definitions": [
            "giants; physicians; relaxed"
        ]
    },
    {
        "Word": "Reu",
        "Definitions": [
            "his friend; his shepherd",
            "(friend), son of Peleg, in the line of Abraham's ancestors. (Genesis 11:18,19,20,21; 1 Chronicles 1:25) (B.C. about 2213.)"
        ]
    },
    {
        "Word": "Reumah",
        "Definitions": [
            "lofty; sublime",
            "(elevated), the concubine of Nahor, Abraham's brother. (Genesis 22:4) (B.C. about 1870.)"
        ]
    },
    {
        "Word": "Ribai",
        "Definitions": [
            "strife"
        ]
    },
    {
        "Word": "Rinnah",
        "Definitions": [
            "song; rejoicing",
            "(a shout), one of the descendants of Judah. (1 Chronicles 4:20) (B.C. 1300.)"
        ]
    },
    {
        "Word": "Rohgah",
        "Definitions": [
            "filled or drunk with talk",
            "(clamor), an Asherite, of the sons of Shamer. (1 Chronicles 7:34) (B.C. about 1490.)"
        ]
    },
    {
        "Word": "Roman",
        "Definitions": [
            "strong; powerful"
        ]
    },
    {
        "Word": "Sabtechah",
        "Definitions": [
            "that surrounds; that causes wounding"
        ]
    },
    {
        "Word": "Sacar",
        "Definitions": [
            "wares; a price",
            "(wages).",
            "+ A Hararite, father of Ahiam. (1 Chronicles 11:35) + The fourth son of Obed-edom. (1 Chronicles 26:4)"
        ]
    },
    {
        "Word": "Salah",
        "Definitions": [
            "mission; sending"
        ]
    },
    {
        "Word": "Salma",
        "Definitions": [
            "peace; perfection"
        ]
    },
    {
        "Word": "Samlah",
        "Definitions": [
            "his raiment; his left hand; his astonishment",
            "(garment), (Genesis 36:36,37; 1 Chronicles 1:47,48) one of the kings of Edom, successor to Hadad or Hadar."
        ]
    },
    {
        "Word": "Sanhedrin",
        "Definitions": [
            "sitting together",
            "(from the Greek sunedrion, \"a council-chamber\" commonly but in correctly Sanhedrim), the supreme council of the Jewish people in the time of Christ and earlier.",
            "+ The origin of this assembly is traced in the Mishna to the seventy elders whom Moses was directed, (Numbers 11:16,17) to associate with him in the government of the Israelites; but this tribunal was probably temporary, and did not continue to exist after the Israelites had entered Palestine. In the lack of definite historical information as to the establishment of the Sanhedrin, it can only be said in general that the Greek etymology of the name seems to point to a period subsequent to the Macedonian supremacy in Palestine. From the few incidental notices in the New Testament, we gather that it consisted of chief priests, or the heads of the twenty-four classes into which the priests were divided, elders, men of age and experience, and scribes, lawyers, or those learned in the Jewish law. (Matthew 26:57,59; Mark 15:1; Luke 22:66; Acts 5:21) + The number of members is usually given as 71. The president of this body was styled nasi, and was chosen in account of his eminence in worth and wisdom. Often, if not generally, this pre-eminence was accorded to the high priest. The vice-president, called in the Talmud \"father of the house of judgment,\" sat at the right hand of the president. Some writers speak of a second vice-president, but this is not sufficiently confirmed. While in session the Sanhedrin sat in the form of half-circle. + The place in which the sessions of the Sanhedrin were ordinarily held was, according to the Talmad, a hall called Gazzith, supposed by Lightfoot to have been situated in the southeast corner of one of the courts near the temple building. In special exigencies, however, it seems to have met in the residence of the high priest. (Matthew 26:3) Forty years before the destruction of Jerusalem, and consequently while the Saviour was teaching in Palestine, the sessions of the Sanhedrin were removed from the hall Gazzith to a somewhat greater distance from the temple building, although still on Mount Moriah. After several other changes, its seat was finally established at tiberias, where it became extinct A.D. 425. As a judicial body the Sanhedrin constituted a supreme court, to which belonged in the first instance the trial of false prophets, of the high priest and other priests, and also of a tribe fallen into idolatry. As an administrative council, it determined other important matters. Jesus was arraigned before this body as a false prophet, (John 11:47) and Peter, John, Stephen and Paul as teachers of error and deceivers of the people. From (Acts 9:2) it appears that the Sanhedrin exercised a degree of authority beyond the limits of Palestine. According to the Jerusalem Gemara the power of inflicting capital punishment was taken away from this tribunal forty years before the destruction of Jerusalem. With this agrees the answer of the Jews to Pilate. (John 19:31) The Talmud also mentions a lesser Sanhedrin of twenty-three members in every city in Palestine in which were not less than 120 householders."
        ]
    },
    {
        "Word": "Sardites",
        "Definitions": [
            "removing a dissension"
        ]
    },
    {
        "Word": "Sarid",
        "Definitions": [
            "remaining; hand of a prince",
            "(survivor), a chief landmark of the territory of Zebulun. (Joshua 19:10,12) All that can be gathered of its position is that it lay to the west of Chislothtabor."
        ]
    },
    {
        "Word": "Saron",
        "Definitions": [
            "same as Sharon",
            "the district in which Lydda stood, (Acts 9:35) only; the Sharon of the Old Testament. [[1046]Sharon]"
        ]
    },
    {
        "Word": "Sarsechim",
        "Definitions": [
            "master of the wardrobe",
            "(prince of the eunuchs), one of the generals of Nebuchadnezzar's army at the taking of Jerusalem. (Jeremiah 39:3) (B.C. 588.)"
        ]
    },
    {
        "Word": "Saruch",
        "Definitions": [
            "branch; layer; lining",
            "(Luke 3:25) Serug the son of Reu."
        ]
    },
    {
        "Word": "Sela-hammah-lekoth",
        "Definitions": [
            "rock of divisions"
        ]
    },
    {
        "Word": "Seled",
        "Definitions": [
            "affliction; warning",
            "(exultation), one of the sons of Nadab, a descendant of Jerahmeel: (1 Chronicles 2:30) (B.C. after 1450.)"
        ]
    },
    {
        "Word": "Sem",
        "Definitions": [
            "same as Shem",
            "[1061]Shem the patriarch. (Luke 3:36)"
        ]
    },
    {
        "Word": "Semachiah",
        "Definitions": [
            "joined to the Lord",
            "(Jehovah sustains him) one of the sons of SKEMAIAH, 9. (1 Chronicles 26:7)"
        ]
    },
    {
        "Word": "Semaiah",
        "Definitions": [
            "obeying the Lord"
        ]
    },
    {
        "Word": "Sergius",
        "Definitions": [
            "net"
        ]
    },
    {
        "Word": "Shaalabbim",
        "Definitions": [
            "understanding, or son of a fox"
        ]
    },
    {
        "Word": "Shaalbim",
        "Definitions": [
            "that beholds the heart"
        ]
    },
    {
        "Word": "Shaalbonite",
        "Definitions": [
            "a fox's building"
        ]
    },
    {
        "Word": "Schaaph",
        "Definitions": [
            "fleeing; thinking"
        ]
    },
    {
        "Word": "Shachia",
        "Definitions": [
            "protection of the Lord",
            "(announcemant) a son of Shaharaim by his wife Hodesh. (1 Chronicles 8:10)"
        ]
    },
    {
        "Word": "Shage",
        "Definitions": [
            "touching softly; multiplying much",
            "(erring), father of Jonathan the Hararite, one of David's guard. (1 Chronicles 11:34) [See [1074]Shammah, 5] (B.C. about 1050.)"
        ]
    },
    {
        "Word": "Shalim",
        "Definitions": [
            "same as Salim"
        ]
    },
    {
        "Word": "Shalisha",
        "Definitions": [
            "three; the third; prince; captain"
        ]
    },
    {
        "Word": "Shalmai",
        "Definitions": [
            "my garment",
            "(my thanks). The children of Shalmai were among the Nethinim who returned with Zerubbabel. (Ezra 2:46; Nehemiah 7:48) In Nehemiah SALMAI. (B.C. 536.)"
        ]
    },
    {
        "Word": "Shalmaneser",
        "Definitions": [
            "peace; tied; chained; perfection; retribution",
            "(fire-worshipper) was the Assyrian king who reigned probably between Tiglath-Pileser and Sargon, B.C. 727-722. He led the forces of Assyria into Palestine, where Hoshea, the last king of Israel, had revolted against his authority. (2 Kings 17:3) Hoshea submitted and consented to pay tribute; but he soon after concluded all alliance with the king of Egypt, and withheld his tribute in consequence. In B.C. 723 Shalmaneser invaded Palestine for the second time, and, as Hoshea refused to submit, laid siege to Samaria. The siege lasted to the third year, B.C. 721, when the Assyrian arms prevailed. (2 Kings 17:4-6; 18:9-11) It is uncertain whether Shalmaneser conducted the siege to its close, or whether he did not lose his crown to Sargon before the city was taken."
        ]
    },
    {
        "Word": "Shamariah",
        "Definitions": [
            "throne or keeping of the Lord",
            "(kept by Jehovah), son of Rehoboam. (2 Chronicles 11:19)"
        ]
    },
    {
        "Word": "Shamed",
        "Definitions": [
            "destroying; wearing out",
            "(keeper), properly Shamer or Shemer; one of the pens of Elpaal the Benjamite. (1 Chronicles 8:12)"
        ]
    },
    {
        "Word": "Shamer",
        "Definitions": [
            "keeper; thorn; dregs",
            "(keeper).",
            "+ Merarite Levite. (1 Chronicles 6:46) + Shomer, an Asherite. (1 Chronicles 7:34)"
        ]
    },
    {
        "Word": "Shamhuth",
        "Definitions": [
            "desolation; destruction",
            "(desolation), the fifth captain for the fifth month in David's arrangement of his army. (1 Chronicles 27:8) (B.C. 1020.)"
        ]
    },
    {
        "Word": "Shammai",
        "Definitions": [
            "my name; my desolations",
            "(desolate).",
            "+ The son of Onam. (1 Chronicles 2:28,32) + Son of Rekem. (1 Chronicles 2:44,45) + One of the descendants of Judah. (1 Chronicles 4:17)"
        ]
    },
    {
        "Word": "Shammoth",
        "Definitions": [
            "names; desolations",
            "[[1078]Shammah]"
        ]
    },
    {
        "Word": "Shammuah",
        "Definitions": [
            "he that is heard; he that is obeyed",
            "son of David, (2 Samuel 5:14) elsewhere called Shammua and Shimea."
        ]
    },
    {
        "Word": "Shamsherai",
        "Definitions": [
            "there a singer or conqueror",
            "(sunlike), a Benjamite. (1 Chronicles 8:26)"
        ]
    },
    {
        "Word": "Shapham",
        "Definitions": [
            "Shaphan, rabbit; wild rat; their lip; their brink",
            "(bold), a Gadite of Bashan. (1 Chronicles 5:12) (B.C. 750.)"
        ]
    },
    {
        "Word": "Sharai",
        "Definitions": [
            "my lord; my prince; my song",
            "(releaser), one of the sons of Bani. (Ezra 10:40) (B.C. 457.)"
        ]
    },
    {
        "Word": "Sharar",
        "Definitions": [
            "navel; thought; singing",
            "(strong), the father of Ahiam the Hararite. (2 Samuel 23:33) In (1 Chronicles 11:35) he is called [1081]Sacar. (B.C. 1040.)"
        ]
    },
    {
        "Word": "Sharon",
        "Definitions": [
            "his plain; his song",
            "(a plain), a district of the holy land occasionally referred to in the Bible. (1 Chronicles 5:16; Isaiah 33:9) In (Acts 9:35) called [1082]Saron. The name has on each occurrence with one exception only, (1 Chronicles 5:16) the definite article; it would therefore appear that \"the Sharon\" was some well-defined region familiar to the Israelites. It is that broad, rich tract of land which lies between the mountains of the central part of the holy land and the Mediterranean--the northern continuation of the Shefelah. [[1083]Palestina And Palestine] The Sharon of (2 Chronicles 5:16) to which allusion has already been made, is distinguished front the western plain by not having the article attached to its name, as the other invariably has. It is also apparent from the passage itself that it was some district on the east of the Jordan, in the neighborhood of Gilead and Bashan. The name has not been met with in that direction."
        ]
    },
    {
        "Word": "Shashai",
        "Definitions": [
            "rejoicing; mercy; linen",
            "(noble), one of the sons of Bani in the time of Ezra. (Ezra 10:40) (B.C. 457.)"
        ]
    },
    {
        "Word": "Shashak",
        "Definitions": [
            "a bag of linen; the sixth bag",
            "(longing), a Benjamite, one of the sons of Beriah. (1 Chronicles 8:14,25) (B.C. after 1450.)"
        ]
    },
    {
        "Word": "Shaul",
        "Definitions": [
            "Saul, asked; lent; a grave",
            "(asked).",
            "+ The son of Simeon by a Canaanitish woman, (Genesis 48:10; Exodus 6:15; Numbers 26:13; 1 Chronicles 4:24) and founder of the family of the Shaulites. (B.C. 1712.) + One of the kings of Edom. (1 Chronicles 1:48,49) In the Authorized Version of (Genesis 36:37) he is less accurately called [1084]Saul."
        ]
    },
    {
        "Word": "Shaveh",
        "Definitions": [
            "the plain; that makes equality",
            "(plain), The valley of, described (Genesis 14:17) as \"the valley of the king,\" is mentioned again in (2 Samuel 18:18) as the site of a pillar set up by Absalom."
        ]
    },
    {
        "Word": "Sheariah",
        "Definitions": [
            "gate of the Lord; tempest of the Lord",
            "(valued by Jehovah), one of the six sons of Azel a descendant of Saul. (1 Chronicles 8:38; 9:41)"
        ]
    },
    {
        "Word": "Shear-jashub",
        "Definitions": [
            "the remnant shall return"
        ]
    },
    {
        "Word": "Shebam",
        "Definitions": [
            "compassing about; old men",
            "(fragrance), one of the towns in the pastoral district on the east of Jordan; demanded by and finally ceded to the tribes of Reuben and Gad. (Numbers 32:3) It is probably the same as [1089]Shibmah, (Numbers 32:38) and [1090]Sibmah. (Joshua 13:13; Isaiah 16:8,9; Jeremiah 48:32)"
        ]
    },
    {
        "Word": "Sheber",
        "Definitions": [
            "breaking; hope",
            "(breaking), son of Caleb ben-Hezron by his concubine Maachah. (1 Chronicles 2:48) (B.C. after 1690.)"
        ]
    },
    {
        "Word": "Shedeur",
        "Definitions": [
            "field of light; light of the Almighty",
            "(darter of light), the father of Elizur, chief of the tribe of Reuben at the time of the exodus. (Numbers 1:5; 2:10; 7:30,35; 10:18) (B.C. 1491.)"
        ]
    },
    {
        "Word": "Shehariah",
        "Definitions": [
            "mourning or blackness of the Lord",
            "(dawning of Jehovah), a Benjamite, son of Jehoram. (1 Chronicles 8:26) (B.C. 588.)"
        ]
    },
    {
        "Word": "Sheleph",
        "Definitions": [
            "who draws out",
            "(a drawing forth), the second in order of the sons of Joktan. (Genesis 10:26; 1 Chronicles 1:20)"
        ]
    },
    {
        "Word": "Shelesh",
        "Definitions": [
            "captain; prince",
            "(might), son of Helem. (1 Chronicles 7:35)"
        ]
    },
    {
        "Word": "Shelomi",
        "Definitions": [
            "Shelomith, my peace; my happiness; my recompense",
            "(peaceful), an Asherite, father of Ahihud. (Numbers 34:27) (B.C. before 1450.)"
        ]
    },
    {
        "Word": "Shelumiel",
        "Definitions": [
            "same as Shelemiah",
            "(friend of God), the son of Zurishaddai, and prince of the tribe of Simeon at the time of the exodus. (Numbers 1:6; 2:12; 7:36,41; 10:19) (B.C. 1431.)"
        ]
    },
    {
        "Word": "Shemer",
        "Definitions": [
            "guardian; thorn",
            "(preserved), the owner of the hill on which the city of Samaria was built. (1 Kings 16:24) (B.C. 917.) [[1101]Samaria]"
        ]
    },
    {
        "Word": "Shemida",
        "Definitions": [
            "name of knowledge; that puts knowledge",
            "(wise), a son of Gilead. (Numbers 26:32; Joshua 17:2) (B.C. after 1690.)"
        ]
    },
    {
        "Word": "Shenazar",
        "Definitions": [
            "treasurer of a tooth",
            "(splendid leader), son of Salathiel or Shealtiel. (1 Chronicles 3:18) (B.C. after 606.)"
        ]
    },
    {
        "Word": "Shephi",
        "Definitions": [
            "beholder; honeycomb; garment",
            "(bareness), son of Shobal. of the sons of Seir. (1 Chronicles 1:40) Called also [1105]Shepho. (Genesis 36:23)"
        ]
    },
    {
        "Word": "Shepho",
        "Definitions": [
            "desert",
            "(Genesis 36:23) [[1106]Shephi]"
        ]
    },
    {
        "Word": "Shephuphan",
        "Definitions": [
            "serpent",
            "(an adder), one of the sons of Bela the first-born of Benjamin. (1 Chronicles 8:5) His name is also written SHEPHUPNAM (authorized Version \"Shupham\"), (Numbers 26:39) [1107]Shuppim (1 Chronicles 7:12,15) and [1108]Muppim. (Genesis 46:21) [[1109]Muppim]"
        ]
    },
    {
        "Word": "Sherah",
        "Definitions": [
            "flesh; relationship",
            "(kinswoman), daughter of Ephraim, (1 Chronicles 7:24) and foundress of the Beth-horons and of a town called after her Uzzen-sherah, (B.C. about 1445.)"
        ]
    },
    {
        "Word": "Sheshan",
        "Definitions": [
            "lily; rose; joy; flax",
            "(Noble), a descendant of Jerahmeel the son of Hezron. (1 Chronicles 2:31,34,35) (B.C. after 1690.)"
        ]
    },
    {
        "Word": "Shicron",
        "Definitions": [
            "drunkenness; his gift; his wages",
            "(drunkenness), one of the landmarks at the western end of the north boundary of Judah. (Joshua 15:11) only. It lay between Ekron (Akir) and Jabneel (Yebna)."
        ]
    },
    {
        "Word": "Shihor-libnah",
        "Definitions": [
            "blackness of Libnah"
        ]
    },
    {
        "Word": "Shilhi",
        "Definitions": [
            "Shilhim, bough; weapon; armor",
            "(armed), the father of Azubah the mother of Jehoshaphat (1 Kings 22:42; 2 Chronicles 20:31) (B.C. before 946.)"
        ]
    },
    {
        "Word": "Shillem",
        "Definitions": [
            "peace; perfection; retribution",
            "(requital), son of Naphtali and an ancestor of the family of the Shillemites. (Genesis 46:24; Numbers 26:49)"
        ]
    },
    {
        "Word": "Shiloah",
        "Definitions": [
            "same as Siloah"
        ]
    },
    {
        "Word": "Shiloh (name of a city)",
        "Definitions": [
            "peace; abundance"
        ]
    },
    {
        "Word": "Shilom",
        "Definitions": [
            "tarrying; peace-maker"
        ]
    },
    {
        "Word": "Shilshah",
        "Definitions": [
            "three; chief; captain",
            "(strong), son of Zophah of the tribe of Asher. (1 Chronicles 7:37) (B.C. before 1015.)"
        ]
    },
    {
        "Word": "Shimma",
        "Definitions": [
            "same as Shimeah"
        ]
    },
    {
        "Word": "Shimon",
        "Definitions": [
            "providing well; fatness; oil",
            "(desert). The four sons of Shimon are enumerated in an obscure genealogy of the tribe of Judah. (1 Chronicles 4:20)"
        ]
    },
    {
        "Word": "Shimrith",
        "Definitions": [
            "Shimron, same as Shimri",
            "(feminine of Shimri, vigilant), a Moabitess, mother of Jehozabad, one of the assassins of King Joash. (2 Chronicles 24:26) In (2 Kings 12:21) she is called [1123]Shomer. (B.C. 839.)"
        ]
    },
    {
        "Word": "Shinar",
        "Definitions": [
            "watch of him that sleeps",
            "(country of two rivers), the ancient name of the great alluvial tract through which the Tigris and Euphrates pass before reaching the sea--the tract known in later times as Chaldaea or Babylonia. It was a plain country, where brick had to be used for stone and slime for mortar. (Genesis 11:3) Among the cities were Babel (Babylon), Erech or Orech (Orchoe), Calneh or Calno (probably Niffer), and Accad, the site of which is unknown. It may be suspected that Shinar was the name by which the Hebrews originally knew the lower Mesopotamian country where they so long dwelt, and which Abraham brought with him from \"Ur of the Chaldees.\""
        ]
    },
    {
        "Word": "Shiphi",
        "Definitions": [
            "multitude",
            "(abundant), a Simeonite, father of Ziza, a prince of the tribe in the time of Hezekiah. (1 Chronicles 4:37) (B.C. 726.)"
        ]
    },
    {
        "Word": "Shisha",
        "Definitions": [
            "of marble; pleasant",
            "(Jehovah contends), father of Elihoreph and Ahiah, the royal secretaries in the reign of Solomon. (1 Kings 4:3) He is apparently the same as Shavsha, who held the same position under David. (B.C. 1000.)"
        ]
    },
    {
        "Word": "Shishak",
        "Definitions": [
            "present of the bag; of the pot; of the thigh",
            "king of Egypt, the Sheshonk I. of the monuments, first sovereign of the Bubastite twenty-second dynasty. His reign offers the first determined syncronism of Egyptian and hebrew history. The first year of Shishak would about correspond to the 26th of Solomon (B.C. 989), and the 20th of shishak to the 5th of Rehoboam. Shishak at the beginning of his reign received the fugitive Jeroboam, (1 Kings 11:40) and it was probably at the instigation of Jeroboam that he attacked Rehoboam. \"He took the fenced cities which [pertained] to Judah, and came to Jerusalem.\" he exacted all the treasures of his city from Rehoboam, and apparently made him tributary. (1 Kings 14:25,26; 2 Chronicles 12:2-9) Shishak has left a record of this expedition sculptured on the wall of the great temple of El-Karnak. It is a list of the countries, cities and tribes conquered or ruled by him, or tributary to him."
        ]
    },
    {
        "Word": "Shitrai",
        "Definitions": [
            "gatherer of money"
        ]
    },
    {
        "Word": "Shiza",
        "Definitions": [
            "this gift",
            "(splendor), a Reubenite, father of Adina, (1 Chronicles 11:42) one of David's warriors. (B.C. 1043.)"
        ]
    },
    {
        "Word": "Shobek",
        "Definitions": [
            "made void; forsaken",
            "(free), one of the heads of the people who sealed the covenant with Nehemiah. (Nehemiah 10:24) (B.C. 446.)"
        ]
    },
    {
        "Word": "Shochoh",
        "Definitions": [
            "defense; a bough",
            "(1 Samuel 17:1) same as Socoh."
        ]
    },
    {
        "Word": "Shoham",
        "Definitions": [
            "keeping back",
            "(onyx), a Merarite Levite, son of Jaaziah. (1 Chronicles 24:27) (B.C.1043.)"
        ]
    },
    {
        "Word": "Shophach",
        "Definitions": [
            "pouring out",
            "(expansion), Shobach, the general of Hadarezer. (1 Chronicles 19:16,18) (B.C. 1034.)"
        ]
    },
    {
        "Word": "Shual",
        "Definitions": [
            "fox; path; first",
            "(a jackal), son of Zophah, an Asherite. (1 Chronicles 7:36) (B.C. after 1445.)"
        ]
    },
    {
        "Word": "Shubael",
        "Definitions": [
            "returning captivity; seat of God",
            "+ Shebuel the son of Gershon. (1 Chronicles 24:20) + Shebuel the son of Heman the minstrel. (1 Chronicles 25:20)"
        ]
    },
    {
        "Word": "Shuham",
        "Definitions": [
            "talking; thinking; humiliation; budding",
            "(pit-digger) son of Dan and ancestor of the Shuhamites. (Numbers 26:42)"
        ]
    },
    {
        "Word": "Shuni",
        "Definitions": [
            "changed; sleeping",
            "(fortunate), son of Gad, and founder of the family of the Shunites. (Genesis 46:16; Numbers 26:15) (B.C. 1706.)"
        ]
    },
    {
        "Word": "Shuphim",
        "Definitions": [
            "Shuppim, wearing them out; their shore"
        ]
    },
    {
        "Word": "Shuthelah",
        "Definitions": [
            "plant; verdure; moist; pot",
            "(noise of breaking), head of an Ephraimite family, called after him Shuthalhites, (Numbers 26:35) and lineal ancestor of Joshua the son of Numb (1 Chronicles 7:20-27)"
        ]
    },
    {
        "Word": "Sia",
        "Definitions": [
            "moving; help",
            "The \"children of Sia\" were a family of Nethinim who returned with Zerubbabel. (Nehemiah 7:47) The name is written [1134]Siaha in (Ezra 2:44) and SUD in 1 Esd. 5:29."
        ]
    },
    {
        "Word": "Sibbechai",
        "Definitions": [
            "bough; cottage; of springs",
            "(a weaver), one of David's guard, and eighth captain for the eighth month of 24,000 men of the king's 1043.) He belonged to one of the principal families of Judah, the Zarhites or the descendants of Zerah, and is called \"the Hushathite,\" probably from the place of his birth. Sibbechai's great exploit, which gave him a place among the mighty men of David's army, was his single combat with Saph or Sippai, tire Philistine giant, in the battle at, Gezer or Gob. (2 Samuel 21:18; 1 Chronicles 20:4)"
        ]
    },
    {
        "Word": "Siddim",
        "Definitions": [
            "the tilled field",
            "(field, plain), The vale of, a place named only in one passage of Genesis-- (Genesis 14:3,8,10) It was one of that class of valleys which the Hebrews designated by the word emek . This term appears to have been assigned to a broad, flattish tract, sometimes of considerable width, enclosed on each side by a definite range of hills. It has so far a suitable spot for the combat between the four and five kings, ver. 8; but it contained a multitude of bitumen-pits sufficient materially to affect the issue of the battle. In this valley the kings of the five allied cities of Sodom, Gomorrah, Admah, Zeboim and Bela seem to, have awaited the approach of the invaders. It is therefore probable that it was in the neighborhood of the \"plain or circle of Jordan\" in which those cities stood. If we could venture, as some have done, to interpret the latter clause of ver. 3 \"which is near,\" or \"which is at, or by, the Salt Sea,\" then we might agree with Dr. Robinson and others in identifying the valley of Siddim with the enclosed plain which intervenes between the south end of the lake and the range of heights which terminate the Ghor and commence the Wady Arabah . But the original of the passage seems to imply that the Salt Sea covers the actual space formerly occupied by the vale of Siddim. [[1139]Sea, The Salt, THE SALT]"
        ]
    },
    {
        "Word": "Sigionoth",
        "Definitions": [
            "according to variable songs or tunes,"
        ]
    },
    {
        "Word": "Siloa",
        "Definitions": [
            "Siloam, Siloe, same as Shilhi"
        ]
    },
    {
        "Word": "Silvanus",
        "Definitions": [
            "who loves the forest",
            "[[1143]Silas]"
        ]
    },
    {
        "Word": "Sinim",
        "Definitions": [
            "south country,",
            "a people noticed in (Isaiah 49:12) as living at the extremity of the known world. They may be identified with the classical Sinoe, the inhabitants of the southern part of China."
        ]
    },
    {
        "Word": "Sippai",
        "Definitions": [
            "threshold; silver cup",
            "(threshold), Saph, one of the sons of Rephaim, or \"the giants,\" slain by Sibbechai at Gezer. (1 Chronicles 20:4) (B.C. about 1050.)"
        ]
    },
    {
        "Word": "Sinon",
        "Definitions": [
            "a breast-plate; deliverance"
        ]
    },
    {
        "Word": "Sisamai",
        "Definitions": [
            "house; blindness",
            "a descendant of Sheshan in the line of Jerahmeel. (1 Chronicles 2:40) (B.C. about 1450.)"
        ]
    },
    {
        "Word": "Socoh",
        "Definitions": [
            "tents; tabernacles",
            "the name of two towns in the tribe of Judah.",
            "+ In the district of the Shefelah. (Joshua 15:35; 1 Samuel 17:1; 2 Chronicles 11:7; 8:18) In the time of Eusebius it bore the name of Socchoth, and lay between eight and nine Roman miles from Eleutheropolis, on the road to Jerusalem. It may be identified with esh-Shuweikeh, in the western part of the mountains of Judah. From this village probably came Antigonus of Soco, who lived about the commencement of the third century B.C. + Also a town of Judah, but in the mountain district. (Joshua 15:48) It has been discovered about 10 miles southwest of Hebron; bearing, like the other Socoh, the name of esh-Shuweikeh ."
        ]
    },
    {
        "Word": "Sodi",
        "Definitions": [
            "my secret",
            "(intimate), the father of Geddiel, the spy selected from the tribe of Zebulun. (Numbers 13:10) (B.C. 1490.)"
        ]
    },
    {
        "Word": "Sophereth",
        "Definitions": [
            "scribe, numbering",
            "(writing). \"The children of Sophereth\" were a family who returned from Babylon with Zerubbabel among the descendants of Solomon's servants. (Ezra 2:55; Nehemiah 7:57) (B.C. before 536.)"
        ]
    },
    {
        "Word": "Sotai",
        "Definitions": [
            "conclusion in pleading; binding",
            "(changeful). The children of Sotai were a family of the descendants of Solomon's servants who returned with Zerubbabel. (Ezra 2:55; Nehemiah 7:57) (B.C. before 536.)"
        ]
    },
    {
        "Word": "Suah",
        "Definitions": [
            "speaking; entreating; ditch",
            "(sweeping), son of Zophah an Asherite. (1 Chronicles 7:36) (B.C. about 1020.)"
        ]
    },
    {
        "Word": "Sud",
        "Definitions": [
            "my secret"
        ]
    },
    {
        "Word": "Sur",
        "Definitions": [
            "that withdraws or departs; rebellion"
        ]
    },
    {
        "Word": "Taanach-shilo",
        "Definitions": [
            "breaking down a fig-tree"
        ]
    },
    {
        "Word": "Tahan",
        "Definitions": [
            "beseeching; merciful",
            "(camp), a descendant of Ephraim. (Numbers 26:35) In (1 Chronicles 7:25) he appears as the son of Telah."
        ]
    },
    {
        "Word": "Tahapenes",
        "Definitions": [
            "secret temptation"
        ]
    },
    {
        "Word": "Tahath",
        "Definitions": [
            "fear; going down",
            "the name of a desert station of the Israelites between Makheloth and Tarah. (Numbers 33:26) The site has not been identified.",
            "(station).",
            "+ A Kohathite Levite, ancestor of Samuel and Heman. (1 Chronicles 6:22,37; 9:22) (B.C. about 1415.) + According to the present text, son of Bered, and great-grandson of Ephraim. (1 Chronicles 7:20) Burrington, however, identifies Tahath with Tahan, the son of Ephraim. + Grandson of the preceding, as the text now stands. (1 Chronicles 7:20) But Burrington considers him as a son of Ephraim."
        ]
    },
    {
        "Word": "Tahrea",
        "Definitions": [
            "anger; wicked contention",
            "(cunning), son of Micah and grandson of Mephibosheth. (1 Chronicles 9:41) (B.C. after 1057.)"
        ]
    },
    {
        "Word": "Talitha-cumi",
        "Definitions": [
            "young woman, arise"
        ]
    },
    {
        "Word": "Tamah",
        "Definitions": [
            "blotting or wiping out; smiting",
            "(laughter). The children of Tamah or Thamah, (Ezra 2:53) were among the Nethinim who returned with Zerubbabel. (Nehemiah 7:55)"
        ]
    },
    {
        "Word": "Tanach",
        "Definitions": [
            "same as Taanach",
            "a slight variation of the name [1198]Taanach. (Joshua 21:26)"
        ]
    },
    {
        "Word": "Taphath",
        "Definitions": [
            "distillation; drop",
            "(ornament), the daughter of Solomon, who was married to ben-Abinadab. (1 Kings 4:11) (B.C. about 1000.)"
        ]
    },
    {
        "Word": "Taralah",
        "Definitions": [
            "searching out slander, or strength",
            "(reeling), one of the towns in the allotment of Benjamin. (Joshua 18:27)"
        ]
    },
    {
        "Word": "Tarea",
        "Definitions": [
            "howling; doing evil",
            "the same as Tahreah, the son of Micah. (1 Chronicles 8:35)"
        ]
    },
    {
        "Word": "Tarpelites",
        "Definitions": [
            "ravishers; succession of miracles"
        ]
    },
    {
        "Word": "Tebah",
        "Definitions": [
            "murder; butchery; guarding of the body; a cook",
            "(slaughter), eldest of the sons of Nahor by his concubine Reumah. (Genesis 22:24) (B.C. 1872.)"
        ]
    },
    {
        "Word": "Tebaliah",
        "Definitions": [
            "baptism, or goodness, of the Lord",
            "(purified), third son of Hosah of the children of Merari. (1 Chronicles 26:11) (B.C. 1014.)"
        ]
    },
    {
        "Word": "Tehinnah",
        "Definitions": [
            "entreaty; a favor",
            "(supplication), the father or founder of Ir-nahash, the city of Nahash, and son of Eshton. (1 Chronicles 4:12) (B.C. about 1083.)"
        ]
    },
    {
        "Word": "Tekoa",
        "Definitions": [
            "trumpet; that is confirmed"
        ]
    },
    {
        "Word": "Telabib",
        "Definitions": [
            "a heap of new grain",
            "(cornhill) was probably a city of Chaldaea or Babylonia, not of upper Mesopotamia as generally supposed. (Ezekiel 3:16) The whole scene of Ezekiel's preaching and visions seems to have been Chaldaea proper; and the river Chebar, as already observed, was not the Khabour, but a branch of the Euphrates."
        ]
    },
    {
        "Word": "Telah",
        "Definitions": [
            "moistening; greenness",
            "(vigor), a descendant of Ephraim, and ancestor of Joshua. (1 Chronicles 7:25) (B.C. before 1491.)"
        ]
    },
    {
        "Word": "Telharsa",
        "Definitions": [
            "suspension of the plow"
        ]
    },
    {
        "Word": "Thaddeus",
        "Definitions": [
            "that praises or confesses",
            "one of the twelve apostles. (Matthew 10:3; Mark 3:18) From a comparison with the catalogue of St. Luke, (Luke 6:16; Acts 1:13) it seems scarcely possible to doubt that the three names, of Judas, Lebbeus and Thaddeus were borne by one and the same person. [See [1216]Jude, Or Judas]"
        ]
    },
    {
        "Word": "Thamah",
        "Definitions": [
            "that blots out; that suppresses",
            "(daughter). \"The children of Thamah\" were a family of Nethinim who returned with Zerubbabel. (Ezra 2:53)"
        ]
    },
    {
        "Word": "Tharah",
        "Definitions": [
            "same as Terah"
        ]
    },
    {
        "Word": "Thelasar",
        "Definitions": [
            "same as Telassar",
            "[TEL-ASSAR]"
        ]
    },
    {
        "Word": "Tibbath",
        "Definitions": [
            "killing; a cook"
        ]
    },
    {
        "Word": "Tiberius",
        "Definitions": [
            "the son of Tiber",
            "(in full, Tiberius Claudius Nero), the second Roman emperor, successor of Augustus, who began to reign A.D. 14 and reigned until A.D. 37. He was the son of Tiberius Claudius Nero and Livia, and hence a stepson of Augustus. He was born at Rome on the 18th of November, B.C. 45. He became emperor in his fifty-fifth year, after having distinguished himself as a commander in various wars, and having evinced talents of a high order as an orator and an administrator of civil affairs. He even gained the reputation of possessing the sterner virtues of the Roman character, and was regarded as entirely worthy of the imperial honors to which his birth and supposed personal merits at length opened the way. Yet, on being raised to the supreme power, he suddenly became, or showed himself to be a very different man. His subsequent life was one of inactivity, sloth and self-indulgence. He was despotic in his government, cruel and vindictive in his disposition. He died A.D. 37, at the age of 78, after a reign of twenty-three years. Our Saviour was put to death in the reign of Tiberius."
        ]
    },
    {
        "Word": "Tiglath-pileser",
        "Definitions": [
            "that binds or takes away captivity"
        ]
    },
    {
        "Word": "Tikvah",
        "Definitions": [
            "hope; a little line; congregation",
            "(hope).",
            "+ The father of Shallum the husband of the prophetess Huldah. (2 Kings 22:14) (B.C. before 632.) + The father of Jahaziah. (Ezra 10:15)"
        ]
    },
    {
        "Word": "Tilon",
        "Definitions": [
            "murmuring",
            "(gift), one of the four sons of Shimon, whose family is reckoned in the genealogies of Judah. (1 Chronicles 4:20) (B.C. 1451.)"
        ]
    },
    {
        "Word": "Timeus",
        "Definitions": [
            "perfect; admirable; honorable"
        ]
    },
    {
        "Word": "Tiria",
        "Definitions": [
            "searching out",
            "(fear), son of Jehaleleel, of the tribe of Judah. (1 Chronicles 4:16) (B.C. about 1451.)"
        ]
    },
    {
        "Word": "Tirzah",
        "Definitions": [
            "benevolent; complaisant; pleasing",
            "an ancient Canaanite city, whose king is enumerated among those overthrown in the conquest of the country. (Joshua 12:24) It reappears as a royal city, the residence of Jeroboam and of his successors, (1 Kings 14:17,18) and as the seat of the conspiracy of Menahem ben-Gaddi against the wretched Shallum. (2 Kings 15:16) Its reputation for beauty throughout the country must have been widespread. It is in this sense that it is spoken of in the Song of Solomon. Eusebius mentions it in connection with Menahem, and identifies it with a \"village of Samaritans in Batanea.\" Its site is Telluzah, a place in the mountains north of Nablus .",
            "(delight), youngest of the five daughters of Zelophehad. (Numbers 26:33; 27:1; 36:11; Joshua 17:3) (B.C. 1450.)"
        ]
    },
    {
        "Word": "Toah",
        "Definitions": [
            "weapon; dart",
            "(lowly) a Kohathite Levite, ancestor of Samuel and Heman. (1 Chronicles 6:34) (19)."
        ]
    },
    {
        "Word": "Tob",
        "Definitions": [
            "good; goodness",
            "(good), The land of, a place in which Jephthah took refuge when expelled from home by his half-brother, (Judges 11:3) and where he remained, at the head of a band of freebooters, till he was brought back by the sheikhs of Gilead. ver. 5. The narrative implies that the land of Tob was not far distant from Gilead; at the same time, from the nature of the case it must have lain out toward the eastern deserts. It is undoubtedly mentioned again in (2 Samuel 10:6,8) as Ishtob, i.e. man of Tob, meaning, according to a common Hebrew idiom, the men of Tob. After a long interval it appears again, in the Maccabaean history, 1 Macc. 5:13, in the names Tobie and Tubieni. 2 Macc. 12:17. No identification of the ancient, district with any modern one has yet been attempted."
        ]
    },
    {
        "Word": "Tryphena",
        "Definitions": [
            "delicious; delicate",
            "and Trypho'sa (luxurious), two Christian women at Rome, enumerated in the conclusion of St. Paul's letter. (Romans 16:12) (A.D. 55.) They may have been sisters, but it is more likely that they were fellow deaconesses. We know nothing more of these two sister workers of the apostolic time."
        ]
    },
    {
        "Word": "Tryphon",
        "Definitions": [
            "masculine of Tryphena",
            "A usurper of the Syrian throne. His proper name was Diodotus, and the surname Tryphon was given to him or adopted by him after his secession to power. He was a native of Cariana. 1 Macc. 11:39, 12:39-50, etc. \"Tryphon, by treason and successive wars, gained supreme power, killed Antiochus and assumed the throne. \"The coins bear his head as Antiochus and Trypho.\""
        ]
    },
    {
        "Word": "Tryphosa",
        "Definitions": [
            "thrice shining",
            "[[1248]Tryphena]"
        ]
    },
    {
        "Word": "Uel",
        "Definitions": [
            "desiring God",
            "(will of God), one of the family of Bani, who during the captivity had married a foreign wife. (Ezra 10:34) (B.C. 458.)"
        ]
    },
    {
        "Word": "Ulam",
        "Definitions": [
            "the porch; the court; their strength; their folly",
            "(porch).",
            "+ A descendant of Gilead, the grandson of Manasseh and father of Bedan. (1 Chronicles 7:17) (B.C. 1450.) + The first-born of Eshek, a descendant of the house of Saul. (1 Chronicles 8:39,40) (B.C. 588.)"
        ]
    },
    {
        "Word": "Ulla",
        "Definitions": [
            "elevation; leaf; young child",
            "(yoke), an Asherite, head of a family in his tribe. (1 Chronicles 7:30) (B.C. about 1014.)"
        ]
    },
    {
        "Word": "Urbane",
        "Definitions": [
            "courteous"
        ]
    },
    {
        "Word": "Uri",
        "Definitions": [
            "my light, my fire",
            "(fiery).",
            "+ The father of Bezaleel, one of the architects of the tabernacle. (Exodus 31:2; 35:30; 38:22; 1 Chronicles 2:20; 2 Chronicles 1:5) He was of the tribe of Judah, and grandson of Caleb ben-Hezron. (B.C. 1491.) + The father of Geber, Solomon's commissariat officer in Gilead. (1 Kings 4:19) (B.C. before 1010.) + One of the gatekeepers of the temple in the time of Ezra. (Ezra 10:24) (B.C. 458.)"
        ]
    },
    {
        "Word": "Uthai",
        "Definitions": [
            "my iniquity",
            "(helpful),",
            "+ The son of Ammihud, of the children of Pharez the son of Judah. (1 Chronicles 9:4) (B.C. 536.) + One of the sons of Bigvai, who returned in the second caravan with Ezra. (Ezra 8:14) (B.C.459.)"
        ]
    },
    {
        "Word": "Uzai",
        "Definitions": [
            "he",
            "(strong), the father of Palal who assisted Nehemiah in rebuilding the city wail. (Nehemiah 3:25) (B.C. before 446.)"
        ]
    },
    {
        "Word": "Vaniah",
        "Definitions": [
            "nourishment, or weapons, of the Lord",
            "(Jehovah is praise), one of the sons of Bani, (Ezra 10:36) (B.C. 458.)"
        ]
    },
    {
        "Word": "Vashni",
        "Definitions": [
            "the second; changed; a tooth",
            "(strong), the first-born of Samuel as the text now stands. (1 Chronicles 6:28) (13); but in (1 Samuel 8:2) the name of his first-born is Joel. Most probably in the Chronicles the name of Joel has dropped out: and Vashni is a corruption of vesheni, and (the) second.\""
        ]
    },
    {
        "Word": "Vophsi",
        "Definitions": [
            "fragrant; diminution",
            "(rich), father of Nahbi, the Naphtalite spy. (Numbers 13:14) (B.C. before 1490.)"
        ]
    },
    {
        "Word": "Zaccheus",
        "Definitions": [
            "pure; clean; just"
        ]
    },
    {
        "Word": "Zaham",
        "Definitions": [
            "crime; filthiness; impurity",
            "(fatness), son of Rehoboam by Abihail the daughter of Eliab. (2 Chronicles 11:19)"
        ]
    },
    {
        "Word": "Zalaph",
        "Definitions": [
            "shadow; ringing; shaking",
            "(wound) father of Hanun, who assisted in rebuilding the city wall. (Nehemiah 3:30)"
        ]
    },
    {
        "Word": "Zarah",
        "Definitions": [
            "east; brightness"
        ]
    },
    {
        "Word": "Zareah",
        "Definitions": [
            "leprosy; hornet",
            "the same as Zorah and Zoreah. (Nehemiah 11:29)"
        ]
    },
    {
        "Word": "Zared",
        "Definitions": [
            "strange descent"
        ]
    },
    {
        "Word": "Zebina",
        "Definitions": [
            "flowing now; selling; buying",
            "(purchase), one of the sons of Nebo who had taken foreign wives after the return from Babylon, (Ezra 10:43)"
        ]
    },
    {
        "Word": "Zeboiim",
        "Definitions": [
            "deer; goats"
        ]
    },
    {
        "Word": "Zelzah",
        "Definitions": [
            "noontide",
            "(shadow), a place named once only, (1 Samuel 10:2) as on the boundary of Benjamin close to Rachel's sepulchre, five miles southwest of Jerusalem."
        ]
    },
    {
        "Word": "Zenan",
        "Definitions": [
            "coldness; target; weapon",
            "(pointed), a town in the allotment of Judah, situated in the district of the Shefelah. (Joshua 15:37) It is probably identical with [1324]Zaanan. (Micah 1:11)"
        ]
    },
    {
        "Word": "Zepho",
        "Definitions": [
            "Zephon, that sees and observes; that expects or covers",
            "(watch-tower), son of Eliphaz, son of Esau, (Genesis 36:11) and one of the \"dukes\" or phylarchs of the Edomites. ver. (Genesis 36:15) In (1 Chronicles 1:36) he is called [1327]Zephi. (B.C. after 1760.)"
        ]
    },
    {
        "Word": "Zer",
        "Definitions": [
            "perplexity",
            "(flint), a fortified town in the allotment of Naphtali, (Joshua 19:35) only, probably in the neighborhood of the southwest side of the Lake of Gennesareth."
        ]
    },
    {
        "Word": "Zerahiah",
        "Definitions": [
            "the Lord rising; brightness of the Lord",
            "(Jehovah has risen).",
            "+ A priest, son of Uzzi and ancestor of Ezra the scribe. (1 Chronicles 6:6,51; Ezra 7:4) + Father of Elihoenai of the sons of Pahath-moab, whose descendants returned from the captivity with Ezra. (Ezra 8:4)"
        ]
    },
    {
        "Word": "Zeredah",
        "Definitions": [
            "ambush; change of dominion"
        ]
    },
    {
        "Word": "Zereth",
        "Definitions": [
            "same as Zer",
            "(splendor), son of Ashur, the founder of Tekoa, by his wife Helah. (1 Chronicles 4:7) (B.C. 1440.)"
        ]
    },
    {
        "Word": "Zeror",
        "Definitions": [
            "root; that straitens or binds; that keeps tight",
            "(a bundle), a Benjamite, ancestor of Kish the father of Saul. (1 Samuel 9:1) (B.C. about 1730.)"
        ]
    },
    {
        "Word": "Zethar",
        "Definitions": [
            "he that examines or beholds",
            "(star), one of the seven eunuchs of Ahasuerus, (Esther 1:10) (B.C. 453.)"
        ]
    },
    {
        "Word": "Zimzi",
        "Definitions": [
            "my field; my vine"
        ]
    },
    {
        "Word": "Zophim",
        "Definitions": [
            "place for a watchman",
            "(watchers), The field of, a spot on or near the top of Pisgah, from which Balaam had his second view of the encampment of Israel. (Numbers 23:14) The position of the field of Zophim is not defined. Possibly it is the same place which later in the history is mentioned as Mizpah-moab."
        ]
    },
    {
        "Word": "Zorobabel",
        "Definitions": [
            "same as Zerubbabel",
            "(Matthew 1:12,13; Luke 3:27) [[1353]Zerubbabel]"
        ]
    },
    {
        "Word": "Zuar",
        "Definitions": [
            "same as Zoar",
            "(littleness), father of Nethaneel the chief of the tribe of Issachar at the time of the exodus. (Numbers 1:8; 2:5; 7:18,23; 10:15) (B.C. 2491.)"
        ]
    },
    {
        "Word": "Aarat",
        "Definitions": [
            "(high or holy ground), a mountainous district of Asia mentioned in the Bible in connection with the following events:-- (1) As the resting-place of the ark after the deluge. (Genesis 8:4) (2) As the asylum of the sons of Sennacherib. (2 Kings 19:37; Isaiah 37:38) Authorized Version has \"the land of Armenia.\" (3) As the ally, and probably the neighbor, of Minni and Ashchenaz. (Jeremiah 51:27) [[2]Armenia] The name Ararat was unknown to the geographers of Greece and Rome, as it still is to the Armenians of the present day; but it was an ancient name for a portion of Armenia. In its biblical sense it is descriptive generally of the Armenian highlands--the lofty plateau which over looks the plain of the Araxes on the north and of Mesopotomia on the south. Various opinions have been put forth as to the spot where the ark rested, as described in (Genesis 8:4) (but it is probable that it rested on some of the lower portions of the range than on the lofty peak to which exclusively) Europeans have given the name Ararat, the mountain which is called Massis by the Armenians, Agri-Dagh, i.e. Steep Mountain, by the Turks, and Kuh-i-Nuh, i.e. Noah's Mountain, by the Persians. It rises immediately out of the plain of the Araxes, and terminates in two conical peaks, named the Great and Less Ararat, about seven miles distant from each other; the former of which attain an elevation of 17,260 feet above the level of the sea and about 14,000 above the plain of the Araxes, while the latter is lower by 4000 feet. The summit of the higher is covered with eternal snow for about 3000 feet. Arguri, the only village known to have been built on its slopes, was the spot where, according to tradition, Noah planted his vineyard. \"The mountains of Ararat \" are co-extensive with the Armenian plateau from the base of Ararat in the north to the range of Kurdistan in the south, we notice the following characteristics of that region as illustrating the Bible narrative; (1) its elevation. It rises to a height of from 6000 to 7000 feet above the level of the sea.",
            "(2) Its geographical position . Viewed with reference to the dispersion of the nations, Armenia is the true centre of the world; and at the present day Ararat is the great boundary-stone between the empires of Russia, Turkey and Persia. (3) Its physical character . The plains as well as the mountains supply evidence of volcanic agency. (4) The climate . Winter lasts from October to May, and is succeeded by a brief spring and a summer of intense heat. (5) The vegetation . Grass grows luxuriantly on the plateau, and furnishes abundant pasture during the summer months to the flocks of the nomad Kurds. Wheat, barley and vines ripen at far higher altitudes than on the Alps and the Pyrenees."
        ]
    },
    {
        "Word": "Ab",
        "Definitions": [
            "See [6]Month.",
            "(father), an element in the composition of many proper names, of which Abba is a Chaldaic form, having the sense of \"endowed with,\" \"possessed of.\""
        ]
    },
    {
        "Word": "Abel, Stone Of",
        "Definitions": [
            "(the great abel), the place where the ark rested in the field of Joshua at Beth-shemesh. (1 Samuel 6:18)"
        ]
    },
    {
        "Word": "Abelbethmaachah",
        "Definitions": [
            "(meadow of the house of oppression), a town of some importance, (2 Samuel 20:15) in the extreme north of Palestine, which fell an early prey to the invading kings of Syria, (1 Kings 15:20) and Assyria. (2 Kings 15:29)"
        ]
    },
    {
        "Word": "Abelmaim",
        "Definitions": [
            "(Abel on the waters), also called simply Abel, (2 Samuel 20:14,18) another name for Abel-bethmaachah. (2 Chronicles 16:4)"
        ]
    },
    {
        "Word": "Abelmeholah",
        "Definitions": [
            "(meadow of the dance), in the northern pat of the Jordan valley, (1 Kings 4:12) to which the routed Bedouin host fled from Gideon, (Judges 7:22) Here Elisha was found at his plough by Elijah returning up the valley from Horeb. (1 Kings 19:16-19)"
        ]
    },
    {
        "Word": "Abelmizraim",
        "Definitions": [
            "(meadow of Egypt), the name given by the Canaanites to the floor of Atad, at which Joseph, his brothers and the Egyptians made their mourning for Jacob. (Genesis 50:11) It was beyond (on the east of) Jordan. See [9]Atad. (Schaff and others say it was on the west bank, for the writer was on the east of Jordan. It was near Jericho, or perhaps Hebron.)"
        ]
    },
    {
        "Word": "Abelshittim",
        "Definitions": [
            "(the meadow of the acacias), in the \"plains\" of Moab, on the low level of the Jordan valley, opposite Jericho. The last resting-place of Israel before crossing the Jordan. (Numbers 33:49) The place is most frequently mentioned by its shorter name of Shittim. See [10]Shittah Tree, Shittim, [11]Shittim."
        ]
    },
    {
        "Word": "Abia, Abiah, Or Abijah",
        "Definitions": [
            "+ Son of Becher, the son of Benjamin. (1 Chronicles 7:8) + Wife of Hezron. (1 Chronicles 2:24) + Second son of Samuel. (1 Samuel 8:2; 1 Chronicles 7:28) + The son of Rehoboam. (1 Chronicles 3:10; Matthew 1:7) See [14]Abijah Or Abijam, 1. + Mother of King Hezekiah. [[15]Abi] + Same as [16]Abijah Or Abijam, 4."
        ]
    },
    {
        "Word": "Abia, Course Of",
        "Definitions": [
            "the eighth of the 24 courses or classes into which the priests were divided for serving at the altar. (1 Chronicles 24; Luke 1:5) See [17]Abia, Abiah, Or Abijah, [18]Abijah Or Abijam, 4."
        ]
    },
    {
        "Word": "Abiaibon",
        "Definitions": [
            "(father of strength). See [19]Abiel Or Abiel."
        ]
    },
    {
        "Word": "Abida, Or Abidah",
        "Definitions": [
            "(father of knowledge), a son of Midian. (Genesis 25:4; 1 Chronicles 1:33)"
        ]
    },
    {
        "Word": "Abiel Or Abiel",
        "Definitions": [
            "(father of strength, i.e. strong).",
            "+ Father of Kish, and consequently grandfather of Saul, (1 Samuel 9:1) as well as of Abner, Saul's commander-in-chief. (1 Samuel 14:51) (B.C. 1093-1055.) + One of David's mighty men. (1 Chronicles 11:32) In (2 Samuel 23:31) he is called ABI-ALBON. (B.C. 1053.)"
        ]
    },
    {
        "Word": "Abijah Or Abijam",
        "Definitions": [
            "(my father is Jehovah).",
            "+ Son and successor of Rehoboam on the throne of Judah. (1 Kings 4:21; 2 Chronicles 12:16) He is called [22]Abia, Abiah, Or Abijah in Chronicles, [23]Abijam in Kings. He began to reign B.C. 959, and reigned three years. He endeavored to recover the kingdom of the Ten Tribes, and made war on Jeroboam. He was successful in battle, and took several of the cities of Israel. We are told that he walked in all the sins of Rehoboam. (1 Kings 14:23,24) + The second son of Samuel, called [24]Abia, Abiah, Or Abijah, [25]Abia, Course OfH in our version. [[26]Abia, Course Of, [27]Abia, Abiah, Or Abijah, [28]Abia, Course OfH, No. 3] + Son of Jeroboam I., king of Israel; died in his childhood. (1 Kings 14:1) ... + A descendant of Eleazar, who gave his name to the eighth of the 24 courses into which the priests were divided by David. (1 Chronicles 24:10; 2 Chronicles 8:14; Nehemiah 12:4,17) + One of the priests who entered into a covenant with Nehemiah to walk in God's law, (Nehemiah 10:7) unless the name is rather that of a family, and the same with the preceding."
        ]
    },
    {
        "Word": "Abila",
        "Definitions": [
            "[[31]Abilene]"
        ]
    },
    {
        "Word": "Abiner",
        "Definitions": [
            "(father of light). Same as [33]Abner. (1 Samuel 14:50) margin."
        ]
    },
    {
        "Word": "Abishai, Or Abishai",
        "Definitions": [
            "(father of a gift), The eldest of the three sons of Zeruiah, David's sister, and brother to Joab and Asahel. (1 Chronicles 2:16) Like his two brothers he was the devoted follower of David. He was his companion in the desperate night expedition to the camp of Saul. (1 Samuel 26:6-9) (B.C. 1055.) On the outbreak of Absalom's rebellion he remained true to the king, and commanded a third part of the army in the decisive battle against Absalom. He rescued David from the hands of the gigantic Philistine, Ishbi-benob. (2 Samuel 21:17) His personal prowess on this, as on another occasion, when he fought singlehanded against three hundred, won for him a place as captain of the second three of David's mighty men. (2 Samuel 23:18; 1 Chronicles 11:20)"
        ]
    },
    {
        "Word": "Abishua, Or Abishua",
        "Definitions": [
            "(father of deliverance).",
            "+ Son of Bela, of the tribe of Benjamin. (1 Chronicles 8:4) + Son of Phinehas, the son of Eleazar, and father of Bukki, in the genealogy of the high priests. (1 Chronicles 6:4,5,50,51; Ezra 7:4,5)"
        ]
    },
    {
        "Word": "Abomination Of Desolation",
        "Definitions": [
            "Mentioned by our Saviour, (Matthew 24:15) as a sign of the approaching destruction of Jerusalem, with reference to (Daniel 9:27; 11:31; 12:11) The prophecy referred ultimately to the destruction of Jerusalem by the Romans, and consequently the \"abomination\" must describe some occurrence connected with that event. It appears most probable that the profanities of the Zealots constituted the abomination, which was the sign of the impending ruin; but most people refer it to the standards or banners of the Roman army. They were abomination because there were idolatrous images upon them."
        ]
    },
    {
        "Word": "Absaloms Pillar, Or Place",
        "Definitions": [
            "A monument of tomb which Absalom had built during his lifetime in the king's dale, i.e. the valley of the Kedron, at the foot of Mount Olivet, near Jerusalem, (2 Samuel 18:18) comp. with 2Sam 14:27 For his three sons, and where he probably expected to be buried. The tomb there now, and called by Absalom's name was probably built at a later date."
        ]
    },
    {
        "Word": "Accaron",
        "Definitions": [
            "[[38]Ekron]"
        ]
    },
    {
        "Word": "Achar = Achan",
        "Definitions": [
            "(1 Chronicles 2:7)"
        ]
    },
    {
        "Word": "Achaz = Ahaz",
        "Definitions": [
            "king of Judah, (Matthew 1:9)"
        ]
    },
    {
        "Word": "Achor, Valley Of",
        "Definitions": [
            "(valley of trouble), the spot at which Achan was stoned. (Joshua 7:24,26) On the northern boundary of Judah, (Joshua 15:7) near Jericho."
        ]
    },
    {
        "Word": "Achsa",
        "Definitions": [
            "(1 Chronicles 2:49) [[43]Achsah]"
        ]
    },
    {
        "Word": "Acrabbim",
        "Definitions": [
            "See MAALEH-ACRABBIM, (Joshua 15:3) in the margin."
        ]
    },
    {
        "Word": "Acts Of The Apostles",
        "Definitions": [
            "the fifth book in the New testament and the second treatise by the author of the third Gospel, traditionally known as Luke. The book commences with an inscription to one Theophilus, who was probably a man of birth and station. The readers were evidently intended to be the members of the Christian Church, whether Jews or Gentiles; for its contents are such as are of the utmost consequence to the whole Church. They are the fulfillment of the promise of the Father by the descent of the Holy Spirit, and the results of that outpouring by the dispersion of the gospel among the Jews and Gentiles. Under these leading heads all the personal and subordinate details may be arranged. First St. Peter becomes the prime actor under God int he founding of the Church. He is the centre of the first group of sayings and doings. The opening of the door to Jews, ch. 2, and Gentiles, ch. 10, is his office, and by him, in good time, is accomplished. Then the preparation of Saul of Tarsus for the work to be done, the progress, in his hand, of that work, his journeyings, preachings and perils, his stripes and imprisonments, his testifying in Jerusalem and being brought to testify in Rome,--these are the subjects of the latter half of the book, of which the great central figure is the apostle Paul. The history given in the Acts occupies about 33 years, and the reigns of the Roman emperors Tiberius, Caligula, Claudius and Nero. It seems most probable that the place of writing was Roma, and the time about two years from the date of St. Paul's arrival there, as related in (Acts 28:30) This would give us fro the publication about 63 A.D."
        ]
    },
    {
        "Word": "Adalia",
        "Definitions": [
            "(a fire-god), the fifth son of Haman. (Esther 9:8)"
        ]
    },
    {
        "Word": "Adasa",
        "Definitions": [
            "(new), a place in Judea, about four miles from Beth-horon. 1Ma 7:40,45 [[50]Hadashah]"
        ]
    },
    {
        "Word": "Addan",
        "Definitions": [
            "(strong or stony), one of the places from which some of the captivity returned with Zerubbabel to Judea who could not show their pedigree as Israelites. (Ezra 2:59) Called [51]Addon (Nehemiah 7:61)"
        ]
    },
    {
        "Word": "Ader",
        "Definitions": [
            "(flock), a Benjamites, son of Beriah, chief of the inhabitants of Aijalon. (1 Chronicles 8:15) The name is more correctly Eder."
        ]
    },
    {
        "Word": "Adida",
        "Definitions": [
            "a fortified town near Jerusalem, probably the [55]Hadid of (Ezra 2:33) and referred to in 1Ma 12:38"
        ]
    },
    {
        "Word": "Adino, Or Adino, The Eznite",
        "Definitions": [
            "(2 Samuel 23:8) See [56]Jashobeam."
        ]
    },
    {
        "Word": "Adlai Or Adlai",
        "Definitions": [
            "(justice of Jehovah), Ancestor of Shaphat, the overseer of David's herds that fed in the broad valleys. (1 Chronicles 27:29) (B.C. before 1050.)"
        ]
    },
    {
        "Word": "Adonikam, Or Adonikam",
        "Definitions": [
            "The sons of Adonikam, 666 in number, were among those who returned from Babylon with Zerubbabel. (Ezra 2:13; Nehemiah 7:18); 1Esd 5:14 (B.C. 506-410.) The name is given as [63]Adonijah in (Nehemiah 10:16)"
        ]
    },
    {
        "Word": "Adonizedek",
        "Definitions": [
            "(lord of justice), the Amorite king of Jerusalem who organized a league with four other Amorite princes against Joshua. The confederate kings having laid siege to Gibeon, Joshua marched to the relief of his new allies and put the besiegers to flight. The five kings took refuge in a cave at Makkedah, whence they were taken and slain, their bodies hung on trees, and then buried in the place of their concealment. (Joshua 10:1-27) (B.C. 1450.)"
        ]
    },
    {
        "Word": "Ador, Or Adora",
        "Definitions": [
            "[[66]Adoraim]"
        ]
    },
    {
        "Word": "Adoration",
        "Definitions": [
            "The acts and postures by which the Hebrews expressed adoration bear a great similarity to those still in use among Oriental nations. To rise up and suddenly prostrate the body was the most simple method; but, generally speaking, the prostration was conducted in a more formal manner, the person falling upon the knee and then gradually inclining the body until the forehead touched the ground. Such prostration was usual in the worship of Jehovah, (Genesis 17:3; Psalms 95:6) it was the formal mode of receiving visitors, (Genesis 18:2) of doing obeisance to one of superior station, (2 Samuel 14:4) and of showing respect to equals. (1 Kings 2:19) It was accompanied by such acts as a kiss, (Exodus 18:7) laying hold of the knees or feet of the person to whom the adoration was paid, (Matthew 28:9) and kissing the ground on which he stood. (Psalms 72:9; Micah 7:17) Similar adoration was paid to idols, (1 Kings 19:18) sometimes, however, the act consisted simply in kissing the hand to the object of reverence, (Job 31:27) and in kissing the statue itself. (Hosea 13:2)"
        ]
    },
    {
        "Word": "Aegypt",
        "Definitions": [
            "[[74]Egypt]"
        ]
    },
    {
        "Word": "Aera",
        "Definitions": [
            "[[75]Chronology]"
        ]
    },
    {
        "Word": "Aethiopia",
        "Definitions": [
            "[[76]Ethiopia]"
        ]
    },
    {
        "Word": "Age, Old",
        "Definitions": [
            "The aged occupied a prominent place in the social and political system of the Jews. In private life they were looked up to as the depositaries of knowledge, (Job 15:10) the young were ordered to rise up in their presence, (Leviticus 19:32) they allowed them to give their opinion first, (Job 32:4) they were taught to regard gray hair as a \"crown of glory,\" (Proverbs 16:31; 20:29) The attainment of old age was regarded as a special blessing. (Job 5:26) In pubic main qualification of those who acted as the representatives of the people in all matter of difficulty and deliberation. [ELDERS]"
        ]
    },
    {
        "Word": "Agee, Or Agee",
        "Definitions": [
            "(fugitive), a Hararite, father of Shammah, one of David's three mightiest heroes. (2 Samuel 23:11) (B.C. 1050.)"
        ]
    },
    {
        "Word": "Ahasai",
        "Definitions": [
            "(whom Jehovah holds), a priest, ancestor of Maasiai, (Nehemiah 11:13) called [88]Jahzerah in (1 Chronicles 9:12)"
        ]
    },
    {
        "Word": "Ahashverosh",
        "Definitions": [
            "Another (the Hebrew) form of AHASUERIUS. (Ezra 4:6) in margin."
        ]
    },
    {
        "Word": "Ahban",
        "Definitions": [
            "(brother of the wise, discreet), son of Abishur by his wife Abihail. (1 Chronicles 2:29) He was of the tribe of Judah."
        ]
    },
    {
        "Word": "Aher",
        "Definitions": [
            "(following), ancestor of Hushim a Benjamite. The name occurs in the genealogy of Benjamin. (1 Chronicles 7:12) It is not improbable that Aher and Ahiram, (Numbers 26:38) are the same."
        ]
    },
    {
        "Word": "Ahiah, Or Ahijah",
        "Definitions": [
            "(friend of Jehovah).",
            "+ Son of Ahitub, grandson of Phinehas and great-grandson of Eli, succeeded his father as high priest in the reign of Saul. (1 Samuel 14:3,18) Ahiah is probably the same person as Ahimelech the son of Ahitub. (B.C. 980.) + One of Solomon's princes. (1 Kings 4:3) + A prophet of Shiloh, (1 Kings 14:2) hence called the Shilonite, (1 Kings 11:29) of whom we have two remarkable prophecies extant, the one in (1 Kings 11:30-39) addressed to Jeroboam, announcing the rending of the ten tribes from Solomon; the other in (1 Kings 14:6-16) in which he foretold the death of Abijah, the king's son, who was sick, and the destruction of Jeroboam's house on account of the images which he had set up. (1 Kings 14:2,3) (B.C. about 956.) + Father of Baasha king of Israel. (1 Kings 15:27,33) + Son of Jerahmeel. (1 Chronicles 2:25) + Son of Bela. (1 Chronicles 8:7) + One of David's mighty men. (1 Chronicles 11:36) + A Levite in David's reign. (1 Chronicles 26:20) + One of the \"heads of the people\" who joined in the covenant with Nehemiah. (Nehemiah 10:26)"
        ]
    },
    {
        "Word": "Ahishahar",
        "Definitions": [
            "(brother of the dawn), one of the sons of Bilhan, the grandson of Benjamin. (1 Chronicles 7:10)"
        ]
    },
    {
        "Word": "Ahlai, Or Ahlai",
        "Definitions": [
            "(ornamental) daughter of Sheshan, whom, having no issue, he gave in marriage to his Egyptian slave Jarha. (1 Chronicles 2:31,35) From her were descended Zabad, one of David's mighty men, (1 Chronicles 11:41) and Aza-riah, one of the captains of hundreds in the reign of Joash. (2 Chronicles 23:1)"
        ]
    },
    {
        "Word": "Aholah And Aholibah",
        "Definitions": [
            "(my tabernacle) two symbolical names, are described as harlots, the former representing Samaria and the latter Judah. Ezek. 23."
        ]
    },
    {
        "Word": "Aholibamah Or Abolibamah",
        "Definitions": [
            "(my tabernacle is exulted), One of the three wives of Esau. (B.C. 1797.) She was the daughter of Anah. (Genesis 36:2,26) In the earlier narrative, (Genesis 26:34) Aholi-bamah is called Judith, which may have been her original name."
        ]
    },
    {
        "Word": "Ahuzzath",
        "Definitions": [
            "(possesions) one of the friends of the Philistine king Abimelech, who accompanied him at his interview with Isaac. (Genesis 26:26) (B.C. about 1877.)"
        ]
    },
    {
        "Word": "Aija",
        "Definitions": [
            "like Aiath probably a variation of the name Ai, mentioned with Michmash and Bethel. (Nehemiah 11:31)"
        ]
    },
    {
        "Word": "Aijalon, Or Ajalon",
        "Definitions": [
            "(place of gazelles).",
            "+ A city of the Kohathites. (Joshua 21:24; 1 Chronicles 6:69) It was a Levitical city and a city of refuge. It was originally allotted to the tribe of Dan, (Joshua 19:42) Authorized Version, AJALON, which tribe, however, was unable to dispossess the Amorites of the place. (Judges 1:35) Aijalon was one of the towns fortified by Reheboam, (2 Chronicles 11:10) and the last we hear of it is being in the hands of the Philistines. (2 Chronicles 28:18) Being on the very frontier of the two kingdoms, we can understand how Aijalon should be spoken of sometimes, (1 Chronicles 6:69) comp. with 1Chr 6:66 As in Ephraim and sometimes, (2 Chronicles 11:10; 1 Samuel 14:31) as in Judah and Benjamin. It is represented by the modern Yalo, a little to the north of the Jaffa road, about 14 miles out of Jerusalem. + A broad and beautiful valley near the city of Aijalon over which Joshua commanded the moon to stand still during the pursuit after the battle of Gibeon. (Joshua 10:12) + A place in Zebulon, mentioned as the burial-place of Elon, one of the Judges. (Judges 12:12)"
        ]
    },
    {
        "Word": "Aj Alon",
        "Definitions": [
            "[[105]Aijalon, Or Ajalon]"
        ]
    },
    {
        "Word": "Ajah = A Iah",
        "Definitions": [
            "+ (Genesis 36:24)"
        ]
    },
    {
        "Word": "Akan",
        "Definitions": [
            "(sharp sighted), son of Ezer, one of the \"dukes\" or chieftains of the Horites, and descendant of Seir. (Genesis 36:27) He is called [106]Jakan in (1 Chronicles 1:42)"
        ]
    },
    {
        "Word": "Akeldama",
        "Definitions": [
            "Revised Version of (Acts 1:19) for [107]Aceldama."
        ]
    },
    {
        "Word": "Alameth",
        "Definitions": [
            "properly Al'emeth (covering), one of the sons of Beecher, the son of Benjamin. (1 Chronicles 7:8)"
        ]
    },
    {
        "Word": "Alexander Iii",
        "Definitions": [
            "(helper of men--brave) king of Macedon, surnamed the Great, the son of Philip and Olympias, was born at Pella B.C. 356, and succeeded his father B.C. 336. Two years afterwards he crossed the Hellespont (B.C. 334) to carry out the plans of his fathers and execute the mission of (Greece to the civilized world. He subjugated Syria and Palestine B.C. 334-332. Egypt next submitted to him B.C. 332, and in this year he founded Alexandria. In the same year he finally defeated Darius at Gaugamela, who in B.C. 330 was murdered. The next two years were occupied by Alexander in the consolidation of his Persian conquests and the reduction of Bactria. In B.C. 327 he crossed the Indus; turning westward he reached Susa B.C. 325, and proceeded to Babylon B.C. 324, which he chose as the capital of his empire. In the next year (B.C. 323) he died there of intemperance, at the early age of 32, in the midst of his gigantic plans; and those who inherited his conquests left his designs unachieved and unattempted. cf. (Daniel 7:6; 8:5; 11:3) Alexander is intended in (Daniel 2:39) and also Dani 7:6; 8:5-7; 11:3,4 The latter indicating the rapidity of his conquests and his power. He ruled with great dominion, and did according to his will, (Daniel 11:3) \"and there was none that could deliver .... out of his hand.\" (Daniel 8:7)"
        ]
    },
    {
        "Word": "Alexandria, Or Alexandria",
        "Definitions": [
            "(from Alexander), 3 Ma 3:1; (Acts 18:24; 6:9) the Hellenic, Roman and Christian capital of Egypt. Situation .-- (Alexandria was situated on the Mediterranean Sea directly opposite the island of Pharos, 12 miles west of the Canopic branch of the Nile and 120 miles from the present city of Cairo.) It was founded by Alexander the Great, B.C. 332, who himself traced the ground plan of the city. The work thus begun was continued after the death of Alexander by the Ptolemies. Description .-- Under the despotism of the later Ptolemies the trade of Alexandria declined, but its population and wealth were enormous. Its importance as one of the chief corn-ports of Rome secured for it the general favor of the first emperors. Its population was mixed from the first. According to Josephus Alexander himself assigned to the Jews a place in his new city. Philo estimated the number of the Alexandrine Jews in his time at a little less than 1,000,000 and adds that two of the five districts of Alexandria were called \"Jewish districts,\" and that many Jews lived scattered in the remaining three. \"For a long period Alexandria was the greatest of known cities.\" After Rome became the chief city of the world, Alexandria ranked second to Rome in wealth and importance, and second to Athens only in literature and science. Its collection of books grew to be the greatest library of ancient times, and contained at one time 700,000 rolls or volumes. Here was made the Septuagint translation of the Old Testament into Greek, begun about B.C. 285, especially in grain, was very great. According to the common legend, St. Mark first \"preached the gospel in Egypt, and founded the first church in Alexandria.\" At the beginning of the second century the number of Christians at Alexandria must have been very large, and the great leaders of Gnosticism who arose there (Basilides, Valentinus) exhibit an exaggeration of the tendency of the Church. PRESENT CONDITION. The city still bears the same name and is a thriving metropolis, with inhabitants from nearly every European and Oriental nation. Cleopatra's needle, set up by Thotmes in 1500 B.C., was found in Alexandria."
        ]
    },
    {
        "Word": "Alexandrians",
        "Definitions": [
            "the Jewish colonists of Alexandria, who were admitted to the privileges of citizenship and had a synagogue at Jerusalem. (Acts 6:9)"
        ]
    },
    {
        "Word": "Algum Or Almug Trees",
        "Definitions": [
            "the former occurring in (2 Chronicles 2:8; 9:10,11) the latter in (1 Kings 10:11,12) These words are identical. From (1 Kings 10:11,12; 2 Chronicles 9:10,11) we learn that the almug was brought in great plenty from Ophir for Solomon's temple and house, and for the construction of musical instruments. It is probable that this tree is the red sandle wood, which is a native of India and Ceylon. The wood is very heavy, hard and fine grained, and of a beautiful garnet color."
        ]
    },
    {
        "Word": "Aliah",
        "Definitions": [
            "[[108]Alvah]"
        ]
    },
    {
        "Word": "Alliances",
        "Definitions": [
            "On the first establishment of the Hebrews in Palestine no connections were formed between them and the surrounding nations. But with the extension of their power under the kings alliances became essential to the security of their commerce. Solomon concluded two important treaties exclusively for commercial purposes the first with Hiram king of Tyre (1 Kings 5:2-12; 9:27) the second with a Pharaoh, king of Egypt. (1 Kings 10:28,29) When war broke out between Amaziah I and Jeroboam II, a coalition was formed between Rezin, king of Syria, and Pekah on the one side, and Ahaz and Tiglath-pileser, king of Assyria, on the other. (2 Kings 16:5-9) The formation of an alliance was attended with various religious rites. A victim was slain and divided into two parts, between which the contracting parties passed. (Genesis 15:10) Generally speaking the oath alone is mentioned in the contracting of alliances, either between nations, (Joshua 9:15) or individuals. (Genesis 25:28; 31:53; 1 Samuel 20:17; 2 Kings 11:4) The event was celebrated by a feast. Genesis l.c.; (Exodus 24:11; 2 Samuel 3:12,20) Salt, as symbolical of fidelity, was used on these occasions. Occasionally a pillar or a heap of stones was set up as a memorial of the alliance. (Genesis 31:52) Presents were also sent by the parties soliciting the alliance. (1 Kings 15:18; Isaiah 30:6); 1 Macc 16:18. The fidelity of the Jews to their engagements was conspicuous at all periods of their history, (Joshua 9:18) and any breach of covenant was visited with very severe punishment. (2 Samuel 21:1; Ezekiel 17:16)"
        ]
    },
    {
        "Word": "Almond Tree; Almond",
        "Definitions": [
            "This word is found in (Genesis 43:11; Exodus 25:33,34; 37:19,20; Numbers 17:8; Ecclesiastes 12:5; Jeremiah 1:11) in the text of the Authorized Version. It is invariably represented by the same Hebrew word, shaked meaning hasten. (Jeremiah 1:11,12) The almond tree is a native of Asia and North Africa, but it is cultivated in the milder parts of Europe.\" It resembles the peach tree in form, blossom and fruit. It is in fact only another species of the same genus.\" The height of the tree is about 12 or 14 feet; the flowers are pink, and arranged for the most part in pairs, the leaves are long, ovate, with a serrated margin and an acute point. The covering of the fruit is down and succulent, enclosing the hard shell which contains the kernel. It is this but for which the tree is chiefly valued. It is curious to observe, in connection with the almond bowls of the golden candlestick, that, in the language of lapidaries, almonds are pieces of rock crystal, even now used in adorning branch candlesticks."
        ]
    },
    {
        "Word": "Almondiblathaim",
        "Definitions": [
            "(concealing the two cakes), one of the latest stations of the Israelites between Dibon-gad and the mountains of Abarim (Numbers 33:46,47) It is probably identical with Beth-diblathaim."
        ]
    },
    {
        "Word": "Almug Trees",
        "Definitions": [
            "[[116]Algum Or Almug Trees TREES]"
        ]
    },
    {
        "Word": "Aloes, Lign Aloes",
        "Definitions": [
            "(in Heb. Ahalim, Ahaloth), The name of a costly and sweet-smelling wood which is mentioned in (Numbers 24:6; Psalms 45:8; Proverbs 7:17; Song of Solomon 4:14; John 19:39) It is usually identified with the Aquilaria agollochum, an aromatic wood much valued in India. This tree sometimes grows to the height of 120 feet, being 12 feet in girth."
        ]
    },
    {
        "Word": "Aloth",
        "Definitions": [
            "a place or district, forming with Asher the jurisdiction of the ninth of Solomon's commissariat officers. (1 Kings 4:16)"
        ]
    },
    {
        "Word": "Alpha",
        "Definitions": [
            "(A), the first letter of the Greek alphabet. With Omega, the last letter, it is used in the Old Testament and in the New to express the eternity of God, as including both the beginning and the end. (Revelation 1:8,11; 21:6; 22:13; Isaiah 41:4; 44:6) hence these letters became a favorite symbol of the eternal divinity of our Lord, and were used for this purpose in connection with the cross, or the monogram of Christ (i.e. the first two letters, ch and r, of Christ's name in Greek). Both Greeks and Hebrews employed the letters of the alphabet as numerals."
        ]
    },
    {
        "Word": "Alphabet",
        "Definitions": [
            "[[117]Writing]"
        ]
    },
    {
        "Word": "Alvan",
        "Definitions": [
            "(tall), a Horite, son of Shobal, (Genesis 36:23) written [120]Alian in (1 Chronicles 1:40)"
        ]
    },
    {
        "Word": "Amadatha",
        "Definitions": [
            "(Esther 16:10,17) and Amad'athus . (Esther 12:6) [[121]Hammedatha]"
        ]
    },
    {
        "Word": "Amalekites",
        "Definitions": [
            "a nomadic tribe of uncertain origin, which occupied the peninsula of Sinai and the wilderness intervening between the southern hill-ranges of Palestine and the border of Egypt. (Numbers 13:29; 1 Samuel 15:7; 27:8) Their wealth consisted in flocks and herds. Mention is made of a \"town\" (1 Samuel 15:5) but their towns could have been little more than stations or nomadic enclosures. The Amalekites first came in contact with the Israelites at Rephidim, but were signally defeated. (Exodus 17:8-16) In union with the Canaanites they again attacked the Israelites on the borders of Palestine, and defeated them near Hormah. (Numbers 14:45) Saul undertook an expedition against them. (1 Samuel 14:48) Their power was thenceforth broken, and they degenerated into a horde of banditti. Their destruction was completed by David. (1 Samuel 30:1-17)"
        ]
    },
    {
        "Word": "Amalekites, Mount Of",
        "Definitions": [
            "a mountain in Ephraim, (Judges 12:15) probably so named because the Amalekites once held possession of it."
        ]
    },
    {
        "Word": "Amam",
        "Definitions": [
            "(gathering place), a city in the south of Judah named with Shema and Moladah in (Joshua 15:26) only."
        ]
    },
    {
        "Word": "Amasai, Or Amasai",
        "Definitions": [
            "(burdensome)",
            "+ A Kohathite, father of Mahath and ancestor of Samuel (1 Chronicles 6:25,35) + Chief of the captains of Judah and Benjamin, who deserted to David while an outlaw at Ziklag. (1 Chronicles 12:18) (B.C. 1060.) + One of the priests who blew trumpets before the ark. (1 Chronicles 15:24) + Another Kohathite, in the reign of Hezekiah. (2 Chronicles 29:12)"
        ]
    },
    {
        "Word": "Amashai Or Amashai",
        "Definitions": [
            "(burdensome), son of Azareel, a priest in the time of Nehemiah, (Nehemiah 11:13) apparently the same as [123]Maasiai. (1 Chronicles 9:12) (B.C. 440.)"
        ]
    },
    {
        "Word": "Amath",
        "Definitions": [
            "[[124]Hamath]"
        ]
    },
    {
        "Word": "Ambassage",
        "Definitions": [
            "embassy, a message of a public nature brought by ambassadors. The word also sometimes includes the ambassadors themselves. (Luke 14:32)"
        ]
    },
    {
        "Word": "Ammonitess",
        "Definitions": [
            "a woman of Ammonite race. (1 Kings 14:21,31; 2 Chronicles 12:13)"
        ]
    },
    {
        "Word": "Ammonno",
        "Definitions": [
            "See [131]No-Amon."
        ]
    },
    {
        "Word": "Amninadab",
        "Definitions": [
            "(Matthew 1:4; Luke 3:33) [[132]Amminadab, 1]"
        ]
    },
    {
        "Word": "Amon, Or Amen",
        "Definitions": [
            "(the mysterious), an Egyptian divinity, whose name occurs in that of No-amon. (Nahum 3:8) Amen was one of the eight gods of the first order and chief of the triad of Thebes. He was worshipped at that city as Amen-Ra, or \"Amen the Sun.\""
        ]
    },
    {
        "Word": "Amorite, The Amorites",
        "Definitions": [
            "(dwellers on the summits, mountaineers), one of the chief nations who possessed the land of Canaan before its conquest by the Israelites. As dwelling on the elevated portions of the country, they are contrasted with the Canaanites, who were the dwellers in the lowlands; and the two thus formed the main broad divisions of the Holy Land, (Numbers 13:29) and see (14:7; 1:7,20) \"Mountain of the Amorites;\" (1:44; Joshua 5:1; 10:6; 11:3) They first occupied the barren heights west of the Dead Sea, at the place called afterwards Engedi. From this point they stretched west to Hebron. At the date of the invasion of the country, Sihon, their then king, had taken the rich pasture land south of the Jabbok. This rich tract, bounded by the Jabbok on the north, the Arnon on the south, the Jordan on the west and \"the wilderness\" on the east, (Judges 11:21,22) was, perhaps in the most special sense the \"land of the Amorites,\" (Numbers 21:31; Joshua 12:2,3; 13:10; Judges 11:21,22) but their possessions are distinctly stated to have extended to the very foot of Hermon, (3:8; 4:48) embracing \"Gilead and all Bashan,\" (3:10) with the Jordan valley on the east of the river. (4:49) After the conquest of Canaan nothing of importance is heard of the Amorites in the Bible."
        ]
    },
    {
        "Word": "Amos, Book Of",
        "Definitions": [
            "The book of the prophecies of Amos seems to be divided into four principal portions closely connected together. (1) From 1:1 to 2:3 he denounces the sins of the nations bordering on Israel and Judah. (2) From 2:4 to 6:14 he describes the state of those two kingdoms, especially, the former. (3) From 7:1 to 9:10 he relates his visit to Bethel, and sketches the impending punishment of Israel. At last he promises blessings. The chief peculiarity of the style consists in the number of allusions to natural objects and agricultural occupations, as might be expected from the early life of the author."
        ]
    },
    {
        "Word": "Ampliatus",
        "Definitions": [
            "(Revised Version,) (Romans 16:8) (the full name of which [133]Amplias, above, is the contraction. The name in this form is \"common in the sepulchral inscriptions of persons connected with Caesar's household.\" (A.D. 55.)--ED.)"
        ]
    },
    {
        "Word": "Amramites",
        "Definitions": [
            "A branch of the great Kohathite family of the tribe of Levi, (Numbers 3:27; 1 Chronicles 26:23) descended from Amram, the father of Moses."
        ]
    },
    {
        "Word": "Amulets",
        "Definitions": [
            "were ornaments, gems, scrolls. etc.. worn as preservatives against the power of enchantments, and generally inscribed with mystic forms or characters. The \"earrings\" in (Genesis 35:4) were obviously connected with idolatrous worship and were probably amulets taken from the bodies of the slain Shechemites. They are subsequently mentioned among the spoils of Midian. (Judges 8:24) In (Hosea 2:13) is another like reference. The \"earrings\" in (Isaiah 3:20) were also amulets."
        ]
    },
    {
        "Word": "Anaiah",
        "Definitions": [
            "(whom Jehovah answers).",
            "+ Probably a priest. (Nehemiah 8:4) + One of the \"heads of the people\" who signed the covenant with Nehemiah. (Nehemiah 10:22)"
        ]
    },
    {
        "Word": "Anethothite",
        "Definitions": [
            "(2 Samuel 23:27) Anet'othite, (1 Chronicles 27:12) and An'tothite, (1 Chronicles 11:28; 12:3) an inhabitant of Anathoth, of the tribe of Benjamin."
        ]
    },
    {
        "Word": "Angel Of The Lord",
        "Definitions": [
            "(Genesis 16:7) etc. (The special form in which God manifested himself to man, and hence Christ's visible form before the incarnation. Compare (Acts 7:30-38) with the corresponding Old-Testament history; and (Genesis 18:1,13,14,33) and Genesis 19:1)"
        ]
    },
    {
        "Word": "Angels",
        "Definitions": [
            "By the word \"angels\" (i.e. \"messengers\" of God) we ordinarily understand a race of spiritual beings of a nature exalted far above that of man, although infinitely removed from that of God--whose office is \"to do him service in heaven, and by his appointment to succor and defend men on earth. I. Scriptural use of the word .--There are many passages in which the expression \"angel of God\" is certainly used for a manifestation of God himself (Genesis 22:11) with Genesis 22:12 and Exod 3:2 with Exod 3:6 and Exod 3:14 It is to be observed, also, that side by side with these expressions we read of God's being manifested in the form of man--as to Abraham at Mamre, (Genesis 18:2,22) comp. Genesis 19:1 To Jacob at Penuel, (Genesis 32:24,30) to Joshua at Gilgal, (Joshua 5:13,15) etc. Besides this, which is the highest application of the word angel, we find the phrase used of any messengers of God, such as the prophets, (Isaiah 42:19; Haggai 1:13; Malachi 3:1) the priests, (Malachi 2:7) and the rulers of the Christian churches. (Revelation 1:20) II. Nature of angels--Angels are termed \"spirits,\" as in (Hebrews 1:14)--but it is not asserted that the angelic nature is incorporeal. The contrary seems expressly implied in (Luke 20:36; Philemon 3:21) The angels are revealed to us as beings such as man might be, and will be when the power of sin and death is removed, because always beholding his face, (Matthew 18:10) and therefore being \"made like him.\" (1 John 3:2) Their number must be very large, (1 Kings 22:19; Matthew 26:53; Hebrews 12:22) their strength is great, (Psalms 103:20; Revelation 5:2; 18:21) their activity marvelous (Isaiah 6:2-6; Matthew 26:53; Revelation 8:13) their appearance varied according to circumstances, but was often brilliant and dazzling. (Matthew 28:2-7; Revelation 10:1,2) Of the nature of \"fallen angels,\" the circumstances and nature of the temptation by which they fell, we know absolutely nothing. All that is certain is that they \"left their first estate\" and that they are now \"angels of the devil.\" (Matthew 25:41; Revelation 12:7,9) On the other hand the title especially assigned to the angels of God--that of the \"holy ones,\" see (Daniel 4:13,23; 8:13; Matthew 25:31)--is precisely the one which is given to those men who are renewed in Christ's image. Comp. (Hebrews 2:10; 5:9; 12:23) III. Office of the angels . Of their office in heaven we have only vague prophetic glimpses as in (1 Kings 22:19; Isaiah 6:1-3; Daniel 7:9,10; Revelation 6:11), etc., which show us nothing but a never-ceasing adoration. They are represented as being, in the widest sense, agents of God's providence, natural and supernatural, to the body and to the soul. In one word, they are Christ's ministers of grace now, and they shall be of judgment hereafter. (Matthew 13:39,41,49; 16:27; 24:31) etc. That there are degrees of the angelic nature, both fallen and unfallen, and special titles and agencies belonging to each, is clearly declared by St. Paul, (Ephesians 1:21; Romans 8:38) but what their general nature is it is useless to speculate.",
            "Created by God and Christ -- Ne 9:6; Col 1:16.",
            "Worship God and Christ -- Ne 9:6; Php 2:9-11; Heb 1:6.",
            "Are ministering Spirits -- 1Ki 19:5; Ps 68:17; 104:4; Lu 16:22; Ac 12:7-11; 27:23; Heb 1:7,14.",
            "Communicate the will of God and Christ -- Da 8:16,17; 9:21-23; 10:11; 12:6,7; Mt 2:13,20; Lu 1:19,28; Ac 5:20; 8:26; 10:5; 27:23; Re 1:1.",
            "Obey the will of God -- Ps 103:20; Mt 6:10.",
            "Execute the purposes of God -- Nu 22:22; Ps 103:21; Mt 13:39-42; 28:2; Joh 5:4; Re 5:2.",
            "Execute the judgments of God -- 2Sa 24:16; 2Ki 19:35; Ps 35:5,6; Ac 12:23; Re 16:1.",
            "Celebrate the praises of God -- Job 38:7; Ps 148:2; Isa 6:3; Lu 2:13,14; Re 5:11,12; 7:11,12.",
            "The law given by the ministration of -- Ps 68:17; Ac 7:53; Heb 2:2.",
            "Announced",
            "The conception of Christ. -- Mt 1:20,21; Lu 1:31.",
            "The birth of Christ. -- Lu 2:10-12.",
            "The resurrection of Christ. -- Mt 28:5-7; Lu 24:23.",
            "The ascension and second coming of Christ. -- Ac 1:11.",
            "The conception of John the Baptist. -- Lu 1:13,36.",
            "Minister to Christ -- Mt 4:11; Lu 22:43; Joh 1:51.",
            "Are subject to Christ -- Eph 1:21; Col 1:16; 2:10; 1Pe 3:22.",
            "Shall execute the purposes of Christ -- Mt 13:41; 24:31.",
            "Shall attend Christ at his second coming -- Mt 16:27; 25:31; Mr 8:38; 2Th 1:7.",
            "Know and delight in the gospel of Christ -- Eph 3:9,10; 1Ti 3:16; 1Pe 1:12.",
            "Ministration of, obtained by prayer -- Mt 26:53; Ac 12:5,7.",
            "Rejoice over every repentant sinner -- Lu 15:7,10.",
            "Have charge over the children of God -- Ps 34:7; 91:11,12; Da 6:22; Mt 18:10.",
            "Are of different orders -- Isa 6:2; 1Th 4:16; 1Pe 3:22; Jude 1:9; Re 12:7.",
            "Not to be worshipped -- Col 2:18; Re 19:10; 22:9.",
            "Are examples of meekness -- 2Pe 2:11; Jude 1:9.",
            "Are wise -- 2Sa 14:20.",
            "Are mighty -- Ps 103:20.",
            "Are holy -- Mt 25:31.",
            "Are elect -- 1Ti 5:21.",
            "Are innumerable -- Job 25:3; Heb 12:22."
        ]
    },
    {
        "Word": "Anklet",
        "Definitions": [
            "This word does not occur in the Authorized Version; but anklets are referred to in (Isaiah 3:16,18,20) They were fastened to the ankle band of each leg; were as common as bracelets and armlets and made of much the same material. The pleasant jingling and tinkling which they made as they knocked against each other was no doubt one of the reasons why they were admired, They are still worn in the East."
        ]
    },
    {
        "Word": "Anointing",
        "Definitions": [
            "in Holy Scripture, is either, I. Material--with oil--or II. Spiritual--with the Holy Ghost. I. MATERIAL.--",
            "+ Ordinary . Anointing the body or head with oil was a common practice with the Jews, as with other Oriental nations. (28:40; Ruth 3:3; Micah 6:15) Anointing the head with oil or ointment seems also to have been a mark of respect sometimes paid by a host to his guests. (Luke 7:46) and Psal 23:5 + Official . It was a rite of inauguration into each of the three typical offices of the Jewish commonwealth. a. Prophets were occasionally anointed to their office, (1 Kings 19:16) and were called messiahs, or anointed. (1 Chronicles 16:22; Psalms 105:15) b. Priests, at the first institution of the Levitical priesthood, were all anointed to their offices, (Exodus 40:15; Numbers 3:3) but afterwards anointing seems to have been specially reserved for the high priest, (Exodus 29:29; Leviticus 16:32) so that \"the priest that is anointed,\" (Leviticus 4:3) is generally thought to mean the high priest. c. Kings. Anointing was the principal and divinely-appointed ceremony in the inauguration of the Jewish Kings. (1 Samuel 9:16; 10:1; 1 Kings 1:34,39) The rite was sometimes performed more than once. David was thrice anointed. d. Inanimate objects also were anointed with oil, in token of their being set apart for religious service. Thus Jacob anointed a pillar at Bethel. ((Genesis 31:13; Exodus 30:26-28) + Ecclesiastical . Anointing with oil is prescribed by St. James to be used for the recovery of the sick. (James 5:14) Analogous to this is the anointing with oil practiced by the twelve. (Mark 6:13) II. SPIRITUAL.-- + In the Old Testament a Deliverer is promised under the title of Messiah, or Anointed, (Psalms 2:2; Daniel 9:25,26) and the nature of his anointing is described to be spiritual, with the Holy Ghost. (Isaiah 61:1) see Luke 4:18 In the New Testament Jesus of Nazareth is shown to be the Messiah, or Christ or Anointed, of the Old Testament, (John 1:41; Acts 9:22; 17:2,3; 18:4,28) and the historical fact of his being anointed with the Holy Ghost is asserted and recorded. (John 1:32,33; Acts 4:27; 10:38) Christ was anointed as prophet priest and king. + Spiritual anointing with the Holy Ghost is conferred also upon Christians by God. (2 Corinthians 1:21) \" Anointing \"expresses the sanctifying influences of the Holy Spirit upon Christians who are priests and kings unto God.",
            "With oil -- Ps 92:10.",
            "With ointment -- Joh 11:2.",
            "Was used for",
            "Decorating the person. -- Ru 3:3.",
            "Refreshing the body. -- 2Ch 28:15.",
            "Purifying the body. -- Es 2:12; Isa 57:9.",
            "Curing the sick. -- Mr 6:13; Jas 5:14.",
            "Healing wounds. -- Isa 1:6; Lu 10:34.",
            "Preparing weapons for war. -- Isa 21:5.",
            "Preparing the dead for burial. -- Mt 26:12; Mr 16:1; Lu 23:56.",
            "The Jews were very fond of. -- Pr 27:9; Am 6:6.",
            "Was applied to",
            "The head. -- Ps 23:5; Ec 9:8.",
            "The face. -- Ps 104:15.",
            "The feet. -- Lu 7:38,39; Joh 12:3.",
            "The eyes. -- Re 3:18.",
            "Ointment for",
            "Richly perfumed. -- Song 4:10; Joh 12:3.",
            "Most expensive. -- 2Ki 20:13; Am 6:6; Joh 12:3,5.",
            "Prepared by the apothecary. -- Ec 10:1.",
            "An article of commerce. -- Eze 27:17; Re 18:13.",
            "Neglected in times of affliction. -- 2Sa 12:20; 14:2; Da 10:3.",
            "Neglect of, to guests, a mark of disrespect -- Lu 7:46.",
            "A token of joy -- Ec 9:7,8.",
            "Deprivation of, threatened as a punishment -- De 28:40; Mic 6:15.",
            "Why recommended by Christ in times of Fasting -- Mt 6:17,18."
        ]
    },
    {
        "Word": "Antipatris, Or Antipatris",
        "Definitions": [
            "(for his father), a town to which the soldiers conveyed St. Paul by night on their march. (Acts 23:31) Its ancient name was Capharsaba; and Herod, when he rebuilt the city, changed it to Antipatris, in honor of his father, Antipater. The village Kefr-Sabba still retains the ancient name of Antipatris."
        ]
    },
    {
        "Word": "Apes",
        "Definitions": [
            "(Heb. kophim) are mentioned in (1 Kings 10:22) and 2Chr 9:21 There can be little doubt that the apes were brought from the same country which supplied ivory and peacocks, both of which are common in Ceylon; and Sir E. Tennent has drawn attention to the fact that the Tamil names for apes, ivory and peacocks are identical with the Hebrew."
        ]
    },
    {
        "Word": "Apharsathchites, Apharsites, Apharsacites",
        "Definitions": [
            "the names of certain tribes, colonies from which had been planted in Samaria by the Assyrian leader Asnapper. (Ezra 4:9; 5:6) The first and last are regarded as the same. Whence these tribes came is entirely a matter of conjecture."
        ]
    },
    {
        "Word": "Aphekah",
        "Definitions": [
            "(strong place), a city of Judah, in the mountains (Joshua 15:53) probably the same as [141]Aphek, 1."
        ]
    },
    {
        "Word": "Aphrah",
        "Definitions": [
            "(dust), The house of, a place mentioned in (Micah 1:10) Its site is uncertain."
        ]
    },
    {
        "Word": "Aphses",
        "Definitions": [
            "(the dispersion), chief of the 15th of the 24 courses in the service of the temple. (1 Chronicles 24:15)"
        ]
    },
    {
        "Word": "Appius, Market Of",
        "Definitions": [
            "Revised Version for Appii Forum. (Acts 28:16)"
        ]
    },
    {
        "Word": "Apple Tree, Apple",
        "Definitions": [
            "(Heb. tappuach). Mention of the apple tree occurs in the Authorized Version in (Song of Solomon 2:3; 8:5) and Joel 1:12 The fruit of this tree is alluded to in (Proverbs 25:11) and Song 2:5; 7:8 It is a difficult matter to say what is the specific tree denoted by the Hebrew word tappuach . (\"The apple proper is rare in Syria, and its fruit inferior.\") Most modern writers maintain that it is either the quince or the citron; (others speak of the apricot, which is abundant and deliciously perfumed.) The quince had some plausible arguments in its favor. Its fragrance was held in high esteem by the ancients. The quince was sacred to Venus. On the other hand Dr Royle says,\"The rich color, fragrant odor and handsome appearance of the citron, whether in flower or in fruit, are particularly suited to the passages of scripture mentioned above.\" But neither the quince nor the citron nor the apple appears fully to answer to all the scriptural allusions. The orange would answer all the demands of the scriptural passages, and orange trees are found in Palestine; but there does not appear sufficient evidence that this tree was known in the earlier times to the inhabitants of Palestine. The question of identification therefore, must still be left an open one."
        ]
    },
    {
        "Word": "Arabians",
        "Definitions": [
            "the nomadic tribes inhabiting the country to the east and south of Palestine, who in the early times of Hebrew history were known as Ishmaelites and descendants of Keturah."
        ]
    },
    {
        "Word": "Aramitess",
        "Definitions": [
            "a female inhabitant of Aram. (1 Chronicles 7:14)"
        ]
    },
    {
        "Word": "Aramnahataim",
        "Definitions": [
            "(highlands of two rivers). (Psalms 60:1), title. [[157]Aram]"
        ]
    },
    {
        "Word": "Aramzobah",
        "Definitions": [
            "Psal 60:1, title. [[158]Aram, 1]"
        ]
    },
    {
        "Word": "Arbah",
        "Definitions": [
            "Hebron, or Kirjath-Arba, as \"the city of Arbah\" is always rendered elsewhere. (Genesis 35:27)"
        ]
    },
    {
        "Word": "Arbite",
        "Definitions": [
            "a native of Arab. Paarai the Arbite was one of David's guard. (2 Samuel 23:35)"
        ]
    },
    {
        "Word": "Arch Of Titus",
        "Definitions": [
            "A triumphal arch erected at Rome, and still remaining there, to commemorate the conquest of Judea and the destruction of Jerusalem by the emperor Titus. It was erected after his death, A.D. 91, by the senate and people of Rome. It was a magnificent structure, decorated with bas-reliefs and inscriptions, and is of especial interest because its historic bas-reliefs represent the captors carrying in triumph to Rome the golden candlestick and sacred utensils from the Jewish temple at Jerusalem. From these we obtain our best idea of their shape.--ED."
        ]
    },
    {
        "Word": "Archery",
        "Definitions": [
            "[[161]Arms, Armor]"
        ]
    },
    {
        "Word": "Archevites",
        "Definitions": [
            "perhaps the inhabitants of Erech, some of whom had been placed as colonists in Samaria. (Ezra 4:9)"
        ]
    },
    {
        "Word": "Archite, The",
        "Definitions": [
            "(as if from a place named Erech, on the frontiers of Ephraim), the usual designation of David's friend Hushai. (2 Samuel 15:32; 17:5,14; 1 Chronicles 27:33)"
        ]
    },
    {
        "Word": "Architecture",
        "Definitions": [
            "The book of (Genesis 4:17,20,22) appears to divide mankind into two great characteristic sections, viz., the \"dwellers in tents\" and the \"dwellers in cities.\" To the race of Shem is attributed (Genesis 10:11,12,22; 11:2-9) the foundation of those cities in the plain of Shinar, Babylon Nineveh and others. The Israelites were by occupation shepherds, and by habit dwellers in tents. (Genesis 47:3) They had therefore originally, speaking properly, no architecture. From the time of the occupation of Canaan they became dwellers in towns and in houses of stone. (Leviticus 14:34,45; 1 Kings 7:10) The peaceful reign and vast wealth of Solomon gave great impulse to architecture; for besides the temple and his other great works, he built fortresses and cities in various places, among which Baalath and Tadmor are in all probability represented by Baalbec and Palmyra. But the reigns of Herod and his successors were especially remarkable for their great architectural works. Not only was the temple restored, but the fortifications and other public buildings of Jerusalem were enlarged and embellished. (Luke 21:5) The town of Caesarea was built on the site of Strato's Tower; Samaria was enlarged, and received the name of Sebaste. Of the original splendor of these great works no doubt can be entertained; but of their style and appearance we can only conjecture that they were formed on Greek and Roman models. The enormous stones employed the Assyrian Persepolitan and Egyptian buildings find a parallel in the substructions of Baalbec and in the huge blocks which still remain at Jerusalem, relics of the buildings either of Solomon or of Herod."
        ]
    },
    {
        "Word": "Ardites",
        "Definitions": [
            "the descendants of Ard or Addar, the grandson of Benjamin. (Numbers 26:40)"
        ]
    },
    {
        "Word": "Aretas, Or Aretas",
        "Definitions": [
            "(graver).",
            "+ A contemporary of Antiochus Epiphanes, B.C. 170, and Jason. 2 Macc. 5:8. + The Aretas alluded to by St. Paul (2 Corinthians 11:32) was father-in-law of Herod Antipas."
        ]
    },
    {
        "Word": "Aridai",
        "Definitions": [
            "(the strong), ninth son of Haman. (Esther 9:9)"
        ]
    },
    {
        "Word": "Aridatha",
        "Definitions": [
            "sixth son of Haman. (Esther 9:8)"
        ]
    },
    {
        "Word": "Arisai",
        "Definitions": [
            "(lion-like), eighth son of Haman. (Esther 9:9)"
        ]
    },
    {
        "Word": "Ark Of Moses",
        "Definitions": [
            "A small boat or basket made of the papyrus, a reed which grows in the marshes of Egypt. It was covered with bitumen to make it water tight."
        ]
    },
    {
        "Word": "Ark Of The Covenant",
        "Definitions": [
            "The first piece of the tabernacle's furniture, for which precise directions were delivered. Exod 25. I. Description.-- It appears to have been an oblong chest of shittim (acacia) wood, 2 1/2 cubits long by 1 1/2 broad and deep. Within and without gold was overlaid on the wood, and on the upper side or lid, which was edged round about with gold, the mercy-seat was placed. The ark was fitted with rings, one at each of the four corners, and through these were passed staves of the same wood similarly overlaid, by which it was carried by the Kohathites. (Numbers 7:9; 10:21) The ends of the staves were visible without the veil in the holy place of the temple of Solomon. (1 Kings 8:8) The ark, when transported, was enveloped in the \"veil\" of the dismantled tabernacle, in the curtain of badgers' skins and in a blue cloth over all, and was therefore not seen. (Numbers 4:5,20) II. Its purpose was to contain inviolate the divine autograph of the two tables, that \"covenant\" from which it derived its title. It was also probably a reliquary for the pot of manna and the rod of Aaron. III. History .--Before David's time its abode was frequently shifted. It sojourned among several, probably Levitical, families, (1 Samuel 7:1; 2 Samuel 6:3,11; 1 Chronicles 13:13; 15:24,25) in the border villages of eastern Judah; and did not take its place in the tabernacle, but dwelt in curtains, i.e. in a separate tent pitched for it in Jerusalem by David. Subsequently the temple, when completed, received, in the installation of the ark in its shrine, the signal of its inauguration by the effulgence of divine glory instantly manifested. It was probably taken captive or destroyed by Nebuchadnezzar, 2 Esdr. 10:22, so that there was no ark in the second temple."
        ]
    },
    {
        "Word": "Ark, Noahs",
        "Definitions": [
            "[[166]Noah]"
        ]
    },
    {
        "Word": "Arkite, The",
        "Definitions": [
            "from Arka, one of the families of the Canaanites, (Genesis 10:17; 1 Chronicles 1:16) and from the context evidently located in the north of Phoenicia. The site which now bears the name of 'Arka lies on the coast, 2 to 2 1/2 hours from the shore, about 12 miles north of Tripoli and 5 south of the Nahr el-Kebir ."
        ]
    },
    {
        "Word": "Armlet",
        "Definitions": [
            "an ornament universal in the East, especially among women; used by princes as one of the insignia of royalty, and by distinguished persons in general. The word is not used in the Authorized Version, as even in (2 Samuel 1:10) it is rendered by \"the bracelet on his arm.\""
        ]
    },
    {
        "Word": "Arms, Armor",
        "Definitions": [
            "The subject naturally divides itself into-- I. Offensive weapons: Arms. II. Defensive weapons: Armor. I. Offensive weapons.--",
            "+ Apparently the earliest known and most widely used was the Chereb or [169]Sword. Very little can be gathered as to its shape, size, material or mode of use. Perhaps if anything is to be inferred it is that the Chereb is both a lighter and a shorter weapon than the modern sword. It was carried in a sheath, (1 Samuel 17:51; 2 Samuel 20:8; 1 Chronicles 21:27) slung by a girdle, (1 Samuel 25:13) and resting upon the thigh, (Psalms 45:3; Judges 3:16) or upon the hips. (2 Samuel 20:8) + Next we have the [170]Spear; and of this weapon we meet with at least three distinct kinds. A. The Chanith, a \"spear,\" and that of the largest kind. It was the weapon of Goliath, (1 Samuel 17:7,45; 2 Samuel 21:19; 1 Chronicles 20:5) and also of other giants, (2 Samuel 23:21; 1 Chronicles 11:23) and mighty warriors. (2 Samuel 2:23; 23:18; 1 Chronicles 11:11,20) b. Apparently lighter than the preceding was the Cidon or \"javelin.\" When not in action the Cidon was carried on the back of the warrior, (1 Samuel 17:6) Authorized Version \"target.\" c. Another kind of spear was the Romach . In the historical books it occurs in (Numbers 25:7) and 1Kin 18:28 And frequently in the later books, as in (1 Chronicles 12:8) (\"buckler\"); (2 Chronicles 11:12) (It varied much in length, weight and size.) d. The Shelach was probably a lighter missile or \"dart.\" see (2 Chronicles 23:10; 32:5) (\"darts\"); (Nehemiah 4:17,23) (see margin); (Job 33:18; 36:12; Joel 2:8) e. Shebet, a rod or staff, is used once only to denote a weapon. (2 Samuel 18:14) + Of missile weapons of offence the chief was undoubtedly the [171]Bow, Kesheth . The [172]Arrows were carried in a quiver. (Genesis 27:3; Isaiah 22:6; 49:2; Psalms 127:5) From an allusion in Job 6:4 they would seem to have been some times poisoned; and (Psalms 120:4) may point to a practice of using arrows with some burning material attached to them. + The [173]Sling is first mentioned in (Judges 20:16) This simple weapon, with which David killed the giant Philistine, was the natural attendant of a shepherd. Later in the monarchy, slingers formed part of the regular army. (2 Kings 3:25) + The BATTLE AXE, (Jeremiah 51:20) a powerful weapon of whose exact form we have no knowledge. II. Armor.-- + The [174]Breastplate, enumerated in the description of the arms of Goliath, a \"coat of mail,\" literally a \"breastplate of scales.\" (1 Samuel 17:5) This word has furnished one of the names of Mount Hermon. See (3:9) + The [175]Habergeon is mentioned but twice--in reference to the gown of the high priest. (Exodus 28:32; 39:28) It was probably a quilted shirt or doublet. + The [176]Helmet is referred to in (1 Samuel 17:5; 2 Chronicles 26:14; Ezekiel 27:10) + ([177]Greaves) or defences for the feet, made of brass, are named in (1 Samuel 17:6) only. + Two kinds of [178]Shield are distinguishable. A. The large shield; encompassing, (Psalms 6:12) the whole person. When not in actual conflict it was carried before the warrior. (1 Samuel 17:7,41) b. Of smaller dimensions was the buckler or target, probably for use in hand-to-hand fight. (1 Kings 10:16; 2 Chronicles 9:15,16)"
        ]
    },
    {
        "Word": "Arnan",
        "Definitions": [
            "In the received Hebrew text \"the sons of Arnan\" are mentioned in the genealogy of Zerubbabel. (1 Chronicles 3:21)"
        ]
    },
    {
        "Word": "Arni",
        "Definitions": [
            "(Used in the Revised Version for Aram in (Luke 3:33) and is probably another name or form of the name of Aram. [[183]Aram, 4])"
        ]
    },
    {
        "Word": "Arod",
        "Definitions": [
            "(a wild ass), a son of Gad, (Numbers 26:17) called [184]Arodi in (Genesis 46:16)"
        ]
    },
    {
        "Word": "Arodi",
        "Definitions": [
            "[[185]Arod]"
        ]
    },
    {
        "Word": "Arodites",
        "Definitions": [
            "[[186]Arod]"
        ]
    },
    {
        "Word": "Aroerite",
        "Definitions": [
            "Hothan the Aroerite was the father of two of David's captains. (1 Chronicles 11:44)"
        ]
    },
    {
        "Word": "Arpad, Or Arphad",
        "Definitions": [
            "(strong city), (Isaiah 36:19; 37:13) a city or district in Syria, apparently dependent on Damascus. (Jeremiah 49:23) No trace of its existence has yet been discovered. (2 Kings 18:34; 19:13; Isaiah 10:9)"
        ]
    },
    {
        "Word": "Aruboth",
        "Definitions": [
            "(windows), the third of Solomons commissariat districts. (1 Kings 4:10) It included Sochoh, and was therefore probably a name for the rich corn-growing lowland country."
        ]
    },
    {
        "Word": "Arvadite",
        "Definitions": [
            "[[188]Arvad]"
        ]
    },
    {
        "Word": "Arza",
        "Definitions": [
            "prefect of the palace at Tirzah to Elah king of Israel, who was assassinated at a banquet in his house by Zimri. (1 Kings 16:9)"
        ]
    },
    {
        "Word": "Asahiah",
        "Definitions": [
            "(the Lord hath made), a servant of King Josiah, sent by him to seek information of Jehovah respecting the book of the law which Hilkiah found in the temple, (2 Kings 22:12,14) also called [190]Asaiah. (2 Chronicles 34:20) (B.C. 641.)"
        ]
    },
    {
        "Word": "Asaph, Sons Of",
        "Definitions": [
            "(A school of poetry and musical composers founded by Asaph.)"
        ]
    },
    {
        "Word": "Asarelah",
        "Definitions": [
            "(upright toward God), one of the sons of Asaph, a musician, (1 Chronicles 25:2) called [193]Jesharelah in ver. 14"
        ]
    },
    {
        "Word": "Ascalon",
        "Definitions": [
            "[[194]Ashkelon, Askelon]"
        ]
    },
    {
        "Word": "Aser",
        "Definitions": [
            "(Luke 2:36; Revelation 7:6) [[196]Asher, [197]Asher]"
        ]
    },
    {
        "Word": "Ashbea",
        "Definitions": [
            "(I adjure), a proper name, but whether of a person or place is uncertain. (1 Chronicles 4:21)"
        ]
    },
    {
        "Word": "Ashchenaz",
        "Definitions": [
            "(1 Chronicles 1:6; Jeremiah 51:27) [[198]Ashkenaz]"
        ]
    },
    {
        "Word": "Ashdod, Or Azotus",
        "Definitions": [
            "(a stronghold), (Acts 8:40) one of the five confederate cities of the Philistines situated about 30 miles from the southern frontier of Palestine, three from the Mediterranean Sea, and nearly midway between Gaza and Joppa. It was assigned to the tribe of Judah, (Joshua 15:47) but was never subdued by the Israelites. Its chief importance arose from its position on the high road from Palestine to Egypt. It is now an insignificant village, with no memorials of its ancient importance, but is still called Esdud."
        ]
    },
    {
        "Word": "Ashdodites",
        "Definitions": [
            "the inhabitants of Ashdod, (Nehemiah 4:7) called Ashdothites in (Joshua 13:3)"
        ]
    },
    {
        "Word": "Ashdothpisgah",
        "Definitions": [
            "(3:17; Joshua 12:3; 13:20) and in Deuteronomy 4:49 Authorized Version, translated springs of Pisgah, i.e. a valley or fountain near Mount Pisgah."
        ]
    },
    {
        "Word": "Asherites",
        "Definitions": [
            "descendants of Asher, and members of his tribe. (Judges 1:32)"
        ]
    },
    {
        "Word": "Ashkelon, Askelon",
        "Definitions": [
            "Apocrypha As'calon (migration), one of the five cities of the Philistines, (Joshua 113:3; 1 Samuel 6:17) a seaport on the Mediterranean, 10 miles north of Gaza. Samson went down from Timnath to Ashkelon. (Judges 14:19) In the post-biblical times Ashkelon rose to considerable importance. Near the town were the temple and sacred lake of Derceto, the Syrian Venus. The soil around was remarkable for its fertility. Ashkelon played a memorable part in the struggles of the Crusades."
        ]
    },
    {
        "Word": "Ashterathite",
        "Definitions": [
            "a native or inhabitant of Ashtaroth, (1 Chronicles 11:44) beyond Jordan."
        ]
    },
    {
        "Word": "Ashurim",
        "Definitions": [
            "(steps), a tribe descended from Dedan, the grandson of Abraham. (Genesis 26:3) Knobel considers them the same with the Asshur of (Ezekiel 27:28) and connected with southern Arabia."
        ]
    },
    {
        "Word": "Ashurites, The",
        "Definitions": [
            "Only in (2 Samuel 2:9) By some of the old interpreters the name is taken as meaning the Geshurites; but if we follow the Targum of Jonathan, \"the Asherites\" will denote the inhabitants of the whole of the country west of the Jordan above Jez-reel."
        ]
    },
    {
        "Word": "Ashvath",
        "Definitions": [
            "One of the sons of Japhlet, of the tribe of Asher. (1 Chronicles 7:33)"
        ]
    },
    {
        "Word": "Asiarchae",
        "Definitions": [
            "(chief of Asia) (Authorized Version; (Acts 19:31)), officers chosen annually by the cities of that part of the province of Asia of which Ephesus was, under Roman government, the metropolis. They had charge of the public games and religious theatrical spectacles, the expenses of which they bore."
        ]
    },
    {
        "Word": "Asnah",
        "Definitions": [
            "(thorn-bush). The children of Asnah were among the Nethinim who returned with Zerubbabel. (Ezra 2:50)"
        ]
    },
    {
        "Word": "Aspalathus",
        "Definitions": [
            "the name of some sweet perfume mentioned in Ecclus. 24:15. The Lignum rhodianum, is by some supposed to be the substance indicated by the aspalathus, the plant which yields it is the Convolvulus scoparius if Linnaeus."
        ]
    },
    {
        "Word": "Aspatha",
        "Definitions": [
            "third son of Haman. (Esther 9:7)"
        ]
    },
    {
        "Word": "Asphar",
        "Definitions": [
            "the pool in the \"wilderness of Thecoe.\" 1 Macc. 9:33. Is it possible that the name is a corruption of lacus Asphaltites?"
        ]
    },
    {
        "Word": "Assos, Or Assus",
        "Definitions": [
            "(approaching), a seaport of the Roman province of Asia in the district anciently called Mysia, on the northern shore of the Gulf of Adrn-myttium, and about seven miles from Lesbos. (Acts 20:13,14)"
        ]
    },
    {
        "Word": "Assyria, Asshur",
        "Definitions": [
            "was a great and powerful country lying on the Tigris, (Genesis 2:14) the capital of which was Nineveh. (Genesis 10:11) etc. It derived its name apparently from Asshur, the son of Shem, (Genesis 10:22) who in later times was worshipped by the Assyrians as their chief god.",
            "+ Extent.-- The boundaries of Assyria differed greatly at different periods, Probably in the earliest times it was confined to a small tract of low country lying chiefly on the left bank of the Tigris. Gradually its limits were extended, until it came to be regarded as comprising the whole region between the Armenian mountains (lat. 37 30') upon the north, and upon the south the country about Baghdad (lat. 33 30'). Eastward its boundary was the high range of Zagros, or mountains of Kurdistan; westward it was, according to the views of some, bounded by the Mesopotamian desert, while according to others it reached the Euphrates. + General character of the country.-- On the north and east the high mountain-chains of Armenia and Kurdistan are succeeded by low ranges of limestone hills of a somewhat arid aspect. To these ridges there succeeds at first an undulating zone of country, well watered and fairly productive, which extends in length for 250 miles, and is interrupted only by a single limestone range. Above and below this barrier is an immense level tract, now for the most part a wilderness, which bears marks of having been in early times well cultivated and thickly peopled throughout. + Original peopling.--Scripture informs us that Assyria was peopled from Babylon, (Genesis 10:11) and both classical tradition and the monuments of the country agree in this representation. + Date of the foundation of the kingdom.--As a country, Assyria was evidently known to Moses. (Genesis 2:14; 25:18; Numbers 24:22,24) The foundation of the Assyrian empire was probably not very greatly anterior to B.C. 1228. + History.--The Mesopotamian researches have rendered it apparent that the original seat of government was not at Nineveh, but at Kileh-Sherghat, on the right bank of the Tigris. The most remarkable monarch of the earlier kings was called Tiglath-pileser. He appears to have been king towards the close of the twelfth century, and thus to have been contemporary with Samuel. Afterwards followed Pul, who invaded Israel in the reign of Menahem (2 Kings 15:29) about B.C. 770, and Shalmaneser who besieged Samaria three years, and destroyed the kingdom of Israel B.C. 721, himself or by his successor Sargon, who usurped the throne at that time. Under Sargon the empire was as great as at any former era, and Nineveh became a most beautiful city. Sargon's son Sennacherib became the most famous of the Assyrian kings. He began to reign 704 B.C. He invaded the kingdom of Judea in the reign of Hezekiah. He was followed by Esarhaddon, and he by a noted warrior and builder, Sardanapalus. In Scripture it is remarkable that we hear nothing of Assyria after the reign of Esarhaddon, and profane history is equally silent until the attacks began which brought about her downfall. The fall of Assyria, long previously prophesied by Isaiah, (Isaiah 10:5-19) was effected by the growing strength and boldness of the Medes, about 625 B.C. The prophecies of Nahum and Zephaniah (Zephaniah 2:13-15) against Assyria were probably delivered shortly before the catastrophe. + General character of the empire.-- The Assyrian monarchs bore sway over a number of petty kings through the entire extent of their dominions. These native princes were feudatories of the great monarch, of whom they held their crown by the double tenure of homage and tribute. It is not quite certain how far Assyria required a religious conformity from the subject people. Her religion was a gross and complex polytheism, comprising the worship of thirteen principal and numerous minor divinities, at the head of all of whom stood the chief god, Asshur, who seems to be the deified patriarch of the nation. (Genesis 10:22) + Civilization of the Assyrians.-- The civilization of the Assyrians was derived originally from the Babylonians. They were a Shemitic race originally resident in Babylonia (which at that time was Cushite) and thus acquainted with the Babylonian inventions and discoveries, who ascended the valley of the Tigris and established in the tract immediately below the Armenian mountains a separate and distinct nationality. Still, as their civilization developed it became in many respects peculiar. Their art is of home growth. But they were still in the most important points barbarians. Their government was rude and inartificial, their religion coarse and sensual, and their conduct of war cruel. + Modern discoveries in Assyria.-- (Much interest has been excited in reference to Assyria by the discoveries lately made there, which confirm and illustrate the Bible. The most important of them is the finding of the stone tablets or books which formed the great library at Nineveh, founded by Shalmaneser B.C. 860, but embodying tablets written 2000 years B.C. This library was more than doubled by Sardanapalus. These tablets were broken into fragments, but many of them have been put together and deciphered by the late Mr. George Smith, of the British Museum. All these discoveries of things hidden for ages, but now come to light, confirm the Bible.--ED.)"
        ]
    },
    {
        "Word": "Astaroth",
        "Definitions": [
            "(1:4) [[206]Ashtaroth]"
        ]
    },
    {
        "Word": "Astarte",
        "Definitions": [
            "[[207]Ashtoreth]"
        ]
    },
    {
        "Word": "Asuppim, And House Of",
        "Definitions": [
            "(1 Chronicles 26:15,17) literally house of the gatherings. Some understand it as the proper name of chambers on the south of the temple others of certain store-rooms, or of the council chambers in the outer court of the temple in which the elders held their celebrations."
        ]
    },
    {
        "Word": "Athenians",
        "Definitions": [
            "natives of Athens (Acts 17:21)"
        ]
    },
    {
        "Word": "Atonement, The Day Of",
        "Definitions": [
            "I. The great day of national humiliation, and the only one commanded in the Mosaic law. [[215]Fasts] The mode of its observance is described in Levi 16, and the conduct of the people is emphatically enjoined in (Leviticus 23:26-32) II. Time.-- It was kept on the tenth day of Tisri, that is, from the evening of the ninth to the evening of the tenth of that month, five days before the feast of tabernacles. Tisri corresponds to our September-October, so that the 10th of Tisri would be about the first of October. [[216]Festivals] III. How observed.-- It was kept by the people as a high solemn sabbath. On this occasion only the high priest was permitted to enter into the holy of holies. Having bathed his person and dressed himself entirely in the holy white linen garments, he brought forward a young bullock for a sin offering, purchased at his own cost, on account of himself and his family, and two young goats for a sin offering, with a ram for a burnt offering, which were paid for out of the public treasury, on account of the people. He then presented the two goats before the Lord at the door of the tabernacle and cast lots upon them. On one lot \"For Jehovah \" was inscribed, and on the other \"For Azazel .\" A phrase of unusual difficulty. The best modern scholars agree that it designates the personal being to whom the goat was sent, probably Satan. This goat was called the scapegoat . After various sacrifices and ceremonies the goat upon which the lot \"For Jehovah \" had fallen was slain and the high priest sprinkled its blood before the mercy-seat in the same manner as he had done that of the bullock. Going out from the holy of holies he purified the holy place, sprinkling some of the blood of both the victims on the altar of incense. At this time no one besides the high priest was suffered to be present in the holy place. The purification of the holy of holies and of the holy place being thus completed, the high priest laid his hands upon the head of the goat on which the lot \"For Azazel \" had fallen and confessed over it all the sins of the people. The goat was then led, by a man chosen for the purpose, into the wilderness, into \"a land not inhabited,\" and was there let loose. The high priest after this returned into the holy place bathed himself again, put on his usual garments of office, and offered the two rams as burnt offerings, one for himself and one for the people. IV. Significance. In considering the I. meaning of the particular rites of the day, three points appear to be of a very distinctive character.",
            "+ The white garments of the high priest. + His entrance into the holy of holies. + The scapegoat. The writer of the Epistle to the Hebrews, (Hebrews 9:7-25) teaches us to apply the first two particulars. The high priest himself, with his person cleansed and dressed in white garments, was the best outward type which a living man could present in his own person of that pure and holy One who was to purify his people and to cleanse them from their sins. But respecting the meaning of the scapegoat we have no such light to guide us, and the subject is one of great doubt and difficulty. It has been generally considered that it was dismissed to signify the carrying away of the sins of the people, as it were, out of the sight of Jehovah. If we keep in view that the two goats are spoken of as parts of one and the same sin offering, we shall not have much difficulty in seeing that they form together but one symbolical expression; the slain goat setting forth the act of sacrifice, in giving up its own life for others \"to Jehovah;\" and the goat which carried off its load of sin \"for complete removal\" signifying the cleansing influence of faith in that sacrifice."
        ]
    },
    {
        "Word": "Atroth",
        "Definitions": [
            "(crowns), a city of Gad. (Numbers 32:35)"
        ]
    },
    {
        "Word": "Augustus Band",
        "Definitions": [
            "(Acts 27:1) [[217]Army]"
        ]
    },
    {
        "Word": "Azarael",
        "Definitions": [
            "a Levite musician. (Nehemiah 12:36)"
        ]
    },
    {
        "Word": "Azareel, Or Azareel",
        "Definitions": [
            "(whom the Lord helps).",
            "+ A Korhite who joined David in his retreat at Ziklag. (1 Chronicles 12:6) (B.C. 1060.) + A Levite musician of the family of Heman in the time of David, (1 Chronicles 25:18) called [218]Uzziel in (1 Chronicles 25:4) (B.C. 1050.) + Son of Jeroham, and prince of the tribe of Dan when David numbered the people. (1 Chronicles 27:22) + One of the sons of Bani, who put away his foreign wife on the remonstrance of Ezra. (Ezra 10:41) (B.C. 459.) + Father or ancestor of Maasiai, or Amashai, a priest who dwelt in Jerusalem after the return from Babylon. (Nehemiah 11:13) comp. 1Chr 9:12 (B.C. about 440.)"
        ]
    },
    {
        "Word": "Azbuk",
        "Definitions": [
            "(strong devastation), father or ancestor of Nehemiah, the prince of part of Bethzur. (Nehemiah 3:16)"
        ]
    },
    {
        "Word": "Azem",
        "Definitions": [
            "(bone), a city in the extreme south of Judah, (Joshua 15:29) afterwards allotted to Simeon. (Joshua 19:3) Elsewhere it is [220]Ezem."
        ]
    },
    {
        "Word": "Aziel",
        "Definitions": [
            "(whom God comforts), a Levite. (1 Chronicles 15:20) The name is a shortened form of Jaaziel in ver. 18."
        ]
    },
    {
        "Word": "Aziza",
        "Definitions": [
            "(strong) a layman of the family of Zattu, who had married a foreign wife after the return from Babylon."
        ]
    },
    {
        "Word": "Aznothtabor",
        "Definitions": [
            "(the ears (i.e. possibly the summits) of Tabor), one of the landmarks of the boundary of Naphtali. (Joshua 19:34) The town, if town it be, has hitherto escaped recognition."
        ]
    },
    {
        "Word": "Azzah",
        "Definitions": [
            "(the strong). The more accurate rendering of the name of the well-known Philistine city Gaza. (2:23; 1 Kings 4:24; Jeremiah 25:20)"
        ]
    },
    {
        "Word": "Baale Of Judah",
        "Definitions": [
            "[[238]Baal, NO. 2, a]"
        ]
    },
    {
        "Word": "Baaseiah, Or Basseiah",
        "Definitions": [
            "(work of Jehovah), a Gershonite Levite, one of the forefathers of Asaph the singer. (1 Chronicles 6:40), [ 1Chr 6:25 ]. (B.C. 1310.)"
        ]
    },
    {
        "Word": "Babylonians",
        "Definitions": [
            "the inhabitants of Babylon, a race of Shemitic origin, who were among the colonists planted in the cities of Samaria by the conquering Assyrian. (Ezra 4:9)"
        ]
    },
    {
        "Word": "Babylonish Garment",
        "Definitions": [
            "literally \"robe of Shinar,\" (Joshua 7:21) an ample robe, probably made of the skin or fur of an animal, comp. (Genesis 25:25) and ornamented with embroidery or perhaps a variegated garment with figures inwoven in the fashion for which the Babylonians were celebrated."
        ]
    },
    {
        "Word": "Bachrites, The",
        "Definitions": [
            "the family of [242]Becher, son of Ephraim. (Numbers 26:35)"
        ]
    },
    {
        "Word": "Badger Skins",
        "Definitions": [
            "There is much obscurity as to the meaning of the word tachash, rendered \"badger\" in the Authorized Version, (Exodus 25:5; 35:7) etc. The ancient versions seem nearly all agreed that it denotes not an animal but a color, either black or sky-blue. The badger is not found in the Bible lands. The Arab duchash or tufchash denotes a dolphin, including seals and cetaceans. The skins referred to are probably those of these marine animals, some of which are found in the Red Sea. The skin of the Halicore, one of these, from its hardness would be well suited for making soles for shoes. (Ezekiel 16:10)"
        ]
    },
    {
        "Word": "Baharumite, The",
        "Definitions": [
            "[[243]Bahurim]"
        ]
    },
    {
        "Word": "Bakbakkar",
        "Definitions": [
            "(admirable), a Levite, apparently a descendant of Asaph. (1 Chronicles 9:15) (B.C.588.)"
        ]
    },
    {
        "Word": "Bakbuk",
        "Definitions": [
            "(bottle). \"Children of Bakkuk\" were among the Nethinim who returned from captivity with Zerubbabel. (Ezra 2:51; Nehemiah 7:53) (B.C. before 536)."
        ]
    },
    {
        "Word": "Bakbukiah",
        "Definitions": [
            "(wasting of Jehovah), a Levite in the time of Nehemiah. (Nehemiah 11:17; 12:9) (B.C. before 536.)"
        ]
    },
    {
        "Word": "Balac",
        "Definitions": [
            "(Revelation 2:14) [[244]Balak]"
        ]
    },
    {
        "Word": "Balamo",
        "Definitions": [
            "[[246]Baal, Geogr. No. 6]"
        ]
    },
    {
        "Word": "Balances",
        "Definitions": [
            "Reference to balances is found in (Leviticus 19:36) They were in common use, gold and silver being paid out and received by weight. Reference is also made in (Micah 6:11; Hosea 12:7) to the dishonest practice of buying by heavier and selling by lighter weights."
        ]
    },
    {
        "Word": "Bamothbaal",
        "Definitions": [
            "(heights of Baal), a sanctuary of Baal in the country of Moab (Joshua 13:17) which is probably mentioned in (Numbers 21:19) under the shorter form of Bamoth, or Bamoth-in-the-ravine (20), and again in (Isaiah 15:2)"
        ]
    },
    {
        "Word": "Band",
        "Definitions": [
            "The \"band of Roman soldiers\" referred to in (Matthew 27:27) and elsewhere was the tenth part of a legion. It was called a \"cohort,\" and numbered 400 to 600 men. [See [250]Army]"
        ]
    },
    {
        "Word": "Banquets",
        "Definitions": [
            "among the Hebrews, were not only a means of social enjoyment, but were a part of the observance of religious festivity. At the three solemn festivals the family also had its domestic feast. (16:11) Sacrifices, both ordinary and extraordinary, (Exodus 34:15; Judges 16:23) includes a banquet. Birthday banquets are only mentioned (Genesis 40:20; Matthew 14:6) The usual time of the banquet was the evening, and to begin early was a mark of excess. (Ecclesiastes 10:16; Isaiah 5:11) The most essential materials of the banqueting room, next to the viands and wine, which last was often drugged with spices, (Proverbs 9:2) were perfumed unguents, garlands or loose flowers, white or brilliant robes; after these, exhibitions of music singers and dancers, riddles, jesting and merriment. (Judges 14:12; 2 Samuel 19:35; Nehemiah 8:10; Ecclesiastes 10:19; Isaiah 5:12; 25:6; 28:1; Matthew 22:11; Luke 15:25) The posture at table in early times was sitting, (1 Samuel 16:11; 20:5,18) and the guests were ranged in order of dignity. (Genesis 43:33; 1Sam 9:22 Words which imply the recumbent posture belong to the New Testament."
        ]
    },
    {
        "Word": "Baptism",
        "Definitions": [
            "It is well known that ablution or bathing was common in most ancient nations as a preparation for prayers and sacrifice or as expiatory of sin. In warm countries this connection is probably even closer than in colder climates; and hence the frequency of ablution in the religious rites throughout the East. Baptism in the name of the Father, Son and Holy Ghost is the rite or ordinance by which persons are admitted into the Church of Christ. It is the public profession of faith and discipleship. Baptism signifies--",
            "+ A confession of faith in Christ; + A cleansing or washing of the soul from sin; + A death to sin and a new life in righteousness. The mode and subjects of baptism being much-controverted subjects, each one can best study them in the works devoted to those questions. The command to baptize was co-extensive with the command to preach the gospel. All nations were to be evangelized; and they were to be made disciples, admitted into the fellowship of Christ's religion, by baptism. (Matthew 28:19) It appears to have been a kind of transition from the Jewish baptism to the Christian. The distinction between John's baptism and Christian baptism appears in the case of Apollos, (Acts 18:26,27) and of the disciples at Ephesus mentioned (Acts 19:1-6) We cannot but draw from this history the inference that in Christian baptism there was a deeper spiritual significance.",
            "As administered by John -- Mt 3:5-12; Joh 3:23; Ac 13:24; 19:4.",
            "Sanctioned by Christ's submission to it -- Mt 3:13-15; Lu 3:21.",
            "Adopted by Christ -- Joh 3:22; 4:1,2.",
            "Appointed an ordinance of the Christian church -- Mt 28:19,20; Mr 16:15,16.",
            "To be administered in the name of the Father, Son, and Holy Spirit -- Mt 28:19.",
            "Water, the outward and visible sign in -- Ac 8:36; 10:47.",
            "Regeneration, the inward and spiritual grace of -- Joh 3:3,5,6; Ro 6:3,4,11.",
            "Remission of sins, signified by -- Ac 2:38; 22:16.",
            "Unity of the Church effected by -- 1Co 12:13; Ga 3:27,28.",
            "Confession of sin necessary to -- Mt 3:6.",
            "Repentance necessary to -- Ac 2:38.",
            "Faith necessary to -- Ac 8:37; 18:8.",
            "There is but one -- Eph 4:5.",
            "Administered to",
            "Individuals. -- Ac 8:38; 9:18.",
            "Households. -- Ac 16:15; 1Co 1:16.",
            "Emblematic of the influences of the Holy Spirit -- Mt 3:11; Tit 3:5.",
            "Typified -- 1Co 10:2; 1Pe 3:20,21."
        ]
    },
    {
        "Word": "Barhumite, The",
        "Definitions": [
            "[[255]Bahurim]"
        ]
    },
    {
        "Word": "Barsabbas",
        "Definitions": [
            "Revised Version of (Acts 1:23) for BAR'SABAS."
        ]
    },
    {
        "Word": "Baruch, Book Of",
        "Definitions": [
            "One of the apocryphal books of the Old Testament. The book was held in little esteem by the Jews, and both its date and authorship are very uncertain."
        ]
    },
    {
        "Word": "Bashanhavothjair",
        "Definitions": [
            "(Bashan of the villages of Jair), a name given to Argob after its conquest by Jair. (3:14)"
        ]
    },
    {
        "Word": "Basmath",
        "Definitions": [
            "(fragrant, pleasing), a daughter of Solomon, married to Ahimaaz, one of his commissariat officers. (1 Kings 4:15) (B.C. after 1014.)"
        ]
    },
    {
        "Word": "Bath, Bathing",
        "Definitions": [
            "This was a prescribed part of the Jewish ritual of purification in cases of accident, or of leprous or ordinary uncleanness, (Leviticus 15; 16:28; 22:6; Numbers 19:7; 19; 2 Samuel 11:2,4; 2 Kings 5:10) as also after mourning, which always implied defilement. (Ruth 3:3; 2 Samuel 12:20) The eastern climate made bathing essential alike to health and pleasure, to which luxury added the use of perfumes. (Esther 2:12) Judith 10:3; Susan 17. The \"pools,\" such as that of Siloam and Hezekiah, (2 Kings 20:20; Nehemiah 3:15,16; Isaiah 22:11; John 9:7) often sheltered by porticos, (John 5:2) are the first indications we have of public bathing accommodation."
        ]
    },
    {
        "Word": "Bathrabbim",
        "Definitions": [
            "(daughter of many), The gate of, One of the gates of the ancient city of heshbon. (Song of Solomon 7:4,5)"
        ]
    },
    {
        "Word": "Bathsheba, Or Bathsheba",
        "Definitions": [
            "(daughter of the oath), (2 Samuel 11:3) etc., also called Bath-shua in (1 Chronicles 3:5) the daughter of Eliam, (2 Samuel 11:3) or Ammiel, (1 Chronicles 3:5) the son of Ahithophel, (2 Samuel 23:34) and wife of Uriah the Hittite. (B.C. 1035.) The child which was the fruit of her adulterous intercourse with David died; but after marriage she became the mother of four sons, Solomon, (Matthew 1:6) Shimea, Shobab and Nathan. When Adonijah attempted to set aside the succession promised to Solomon, Bath-sheba informed the king of the conspiracy. (1 Kings 1:11,15,23) After the accession of Solomon, she, as queen-mother, requested permission of her son for Adonijah to take in marriage Abishag the Shunammite. (1 Kings 2:21-25)"
        ]
    },
    {
        "Word": "Bathshua",
        "Definitions": [
            "[BATH-SHEBA]"
        ]
    },
    {
        "Word": "Batteringram",
        "Definitions": [
            "(Ezekiel 4:2; 21:22) a large beam with a head of iron which was sometimes made to resemble the head of a ram. It was suspended by ropes to a beam supported by posts, and balanced so as to swing backward and forward, and was impelled by men against the wall. In attacking the walls of a fort or city, the first step appears to have been to form an inclined plane or bank of earth, comp. (Ezekiel 4:2) \"cast a mount against it,\" by which the besiegers could bring their battering-rams and other engines to the foot of the walls. \"The battering-rams,\" says Mr. Layard \"were of several kinds. Some were joined to movable towers which held warriors and armed men. The whole then formed one great temporary building, the top of which is represented in sculptures as on a level with the walls, and even turrets, of the besieged city. In some bas-reliefs the battering-ram is without wheels: it was then perhaps constructed upon the spot and was not intended to be moved.\""
        ]
    },
    {
        "Word": "Battleaxe",
        "Definitions": [
            "(Jeremiah 51:20) [[261]Maul]"
        ]
    },
    {
        "Word": "Bavai",
        "Definitions": [
            "son of Henadad, ruler of the district of Keilah in the time of Nehemiah. (Nehemiah 3:18) (B.C. 446.)"
        ]
    },
    {
        "Word": "Bay Tree",
        "Definitions": [
            "A species of laurel. Laurus nobilis . An evergreen, with leaves like our mountain laurel. (Psalms 37:35)"
        ]
    },
    {
        "Word": "Bazlith",
        "Definitions": [
            "(asking). \"Children of Bazlith\" were among the Nethinim who returned with Zerubbabel. (Nehemiah 7:54) In (Ezra 2:52) the name is given as [262]Bazluth. (B.C. 536.)"
        ]
    },
    {
        "Word": "Bazluth",
        "Definitions": [
            "[[263]Bazlith]"
        ]
    },
    {
        "Word": "Bearbel",
        "Definitions": [
            "(house of God's court), named only in (Hosea 10:14) as the scene of a sack and massacre by Shalman."
        ]
    },
    {
        "Word": "Bedeiah",
        "Definitions": [
            "one of the sons of Bani, in the time of Ezra, who had taken a foreign wife. (Ezra 10:35) (B.C. 458.)"
        ]
    },
    {
        "Word": "Beelzebul",
        "Definitions": [
            "(lord of the house), the title of a heathen deity, to whom the Jews ascribed the sovereignty of the evil spirits; Satan, the prince of the devils. (Matthew 10:25; 12:24; Mark 3:22; Luke 11:15) ff. The correct reading is without doubt Beelzebul, and not Beelzebub ."
        ]
    },
    {
        "Word": "Beerah",
        "Definitions": [
            "prince of the Reubenites, carried away by Tiglath-pileser. (1 Chronicles 5:6) (B.C. 738)."
        ]
    },
    {
        "Word": "Beerlahairoi",
        "Definitions": [
            "(a well of the living), a living spring, Authorized Version, fountain, comp. (Jeremiah 6:7) between Kadesh and Bered, in the wilderness. (Genesis 24:62)"
        ]
    },
    {
        "Word": "Beeroth Of The Children Of Jaakan",
        "Definitions": [
            "the wells of the tribe of Bene-Jaakan, which formed one of the halting-places of the Israelites in the desert. (10:6) In (Numbers 33:31) the name is given as BENE-JAAKAN only."
        ]
    },
    {
        "Word": "Beersheba, Or Beersheba",
        "Definitions": [
            "(well of the oath), the name of one of the old places in Palestine which formed the southern limit of the country. There are two accounts of the origin of the name. According to the first, the well was dug by Abraham, and the name given to Judah, (Joshua 15:28) and then to Simeon, (Joshua 19:2; 1 Chronicles 4:28) In the often-quoted \"from Dan even unto Beersheba,\" (Judges 20:1) it represents the southern boundary of Canaan, as Dan the northern. In the time of Jerome it was still a considerable place, and still retains its ancient name--Bir es-Seba . There are at present on the spot two principal wells and five smaller ones. The two principal wells are on or close to the northern bank of the Wady es-Seba . The larger of the two, which lies to the east, is, according to Dr. Robinson, 12 1/2 feet in diameter, and at the time of his visit (April 12) was 44 1/2 feet to the surface of the water. The masonry which encloses the well extends downward 28 1/2 feet. The other well is 5 feet in diameter, and was 42 feet to the water. The curb-stones around the mouth of both wells are worn into deep grooves by the action of the ropes of so many centures. These wells are in constant use today. The five lesser wells are in a group in the bed of the wady. On some low hills north of the large wells are scattered the foundations and ruins of a town of moderate size."
        ]
    },
    {
        "Word": "Beeshterah",
        "Definitions": [
            "(house of Ashterah), one of the two cities allotted to the sons of Gershon out of the tribe of Manasseh beyond Jordan. (Joshua 21:27) Probably identical with Ashtaroth. (1 Chronicles 6:71)"
        ]
    },
    {
        "Word": "Beggar, Begging",
        "Definitions": [
            "The poor among the Hebrews were much favored. They were allowed to glean in the fields, and to gather whatever the land produced in the year in which it was not tilled (Leviticus 19:10; 25:5,6; 24:19) They were also invited to feasts. (14:29) and Deuteronomy 26:12 The Israelite could not be an absolute pauper. His land was in alienable, except for a certain term, when it reverted to him or his posterity. And if this resource were insufficient, he could pledge the services of himself and family or a valuable sum. Those who were indigent through bodily infirmities were usually taken care of by their kindred. A beggar was sometimes seen, however, and was regarded and abhorred as a vagabond. (Psalms 109:10) In later times beggars were accustomed, it would seem, to have a fixed place at the corners of the streets, (Mark 10:46) or at the gates of the temple, (Acts 3:2) or of private houses, (Luke 16:20)"
        ]
    },
    {
        "Word": "Belaites, The",
        "Definitions": [
            "(Numbers 26:38) [[275]Bela, 3]"
        ]
    },
    {
        "Word": "Bells",
        "Definitions": [
            "In (Exodus 28:33) the bells alluded to were the golden ones 72 in number, round the hem of the his priest's ephod. The object of them was so that his sound might be heard.\" (Exodus 28:34) Ecclus. 45:9. To this day bells are frequently attached, for the sake of their pleasant sound, to the anklets of women. The little girls of Cairo wear strings of them around their feet. In (Zechariah 14:20) \"bells of the horses\" were concave or flat pieces of brass, which were sometimes attached to horses for the sake of ornament."
        ]
    },
    {
        "Word": "Benammi",
        "Definitions": [
            "(son of my people), the son of the younger daughter of Lot, and progenitor of the Ammonites. (Genesis 19:38) (B.C. 1897.)"
        ]
    },
    {
        "Word": "Benejaakan",
        "Definitions": [
            "(sons of Jaakan), a tribe who gave their name to certain wells in the desert which formed one of the halting-places of the Israelites on their journey to Canaan. [[278]Beeroth Of The Children Of Jaakan BENE-JAAKAN] Also given in (Genesis 36:27) as [279]Akan."
        ]
    },
    {
        "Word": "Benekedem",
        "Definitions": [
            "(the children of the East), an appellation given to a people or to peoples dwelling to the east of Palestine. It occurs in (Genesis 29:1; Judges 6:3,33; 7:12; 8:10; Job 1:3)"
        ]
    },
    {
        "Word": "Beninu",
        "Definitions": [
            "(our son), a Levite; one of those who sealed the covenant with Nehemiah. (Nehemiah 10:13,14)"
        ]
    },
    {
        "Word": "Benjamin, High Gate Or Gate Of",
        "Definitions": [
            "(Jeremiah 20:2; 37:13; 38:7; Zechariah 14:10) [[280]Jerusalem]"
        ]
    },
    {
        "Word": "Benjamin, The Land Of",
        "Definitions": [
            "The proximity of Benjamin to Ephraim during the march to the promised land was maintained in the territory allotted to each. That given to Benjamin formed almost a parallelogram, of about 26 miles in length by 12 in breadth, lying between Ephraim, the Jordan, Judah and Dan. The general level of this part of Palestine is not less than 2000 feet above the Mediterranean or than 3000 feet above the valley of the Jordan, the surrounding country including a large number of eminences--almost every one of which has borne some part in the history of the tribe--and many torrent beds and deep ravines."
        ]
    },
    {
        "Word": "Benjamin, The Tribe Of",
        "Definitions": [
            "The contrast between the warlike character of the tribe and the peaceful image of its progenitor comes out in many scattered notices. Benjamin was the only tribe which seems to have pursued archery to any purpose, and their skill in the bow, (1 Samuel 20:20,36; 2 Samuel 1:232; 1 Chronicles 8:40; 12:2; 2 Chronicles 17:17) and the sling, (Judges 20:16) is celebrated. The dreadful deed recorded in Judges 19 was defended by Benjamin. Later the tribe seems, however, to assume another position, as Ramah, (1 Samuel 9:12) etc., Mizpeh, (1 Samuel 7:5) Bethel and Gibeon, (1 Kings 3:4) were all in the land of Benjamin. After the struggles and contests which followed the death of Saul, the history of Benjamin becomes merged in that of the southern kingdom."
        ]
    },
    {
        "Word": "Benon",
        "Definitions": [
            "(Numbers 32:3) [BETH-BAALMEON] Comp. ver. 38."
        ]
    },
    {
        "Word": "Beraa",
        "Definitions": [
            "(well watered).",
            "+ A city of Macedonia, mentioned in (Acts 17:10,13) It is now called Verria or Kara-Verria, and is situated on the eastern slope of the Olympian mountain range, and has 15,000 or 20,000 inhabitants. + The modern Aleppo, mentioned in 2 Macc. 13:4. + A place in Judea, apparently not very far from Jerusalem. 1 Macc. 9:4."
        ]
    },
    {
        "Word": "Berachah, Valley Of",
        "Definitions": [
            "a valley in which Jehoshaphat and his people assembled to \"bless\" Jehovah after the overthrow of the hosts of Moabites. (2 Chronicles 20:26) It is now called Bereikut, and lies between Tekua and the main road from Bethlehem to Hebron."
        ]
    },
    {
        "Word": "Berenice",
        "Definitions": [
            "[[286]Bernice, Or Berenice]"
        ]
    },
    {
        "Word": "Beriites, The",
        "Definitions": [
            "A tribe of people who are named with Abel and Beth-maachah, and who were therefore doubtless situated in the north of Palestine. (2 Samuel 20:14)"
        ]
    },
    {
        "Word": "Bernice, Or Berenice",
        "Definitions": [
            "(bringing victory), the eldest daughter of Herod Agrippa I. (Acts 12:1) etc. She was first married to her uncle Herod, king of Chaleis, and after his death (A.D. 48) she lived under circumstances of great suspicion with her own brother, Agrippa II., in connection with whom she is mentioned, (Acts 25:13,23; 26:30) as having visited Festus on his appointment as procurator of Judea."
        ]
    },
    {
        "Word": "Berodachbaladan",
        "Definitions": [
            "(2 Kings 20:12) [MERODACH-BALADAN]"
        ]
    },
    {
        "Word": "Berothah",
        "Definitions": [
            "(toward the wells), Bero'-tha-i (my wells). The first of these two names is given by Ezekiel, (Ezekiel 47:16) in connection with Hahlath and Damascus as forming part of the northern boundary of the promised land. The second is mentioned, (2 Samuel 8:8) in the same connection. The well-known city Beirut (Berytus) naturally suggests itself as identical with one at least of the names; but in each instance the circumstances of the case seem to require a position farther east. They were probably in the vicinity of the springs near the present Hasbeya."
        ]
    },
    {
        "Word": "Berothite, The",
        "Definitions": [
            "(1 Chronicles 11:39) [[287]Beeroth Of The Children Of Jaakan]"
        ]
    },
    {
        "Word": "Besor, The Brook",
        "Definitions": [
            "(cool), a torrent-bed or wady in the extreme south of Judah. (1 Samuel 30:9,10,21)"
        ]
    },
    {
        "Word": "Bethanoth",
        "Definitions": [
            "(house of echo), a town in the mountainous district of Judah, named with Halhul, Beth-zur and others in (Joshua 15:58) only."
        ]
    },
    {
        "Word": "Betharam",
        "Definitions": [
            "(house of the height), accurately BETH-HARAM, one of the towns of Gad on the east of Jordan, described as in \"the valley,\" (Joshua 13:27) and no doubt the same place as that named BETH-HARAN in (Numbers 32:36)"
        ]
    },
    {
        "Word": "Bethaven",
        "Definitions": [
            "(house of nothingness, i.e. of idols), a place on the mountains of Benjamin, east of Bethel, (Joshua 7:2; 18:12) and lying between that place and Michmash. (1 Samuel 13:5; 14:28) In (Hosea 4:15; 5:8; 10:5) the name is transferred to the neighboring Bethel,--once the \"house of God\" but then the house of idols of \"naught.\""
        ]
    },
    {
        "Word": "Bethbaalmaveth",
        "Definitions": [
            "(house of Azmaveth). Under this name is mentioned, in (Nehemiah 7:28) only, the town of Benjamin which is elsewhere called [290]Azmaveth and BETH-SAMOS."
        ]
    },
    {
        "Word": "Bethbaalmeon",
        "Definitions": [
            "(house of Baalmeon), a place in the possessions of Reuben, on the downs (Authorized Version \"plain\") east of the Jordan. (Joshua 13:17) At the Israelites' first approach is name was BAAL-MEON, (Numbers 32:38) or, in its contracted form, BEON (Numbers 32:3) to which the Beth was possibly a Hebrew addition. Later it would seem to have come into possession of Moab, and to be known either as Beth-meon, (Jeremiah 48:23) or Baal-meon. (Ezekiel 25:9) The name is still attached to a ruined place of considerable size a short distance to the southwest of Hesban, and bearing the name of \"the fortress of Mi'un, \" or Makin ."
        ]
    },
    {
        "Word": "Bethbarah",
        "Definitions": [
            "(house of the ford), named only in (Judges 7:24) It derived its chief interest in the possibility that its more modern representative may have been Beth-abara, where John baptized. It was probably the chief ford of the district."
        ]
    },
    {
        "Word": "Bethbirei",
        "Definitions": [
            "(house of my creation), a town of Simeon, (1 Chronicles 4:31) which by comparison with the parallel list in (Joshua 19:6) appears to have had also the name Of BETH-LEBAOTH. It lay to the extreme south."
        ]
    },
    {
        "Word": "Bethcar",
        "Definitions": [
            "(house of the lamb), a place named as the point to which the Israelites pursued the Philistines, (1 Samuel 7:11) and therefore west of Mizpeh."
        ]
    },
    {
        "Word": "Bethdagon",
        "Definitions": [
            "(house of Dagon).",
            "+ A city in the low country of Judah, (Joshua 15:41) and therefore not far from the Philistine territory. + A town apparently near the coast, named as one of the landmarks of the boundary of Asher. (Joshua 19:27)"
        ]
    },
    {
        "Word": "Bethdiblathaim",
        "Definitions": [
            "(house of fig-cakes), a town of Moab, (Jeremiah 48:22) apparently the place elsewhere called ALMON-DIBLATHAIM."
        ]
    },
    {
        "Word": "Bethezel",
        "Definitions": [
            "(neighbor's house), a place named only in (Micah 1:11) From the context it was doubtless situated in the plain of Philistia."
        ]
    },
    {
        "Word": "Bethgader",
        "Definitions": [
            "(house of the wall), doubtless a place, though it occurs in the genealogies of Judah as if a person. (1 Chronicles 2:51)"
        ]
    },
    {
        "Word": "Bethgamul",
        "Definitions": [
            "(camel-house), a town of Moab, in the downs east of Jordan. (Jeremiah 48:23) comp. Jere 48:21"
        ]
    },
    {
        "Word": "Bethgilgal",
        "Definitions": [
            "Same as Gilgal. (Nehemiah 12:29)"
        ]
    },
    {
        "Word": "Bethhaccerem",
        "Definitions": [
            "(house of the vine). (Nehemiah 3:14; Jeremiah 6:1) A beacon station near Tekoa, supposed to be the Frank Mountain, a few miles southeast of Bethlehem."
        ]
    },
    {
        "Word": "Bethharan",
        "Definitions": [
            "(Numbers 32:36) It is no doubt the same place as BETH-ARAM. (Joshua 13:27)"
        ]
    },
    {
        "Word": "Bethhogla",
        "Definitions": [
            "(partridge-house), and Holg'lah a place on the border of Judah, (Joshua 15:6) and of Benjamin. (Joshua 18:19,21) A magnificent spring and a ruin between Jericho and the Jordan still bear the names of Ainhajala."
        ]
    },
    {
        "Word": "Bethhoron",
        "Definitions": [
            "(house of caverns), the name of two towns or villages, an \"upper\" and a \"nether,\" (Joshua 16:3,5; 1 Chronicles 7:24) on the road from Gibeon to Azekah, (Joshua 10:10,11) and the Philistine plain. 1 Macc. 3:24. Beth-horon lay on the boundary line between Benjamin and Ephraim, (Joshua 16:3,5) and Josh 18:13,14 Was counted to Ephraim, (Joshua 21:22; 1 Chronicles 7:24) and given to the Kohathites. (Joshua 21:22; 1 Chronicles 6:68) (1Chr 6:53) The two Beth-horons still survive in the modern villages of Beit-ur, et-tahta and el-foka ."
        ]
    },
    {
        "Word": "Bethjeshimoth",
        "Definitions": [
            "(house of deserts) or Jes'imoth, a town or place east of Jordan, on the lower level at the south end of the Jordan valley, (Numbers 33:49) and named with Ashdod-pisgah and Beth-peor. It was one of the limits of the encampment of Israel before crossing the Jordan. Later it was allotted to Reuben, (Joshua 12:3; 13:20) but came at last into the hands of Moab, and formed one of the cities which were \"the glory of the country.\" (Ezekiel 25:9)"
        ]
    },
    {
        "Word": "Bethlebaoth",
        "Definitions": [
            "(house of lionesses), a town in the lot of Simeon, (Joshua 19:6) in the extreme south of Judah. [ (Joshua 15:32) [294]Lebaoth] In (1 Chronicles 4:31) the name is given BETH-BIREI."
        ]
    },
    {
        "Word": "Bethlomon",
        "Definitions": [
            "1 Esd. 5:17. [[296]Bethlehem, 1]"
        ]
    },
    {
        "Word": "Bethmaachah",
        "Definitions": [
            "(house of oppression), a place named only in (2 Samuel 20:14,15) In the absence of more information we can only conclude that it is identical with Maachah or Aram-maachah, one of the petty Syrian kingdoms in the north of Palestine. (Comp. (2 Kings 15:29)"
        ]
    },
    {
        "Word": "Bethmarcaboth",
        "Definitions": [
            "(house of the chariots), one of the towns of Simeon, situated to the extreme south of Judah. (Joshua 19:5; 1 Chronicles 4:31) In the parallel list, (Joshua 15:31) [297]Madmannah occurs in place of Beth-marcaboth."
        ]
    },
    {
        "Word": "Bethmeon",
        "Definitions": [
            "(Jeremiah 48:23) A contracted form of Beth-baal-meon."
        ]
    },
    {
        "Word": "Bethnimrah",
        "Definitions": [
            "(house of leopards) one of the fenced cities on the east of Jordan taken and built by the tribe of Gad (Numbers 32:36) and described as being in the valley beside Beth-haran. (Joshua 13:27) In (Numbers 32:3) it is called simply [298]Nimrah. The name still survives in the modern Nahr Nimrim, above Jericho on the Jordan."
        ]
    },
    {
        "Word": "Bethpalet",
        "Definitions": [
            "(house of flight), a town among those in the extreme south of Judah, named in (Joshua 15:27)"
        ]
    },
    {
        "Word": "Bethpazzez",
        "Definitions": [
            "(house of the dispersion), a town of Issachar named with En-haddah (Joshua 19:21) and of which nothing is known."
        ]
    },
    {
        "Word": "Bethpeor",
        "Definitions": [
            "(house of Peor), a place on the east of Jordan, opposite Jericho and six miles above Libias or Beth-haran. (Joshua 13:20; 3:29; 4:46)"
        ]
    },
    {
        "Word": "Bethphelet",
        "Definitions": [
            "(Nehemiah 11:26) [[299]Bethpalet]"
        ]
    },
    {
        "Word": "Bethrapha",
        "Definitions": [
            "a name which occurs in the genealogy of Judah as the son of Eshton. (1 Chronicles 4:12)"
        ]
    },
    {
        "Word": "Bethrehob",
        "Definitions": [
            "(house of Rehob), place mentioned as having near it the valley in which lay the town of Laish or Dan. (Judges 18:28) It was one of the little kingdoms of Aram or Syria. (2 Samuel 10:6) Robinson conjectures that this ancient place is represented by the modern Hunin ."
        ]
    },
    {
        "Word": "Bethshean",
        "Definitions": [
            "(house of rest), or in Samuel, BETHSHAN, a city which belonged to Manasseh, (1 Chronicles 7:29) though within the limits of Issachar (Joshua 17:11) and therefore on the west of Jordan. Comp. 1 Macc. 5:62. In later times it was called Scythopolis. 2 Macc. 12:29. The place is still known as Beisan . It lies in the Ghor or Jordan valley, about twelve miles south of the Sea of Galilee and four miles west of the Jordan."
        ]
    },
    {
        "Word": "Bethshemesh",
        "Definitions": [
            "(house of the sun).",
            "+ One of the towns which marked the north boundary of Judah. (Joshua 15:10) It is now 'Ainshems, about two miles from the great Philistine plain, and seven from Ekron. + A city on the border of Issachar. (Joshua 19:22) + One of the \"fenced cities\" of Naphtali. (Joshua 19:38; Judges 1:33) + An idolatrous temple, or place in Egypt. (Jeremiah 43:13) In the middle ages Heliopolis was still called by the Arabs Ain Shems ."
        ]
    },
    {
        "Word": "Bethshittah",
        "Definitions": [
            "(home of the acacia), one of the spots to which the flight of the host of the Midianites extended after their discomfiture by Gideon. (Judges 7:22)"
        ]
    },
    {
        "Word": "Bethtappuah",
        "Definitions": [
            "(house of apples), one of the towns of Judah in the mountainous district, and near Hebron. (Joshua 15:53) comp. 1Chr 2:43 Here it has actually been discovered by Robinson under the modern name of Teffuh, five miles west of Hebron, on a ridge of high table-land."
        ]
    },
    {
        "Word": "Bethul",
        "Definitions": [
            "(dweller in God) a town of Simeon in the south named with Eltolad and Hormah, (Joshua 19:4) called also Chesil and Bethuel. (Joshua 15:30; 1 Chronicles 4:30)"
        ]
    },
    {
        "Word": "Betrothing",
        "Definitions": [
            "[[300]Marriage.1]"
        ]
    },
    {
        "Word": "Bezer In The Wilderness",
        "Definitions": [
            "a city of refuge in the downs on the east of the Jordan. (4:43; Joshua 20:8; 21:36; 1 Chronicles 6:78)"
        ]
    },
    {
        "Word": "Bigthan, Or Bigthana",
        "Definitions": [
            "(gift of God), a eunuch (chamberlain, Authorized Version) in the court of Ahasuerus, one of those \"who kept the door,\" and conspired with Teresh against the king's life. (Esther 2:21) (B.C. 479.)"
        ]
    },
    {
        "Word": "Bilgai",
        "Definitions": [
            "(Nehemiah 10:8) [[304]Bilgah, 2]"
        ]
    },
    {
        "Word": "Bilhan",
        "Definitions": [
            "(modest).",
            "+ A Horite chief dwelling in Mount Seir. (Genesis 36:27; 1 Chronicles 1:42) + A Benjamite, son of Jediael. (1 Chronicles 7:10)"
        ]
    },
    {
        "Word": "Bimhal",
        "Definitions": [
            "(circumcised), one of the sons of Japhlet in the line of Asher. (1 Chronicles 7:33)"
        ]
    },
    {
        "Word": "Birds",
        "Definitions": [
            "[[306]Sparrow]",
            "Created by God -- Ge 1:20,21; 2:19.",
            "Created for the glory of God -- Ps 148:10.",
            "Herb of the field given as food to -- Ge 1:30.",
            "Differ in flesh from beasts and fishes -- 1Co 15:39.",
            "Power over given to man -- Ge 1:26; Ps 8:8.",
            "Names given to, by Adam -- Ge 2:19,20.",
            "Instinctively fear man -- Ge 9:2.",
            "Instinct of, inferior to man's reason -- Job 35:11.",
            "Lessons of wisdom to be learned from -- Job 12:7.",
            "Can all be tamed -- Jas 3:7.",
            "Given as food to man -- Ge 9:2,3.",
            "The blood of, not to be eaten -- Le 7:26.",
            "The property of God -- Ps 50:11.",
            "God provides for -- Ps 104:1-12; Mt 6:26; Lu 12:23,24.",
            "Called",
            "Fowls of the air. -- Ge 7:3.",
            "Fowls of heaven. -- Job 35:11.",
            "Feathered fowl. -- Eze 39:17.",
            "Winged fowl. -- De 4:17.",
            "Birds of the air. -- Mt 8:20.",
            "Many kinds of, graniverous -- Mt 13:4.",
            "Many kinds of, carnivorous -- Ge 15:11; 40:19; De 28:26.",
            "Furnished with claws -- Da 4:33.",
            "Propagated by eggs -- De 22:6; Jer 17:11.",
            "Make, and dwell in nests -- Mt 8:20.",
            "Are hostile to strange kinds -- Jer 12:9.",
            "Have each their peculiar note or song -- Ps 104:12; Ec 12:4; Song 2:12.",
            "Fly above the earth -- Ge 1:20.",
            "Rapid flight of, alluded to -- Isa 31:5; Ho 9:11; 11:11.",
            "Many kinds of, migratory -- Jer 8:7.",
            "Often remove from places suffering calamities -- Jer 4:25; 9:10.",
            "Rest on trees -- Da 4:12; Mt 13:32.",
            "Inhabit",
            "Mountains. -- Ps 50:11.",
            "Deserts. -- Ps 102:6.",
            "Marshes. -- Isa 14:23.",
            "Deserted Cities. -- Isa 34:11,14,15.",
            "Make their nests",
            "In trees. -- Ps 104:17; Eze 31:6.",
            "On the ground. -- De 22:6.",
            "In clefts of rocks. -- Nu 24:21; Jer 48:28.",
            "In deserted cities. -- Isa 34:15.",
            "Under the roofs of houses. -- Ps 84:3.",
            "Early distinguished into clean and clean -- Ge 8:20.",
            "Clean",
            "Dove. -- Ge 8:8.",
            "Turtle. -- Le 14:22; Song 2:12.",
            "Pigeon. -- Le 1:14; 12:6.",
            "Quail. -- Ex 16:12,13; Nu 11:31,32.",
            "Sparrow. -- Le 14:4; Mt 10:29-31.",
            "Swallow. -- Ps 84:3; Isa 38:14.",
            "Cock and Hen. -- Mt 23:37; 26:34,74.",
            "Partridge. -- 1Sa 26:20; Jer 17:11.",
            "Crane. -- Isa 38:14; Jer 8:7.",
            "To be eaten. -- De 14:11,20.",
            "Offered in sacrifice. -- Ge 8:20; Le 1:14.",
            "Unclean",
            "Eagle. -- Le 11:13; Job 39:27.",
            "Ossifrage. -- Le 11:13.",
            "Osprey. -- Le 11:13.",
            "Vulture. -- Le 11:14; Job 28:7; Isa 34:15.",
            "Glede. -- De 14:13.",
            "Kite. -- Le 11:14.",
            "Raven. -- Le 11:15; Job 38:41.",
            "Owl. -- Le 11:16; Job 30:29.",
            "Nighthawk. -- Le 11:16.",
            "Cuckoo. -- Le 11:16.",
            "Hawk. -- Le 11:17; Job 39:26.",
            "Little owl. -- Le 11:17.",
            "Cormorant. -- Le 11:17; Isa 34:11.",
            "Great owl. -- Le 11:17.",
            "Swan. -- Le 11:18.",
            "Pelican. -- Le 11:18; Ps 102:6.",
            "Gier Eagle. -- Le 11:18.",
            "Stork. -- Le 11:19; Ps 104:17.",
            "Heron. -- Le 11:19.",
            "Lapwing. -- Le 11:19.",
            "Bat. -- Le 11:19; Isa 2:20.",
            "Ostrich. -- Job 39:13,18.",
            "Bittern. -- Isa 14:23; 34:11.",
            "Peacock. -- 1Ki 10:22; Job 39:13.",
            "Not to be eaten. -- Le 11:13,17; De 14:12.",
            "Not to be eaten with their young -- De 22:6,7.",
            "Taken in snares or nets -- Pr 1:17.",
            "Often suffered for man's sin -- Ge 6:7; Jer 12:4; Eze 38:20; Ho 4:3.",
            "Solomon wrote the history of -- 1Ki 4:33.",
            "Confinement of, in cages alluded to -- Jer 5:27.",
            "No likeness of, to be made for worship -- De 4:17.",
            "Often worshipped by idolaters -- Ro 1:23.",
            "Illustrative",
            "Of cruel and rapacious kings. -- Isa 46:11.",
            "Of hostile nations. -- Jer 12:9.",
            "Of people of different countries. -- Eze 31:6; Mt 13:32.",
            "Of unsettled person, &c. -- Pr 27:8; Isa 16:2.",
            "Of the devil and his spirits. -- Mt 13:4,19.",
            "(Snaring,) of death. -- Ec 9:12.",
            "(Snaring,) of designs of the wicked. -- Ps 124:7; Pr 1:10-17; 7:23."
        ]
    },
    {
        "Word": "Birthday",
        "Definitions": [
            "The custom of observing birthdays is very ancient, (Genesis 40:20; Jeremiah 20:15) and in (Job 1:4) etc., we read that Job's sons \"feasted every one his day.\" In Persia birthdays were celebrated with peculiar honors and banquets, and in Egypt those of the king were kept with great pomp. It is very probable that in (Matthew 14:6) the feast to commemorate Herod's accession is intended, for we know that such feasts were common, and were called \"the day of the king.\" (Hosea 7:5)"
        ]
    },
    {
        "Word": "Birzavith",
        "Definitions": [
            "a name occurring in the genealogies of Asher. (1 Chronicles 7:31)"
        ]
    },
    {
        "Word": "Bishopric",
        "Definitions": [
            "the district over which the jurisdiction of a bishop extended. (Acts 1:20; 1 Timothy 3:1)"
        ]
    },
    {
        "Word": "Bitter Herbs",
        "Definitions": [
            "The Israelites were commanded to eat the Paschal lamb \"with unleavened bread and with bitter herbs.\" (Exodus 12:8) These \"bitter herbs\" consisted of such plants as chicory, bitter cresses, hawkweeds, sow-thistles and wild lettuces, which grow abundantly in the peninsula of Sinai, in Palestine and in Egypt. The purpose of this observance was to recall to the minds of the Israelites their deliverance from the bitter bondage of the Egyptians."
        ]
    },
    {
        "Word": "Biztha",
        "Definitions": [
            "(eunuch), the second of the seven eunuchs of King Ahasuerus' harem. (Esther 1:10) (B.C. 483.)"
        ]
    },
    {
        "Word": "Blindness",
        "Definitions": [
            "is extremely common in the East from many causes. Blind beggars figure repeatedly in the New Testament (Matthew 12:22) and \"opening the eyes of the blind\" is mentioned in prophecy as a peculiar attribute of the Messiah. (Isaiah 29:18; 42:7) etc. The Jews were specially charged to treat the blind with compassion and care. (Leviticus 19:14; 27:18) Blindness willfully inflicted for political or other purposes is alluded to in Scripture. (1 Samuel 11:2; Jeremiah 39:7)"
        ]
    },
    {
        "Word": "Blood, Revenger Of",
        "Definitions": [
            "He who avenged the blood of one who had been killed. The nearest relative of the deceased became the authorized avenger of blood. (Numbers 35:19) The law of retaliation was not to extend beyond the immediate offender. (24:16; 2 Kings 14:6; 2 Chronicles 25:4; Jeremiah 31:29,30; Ezekiel 18:20)"
        ]
    },
    {
        "Word": "Bohan, Stone Of",
        "Definitions": [
            "a stone erected in honor of Bohan on the boundary between Judah and Benjamin, in the valley of Achor, along the eastern side of the present Wady Dahr, running into the Dead Sea."
        ]
    },
    {
        "Word": "Booths",
        "Definitions": [
            "[[312]Succoth; [313]Tabernacles, The Feast Of, FEAST OF]"
        ]
    },
    {
        "Word": "Booz",
        "Definitions": [
            "(Matthew 1:5; Luke 3:32) [[314]Boaz]"
        ]
    },
    {
        "Word": "Boscath",
        "Definitions": [
            "(2 Kings 22:1) [[315]Bozkath]"
        ]
    },
    {
        "Word": "Boxtree",
        "Definitions": [
            "(Isaiah 41:19; 60:13) A beautiful evergreen growing in many parts of Europe and Asia. Its hard wood is much prized by engravers. The reference in (Isaiah 60:13) is supposed by some to mean a species of cedar."
        ]
    },
    {
        "Word": "Bozes",
        "Definitions": [
            "(the height), one of the two sharp rocks between the passages which Jonathan entered the Philistine garrison. It seems to have been that on the north. (1 Samuel 14:4,5)"
        ]
    },
    {
        "Word": "Bozkath",
        "Definitions": [
            "(rocky height), a city of Judah in the lowlands (Joshua 15:39; 2 Kings 22:1)"
        ]
    },
    {
        "Word": "Brazen Serpent",
        "Definitions": [
            "[[319]Serpent]"
        ]
    },
    {
        "Word": "Brethren Of Jesus",
        "Definitions": [
            "[[322]James The Less]"
        ]
    },
    {
        "Word": "Brick",
        "Definitions": [
            "(Genesis 11:3) The brick in use among the Jews were much larger than with us, being usually from 12 to 13 inches square and 3 1/2 inches thick; they thus possess more of the character of tiles. (Ezekiel 4:1) The Israelites, in common with other captives, were employed by the Egyptian monarchs in making bricks and in building. (Exodus 1:14; 5:7) Egyptian bricks were not generally dried in kilns, but in the sun. That brick-kilns were known is evident from (2 Samuel 12:31; Jeremiah 43:9) When made of the Nile mud they required straw to prevent cracking. [See [323]Straw]"
        ]
    },
    {
        "Word": "Bride, Bridegroom",
        "Definitions": [
            "[[324]Marriage]"
        ]
    },
    {
        "Word": "Bull, Bullock",
        "Definitions": [
            "terms used synonymously with ox, oxen, and properly a generic name for horned cattle when a full age and fit for the plough. It is variously rendered \"bullock,\" (Isaiah 65:25) \"cow,\" (Ezekiel 4:15) \"oxen,\" (Genesis 12:16) Kine is used in the Bible as the plural of cow. In (Isaiah 51:20) the \"wild bull\" (\"wild ox\" in (14:5)) was possibly one of the larger species of antelope, and took its name from its swiftness. Dr. Robinson mentions larger herds of black and almost harmless buffaloes as still existing in Palestine, and these may be the animal indicated."
        ]
    },
    {
        "Word": "Burial, Sepulchres",
        "Definitions": [
            "[TOMBS] On this subject we have to notice--",
            "+ The place of burial, its site and shape; + The mode of burial; + The prevalent notions regarding this duty. + A natural cave enlarged and adapted by excavation, or an artificial imitation of one was the standard type of sepulchre. Sepulchres, when the owner's means permitted it, were commonly prepared beforehand, and stood often in gardens, by roadsides, or even adjoining houses. Kings and prophets alone were probably buried within towns. (1 Kings 2:10; 16:6,28) Cities soon became populous and demanded cemeteries, (Ezekiel 39:15) which were placed without the walls. Sepulchres were marked sometimes by pillars or by pyramids. Such as were not otherwise noticeable were scrupulously \"whited,\" (Matthew 23:27) once a year, after the rains before the passover, to warn passers-by of defilement. + \"The manner of the Jews\" included the use of spices, where they could command the means. (2 Chronicles 16:10) A portion of these was burnt in honor of the deceased, and to this use was probably destined part of the one hundred pounds weight of \"myrrh and aloes\" in our Lord's case. In no instance, save that of Saul and his sons, were the bodies burned; and even then the bones were interred, and re-exhumed for solemn entombment. It was the office of the next of kin to perform and preside over the whole funeral office; though public buriers were not unknown in New Testament times. (Acts 5:6,10) The body was borne by the nearest relatives. The grave-clothes were probably of the fashion worn in life, but swathed and fastened with bandages, and the head covered separately. + The precedent of Jacob's and Joseph's remains being returned to the land of Canaan was followed, in wish at least, by every pious Jew."
        ]
    },
    {
        "Word": "Burnt Offering",
        "Definitions": [
            "The word is applied to the offering which was wholly consumed by fire on the altar, and the whole of which, except the refuse ashes \"ascended\" in the smoke to God. The meaning of the whole burnt offering was that which is the original idea of all sacrifice, the offering by the sacrificer of himself, soul and body, to God--the submission of his will to the will of the Lord. The ceremonies of the burnt offering are given in detail in the book of Leviticus. [[326]Sacrifice]"
        ]
    },
    {
        "Word": "Bushel",
        "Definitions": [
            "[[327]Weights And Measures AND [328]Measures]"
        ]
    },
    {
        "Word": "Caesarea Philippi",
        "Definitions": [
            "is mentioned only in the first two Gospels, (Matthew 16:13; Mark 8:27) and in accounts of the same transactions. It was at the easternmost and most important of the two recognized sources of the Jordan, the other being at Tel-el-Kadi . The spring rises from and the city was built on a limestone terrace in a valley at the base of Mount Hermon 20 miles north of the Sea of Galilee. It was enlarged by Herod Philip, and named after Caesar, with his own name added to distinguish it from Caesarea. Its present name is Banias, a village of some 50 houses, with many interesting ruins. Caesarea Philippi has no Old Testament history, though it has been not unreasonably identified with Baal-gad . It was visited by Christ shortly before his transfiguration, (Matthew 16:13-28) and was the northern limit of his journeys. (Mark 8:27)"
        ]
    },
    {
        "Word": "Caiaphas, Or Caiaphas",
        "Definitions": [
            "(depression), in full [330]Joseph CAIAPHAS, high priest of the Jews under Tiberius. (Matthew 26:3,57; John 11:49; 18:13,14,24,28; Acts 4:6) The procurator Valerius Gratus appointed him to the dignity, He was son-in-law of Annas. [[331]Annas]"
        ]
    },
    {
        "Word": "Caldron",
        "Definitions": [
            "a vessel for boiling flesh, for either ceremonial or domestic use. (1 Samuel 2:14; 2 Chronicles 35:13; Job 41:20; Micah 3:3)"
        ]
    },
    {
        "Word": "Canaan, The Land Of",
        "Definitions": [
            "(lit. lowland), a name denoting the country west of the Jordan and the Dead Sea, and between those waters and the Mediterranean; given by God to Abraham's posterity, the children of Israel. (Exodus 6:4; Leviticus 25:38) [[338]Palestina And Palestine]"
        ]
    },
    {
        "Word": "Canaanite, The",
        "Definitions": [
            "the designation of the apostle Simon, otherwise known as \"Simon Zelotes.\" It occurs in (Matthew 10:4; Mark 3:18) and is derived from a Chaldee or Syriac word by which the Jewish sect or faction of the \"Zealots\" was designated--a turbulent and seditious sect, especially conspicuous at the siege of Jerusalem. They taught that all foreign rule over Jews was unscriptural, and opposed that rule in every way."
        ]
    },
    {
        "Word": "Canaanites, The",
        "Definitions": [
            "a word used in two senses:",
            "+ A tribe which inhabited a particular locality of the land west of the Jordan before the conquest; and + The people who inhabited generally the whole of that country. + In (Genesis 10:18-20) the seats of the Canaanite tribe are given as on the seashore and in the Jordan valley; comp. (Joshua 11:3) + Applied as a general name to the non-Israelite inhabitants of the land, as we have already seen was the case with \"Canaan.\" Instances of this are, (Genesis 12:6; Numbers 21:3) The Canaanites were descendants of Canaan. Their language was very similar to the Hebrew. The Canaanites were probably given to commerce; and thus the name became probably in later times an occasional synonym for a merchant.",
            "Descended from Ham -- Ge 10:6.",
            "An accursed race -- Ge 9:25,26.",
            "Different families of -- Ge 10:15-18.",
            "Comprised seven distinct nations -- De 7:1.",
            "Possessions of, how bounded -- Ge 10:19.",
            "Country of, fertile -- Ex 3:17; Nu 13:27.",
            "Described as",
            "Great and mighty. -- Nu 13:28; De 7:1.",
            "Idolatrous. -- De 29:17.",
            "Superstitious. -- De 18:9-11.",
            "Profane and wicked. -- Le 18:27.",
            "Extremely numerous -- De 7:17.",
            "Had many strong cities -- Nu 13:28; De 1:28.",
            "Expelled for wickedness -- De 9:4; 18:12.",
            "Abraham",
            "Called to dwell amongst. -- Ge 12:1-5.",
            "Was promised the country of, of inheritance. -- Ge 13:14-17; 15:18; 17:8.",
            "Had his faith tried by dwelling amongst. -- Ge 12:6; 13:7.",
            "Kind to the patriarchs -- Ge 14:13; 23:6.",
            "Israel commanded",
            "To make no league with. -- De 7:2; Jdj 2:2.",
            "Not to intermarry with. -- De 7:3; Jos 23:12.",
            "Not to follow idols of. -- Ex 23:24; De 7:25.",
            "Not to follow customs of. -- Le 18:26,27.",
            "To destroy, without mercy. -- De 7:2,24.",
            "To destroy all vestiges of their idolatry. -- Ex 23:24; De 7:5,25.",
            "Not to fear. -- De 7:17,18; 31:7.",
            "Terrified at the approach of Israel -- Ex 15:15,16; Jos 2:9-11; 5:1.",
            "Partially subdued by Israel -- Jos 10:1-11:23; Jdj 1:1-36.",
            "Part of left",
            "To try Israel. -- Jdj 2:21,22; 3:1-4.",
            "To chastise Israel. -- Nu 33:55; Jdj 2:3; 4:2.",
            "Israel ensnared by -- Jdj 2:3,19; Ps 106:36-38.",
            "Some descendants of, in our Lord's time -- Mt 15:22; Mr 7:26."
        ]
    },
    {
        "Word": "Cananaean",
        "Definitions": [
            "(Matthew 10:4) Used in the Revised Version in place of \"Canaanite.\" [See [339]Canaanite, The]"
        ]
    },
    {
        "Word": "Candace, Or Candace",
        "Definitions": [
            "(prince of servants), a queen of Ethiopia (Meroe), mentioned (Acts 8:27) (A.D. 38.) The name was not a proper name of an individual, but that of a dynasty of Ethiopian queens."
        ]
    },
    {
        "Word": "Canon Of Scripture, The",
        "Definitions": [
            "may be generally described as the \"collection of books which form the original and authoritative written rule of the faith and practice of the Christian Church,\" i.e. the Old and New Testaments. The word canon, in classical Greek, is properly a straight rod, \"a rule\" in the widest sense, and especially in the phrases \"the rule of the Church,\" \"the rule of faith,\" \"the rule of truth,\" The first direct application of the term canon to the Scriptures seems to be in the verses of Amphilochius (cir. 380 A.D.), where the word indicates the rule by which the contents of the Bible must be determined, and thus secondarily an index of the constituent books. The uncanonical books were described simply as \"those without\" or \"those uncanonized.\" The canonical books were also called \"books of the testament,\" and Jerome styled the whole collection by the striking name of \"the holy library,\" which happily expresses the unity and variety of the Bible. After the Maccabean persecution the history of the formation of the Canon is merged in the history of its contents. The Old Testament appears from that time as a whole. The complete Canon of the New Testament, as commonly received at present, was ratified at the third Council of Carthage (A.D. 397), and from that time was accepted throughout the Latin Church. Respecting the books of which the Canon is composed, see the article [343]Bible. (The books of Scripture were not made canonical by act of any council, but the council gave its sanction to the results of long and careful investigations as to what books were really of divine authority and expressed the universally-accepted decisions of the church. The Old Testament Canon is ratified by the fact that the present Old Testament books were those accepted in the time of Christ and endorsed by him, and that of 275 quotations of the Old Testament in the New, no book out of the Canon is quoted from except perhaps the word of Enoch in Jude.--ED.)"
        ]
    },
    {
        "Word": "Canopy",
        "Definitions": [
            "Judith 10:21; 13:9; 16:19. The canopy of Holofernes is the only one mentioned."
        ]
    },
    {
        "Word": "Canticles",
        "Definitions": [
            "(Song of Songs), entitled in the Authorized Version THE SONG OF [344]Solomon. It was probably written by Solomon about B.C. 1012. It may be called a drama, as it contains the dramatic evolution of a simple love-story. Meaning.-- The schools of interpretation may be divided into three: the mystical or typical, the allegorical, and the literal .",
            "+ The mystical interpretation owes its origin to the desire to find a literal basis of fact for the allegorical. This basis is either the marriage of Solomon with Pharoah's daughter or his marriage with an Israelitish woman, the Shulamite. + The allegorical. According to the Talmud the beloved is taken to be God; the loved one, or bride, is the congregation of Israel . In the Christian Church the Talmudical interpretation, imported by Origen, was all but universally received. + The literal interpretation. According to the most generally-received interpretation of the modern literalists, the Song is intended to display the victory of humble and constant love over the temptations of wealth and royalty. Canonicity.-- The book has been rejected from the Canon by some critics; but in no case has its rejection been defended on external grounds. It is found in the LXX. and in the translations of Aquila, Symmachus and Theodotion. It is contained in the catalog given in the Talmud, and in the catalogue of Melito; and in short we have the same evidence for its canonicity as that which is commonly adduced for the canonicity of any book of the Old Testament."
        ]
    },
    {
        "Word": "Caphar",
        "Definitions": [
            "one of the numerous words employed in the Bible to denote a village or collection of dwellings smaller than a city (Ir). Mr Stanley proposes to render it by \"hamlet.\" In names of places it occurs in Chephar-he-Ammonai, Chephirah, Caphar-salama. To us its chief interest arises from its forming a part of the name of Capernaum, i.e. Capharnahum."
        ]
    },
    {
        "Word": "Caphtor, Caphtorim",
        "Definitions": [
            "(a crown), thrice mentioned as the primitive seat of the Philistines, (2:23; Jeremiah 47:4; Amos 9:7) who are once called Caphtorim . (2:23) Supposed to be in Egypt, or near to it in Africa."
        ]
    },
    {
        "Word": "Cappadocia, Cappadocians",
        "Definitions": [
            "(province of good horses), (Acts 2:3; 1 Peter 1:1) the largest province in ancient Asia Minor. Cappadocia is an elevated table-land intersected by mountain chains. It seems always to have been deficient in wood, but it was a good grain country, and particularly famous for grazing. Its Roman metropolis was Caesarea. The native Cappadocians seem to have originally belonged to the Syrian stock."
        ]
    },
    {
        "Word": "Captivities Of The Jews",
        "Definitions": [
            "The present article is confined to the forcible deportation of the Jew; from their native land, and their forcible detention, under the Assyrian or Babylonian kings. Captives of Israel.--The kingdom of Israel was invaded by three or four successive kings of Assyria. Pul or Surdanapalus, according to Rawlinson, imposed a tribute (B.C. 771 or 712), Rawl.) upon Menahem. (2 Kings 15:19) and 1Chr 5:26 Tiglath-pileser carried away (B.C. 740) the trans-Jordanic tribes, (1 Chronicles 5:26) and the inhabitants of Galilee, (2 Kings 15:29) comp. Isai 9:1 To Assyria. Shalmaneser twice invaded, (2 Kings 17:3,5) the kingdom which remained to Hoshea, took Samaria (B.C. 721) after a siege of three years, and carried Israel away into Assyria. This was the end of the kingdom of the ten tribes of Israel. Captivities of Judah .--Sennacherib (B.C. 713) is stated to have carried into Assyria 200,000 captives from the Jewish cities which he took. (2 Kings 18:13) Nebuchadnezzar, in the first half of his reign (B.C. 606-562), repeatedly invaded Judea, besieged Jerusalem, carried away the inhabitants to Babylon, and destroyed the temple. The 70 years of captivity predicted by Jeremiah, (Jeremiah 25:12) are dated by Prideaux from B.C. 606. The captivity of Ezekiel dates from B.C. 598, when that prophet, like Mordecai the uncle of Esther (Esther 2:6) accompanied Jehoiachin. The captives were treated not as slaves but as colonists. The Babylonian captivity was brought to a close by the decree, (Ezra 1:2) of Cyrus (B.C. 536), and the return of a portion of the nation under Sheshbazzar or Zerubbabel (B.C. 535), Ezra (B.C. 458) and Nehemiah (B.C. 445). Those who were left in Assyria, (Esther 8:9,11) and kept up their national distinctions, were known as The Dispersion. (John 7:35; 1:1; James 1:1) The lost tribes.--Many attempts have been made to discover the ten tribes existing as a distinct community; but though history bears no witness of the present distinct existence, it enables us to track the footsteps of the departing race in four directions after the time of the Captivity.",
            "+ Some returned and mixed with the Jews. (Luke 2:36; Philemon 3:5) etc. + Some were left in Samaria, mingled with the Samaritans, (Ezra 6:21; John 4:12) and became bitter enemies of the Jews. + Many remained in Assyria, and were recognized as an integral part of the Dispersion; see (Acts 2:1; 26:7) + Most, probably, apostatized in Assyria, adopted the usages and idolatry of the nations among whom they were planted, and became wholly swallowed up in them."
        ]
    },
    {
        "Word": "Caria",
        "Definitions": [
            "the southern part of the region which int he New Testament is called [346]Asia, and the southwestern part of the peninsula of Asia Minor. (Acts 20:15; 27:7)"
        ]
    },
    {
        "Word": "Carving",
        "Definitions": [
            "The arts of carving and engraving were much in request in the construction of both the tabernacle and the temple. (Exodus 31:5; 35:33; 1 Kings 6:18,35; Psalms 74:6) as well as in the ornamentation of the priestly dresses. (Exodus 28:9-36; 2 Chronicles 2:7,14; Zechariah 3:9)"
        ]
    },
    {
        "Word": "Castor And Pollux",
        "Definitions": [
            "(Acts 28:11) the twin sons of Jupiter and Leda, were regarded as the tutelary divinities of sailors; hence their image was often used as a figure-head for ships. They appeared in heaven as the constellation Gemini . In art they were sometimes represented simply as stars hovering over a ship."
        ]
    },
    {
        "Word": "Cauda",
        "Definitions": [
            "(Acts 27:16) The form given in the Revised Version to Clauda, an island south of Crete. It bears a closer relation to the modern name Gaudonesi of the Greek, the Gauda of P. Mela. (Clauda .--ED.)"
        ]
    },
    {
        "Word": "Celosyria",
        "Definitions": [
            "[[352]Coelesyria]"
        ]
    },
    {
        "Word": "Cenchrea, Or Cenchrea",
        "Definitions": [
            "(accurately Cenchre'ae) (millet), the eastern harbor of Corinth (i.e. its harbor on the Saronic Gulf) and the emporium of its trade with the Asiatic shores of the Mediterranean, as Lechaeum on the Crointhian Gulf connected it with Italy and the west. St. Paul sailed from Cenchrae, (Acts 18:18) on his return to Syria from his second missionary journey. An organized church seems to have been formed here. (Romans 16:1)"
        ]
    },
    {
        "Word": "Chaldeans, Or Chaldees",
        "Definitions": [
            "It appears that the Chaldeans (Kaldai or Kaldi) were in the earliest times merely one out of many Cushite tribes inhabiting the great alluvial plain known afterwards as Chaldea or Babylonia. Their special seat was probably that southern portion of the country which is found to have so late retained the name of Chaldea. In process of time, as the Kaldi grew in power, their name gradually prevailed over those of the other tribes inhabiting the country; and by the era of the Jewish captivity it had begun to be used generally for all the inhabitants of Babylonia. It appears that while, both in Assyria and in later Babylonia, the Shemitic type of speech prevailed for civil purposes, the ancient Cushite dialect was retained, as a learned language for scientific and religious literature. This is no doubt the \"learning\" and the \"tongue\" to which reference it made in the book of Daniel, (Daniel 1:4) The Chaldeans were really the learned class; they were priests, magicians or astronomers, and in the last of the three capacities they probably effected discoveries of great importance. In later times they seem to have degenerated into mere fortune-tellers."
        ]
    },
    {
        "Word": "Chaldees, Or Chaldees",
        "Definitions": [
            "[[357]Chaldeans, Or Chaldees]"
        ]
    },
    {
        "Word": "Chalk Stones",
        "Definitions": [
            "[[358]Lime]"
        ]
    },
    {
        "Word": "Chanaan",
        "Definitions": [
            "[[360]Canaan, [361]Canaan, The Land Of]"
        ]
    },
    {
        "Word": "Chapman",
        "Definitions": [
            "(i.e. cheap man), merchant."
        ]
    },
    {
        "Word": "Charashim, The Valley Of",
        "Definitions": [
            "(ravine of craftsmen), a place near Lydda, a few miles east of Joppa. (1 Chronicles 4:14)"
        ]
    },
    {
        "Word": "Chase",
        "Definitions": [
            "[[365]Hunting]"
        ]
    },
    {
        "Word": "Cheani",
        "Definitions": [
            "(a contraction of Chenaniah), one of the Levites who assisted at the solemn purification of the people under Ezra. (Nehemiah 9:4)"
        ]
    },
    {
        "Word": "Chebel",
        "Definitions": [
            "(cord), one of the singular topographical terms in which the ancient Hebrew language abounded. We find it always attached to the region of Argob. (3:4,13,14; 1 Kings 4:13)"
        ]
    },
    {
        "Word": "Chedorlaomer, Or Chedorlaomer",
        "Definitions": [
            "(handful of sheaves), a king of Elam, in the time of Abraham, who with three other chiefs made war upon the kings of Sodom, Gomorrah, Admah, Zeboim and Zoar, and reduced them to servitude. (Genesis 14:17)"
        ]
    },
    {
        "Word": "Chemarim, The",
        "Definitions": [
            "(those who go about in black, i.e. ascetics). In the Hebrew applied to the priests of the worship of false gods. (2 Kings 23:5; Hosea 10:5) in margin; (Zephaniah 1:4)"
        ]
    },
    {
        "Word": "Chepharhaammonai",
        "Definitions": [
            "(hamlet of the Ammonites), a place mentioned among the town of Benjamin. (Joshua 18:24)"
        ]
    },
    {
        "Word": "Cherethites",
        "Definitions": [
            "(executioners) and of King David. (2 Samuel 8:18; 15:18; 20:7,23; 1 Kings 1:38,44; 1 Chronicles 18:17) It is plain that these royal guards were employed as executioners., (2 Kings 11:4) and as couriers, (1 Kings 14:27) But it has been conjectured that they may have been foreign mercenaries, and therefore probably Philistines, of which name Pelethites may be only another form."
        ]
    },
    {
        "Word": "Cherith, The Brook",
        "Definitions": [
            "(cutting, ravine), the torrent-bed or wady in which Elijah hid himself during the early part of the three-years drought. (1 Kings 17:3,5) The position of the Cherith has been much disputed. The argument from probability is in favor of the Cherith being on the east of Jordan, and the name may possibly be discovered there."
        ]
    },
    {
        "Word": "Cherub, Cherubim",
        "Definitions": [
            "The symbolical figure so called was a composite creature-form which finds a parallel in the religious insignia of Assyria, Egypt and Persia, e.g. the sphinx, the winged bulls and lions of Nineveh, etc. A cherub guarded paradise. (Genesis 3:24) Figures of Cherubim were placed on the mercy-seat of the ark. (Exodus 25:18) A pair of colossal size overshadowed it in Solomon's temple with the canopy of their contiguously extended wings. (1 Kings 6:27) Those on the ark were to be placed with wings stretched forth, one at each end of the mercy-seat.\" Their wings were to be stretched upwards, and their faces \"towards each other and towards the mercy-seat.\" It is remarkable that with such precise directions as to their position, attitude and material, nothing, save that they were winged, is said concerning their shape. On the whole it seems likely that the word \"cherub\" meant not only the composite creature-form, of which the man, lion, ox and eagle were the elements, but, further, some peculiar and mystical form. (Some suppose that the cherubim represented God's providence among men, the four faces expressing the characters of that providence: its wisdom and intelligence (man), its strength (ox), its kingly authority (lion), its swiftness, far-sighted (eagle). Others, combining all the other references with the description of the living creatures in Revelation, make the cherubim to represent God's redeemed people. The qualities of the four faces are those which belong to God's people. Their facing four ways, towards all quarters of the globe, represents their duty of extending the truth. The wings show swiftness of obedience; and only the redeemed can sing the song put in their mouths in (Revelation 5:8-14)--ED)."
        ]
    },
    {
        "Word": "Chestnut Tree",
        "Definitions": [
            "(Heb. 'armon .) (Genesis 30:37; Ezekiel 31:8) Probably the \"palm tree\" (Platanus orientalis) is intended. This tree thrives best in low and rather moist situations in the north of Palestine, and resembles our sycamore or buttonwood (Platanus occidentalis)."
        ]
    },
    {
        "Word": "Children",
        "Definitions": [
            "The blessing of offspring, but especially of the male sex, is highly valued among all eastern nations, while a the absence is regarded as one of the severest punishments. (Genesis 16:2; 7:14; 1 Samuel 1:6; 2 Samuel 6:23; 2 Kings 4:14; Isaiah 47:9; Jeremiah 20:15; Psalms 127:3,5) As soon as the child was born it was washed in a bath, rubbed with salt and wrapped in swaddling clothes. (Ezekiel 16:4; Job 38:9; Luke 2:7) On the 8th day the rite of circumcision, in the case of a boy, was performed and a name given. At the end of a certain time (forty days if a son and twice as long if a daughter) the mother offered sacrifice for her cleansing. (Leviticus 12:1-8; Luke 2:22) The period of nursing appears to have been sometimes prolonged to three years. (Isaiah 49:15) 2 Macc. 7:27. The time of weaning was an occasion of rejoicing. (Genesis 21:8) Both boys and girls in their early years were under the care of the women. (Proverbs 31:1) Afterwards the boys were taken by the father under his charge. Daughters usually remained in the women's apartments till marriage. (Leviticus 21:9; Numbers 12:14; 1 Samuel 9:11) The authority of parents, especially of the father, over children was very great, as was also the reverence enjoined by the law to be paid to parents. The inheritance was divided equally between all the sons except the eldest, who received a double portion. (Genesis 25:31; 49:3; 21:17; Judges 11:2,7; 1 Chronicles 5:1,2) Daughters had by right no portion in the inheritance; but if a man had no son, his inheritance passed to his daughters, who were forbidden to marry out of the father's tribe. (Numbers 27:1,8; 36:2,8)",
            "Christ was an example to -- Lu 2:51; Joh 19:26,27.",
            "Are a gift from God -- Ge 33:5; Ps 127:3.",
            "Are capable of glorifying God -- Ps 8:2; 148:12,13; Mt 21:15,16.",
            "Should be",
            "Brought to Christ. -- Mr 10:13-16.",
            "Brought early to the house of God. -- 1Sa 1:24.",
            "Instructed in the ways of God. -- De 31:12,13; Pr 22:6.",
            "Judiciously trained. -- Pr 22:15; 29:17; Eph 6:4.",
            "Should",
            "Obey God. -- De 30:2.",
            "Fear God. -- Pr 24:21.",
            "Remember God. -- Ec 12:1.",
            "Attend to parental teaching. -- Pr 1:8,9.",
            "Honour parents. -- Ex 20:12; Heb 12:9.",
            "Fear parents. -- Le 19:3.",
            "Obey parents. -- Pr 6:20; Eph 6:1.",
            "Take care of parents. -- 1Ti 5:4.",
            "Honour the aged. -- Le 19:32; 1Pe 5:5.",
            "Not imitate bad parents. -- Eze 20:18.",
            "An heritage from the Lord -- Ps 113:9; 127:3.",
            "Not to have",
            "Considered an affliction. -- Ge 15:2,3; Jer 22:30.",
            "A reproach in Israel. -- 1Sa 1:6,7; Lu 1:25.",
            "Anxiety of the Jews for -- Ge 30:1; 1Sa 1:5,8.",
            "Often prayed for -- 1Sa 1:10,11; Lu 1:13.",
            "Often given in answer to prayer -- Ge 25:21; 1Sa 1:27; Lu 1:13.",
            "Treatment of, after birth, noticed -- Eze 16:4.",
            "Mostly nursed by the mothers -- 1Sa 1:22; 1Ki 3:21; Ps 22:9; Song 8:1.",
            "Weaning of, a time of joy and feasting -- Ge 21:8; 1Sa 1:24.",
            "Circumcised on the eighth day -- Php 3:5.",
            "Named at circumcision -- Lu 1:59; 2:21.",
            "Were named",
            "After relatives. -- Lu 1:59,61.",
            "From remarkable events. -- Ge 21:3,6; 18:13; Ex 2:10; 18:3,4.",
            "From circumstances connected with their birth. -- Ge 25:25,26; 35:18; 1Ch 4:9.",
            "Often by God. -- Isa 8:3; Ho 1:4,6,9.",
            "Often numerous. -- 2Ki 10:1; 1Ch 4:27.",
            "Numerous, considered an especial blessing. -- Ps 115:14; 127:4,5.",
            "Sometimes born when parents were old. -- Ge 15:3,6; 17:17; Lu 1:18.",
            "Male",
            "If first born, belonged to God and were redeemed. -- Ex 13:12,13,15.",
            "Birth of, announced to the father by a messenger. -- Jer 20:15.",
            "Under the care of tutors, till they came of age. -- 2Ki 10:1; Ga 4:1,2.",
            "Usefully employed. -- 1Sa 9:3; 17:15.",
            "Inherited the possessions of their father. -- De 21:16,17; Lu 12:13,14.",
            "Received the blessing of their father before his death. -- Ge 27:1-4; 48:15; 49:1-33.",
            "Female",
            "Taken care of by nurses. -- Ge 35:8.",
            "Usefully employed. -- Ge 24:13; Ex 2:16.",
            "Inherited property in default of sons. -- Nu 27:1-8; Jos 17:1-6.",
            "Fondness and care of mothers for -- Ex 2:2-10; 1Sa 2:19; 1Ki 3:27; Isa 49:15; 1Th 2:7,8.",
            "Of God's people, holy -- Ezr 9:2; 1Co 7:14.",
            "Of God's people, interested in the promises -- De 29:29; Ac 2:39.",
            "Prosperity of, greatly depended on obedience of parents -- De 4:40; 12:25,28; Ps 128:1-3.",
            "Frequently bore the curse of parents -- Ex 20:5; Ps 109:9,10.",
            "Were required",
            "To honour their parents. -- Ex 20:12.",
            "To attend to instruction. -- De 4:9; 11:19.",
            "To submit to discipline. -- Pr 29:17; Heb 12:9.",
            "To respect the aged. -- Le 19:32.",
            "Mode of giving public instruction to -- Lu 2:46; Ac 22:3.",
            "Power of parents over, during the patriarchal age -- Ge 9:24,25; 21:14; 38:24.",
            "Often wicked and rebellious -- 2Ki 2:23.",
            "Rebellious, punished by the civil power -- Ex 21:15-17; De 21:18-21.",
            "Sometimes devoted their property to avoid supporting parents -- Mt 15:5; Mr 7:11,12.",
            "Could demand their portion during father's life -- Lu 15:12.",
            "Amusements of -- Zec 8:5; Mt 11:16,17.",
            "Casting out of weak, &c alluded to -- Eze 16:5.",
            "Inhuman practice of offering to idols -- 2Ki 17:31; 2Ch 28:3; 33:6.",
            "Illegitimate",
            "Had no inheritance. -- Ge 21:10,14; Ga 4:30.",
            "Not cared for by the father. -- Heb 12:8.",
            "Excluded from the congregation. -- De 23:2.",
            "Sometimes sent away with gifts. -- Ge 25:6.",
            "Despised by their brethren. -- Jdj 11:2.",
            "Destruction of, a punishment -- Le 26:22; Eze 9:6; Lu 19:44.",
            "Grief occasioned by loss of -- Ge 37:35; 44:27-29; 2Sa 13:37; Jer 6:26; 31:15.",
            "Resignation manifested at loss of -- Le 10:19,20; 2Sa 12:18-23; Job 1:19-21."
        ]
    },
    {
        "Word": "Chillon",
        "Definitions": [
            "(pining, sickly), the son of Naomi and husband of Ruth. (Ruth 1:2-5; 4:9) (B.C. 1250.)"
        ]
    },
    {
        "Word": "Chimhan",
        "Definitions": [
            "[[371]Chimham]"
        ]
    },
    {
        "Word": "Chinnereth, Sea Of",
        "Definitions": [
            "(Numbers 34:11; Joshua 13:27) the inland sea, which is most similarly known to us as the \"Lake of Gennesareth\" or \"Sea of Galilee.\""
        ]
    },
    {
        "Word": "Chinneroth",
        "Definitions": [
            "[[372]Chinnereth, [373]Chinnereth, Sea Of]"
        ]
    },
    {
        "Word": "Chislothtabor",
        "Definitions": [
            "(loins of Tabor) a place to the border of which reached the border of Zebulun. (Joshua 19:12) It may be the village Iksal, which is now standing about 2 1/2 miles to the west of Mount Tabor."
        ]
    },
    {
        "Word": "Chittim, Kittim",
        "Definitions": [
            "(bruisers), a family or race descended from Javan. (Genesis 10:4; 1 Chronicles 1:7) Authorized Version [375]Kittim. Chittim is frequently noticed in Scripture. (Numbers 24:24; Isaiah 23:1,12; Jeremiah 2:10; Ezekiel 27:6; Daniel 11:30) In the above passages, the \"isles of Chittim,\" the \"ships of Chittim, the \"coasts of Chittim,\" are supposed to refer to the island of Cyprus. Josephus considered Cyprus the original seat of the Chittim. The name Chittim, which in the first instance had implied to Phoenicians only, passed over to the islands which they had occupied, and thence to the people who succeeded the Phoenicians in the occupation of them."
        ]
    },
    {
        "Word": "Chorashan",
        "Definitions": [
            "(1 Samuel 30:30) It may perhaps, be identified with [377]Ashan of Simeon."
        ]
    },
    {
        "Word": "Chronicles, First And Second Books Of",
        "Definitions": [
            "the name originally given to the record made by the appointed historiographers in the kingdoms of Israel and Judah. In the LXX. these books are called Paralipomena (i.e. things omitted), which is understood as meaning that they are supplementary to the books of Kings. The constant tradition of the Jews is that these books were for the most part compiled by Ezra. One of the greatest difficulties connected with the captivity and return must have been the maintenance of that genealogical distribution of the land which yet was a vital point of the Jewish economy. To supply this want and that each tribe might secure the inheritance of its fathers on its return was one object of the author of these books. Another difficulty intimately connected with the former was the maintenance of the temple services at Jerusalem. Zerubbabel, and after him Ezra and Nehemiah, labored most earnestly to restore the worship of God among the people, and to reinfuse something of national life and spirit into their hearts. Nothing could more effectually aid these designs than setting before the people a compendious history of the kingdom of David, its prosperity under God; the sins that led to its overthrow; the captivity and return. These considerations explain the plan and scope of that historical work which consists of the two books of Chronicles. The first book contains the sacred history by genealogies from the Creation to David, including an account of David's reign. In the second book he continues the story, giving the history of the kings of Judah, without those of Israel, down to the return from the captivity. As regards the materials used by Ezra, they are not difficult to discover. The genealogies are obviously transcribed from some register in which were preserved the genealogies of the tribes and families drawn up at different times; while the history is mainly drawn from the same document as those used in the books of King. [[379]Kings, First And Second Books Of, BOOKS OF]"
        ]
    },
    {
        "Word": "Chryoprase",
        "Definitions": [
            "occurs only in (Revelation 21:20) The true chrysoprase is sometimes found in antique Egyptian jewelry set alternately with bits of lapis-lazuli. It is problem therefore, that this is the stone named as the tenth in the walls of the heavenly Jerusalem."
        ]
    },
    {
        "Word": "Chrysolite",
        "Definitions": [
            "one of the precious stones in the foundation of the heavenly Jerusalem. (Revelation 21:20) It has been already stated [[380]Beryl] that the chrysolite of the ancients is identical with the modern oriental topaz the tarhish of the Hebrew Bible."
        ]
    },
    {
        "Word": "Chrysprasus",
        "Definitions": [
            "Latin form of CHRYSOPRAS."
        ]
    },
    {
        "Word": "Chushanrishathaim",
        "Definitions": [
            "(chief of two governments), the king of Mesopotamia who oppressed Israel during eight years in the generation immediately following Joshua. (Judges 3:8) (B.C. after 1420.) His yoke was broken from the neck of the people of Israel by Othniel, Caleb's nephew. (Judges 3:10)"
        ]
    },
    {
        "Word": "Ciccar",
        "Definitions": [
            "[[381]Jordan]"
        ]
    },
    {
        "Word": "Cinneroth",
        "Definitions": [
            "(1 Kings 15:20) This was possibly the small enclosed district north of Tiberias, and by the side of the lake, afterwards known as \"the plain of Gennesareth.\""
        ]
    },
    {
        "Word": "Cities",
        "Definitions": [
            "The earliest notice in Scripture of city-building is of Enoch by Cain, in the land of his exile. (Genesis 4:17) After the confusion of tongues the descendants of Nimrod founded Babel, Erech, Accad and Calneh, in the land of Shinar, and Asshur, a branch from the same stock, built Nineveh, Rehoboth-by-the-river, Calah and Resen, the last being \"a great city.\" The earliest description of a city, properly so called, is that of Sodom, (Genesis 19:1-22) Even before the time of Abraham there were cities in Egypt, (Genesis 12:14,15; Numbers 13:22) and the Israelites, during their sojourn there, were employed in building or fortifying the \"treasure cities\" of Pithom and Raamses. (Exodus 1:11) Fenced cities, fortified with high walls, (3:5) were occupied and perhaps partly rebuilt after the conquest, by the settled inhabitants of Syria on both sides of the Jordan.",
            "First mention of -- Ge 4:17.",
            "Designed for habitations -- Ps 107:7,36.",
            "Often built to perpetuate a name -- Ge 11:4.",
            "Often founded and enlarged by blood and rapine -- Mic 3:10; Hab 2:12.",
            "Built",
            "Of brick and slime. -- Ge 11:3.",
            "Of stone and wood. -- Ps 102:14; Eze 26:12.",
            "Of brick and mortar. -- Ex 1:11,14.",
            "On solid foundations. -- Ezr 6:3; Re 21:14.",
            "With compactness. -- Ps 122:3.",
            "Often of a square form. -- Re 21:16.",
            "Beside rivers. -- Ps 46:4; 137:1.",
            "On hills. -- Mt 5:14; Lu 4:29; Re 17:9.",
            "In plains. -- Ge 11:2,4; 13:12.",
            "In desert places. -- 2Ch 8:4; Ps 107:35,36.",
            "In pleasant situations. -- 2Ki 2:19; Ps 48:2.",
            "Arranged in streets and lanes -- Nu 22:39; Zec 8:5; Lu 14:21.",
            "Entered through gates -- Ge 34:24; Ne 13:19,22.",
            "Surrounded with walls -- De 1:28; 3:5.",
            "Often fortified by nature -- Ps 125:2; Isa 33:16.",
            "Often fortified by art -- 2Ch 11:5-10,23; Ps 48:12,13; Jer 4:5; Da 11:15.",
            "Sometimes had suburbs -- Nu 35:2; Jos 21:3.",
            "Were called for",
            "The family of the founder. -- Ge 4:17; Jdj 18:29.",
            "The proprietor of the land. -- 1Ki 16:24.",
            "The country in which built. -- Da 4:29,30.",
            "Numerous -- Jos 15:21; 1Ch 2:22; Jer 2:28.",
            "Densely inhabited -- Jon 4:11; Na 3:8.",
            "Often great and goodly -- Ge 10:12; De 6:10; Da 4:30; Jon 3:3.",
            "Often of great antiquity -- Ge 10:11,12.",
            "Often insignificant -- Ge 19:20; Ec 9:14.",
            "Different kinds of",
            "Royal. -- Nu 21:26; Jos 10:2; 2Sa 12:26.",
            "Fenced. -- Jos 10:20; Isa 36:1.",
            "Treasure. -- Ex 1:11.",
            "Commercial. -- Isa 23:11; Eze 27:3.",
            "Chariot. -- 2Ch 1:14; 9:25.",
            "Store. -- 2Ch 8:4,6.",
            "Levitical. -- Le 25:32,33; Nu 35:7,8.",
            "Refuge. -- Nu 35:6.",
            "Inhabitants of, called citizens -- Ac 21:39.",
            "Prosperity of, increased by commerce -- Ge 49:13; De 33:18,19; Eze 28:5.",
            "Artificial mode of supplying water to -- 2Ki 18:17; 20:20.",
            "Infested by dogs -- 1Ki 14:11; Ps 59:6,14.",
            "Under governors -- 2Ch 33:14; 2Co 11:32.",
            "Provided with judges -- De 16:18; 2Ch 19:5.",
            "Protected at night by watchmen -- Ps 127:1; Song 5:7; Isa 21:11.",
            "Furnished with stores -- 2Ch 11:11,12.",
            "Garrisoned in war -- 2Ch 17:2,19.",
            "Often had citadels -- Jdj 9:51.",
            "A great defence to a country -- 2Ch 11:5.",
            "Afforded refuge in times of danger -- Jer 8:14-16.",
            "Often deserted on the approach of an enemy -- 1Sa 31:7; Jer 4:20.",
            "Were frequently",
            "Stormed. -- Jos 8:3-7; Jdj 9:44.",
            "Besieged. -- De 28:52; 2Ki 19:24,25.",
            "Pillaged. -- Isa 13:16; Jer 20:5.",
            "Wasted by pestilence. -- 1Sa 5:11.",
            "Wasted by famine. -- Jer 52:6; Am 4:6.",
            "Depopulated. -- Isa 17:9; Eze 26:19.",
            "Burned. -- Jdj 20:38,40; Isa 1:7.",
            "Made heaps of ruins. -- Isa 25:2.",
            "Razed and sown with salt. -- Jdj 9:45.",
            "Difficulty of taking, alluded to -- Pr 18:19; Jer 1:18,19.",
            "Perishable nature of -- Heb 13:14.",
            "Illustrative of",
            "Saints. -- Mt 5:14.",
            "Visible church. -- Song 3:2,3; Re 11:2.",
            "Church triumphant. -- Re 21:2; 22:19.",
            "Heavenly inheritance. -- Heb 11:16.",
            "The apostasy. -- Re 16:10; 17:18.",
            "Riches. -- Pr 10:15."
        ]
    },
    {
        "Word": "Cities Of Refuge",
        "Definitions": [
            "six Levitical cities specially chosen for refuge to the involuntary homicide until released from banishment by the death of the high priest. (Numbers 35:6,13,15; Joshua 20:2,7,9) There were three on each side of Jordan.",
            "+ [383]Kedesh, in Naphtali. (1 Chronicles 6:76) + [384]Shechem, in Mount Ephraim. (Joshua 21:21; 1 Chronicles 6:67; 2 Chronicles 10:1) + [385]Hebron, in Judah. (Joshua 21:13; 2 Samuel 5:5; 1 Chronicles 6:55; 29:27; 2 Chronicles 11:10) + On the east side of Jordan - [386]Bezer In The Wilderness, in the tribe of Reuben, in the plains of Moab. (4:43; Joshua 20:8; 21:36) 1Macc. 5:26. + RAMOTH-GILEAD, in the tribe of Gad. (4:43; Joshua 21:38; 1 Kings 22:3) + [387]Golan, in Bashan, in the half-tribe of Manasseh. (4:43; Joshua 21:27; 1 Chronicles 6:71)"
        ]
    },
    {
        "Word": "Citims",
        "Definitions": [
            "1 Macc. 8:5. [[388]Chittim, Kittim]"
        ]
    },
    {
        "Word": "Citron",
        "Definitions": [
            "[[389]Apple Tree, Apple TREE]"
        ]
    },
    {
        "Word": "Claudius Lysias",
        "Definitions": [
            "[[390]Lysias Claudius]"
        ]
    },
    {
        "Word": "Clothing",
        "Definitions": [
            "[[393]Dress]"
        ]
    },
    {
        "Word": "Cloud, Pillar Of",
        "Definitions": [
            "The pillar of cloud by day and of fire by night that God caused to pass before the camp of the children of Israel when in the wilderness. The cloud, which became a pillar when the host moved, seems to have rested at other times on the tabernacle, whence god is said to have \"come down in the pillar.\" (Numbers 12:5; Exodus 33:9,10) It preceded the host, apparently resting on the ark which led the way. (Exodus 13:21; 40:36) etc.; Numb 9:15-23; 10:34"
        ]
    },
    {
        "Word": "Clouted",
        "Definitions": [
            "patched. (Joshua 9:5)"
        ]
    },
    {
        "Word": "Coast",
        "Definitions": [
            "border, with no more reference to lands bordering on the sea than to any other bordering lands."
        ]
    },
    {
        "Word": "Cock",
        "Definitions": [
            "(Matthew 26:34; Mark 13:35; 14:30) etc. The domestic cock and hen were early known to the ancient Greeks and Romans, and as no mention is made in the Old Testament of these birds, and no figures of them occur on the Egyptian monuments, they probably came into Judea with the Romans, who, as is well known, prized these birds both as articles of food and for cock-fighting."
        ]
    },
    {
        "Word": "Coelesyria",
        "Definitions": [
            "(hollow Syria), the remarkable valley or hollow which intervenes between Libanus and Anti-Libanus, stretching a distance of nearly a hundred miles. The only mention of the region as a separate tract of country which the Jewish Scriptures contain is probably that in (Amos 1:5) where \"the inhabitants of the plain of Aven\" are threatened in conjunction with those of Damascus. The word is given in the Authorized Version as CELO-SYRIA."
        ]
    },
    {
        "Word": "College, The",
        "Definitions": [
            "In (2 Kings 22:14) it is probable that the word translated \"college\" represents here not an institution of learning, but that part of Jerusalem known as the \"lower city\" or suburb, built on the hill Akra, including the Bezetha or new city."
        ]
    },
    {
        "Word": "Colors",
        "Definitions": [
            "The terms relative to color, occurring in the Bible, may be arranged in two classes, the first including those applied to the description of natural objects, the second those artificial mixtures which were employed in dyeing or painting. The purple and the blue were derived from a small shellfish found in the Mediterranean, and were very costly, and hence they were the royal colors. Red, both scarlet and crimson, was derived from an insect resembling the cochineal. The natural colors noticed in the Bible are white, black, red, yellow and green. The only fundamental color of which the Hebrews appear to have had a clear conception was red ; and even this is not very often noticed."
        ]
    },
    {
        "Word": "Colossians, The Epistle To The",
        "Definitions": [
            "was written by the apostle St. Paul during his first captivity at Rome. (Acts 28:16) (A.D. 62.) The epistle was addressed to Christians of the city of Colosse, and was delivered to them by Tychicus, whom the apostle had sent both to them, (Colossians 4:7,8) and to the church of Ephesus, (Ephesians 6:21) to inquire into their state and to administer exhortation and comfort. The main object of the epistle is to warn the Colossians against the spirit of semi-Judaistic and semi-Oriental philosophy which was corrupting the simplicity of their belief, and was noticeably tending to obscure the eternal glory and dignity of Christ. The similarity between this epistle and that to the Ephesians is striking. The latter was probably written at a later date."
        ]
    },
    {
        "Word": "Commerce",
        "Definitions": [
            "From the time that men began to live in cities, trade, in some shape, must have been carried on to supply the town-dwellers with necessaries from foreign as well as native sources, for we find that Abraham was rich, not only in cattle, but in silver, gold and gold and silver plate and ornaments. (Genesis 13:2; 24:22,53) Among trading nations mentioned in Scripture, Egypt holds in very early times a prominent position. The internal trade of the Jews, as well as the external, was much promoted by the festivals, which brought large numbers of persons to Jerusalem. (1 Kings 8:63) The places of public market were chiefly the open spaces near the gates, to which goods were brought for sale by those who came from the outside. (Nehemiah 13:15,16; Zephaniah 1:10) The traders in later times were allowed to intrude into the temple, in the outer courts of which victims were publicly sold for the sacrifice. (Zechariah 14:21; Matthew 21:12; John 2:14)",
            "The barter of one commodity for another -- 1Ki 5:8,11.",
            "The exchange of commodities for money -- 1Ki 10:28,29.",
            "Called",
            "Trade. -- Ge 34:10; Mt 25:16.",
            "Traffic. -- Ge 42:34; Eze 17:4.",
            "Buying and selling. -- Jas 4:13.",
            "Articles of, called",
            "Merchandise. -- Eze 26:12; Mt 22:5.",
            "Wares. -- Jer 10:17; Eze 27:16; Jon 1:5.",
            "Persons engaged in, called",
            "Merchants. -- Ge 37:28; Pr 31:24.",
            "Chapmen. -- 2Ch 9:14.",
            "Traffickers. -- Isa 23:8.",
            "Sellers and buyers. -- Isa 24:2.",
            "Carried on in fairs, &c -- Eze 27:12,19; Mt 11:16.",
            "Inland, by caravans -- Job 6:19; Isa 21:13.",
            "Maritime, by ships -- 2Ch 8:18; 9:21.",
            "Persons of distinction engaged in -- Isa 23:8.",
            "Increased the wealth of nations and individuals -- 2Ch 9:20-22; Pr 31:14-18; Eze 28:4,5.",
            "Carried on by",
            "Ishmaelites. -- Ge 37:25.",
            "Egyptians. -- Ge 42:2-34.",
            "Ethiopians. -- Isa 45:14.",
            "Ninevites. -- Na 3:16.",
            "Syrians. -- Eze 27:16,18.",
            "People of Tarshish. -- Eze 27:25.",
            "People of Tyre. -- Eze 28:5,13,16.",
            "Jews. -- Eze 27:17.",
            "Of the Jews",
            "Under strict laws. -- Le 19:36,37; 25:14,17.",
            "Commenced after their settlement in Canaan. -- Ge 49:13; Jdj 5:17.",
            "Greatly extended by Solomon. -- 1Ki 9:26,27; 2Ch 9:21.",
            "Checked in Jehoshaphat's time. -- 1Ki 22:48,49.",
            "Success in, led to pride, &c -- Eze 28:2,16-18.",
            "Evil practices connected with -- Pr 20:14; Eze 22:13; Ho 12:7.",
            "Denunciations connected with abuses of -- Isa 23:11; Eze 7:12,13; 27:32-36; 28:16-18.",
            "Articles of",
            "Blue cloth. -- Eze 27:24.",
            "Brass. -- Eze 27:13.",
            "Corn. -- 1Ki 5:11; Eze 27:17.",
            "Cattle. -- Eze 27:21.",
            "Chests of rich apparel. -- Eze 27:24.",
            "Chariots. -- 1Ki 10:29.",
            "Clothes for chariots. -- Eze 27:20.",
            "Embroidery. -- Eze 27:16,24.",
            "Gold. -- 2Ch 8:18.",
            "Honey. -- Eze 27:17.",
            "Horses. -- 1Ki 10:29; Eze 27:14.",
            "Ivory. -- 2Ch 9:21; Eze 27:15.",
            "Iron and steel. -- Eze 27:12,19.",
            "Land. -- Ge 23:13-16; Ru 4:3.",
            "Lead. -- Eze 27:12.",
            "Linen. -- 1Ki 10:28.",
            "Oil. -- 1Ki 5:11; Eze 27:17.",
            "Perfumes. -- Song 3:6.",
            "Precious stones. -- Eze 27:16,22; 28:13,16.",
            "Purple. -- Eze 27:16.",
            "Slaves. -- Ge 37:28,36; De 24:7.",
            "Silver. -- 2Ch 9:21.",
            "Timber. -- 1Ki 5:6,8.",
            "Tin. -- Eze 27:12.",
            "White wool. -- Eze 27:18.",
            "Wine. -- 2Ch 2:15; Eze 27:18.",
            "Illustrative of intercourse with the apostasy -- Re 18:3-19."
        ]
    },
    {
        "Word": "Cononiah",
        "Definitions": [
            "(appointed by the Lord), a Levite, ruler of the offerings and tithes in the time of Hezekiah. (2 Chronicles 31:12,13) (B.C. 726.)"
        ]
    },
    {
        "Word": "Cooking",
        "Definitions": [
            "As meet did not form an article of ordinary diet among the Jews, the art of cooking was not carried to any perfection. Few animals were slaughtered except for purposes of hospitality or festivity. The proceedings on such occasions appear to have been as follows:--On the arrival of a guest, the animal, either a kid, lamb or calf, was killed, (Genesis 18:7; Luke 15:23) its throat being cut so that the blood might be poured out, (Leviticus 7:26) it was then flayed, and was ready for either roasting or boiling. In the former case the animal was preserved entire, (Exodus 12:46) and roasted either over a fire, (Exodus 12:8) of wood, (Isaiah 44:16) or perhaps in an oven, consisting simply of a hole dug in the earth, well heated, and covered up. Boiling, however, was the more usual method of cooking."
        ]
    },
    {
        "Word": "Core",
        "Definitions": [
            "(Jude 1:11) [[401]Korah, 1]"
        ]
    },
    {
        "Word": "Corinthians, First Epistle To The",
        "Definitions": [
            "was written by the apostle St. Paul toward the close of his nearly three-years stay at Ephesus, (Acts 19:10; 20:31) which, we learn from (1 Corinthians 16:8) probably terminated with the Pentecost of A.D. 57 or 58. The bearers were probably (according to the common subscription) Stephanas, Fortunatus and Achaicus. It appears to have been called forth by the information the apostles had received of dissension in the Corinthian church, which may be thus explained:--The Corinthian church was planted by the apostle himself, (1 Corinthians 3:6) in his second missionary journey. (Acts 18:1) seq. He abode in the city a year and a half. (Acts 18:11) A short time after the apostle had left the city the eloquent Jew of Alexandria, Apollos, went to Corinth, (Acts 19:1) and gained many followers, dividing the church into two parties, the followers of Paul and the followers of Apollos. Later on Judaizing teachers from Jerusalem preached the gospel in a spirit of direct antagonism to St. Paul personally. To this third party we may perhaps add a fourth, that, under the name of \"the followers of Christ,\" (1 Corinthians 2:12) sought at first to separate themselves from the factious adherence to particular teachers, but eventually were driven by antagonism into positions equally sectarian and inimical to the unity of the church. At this momentous period, before parties had become consolidated and that distinctly withdrawn from communion with one another, the apostle writes; and in the outset of the epistle, 1Cor 1-4:21, we have this noble and impassioned protest against this fourfold rending of the robe of Christ."
        ]
    },
    {
        "Word": "Corinthians, Second Epistle To The",
        "Definitions": [
            "was written a few months subsequent to the first, in the same year--about the autumn of A.D. 57 or 58--at Macedonia. The epistle was occasioned by the information which the apostle had received form Titus, and also, as it would certainly seem probable, from Timothy, of the reception of the first epistle. This information, as it would seem from our present epistle, was mainly favorable; the better part of the church were returning to their spiritual allegiance to the founder, (2 Corinthians 1:13,14; 7:9,15,16) but there was still a faction who strenuously denied Paul's claim to apostleship. The contents of this epistle comprise, (1) the apostle's account of the character of his spiritual labors, chs. 1-7; (2) directions about the collections, chs. 8,9; (3) defence of his own apostolical character, chs. 10-13:10. The words in (1 Corinthians 5:9) seem to point to further epistles to the church by Paul, but we have no positive evidence of any."
        ]
    },
    {
        "Word": "Cornerstone",
        "Definitions": [
            "a quoin or cornerstone, of great importance in binding together the sides of a building. The phrase \"corner-stone\" is sometimes used to denote any principal person, as the princes of Egypt, (Isaiah 19:13) and is thus applied to our Lord. (Isaiah 28:16; Matthew 21:42; 1 Peter 2:6,7)"
        ]
    },
    {
        "Word": "Cos, Or Coos",
        "Definitions": [
            "(now Stanchio or Stanko). This small island of the Grecian Archipelago has several interesting points of connection with the Jews. Herod the Great conferred many favors on the island. St. Paul, on the return from his third missionary journey, passed the night here, after sailing from Miletus. Probably referred to in (Acts 21:1)"
        ]
    },
    {
        "Word": "Cotton",
        "Definitions": [
            "Cotton is now both grown and manufactured in various parts of Syria and Palestine; but there is no proof that, till they came in contact with Persia, the Hebrews generally knew of it as a distinct fabric from linen. [[405]Linen]"
        ]
    },
    {
        "Word": "Create",
        "Definitions": [
            "To create is to cause something to exist which did not exist before, as distinguished from make, to re-form something already in existence."
        ]
    },
    {
        "Word": "Creditor",
        "Definitions": [
            "[[409]Loan]"
        ]
    },
    {
        "Word": "Cretes",
        "Definitions": [
            "(Acts 2:11) Cretans, inhabitants of Crete."
        ]
    },
    {
        "Word": "Crisping Pins",
        "Definitions": [
            "(Isaiah 3:22) The original word means some kind of female ornament, probably a reticule or richly ornamented purse, often made of silk inwrought with gold or silver."
        ]
    },
    {
        "Word": "Crown Of Thorns",
        "Definitions": [
            "(Matthew 27:29) Our Lord was crowned with thorns in mockery by the Roman soldiers. Obviously some small flexile thorny shrub is meant perhaps Capparis spinosa. \"Hasselquist, a Swedish naturalist, supposes a very common plant naba or nubka of the Arabs, with many small and sharp sines; soft, round and pliant branches; leaves much resembling ivy, of a very deep green, as if in designed mockery of a victor's wreath.\"--Alford."
        ]
    },
    {
        "Word": "Cupbearer",
        "Definitions": [
            "an officer of high rank with Egyptian, Persian and Assyrian as well as Jewish monarchs. (1 Kings 10:5) It was his duty to fill the king's cup and present it to him personally. (Nehemiah 1:11) The chief cupbearer, or butler, to the king of Egypt was the means of raising Joseph to his high position. (Genesis 40:1,21; 41:9)"
        ]
    },
    {
        "Word": "Cushi",
        "Definitions": [
            "Properly \"the Cushite,\" \"the Ethiopian,\" a man apparently attached to Joab's person. (2 Samuel 18:21-25,31,32)"
        ]
    },
    {
        "Word": "Cuth, Or Cuthah",
        "Definitions": [
            "one of the countries whence Shalmaneser introduced colonists into Samaria. (2 Kings 17:24,30) Its position is undecided."
        ]
    },
    {
        "Word": "Cuttings [in The Flesh]",
        "Definitions": [
            "Cuttings in the flesh, or the laceration of one's body for the \"propitiation of their gods,\" (1 Kings 18:28) constituted a prominent feature of idolatrous worship, especially among the Syrians. The Israelites were prohibited from indulging in such practices. (Leviticus 19:28; 21:5; 14:1; Jeremiah 16:6)"
        ]
    },
    {
        "Word": "Cymbal, Cymbals",
        "Definitions": [
            "a pecussive musical instrument. Two kinds of cymbals are mentioned in (Psalms 150:5) \"loud cymbals\" or castagnettes, and \"high-sounding cymbals.\" The former consisted of our small plates of brass or of some other hard metal; two plates were attached to each hand of the performer, and were struck together to produce a great noise. The latter consisted of two larger plates, on held in each hand and struck together as an accompaniment to other instruments. Cymbals were used not only in the temple but for military purposes, and also by Hebrew women as a musical accompaniment to their national dances. Both kinds of cymbals are still common in the East."
        ]
    },
    {
        "Word": "Daniel, Apocryphal Additions To",
        "Definitions": [
            "The Greek translations of Daniel contain several pieces which are not found int he original text. The most important are contained in the Apocrypha of the English Bible under the titles of The Son of the Three Holy Children, The History of Susannah, and The History of...Bel and the Dragon. The first of these is supposed to be the triumphal song of the three confessors in the furnace, (Daniel 3:23) praising God for their deliverance, of which a chief part (35-66) has been used as a hymn in the Christian Church since the fourth century. The second, called also The Judgment of Daniel, relates the story of the clearing of Susannah from a charge of adultery; and the third gives an exaggerated account of Daniel's deliverance."
        ]
    },
    {
        "Word": "Daniel, The Book Of",
        "Definitions": [
            "stands at the head of a series of writings in which the deepest thoughts of the Jewish people found expression after their close of the prophetic era. Daniel is composed partly in the vernacular Aramaic (Chaldee) and partly in the sacred Hebrew. The introduction, Dan. 1-2:4 a, is written in Hebrew. On the occasion of the \"Syriac\" (i.e. Aramaic) answer of the Chaldeans, the language changes to Aramaic, and this is retained till the close of the seventh chapter (2:4 b-7). The personal introduction of Daniel as the writer of the text, 8:1, is marked by the resumption of the Hebrew, which continues to the close of the book. ch. 8-12. The book may be divided into three parts. The first chapter forms an introduction. The next six chapters, 2-7, give a general view of the progressive history of the powers of the world, and of the principles of the divine government as seen in the events of the life of Daniel. The remainder of the book, chs. 8-12, traces in minuter detail the fortunes of the people of God, as typical of the fortunes of the Church in all ages. In the first seven chapters Daniel is spoken of historically ; int he last five he appears personally as the writer. The cause of the difference of person is commonly supposed to lie int he nature of the case. It is, however, more probable that the peculiarity arose from the manner in which the book assumed its final shape. The book exercised a great influence upon the Christian Church. The New Testament incidentally acknowledges each of the characteristic elements of the book, its miracles, (Hebrews 11:33,34) its predictions, (Matthew 24:15) and its doctrine of angels. (Luke 1:19,26) The authenticity of the book has been attacked in modern times. (But the evidence, both external and internal, is conclusive as to its genuineness. Rawlinson, in his \"Historical Evidences,\" shows how some historical difficulties that had been brought against the book are solved by the inscription on a cylinder lately found among the ruins of Ur in Chaldea.--ED.)"
        ]
    },
    {
        "Word": "Danites, The",
        "Definitions": [
            "The descendants of Dan and the members of his tribe. (Judges 13:2; 18:1,11; 1 Chronicles 12:35)"
        ]
    },
    {
        "Word": "Danjaan",
        "Definitions": [
            "(Danian, i.e. belonging to Dan). (2 Samuel 24:6) Probably the same as [417]Dan."
        ]
    },
    {
        "Word": "Dara",
        "Definitions": [
            "(1 Chronicles 2:6) [DARDA]"
        ]
    },
    {
        "Word": "Dates",
        "Definitions": [
            "(2 Chronicles 31:5) marg. [[418]Palm Tree TREE]"
        ]
    },
    {
        "Word": "David, City Of",
        "Definitions": [
            "[[419]Jerusalem]"
        ]
    },
    {
        "Word": "Dedication, Feast Of The",
        "Definitions": [
            "the festival instituted to commemorate the purging of the temple and the rebuilding of the altar after Judas Maccabbeus had driven out the Syrians, B.C. 164. 1 Macc. 4:52-59. It is named only once in the canonical Scriptures. (John 10:22) It commenced on the 25th of Chisleu (early in December), the anniversary of the pollution of the temple by Antiochus Epiphanes, B.C. 167. Like the great Mosaic feasts, it lasted eight days, but it did not require attendance at Jerusalem. It was an occasion of much festivity, and was celebrated in nearly the same manner as the feast of tabernacles, with the carrying of branches of trees and with much singing. In the temple at Jerusalem the \"Hallel\" was sung every day of the feast."
        ]
    },
    {
        "Word": "Deer",
        "Definitions": [
            "[FALLOW-DEER]"
        ]
    },
    {
        "Word": "Degrees, Songs Of",
        "Definitions": [
            "a title given to fifteen Psalms, from 120 to 134 inclusive. Four of them are attributed to David, one is ascribed to the pen of Solomon, and the other ten give no indication of their author. With respect to the term rendered in the Authorized Version \"degrees\" a great diversity of views prevails, but the most probable opinion is that they were pilgrim songs, sung by the people as they went up to Jerusalem."
        ]
    },
    {
        "Word": "Delilah, Or Delilah",
        "Definitions": [
            "(languishing) a woman who dwelt in the valley Of Sorek, beloved by Samson. (Judges 16:4-18) There seems to be little doubt that she was a Philistine courtesan. [SAMS0N] (B.C. 1141.)"
        ]
    },
    {
        "Word": "Demoniacs",
        "Definitions": [
            "This word is frequently used in the New Testament, and applied to persons suffering under the possession of a demon or evil spirit, such possession generally showing itself visibly in bodily disease or mental derangement. It has been maintained by many persons that our Lord and the evangelists, in referring to demonical possession, spoke only in accommodation to the general belief of the Jews, without any assertion as to its truth or its falsity. It is concluded that, since the symptoms of the affliction were frequently those of bodily disease (as dumbness, (Matthew 9:32) blindness, (Matthew 12:22) epilepsy, (Mark 9:17-27)), or those seen in cases of ordinary insanity (as ill) (Matthew 8:28; Mark 5:1-5) the demoniacs were merely persons suffering under unusual diseases of body and mind. But demoniacs are frequently distinguished from those afflicted with bodily sickness, see (Mark 1:32; 16:17,18; Luke 6:17,18) the same outward signs are sometimes referred to possession sometimes merely to disease, comp. (Matthew 4:24) with Matt 17:15; (Matthew 12:22) with Mark 7:32 etc.; the demons are represented as speaking in their own persons with superhuman knowledge. (Matthew 8:29; Mark 1:24; 5:7; Luke 4:41) etc. All these things speak of a personal power of evil. Twice our Lord distinctly connects demoniacal possession with the power of the evil one. (Luke 10:18) Lastly, the single fact recorded of the entrance of the demons at (Gadara (Mark 5:10-14) into the herd of swine, and the effect which that entrance caused is sufficient to overthrow the notion that our Lord and the evangelists do not assert or imply any objective reality of possession. We are led, therefore, to the ordinary and literal interpretation of these passages, that there are evil spirits, subjects of the evil one, who, in the days of the Lord himself and his apostles especially, were permitted by (God to exercise a direct influence over the souls and bodies of certain men."
        ]
    },
    {
        "Word": "Denarius",
        "Definitions": [
            "(containing ten), Authorized Version \"penny,\" (Matthew 18:28; 20:2,9,13) a Roman silver coin in the time of our Saviour and the Apostles, worth about 15 cents. It took its name from its being first equal to ten \"asses,\" a number afterwards increased to sixteen. It was the principal silver coin of the Roman commonwealth. From the parable of the laborers in the vineyard it would seem that a denarius was then the ordinary pay for a day's labor. (Matthew 20:2,4,7,9,10,13)"
        ]
    },
    {
        "Word": "Deuel, Or Deuel",
        "Definitions": [
            "(invocation of God), father of Eliasaph, the \"captain\" of the tribe of Gad at the time of the numbering of the people at Sinai. (Numbers 1:14; 7:42,47; 10:20) (B.C. 1491.) The same man is mentioned again in (Numbers 2:14) but here the name appears as Ruel."
        ]
    },
    {
        "Word": "Dibongan",
        "Definitions": [
            "[[436]Dibon]"
        ]
    },
    {
        "Word": "Didrachmon",
        "Definitions": [
            "[[437]Money; [438]Shekel]"
        ]
    },
    {
        "Word": "Dinaites",
        "Definitions": [
            "(Ezra 4:9) the name of some of the Cuthaean colonists who were placed in the cities of Samaria after the captivity of the ten tribes."
        ]
    },
    {
        "Word": "Diseases",
        "Definitions": [
            "[[441]Medicine]",
            "Often sent as punishment -- De 28:21; Joh 5:14.",
            "Often brought from other countries -- De 7:15.",
            "Often through Satan -- 1Sa 16:14-16; Job 2:7.",
            "Regarded as visitations -- Job 2:7-10; Ps 38:2,7.",
            "Intemperance a cause of -- Ho 7:5.",
            "Sins of youth a cause of -- Job 20:11.",
            "Over-excitement a cause of -- Da 8:27.",
            "Were many and divers -- Mt 4:24.",
            "Mentioned in scripture",
            "Ague. -- Le 26:16.",
            "Abscess. -- 2Ki 20:7.",
            "Atrophy. -- Job 16:8; 19:20.",
            "Blindness. -- Job 29:15; Mt 9:27.",
            "Boils and blains. -- Ex 9:10.",
            "Consumption. -- Le 26:16; De 28:22.",
            "Demoniacal possession. -- Mt 15:22; Mr 5:15.",
            "Deafness. -- Ps 38:13; Mr 7:32.",
            "Debility. -- Ps 102:23; Eze 7:17.",
            "Dropsy. -- Lu 14:2.",
            "Dumbness. -- Pr 31:8; Mt 9:32.",
            "Dysentery. -- 2Ch 21:12-19; Ac 28:8.",
            "Emerods. -- De 28:27; 1Sa 5:6,12.",
            "Fever. -- De 28:22; Mt 8:14.",
            "Impediment speech. -- Mr 7:32.",
            "Itch. -- De 28:27.",
            "Inflammation. -- De 28:22.",
            "Issue of blood. -- Mt 9:20.",
            "Lameness. -- 2Sa 4:4; 2Ch 16:12.",
            "Leprosy. -- Le 13:2; 2Ki 5:1.",
            "Loss of appetite. -- Job 33:20; Ps 107:18.",
            "Lunacy. -- Mt 4:24; 17:15.",
            "Melancholy. -- 1Sa 16:14.",
            "Palsy. -- Mt 8:6; 9:2.",
            "Plague. -- Nu 11:33; 2Sa 24:15,21,25.",
            "Scab. -- De 28:27.",
            "Sunstroke. -- 2Ki 4:18-20; Isa 49:10.",
            "Ulcers. -- Isa 1:6; Lu 16:20.",
            "Worms. -- Ac 12:23.",
            "Children subject to -- 2Sa 12:15; 1Ki 17:17.",
            "Frequently",
            "Loathsome. -- Ps 38:7; 41:8.",
            "Painful. -- 2Ch 21:15; Job 33:19.",
            "Tedious. -- De 28:59; Joh 5:5; Lu 13:16.",
            "Complicated. -- De 28:60,61; Ac 28:8.",
            "Incurable. -- 2Ch 21:18; Jer 14:19.",
            "Physicians undertook the cure of -- Jer 8:22; Mt 9:12; Lu 4:23.",
            "Medicine used for curing -- Pr 17:22; Isa 1:6.",
            "Art of curing, defective -- Job 13:4; Mr 5:26.",
            "God often entreated to cure -- 2Sa 12:16; 2Ki 20:1-3; Ps 6:2; Jas 5:14.",
            "Not looking to God in, condemned -- 2Ch 16:12.",
            "Those afflicted with",
            "Anointed. -- Mr 6:13; Jas 5:14.",
            "Often laid in the streets to receive advice from passers by. -- Mr 6:56; Ac 5:15.",
            "Often divinely supported. -- Ps 41:3.",
            "Often divinely cured. -- 2Ki 20:5; Jas 5:15.",
            "Illustrative of sin -- Isa 1:5."
        ]
    },
    {
        "Word": "Dispersion, The Jews Of The",
        "Definitions": [
            "or simply THE DISPERSION, was the general title applied to those Jews who remained settled in foreign countries after the return from the Babylonian exile, and during the period of the second temple. At the beginning of the Christian era the Dispersion was divided into three great sections, the Babylonian, the Syrian, the Egyptian. From Babylon the Jews spread throughout Persia, Media and Parthia. Large settlements of Jews were established in Cyprus, in the islands of the AEgean, and on the western coast of Asia Minor. Jewish settlements were also established at Alexandria by Alexander and Ptolemy I. The Jewish settlements in Rome, were consequent upon the occupation of Jerusalem by Pompey, B.C. 63. The influence of the Dispersion on the rapid promulgation of Christianity can scarcely be overrated. The course of the apostolic preaching followed in a regular progress the line of Jewish settlements. The mixed assembly from which the first converts were gathered on the day of Pentecost represented each division of the Dispersion. (Acts 2:9-11) (1) Parthians...Mesopotamia; (2) Judea (i.e. Syria)...Pamphylia; (3) Egypt...Greece; (4) Romans..., and these converts naturally prepared the way for the apostles int he interval which preceded the beginning of the separate apostolic missions. St. James and St. Peter wrote to the Jews of the Dispersion. (James 1:1; 1 Peter 1:1)"
        ]
    },
    {
        "Word": "Dositheus",
        "Definitions": [
            "a \"priest and Levite\" who carried the translation of Esther to Egypt. (Esther 11:1,2)"
        ]
    },
    {
        "Word": "Dothaim",
        "Definitions": [
            "[[449]Dothan]"
        ]
    },
    {
        "Word": "Doves Dung",
        "Definitions": [
            "Various explanations have been given of the passage in (2 Kings 6:25) Bochart has labored to show that it denotes a species of cicer, \"chick-pea,\" which he says the Arabs call usnan, and sometimes improperly \"dove's\" or \"sparrow's dung.\" Great quantities of these are sold in Cairo to the pilgrims going to Mecca. Later authorities incline to think it the bulbous root of the Star of Bethlehem (ornithogalum, i.e. bird-milk), a common root in Palestine, and sometimes eaten.--ED. It can scarcely be believed that even in the worst horrors of a siege a substance so vile as is implied by the literal rendering should have been used for food."
        ]
    },
    {
        "Word": "Drachm",
        "Definitions": [
            "(Luke 15:8,9) 2 Macc 4:19; 10:20; 12:43, a Greek silver coin, varying in weight on account of the use of different talents. In Luke denarii (Authorized Version \"piece of silver\") seem to be intended. [[451]Money; [452]Silver]"
        ]
    },
    {
        "Word": "Dreams",
        "Definitions": [
            "The Scripture declares that the influence of the Spirit of God upon the soul extends to its sleeping as well as its waking thoughts. But, in accordance with the principle enunciated by St. Paul in (1 Corinthians 14:15) dreams, in which the understanding is asleep, are placed below the visions of prophecy, in which the understanding plays its part. Under the Christian dispensation, while we read frequently of trances and vision, dreams are never referred to as vehicles of divine revelation. In exact accordance with this principle are the actual records of the dreams sent by God. The greater number of such dreams were granted, for prediction or for warning, to those who were aliens to the Jewish covenant. And where dreams are recorded as means of God's revelation to his chosen servants, they are almost always referred to the periods of their earliest and most imperfect knowledge of him. Among the Jews, \"if any person dreamed a dream which was peculiarly striking and significant, he was permitted to go to the high priest in a peculiar way, and see if it had any special import. But the observance of ordinary dreams and the consulting of those who pretend to skill in their interpretation are repeatedly forbidden. (13:1-5; 18:9-14)--Schaff.",
            "Visions in sleep -- Job 33:15; Da 2:28.",
            "Often by imaginary -- Job 20:8; Isa 29:8.",
            "Excess of business frequently leads to -- Ec 5:3.",
            "God's will often revealed in -- Nu 12:6; Job 33:15.",
            "False prophets",
            "Pretended to. -- Jer 23:25-28; 29:8.",
            "Not to be regarded in. -- De 13:1-3; Jer 27:9.",
            "Condemned for pretending to. -- Jer 23:32.",
            "Vanity of trusting to natural -- Ec 5:7.",
            "The ancients",
            "Put great faith in. -- Jdj 7:15.",
            "Often perplexed by. -- Ge 40:6; 41:8; Job 7:14; Da 2:1; 4:5.",
            "Anxious to have, explained. -- Ge 40:8; Da 2:3.",
            "Consulting magicians on. -- Ge 41:8; Da 2:2-4.",
            "God the only interpreter of -- Ge 40:8; 41:16; Da 2:27-30; 7:16.",
            "Mentioned in scripture of",
            "Abimelech. -- Ge 20:3-7.",
            "Jacob. -- Ge 28:12; 31:10.",
            "Laban. -- Ge 31:24.",
            "Joseph. -- Ge 37:5-9.",
            "Pharaoh's butler and baker. -- Ge 40:5-19.",
            "Pharaoh. -- Ge 41:1-7.",
            "Midianite. -- Jdj 7:13-15.",
            "Solomon. -- 1Ki 3:5-15.",
            "Nebuchadnezzar. -- Da 2:1,31; 4:5,8.",
            "Daniel. -- Da 7:1-28.",
            "Joseph. -- Mt 1:20,21; 2:13,19,20.",
            "Wise men. -- Mt 2:11,12.",
            "Pilate's wife. -- Mt 27:19.",
            "Illustrative of",
            "Prosperity of sinners. -- Job 20:5-8, Ps 73:19,20.",
            "Impure imaginations. -- Jude 1:8.",
            "Enemies of the church. -- Isa 29:7,8."
        ]
    },
    {
        "Word": "Drink, Strong",
        "Definitions": [
            "The Hebrew term shecar, in its etymological sense, applies to any beverage that had intoxicating qualities. With regard to the application of the term in later times we have the explicit statement of Jerome, as well as other sources of information, from which we may state the that following beverages were known to the Jews:--",
            "+ Beer, which was largely consumed in Egypt under the name of zythus, and was thence introduced into Palestine. It was made of barley; certain herbs, such as lupine and skirret, were used as substitutes for hops. + Cider, which is noticed in the Mishna as apple wine. + Honey wine, of which there were two sorts, one consisting of a mixture of wine, honey and pepper; the other a decoction of the juice of the grape, termed debash (honey) by the Hebrews, and dibs by the modern Syrians. + Date wine, which was also manufactured in Egypt. It was made by mashing the fruit in water in certain proportions. + Various other fruits and vegetables are enumerated by Pliny as supplying materials for factitious or home-made wine, such as figs, millet, the carob fruit, etc. It is not improbable that the Hebrews applied raisins to this purpose in the simple manner followed by the Arabians, viz., by putting them in jars of water and burying them in the ground until fermentation took place."
        ]
    },
    {
        "Word": "Earthenware",
        "Definitions": [
            "[[456]Pottery]"
        ]
    },
    {
        "Word": "Ebal, Mount",
        "Definitions": [
            "a mount in the promised land, on which the Israelites were to \"put\" the curse which should fall upon them if they disobeyed the commandments of Jehovah. The blessing consequent on obedience was to be similarly localized on Mount Gerizim. (11:26-29) Ebal and Gerizim are the mounts which form the sides of the fertile valley in which lies Nablus, the ancient Shechem-Ebal on the north and Gerizim on the south. (They are nearly in the centre of the country of Samaria, about eight hundred feet above Nablus in the valley; and they are so near that all the vast body of the people could hear the words read from either mountain. The experiment has repeatedly been tried in late years.--Ed.) The modern name of Ebal is Sitti Salamiyah, from a Mohammedan female saint, whose tomb is standing on the eastern part of the ridge, a little before the highest point is reached."
        ]
    },
    {
        "Word": "Ebedmelech",
        "Definitions": [
            "(a king's servant), an Ethiopian eunuch in the service of King Zedekiah, through whose interference Jeremiah was released from prison. (Jeremiah 38:7) ff.; Jere 39:15 ff. (B.C. 1589)."
        ]
    },
    {
        "Word": "Ebenezer",
        "Definitions": [
            "(stone of help), a stone set up by Samuel after a signal defeat of the Philistines, as a memorial of the \"help\" received on the occasion from Jehovah. (1 Samuel 7:12) Its position is carefully defined as between Mizpeh and Shen."
        ]
    },
    {
        "Word": "Ecclesiasticus",
        "Definitions": [
            "one of the books of the Apocrypha. This title is given in the Latin version to the book which is called in the Septuagint THE WISDOM OF JESUS THE SON OF SIRACH. The word designates the character of the writing, as publicly used in the services of the Church."
        ]
    },
    {
        "Word": "Eclipse Of The Sun",
        "Definitions": [
            "No historical notice of an eclipse occurs in the Bible, but there are passages in the prophets which contain manifest allusion to this phenomenon. (Joel 2:10,31; 3:15; Amos 8:9; Micah 3:6; Zechariah 14:6) Some of these notices probably refer to eclipses that occurred about the time of the respective compositions: thus the date of Amos coincides with a total eclipse which occurred Feb. 9, B.C. 784, and was visible at Jerusalem shortly after noon; that of Micah with the eclipse of June 5, B.C. 716. A passing notice in (Jeremiah 15:9) coincides in date with the eclipse of Sept. 30, B.C. 610, so well known from Herodotus' account (i. 74, 103). The darkness that overspread the world at the crucifixion cannot with reason be attributed to an eclipse, as the moon was at the full at the time of the passover."
        ]
    },
    {
        "Word": "Edar, Tower Of",
        "Definitions": [
            "(accur. [461]Eder, a flock), a place named only in (Genesis 35:21) According to Jerome it was one thousand paces from Bethlehem."
        ]
    },
    {
        "Word": "Edom, Idumaea Or Idumea",
        "Definitions": [
            "(red). The name Edom was given to Esau, the first-born son of Isaac and twin brother of Jacob, when he sold his birthright to the latter for a meal of lentil pottage. The country which the Lord subsequently gave to Esau was hence called \"the country of Edom,\" (Genesis 32:3) and his descendants were called Edomites. Edom was called Mount Seir and Idumea also. Edom was wholly a mountainous country. It embraced the narrow mountainous tract (about 100 miles long by 20 broad) extending along the eastern side of the Arabah from the northern end of the Gulf of Elath to near the southern end of the Dead Sea. The ancient capital of Edom was Bozrah (Buseireh). Sela (Petra) appears to have been the principal stronghold in the days of Amaziah (B.C. 838). (2 Kings 14:7) Elath and Ezion-geber were the seaports. (2 Samuel 8:14; 1 Kings 9:26) History.--Esau's bitter hatred to his brother Jacob for fraudulently obtaining his blessing appears to have been inherited by his latest posterity. The Edomites peremptorily refused to permit the Israelites to pass through their land. (Numbers 20:18-21) For a period of 400 years we hear no more of the Edomites. They were then attacked and defeated by Saul, (1 Samuel 14:47) and some forty years later by David. (2 Samuel 8:13,14) In the reign of Jehoshaphat (B.c. 914) the Edomites attempted to invade Israel, but failed. (2 Chronicles 20:22) They joined Nebuchadnezzar when that king besieged Jerusalem. For their cruelty at this time they were fearfully denounced by the later prophets. (Isaiah 34:5-8; 63:1-4; Jeremiah 49:17) After this they settled in southern Palestine, and for more than four centuries continued to prosper. But during the warlike rule of the Maccabees they were again completely subdued, and even forced to conform to Jewish laws and rites, and submit to the government of Jewish prefects. The Edomites were now incorporated with the Jewish nation. They were idolaters. (2 Chronicles 25:14,15,20) Their habits were singular. The Horites, their predecessors in Mount Seir, were, as their name implies, troglodytes, or dwellers in caves; and the Edomites seem to have adopted their dwellings as well as their country. Everywhere we meet with caves and grottos hewn in the soft sandstone strata."
        ]
    },
    {
        "Word": "Edomites",
        "Definitions": [
            "[[462]Edom, Idumaea Or Idumea]"
        ]
    },
    {
        "Word": "Education",
        "Definitions": [
            "There is little trace among the Hebrews in earlier times of education in any other subjects than the law. The wisdom therefore and instruction, of which so much is said in the book of Proverbs, are to be understood chiefly of moral and religious discipline, imparted, according to the direction of the law, by the teaching and under the example of parents. (But Solomon himself wrote treatises on several scientific subjects, which must have been studied in those days.) In later times the prophecies and comments on them, as well as on the earlier Scriptures, together with other subjects, were studied. Parents were required to teach their children some trade. (Girls also went to schools, and women generally among the Jews were treated with greater equality to men than in any other ancient nation.) Previous to the captivity, the chief depositaries of learning were the schools or colleges, from which in most cases proceeded that succession of public teachers who at various times endeavored to reform the moral and religious conduct of both rulers and people. Besides the prophetical schools instruction was given by the priests in the temple and elsewhere. [See [463]Schools]"
        ]
    },
    {
        "Word": "Egyptian, Egyptians",
        "Definitions": [
            "the native or natives of Egypt."
        ]
    },
    {
        "Word": "Ehi",
        "Definitions": [
            "(my brother), head of one of the Benjamite houses according to the list in (Genesis 46:21) He seems to be the same as Ahiram in the list in (Numbers 26:38) In (1 Chronicles 8:1) he is called Aharah, and perhaps also Ahoah in ver. 4, Ahiah, ver. 7, and Aher, (1 Chronicles 7:12)"
        ]
    },
    {
        "Word": "Elada",
        "Definitions": [
            "(whom God has put on), a descendant of Ephraim through Shuthelah. (1 Chronicles 7:20)"
        ]
    },
    {
        "Word": "Elah, The Valley Of",
        "Definitions": [
            "(valley of the terebinth), the valley in which David killed Goliath. (1 Samuel 17:2,19) It lay somewhere near Socoh of Judah and Azekah, and was nearer Ekron than any other Philistine town. 1Sam. 17."
        ]
    },
    {
        "Word": "Elamites",
        "Definitions": [
            "This word is found only in (Ezra 4:9) The Elamites were the original inhabitants of the country called Elam; they were descendants of Shem, and perhaps drew their name from an actual man Elam. (Genesis 10:22)"
        ]
    },
    {
        "Word": "Elath, Eloth",
        "Definitions": [
            "(a grove), the name of a town of the land of Edom, commonly mentioned with Ezion-geber, and situated at the head of the Arabian Gulf, which was thence called the Elanitic Gulf. It first occurs in the account of the wanderings, (2:8) and in later times must have come under the rule of David. (2 Samuel 8:14) We find the place named again in connection with Solomon's navy. (1 Kings 9:26) comp. 2Chr 8:17 In the Roman period it became a frontier town of the south and the residence of a Christian bishop. The Arabic name is Eyleh, and palm groves still exist there, after which it was named."
        ]
    },
    {
        "Word": "Elbethel",
        "Definitions": [
            "(the God of Bethel), the name which Jacob is said to have bestowed on the place at which God appeared to him when he was flying from Esau. (Genesis 35:7)"
        ]
    },
    {
        "Word": "Eleasah",
        "Definitions": [
            "(whom God made).",
            "+ Son of Helez, one of the descendants of Judah, of the family of Hezron. (1 Chronicles 2:39) (B.C. after 1046.) + Son of Rapha or Rephaiah; a descendant of Saul through Jonathan and Merib-baal or Mephibosheth. (1 Chronicles 8:37; 9:43) (B.C. before 588.)"
        ]
    },
    {
        "Word": "Eleloheisrael",
        "Definitions": [
            "(God, the God of Israel), the name bestowed by Jacob on the altar which he erected facing the city of Shechem. (Genesis 33:19,20)"
        ]
    },
    {
        "Word": "Eli, Eli, Lama Sabachthani",
        "Definitions": [
            "The Hebrew form, as Eloi, Eloi, etc., is the Syro-Chaldaic (the common language in use by the Jews in the time of Christ) of the first words of the twenty-second Psalm; they mean \"My God, my God, why hast thou forsaken me?\""
        ]
    },
    {
        "Word": "Eliadah",
        "Definitions": [
            "father of Rezon, the captain of a marauding band that annoyed Solomon. (1 Kings 11:23)"
        ]
    },
    {
        "Word": "Eliezar",
        "Definitions": [
            "(God is his help).",
            "+ Abraham's chief servant, called by him \"Eliezer of Damascus.\" (Genesis 15:2) (B.C. 1857.) + Second son of Moses and Zipporah (B.c. 1523), to whom his father gave this name because \"the God of my father was mine help, and delivered me from the sword of Pharaoh.\" (Exodus 18:4; 1 Chronicles 23:15,17; 26:25) + One of the sons of Becher, the son of Benjamin. (1 Chronicles 7:8) + A priest in the reign of David. (1 Chronicles 15:24) + Son of Zichri, ruler of the Reubenites in the reign of David. (1 Chronicles 27:16) + Son of Dodavah, of Mareshah in Judah, (2 Chronicles 20:37) a prophet, who rebuked Jehoshaphat for joining himself with Ahaziah king of Israel. (B.C. 895.) + A chief Israelite whom Ezra sent with others from Ahava to Cesiphia, to induce some Levites and Nethinim to accompany him to Jerusalem. (Ezra 8:16) (B.C. 459.) 8,9,10. A priest, a Levite and an Israelite of the sons of Harim, who had married foreign wives. (Ezra 10:18,23,31) + Son of Jorim, in the genealogy of Christ. (Luke 3:29)"
        ]
    },
    {
        "Word": "Elihoenai",
        "Definitions": [
            "(my eyes are toward Jehovah), son of Zerahiah, who with 200 men returned from the captivity with Ezra. (Ezra 8:4) (B.C. 459.)"
        ]
    },
    {
        "Word": "Eliseus",
        "Definitions": [
            "the Greek form of the name Elisha."
        ]
    },
    {
        "Word": "Elizaphan",
        "Definitions": [
            "(whom God protects).",
            "+ A Levite, son of Uzziel, chief of the house of the Kohathites at the time of the census in the wilderness of Sinai. (Numbers 3:30) (B.C. 1491.) + Prince of the tribe of Zebulun. (Numbers 34:25)"
        ]
    },
    {
        "Word": "Elkanah, Or Elkonah",
        "Definitions": [
            "(God-provided).",
            "+ Son, or rather grandson, see (1 Chronicles 6:22,23) (1Chr 6:7,8) of Korah, according to (Exodus 6:24) + A descendant of the above in the line of Ahimoth, otherwise Mahath, (1Chr 6;26,35; Hebr 11:20 + Another Kohathite Levite, father of Samuel the illustrious judge and prophet. (1 Chronicles 6:27,34) (B.C. about 1190.) All that is known of him is contained in the above notices and in (1 Samuel 1:1,4,8,19,21,23) and 1Sam 2:11,20 + A Levite. (1 Chronicles 9:16) + A Korhite who joined David while he was at Ziklag. (1 Chronicles 12:6) (B.C. 1054.) + An officer in the household of Ahaz king of Judah, who was slain by Zichri the Ephraimite when Pekah invaded Judah. (2 Chronicles 28:7) (B.C. 739.)"
        ]
    },
    {
        "Word": "Elmadam",
        "Definitions": [
            "In the Revised Version, (Luke 3:28) Same as [477]Elmodam."
        ]
    },
    {
        "Word": "Elnathan, Or Elnathan",
        "Definitions": [
            "(God hath given).",
            "+ The maternal grandfather of Jehoiachin, (2 Kings 24:8) the same with Elnathan the son of Achbor. (Jeremiah 26:22; 36:12,25) + The name of three persons, apparently Levites, in the time of Ezra. (Ezra 8:16)"
        ]
    },
    {
        "Word": "Elonbethhanan",
        "Definitions": [
            "(oak of the house of grace) is named with two Danite towns as forming one of Solomon's commissariat districts. (1 Kings 4:9)"
        ]
    },
    {
        "Word": "Elonites, The",
        "Definitions": [
            "(Numbers 26:26) [[478]Elon, 2]"
        ]
    },
    {
        "Word": "Eloth",
        "Definitions": [
            "(1 Kings 9:26) [[479]Elath, Eloth]"
        ]
    },
    {
        "Word": "Elteknon",
        "Definitions": [
            "(God its foundation), one of the towns of the tribe of Judah in the mountains. (Joshua 15:59) It has not yet been identified."
        ]
    },
    {
        "Word": "Embroiderer",
        "Definitions": [
            "Various explanations have been offered as to the distinction between \"needle-work\" and \"cunning work.\" Probably neither term expresses just what is to-day understood by embroidery, though the latter may come nearest to it. The art of embroidery by the loom was extensively practiced among the nations of antiquity. In addition to the Egyptians, the Babylonians were celebrated for it."
        ]
    },
    {
        "Word": "Emerods",
        "Definitions": [
            "(28:27; 1 Samuel 5:6,9,12; 6:4,5,11) Probably hemorrhiodal tumors, or bleeding piles, are intended. These are very common in Syria at present, Oriental habits of want of exercise and improper food, producing derangement of the liver, constipation, etc., being such as to cause them."
        ]
    },
    {
        "Word": "Emmaus, Or Emmaus",
        "Definitions": [
            "(warm baths), the village to which the two disciples were going when our Lord appeared to them on the way, on the day of his resurrection. (Luke 24:13) Luke makes its distance from Jerusalem sixty stadia (Authorized Version \"threescore furlongs\"), or about 7 1/2 miles; and Josephus mentions \"a village called Emmaus\" at the same distance. The site of Emmaus remains yet to be identified."
        ]
    },
    {
        "Word": "En",
        "Definitions": [
            "at the beginning of many Hebrew words, signifies a spring or fountain."
        ]
    },
    {
        "Word": "Encampment",
        "Definitions": [
            "primarily denoted the resting-place of an army or company of travellers at night, (Genesis 32:21; Exodus 16:13) and was hence applied to the army or caravan when on its march. (Genesis 32:7,8; Exodus 14:19; Joshua 10:5; 11:4) The description of the camp of the Israelites, on their march from Egypt, Numb 2,3, supplies the greatest amount of information on the subject. The tabernacle, corresponding to the chieftains tent of an ordinary encampment, was placed in the centre, and around and facing it, (Numbers 2:1) arranged in four grand divisions, corresponding to the four points of the compass, lay the host of Israel, according to their standards. (Numbers 1:52; 2:2) In the centre, round the tabernacle, and with no standard but the cloudy or fiery pillar which rested over it, were the tents of the priests and Levites. The former, with Moses and Aaron at their head, were encamped on the eastern side. The order of encampment was preserved on the march. (Numbers 2:17)"
        ]
    },
    {
        "Word": "Eneglaim",
        "Definitions": [
            "(fountain of the two calves), a place named only by Ezekiel, (Ezekiel 47:10) apparently as on the Dead Sea; but whether near to or far from Engedi, on the east or the west side of the sea, it is impossible to ascertain."
        ]
    },
    {
        "Word": "Engannim",
        "Definitions": [
            "(fountain of the garden).",
            "+ A city in the low country of Judah, named between Zanoah and Tappuah. (Joshua 15:34) + A city on the border of Issachar. (Joshua 19:21) allotted with its \"suburbs\" to the Gershonite Levites, (Joshua 21:29) probably Jenin, the first village encountered on the ascent from the great plain of Esdraelon into the hills of the central country."
        ]
    },
    {
        "Word": "Engedi Or Engedi",
        "Definitions": [
            "(fount of the kid), a town in the wilderness of Judah, (Joshua 15:62) on the western shore of the Dead Sea. (Ezekiel 47:10) Its original name was Hazezon-tamar, on account of the palm groves which surrounded it. (2 Chronicles 20:2) Its site is about the middle of the western shore of the lake, at the fountain of Ain Jidy, from which the place gets its name. It was immediately after an assault upon the \"Amorites that dwelt in Hazezon-tamar,\" that the five Mesopotamian kings were attacked by the rulers of the plain of Sodom. (Genesis 14:7) comp. 2Chr 20:2 Saul was told that David was in the \"wilderness of Engedi;\" and he took \"three thousand men, and went to seek David and his men upon the rocks of the wild goats. \" (1 Samuel 24:1-4) The vineyards of Engedi were celebrated by Solomon. (Song of Solomon 1:14)"
        ]
    },
    {
        "Word": "Engine",
        "Definitions": [
            "a term applied exclusively to military affairs in the Bible. The engines to which the term is applied in (2 Chronicles 26:15) were designed to propel various missiles from the walls of the besieged town. One, with which the Hebrews were acquainted, was the battering ram, described in (Ezekiel 26:9) and still more precisely in (Ezekiel 4:2; 21:22)"
        ]
    },
    {
        "Word": "Enhaddah",
        "Definitions": [
            "(swift fountain), one of the cities on the border of Issachar named next to Engannim. (Joshua 19:21)"
        ]
    },
    {
        "Word": "Enhakkore",
        "Definitions": [
            "(fount of the caller), the spring which burst out in answer to the cry of Samson after his exploit with the jawbone. (Judges 15:19)"
        ]
    },
    {
        "Word": "Enhazor",
        "Definitions": [
            "(fount of Hazor), one of the fenced cities in the inheritance of Naphtali, distinct from Hazor. (Joshua 19:37) It has not yet been identified."
        ]
    },
    {
        "Word": "Enmishpat",
        "Definitions": [
            "(fount of judgment). (Genesis 14:7) [[484]Kadesh, Kadeshbarnea]"
        ]
    },
    {
        "Word": "Enoch, The Book Of",
        "Definitions": [
            "The first trance of the existence of this work is found in the Epistle of (Jude 1:14,15) An apocryphal book called Enoch was known at a very early date, but was lost sight of until 1773, when Bruce brought with him on his return from Egypt three MSS. containing the complete Ethiopic translation. In its present shape the book consists of a series of revelations supposed to have been given to Enoch and Noah, which extend to the most varied aspects of nature and life. And are designed to offer a comprehensive vindication of the action of Providence. Notwithstanding the quotation in Jude, and the wide circulation of the book itself, the apocalypse of Enoch was uniformly and distinctly separated from the canonical Scriptures. Its authorship and date are unknown."
        ]
    },
    {
        "Word": "Enosh",
        "Definitions": [
            "Same as [486]Enos. (1 Chronicles 1:1)"
        ]
    },
    {
        "Word": "Enrimmon",
        "Definitions": [
            "(fount of the pomegranate), one of the places which the men of Judah reinhabited after their return from the captivity. (Nehemiah 11:29) Perhaps the same as \"Ain and Rimmon,\" (Joshua 15:32) and \"Ain, Remmon,\" (Joshua 19:7) and see (1 Chronicles 4:32)"
        ]
    },
    {
        "Word": "Enrogel",
        "Definitions": [
            "(fount of the fuller), a spring which formed one of the landmarks on the boundary line between Judah, (Joshua 15:7) and Benjamin. (Joshua 18:16) It may be identified with the present \"Fountain of the Virgin,\" 'Ain Umm ed-Daraj, the perennial source from which the pool of Siloam is supplied."
        ]
    },
    {
        "Word": "Enshemesh",
        "Definitions": [
            "(fountain of the sun), a spring which formed one of the landmarks on the north boundary of Judah, (Joshua 15:7) and the south boundary of Benjamin, (Joshua 18:17) perhaps Ain Haud or Ain-Chot--the \"well of apostles\"--about a mile below Bethany."
        ]
    },
    {
        "Word": "Entappuah",
        "Definitions": [
            "(Joshua 17:7) [See TAPPUAH]"
        ]
    },
    {
        "Word": "Epah",
        "Definitions": [
            "(gloomy), the first, in order, of the sons of Midian, (Genesis 25:4; 1 Chronicles 1:33) afterwards mentioned by (Isaiah 60:6)"
        ]
    },
    {
        "Word": "Ephai",
        "Definitions": [
            "(gloomy), a Netophathite, whose sons were among the \"captains of the forces\" left in Judah after the deportation to Babylon. (Jeremiah 40:8; 41:3) comp. Jere 40:13 (B.C. 588.)"
        ]
    },
    {
        "Word": "Ephesdammim",
        "Definitions": [
            "(cessation of blood-shed), a place between Socoh and Arekah, at which the Philistines were encamped before the affray in which Goliath was killed. (1 Samuel 17:1) Under the shorter form of PAS-DAMMIM it occurs once again in a similar connection. (1 Chronicles 11:13)"
        ]
    },
    {
        "Word": "Ephesians, The Epistle To The",
        "Definitions": [
            "was written by the apostle St. Paul during his first captivity at Rome, (Acts 28:16) apparently immediately after he had written the Epistle to the Colossians [[489]Colossians, The Epistle To The, EPISTLE TO], and during that period (perhaps the early part of A.D. 62) when his imprisonment had not assumed the severer character which seems to have marked its close. This epistle was addressed to the Christian church at Ephesus. [[490]Ephesus] Its contents may be divided into two portions, the first mainly doctrinal, ch. 1-3, the second hortatory and practical ."
        ]
    },
    {
        "Word": "Ephlal",
        "Definitions": [
            "(judgment), a descendant of Judah, of the family of Hezron and of Jerahmeel. (1 Chronicles 2:37)"
        ]
    },
    {
        "Word": "Ephraim, Gate Of",
        "Definitions": [
            "one of the gates of the city of Jerusalem, (2 Kings 14:13; 2 Chronicles 25:23; Nehemiah 8:16; 12:39) probably at or near the position of the present \"Damascus gate.\""
        ]
    },
    {
        "Word": "Ephraim, The Wood Of",
        "Definitions": [
            "a wood, or rather a forest, on the east of Jordan, in which the fatal battle was fought between the armies of David and of Absalom. (2 Samuel 18:6)"
        ]
    },
    {
        "Word": "Ephraimite",
        "Definitions": [
            "Of the tribe of Ephraim; elsewhere called \"Ephrathite.\" (Judges 12:5)"
        ]
    },
    {
        "Word": "Ephrain",
        "Definitions": [
            "(hamlet), a city of Israel which Judah captured from Jeroboam. (2 Chronicles 13:19) It has been conjectured that this Ephrain or Ephron is identical with the Ephraim by which Absalom's sheep-farm of Baal-hazor was situated; with the city called Ephraim near the wilderness in which our Lord lived for some time; and with Ophrah, a city of Benjamin, apparently not far from Bethel. But nothing more than conjecture can be arrived at on these points."
        ]
    },
    {
        "Word": "Ephratah, Or Ephrath",
        "Definitions": [
            "(fruitful).",
            "+ Second wife of Caleb the son of Hezron, mother of Hur and grandmother of Caleb the spy, according to (1 Chronicles 2:19,50) and probably 1Chr 2:24 and 1Chr 4:4 (B.C. 1695.) + The ancient name of Bethlehem-judah. (Genesis 35:16,19; 48:7)"
        ]
    },
    {
        "Word": "Ephron, Mount",
        "Definitions": [
            "The \"cities of Mount Ephron\" formed one of the landmarks on the northern boundary of the tribe of Judah. (Joshua 15:9)"
        ]
    },
    {
        "Word": "Epicureans, The",
        "Definitions": [
            "derived their name from Epicurus (342-271 B.C.), a philosopher of Attic descent, whose \"Garden\" at Athens rivalled in popularity the \"Porch\" and the \"Academy.\" The doctrines of Epicurus found wide acceptance in Asia Minor and Alexandria. (95-50 B.C.) The object of Epicurus was to find in philosophy a practical guide to happiness. True pleasure and not absolute truth was the end at which he aimed; experience and not reason the test on which he relied. It is obvious that a system thus formed would degenerate by a natural descent into mere materialism; and in this form Epicurism was the popular philosophy at the beginning of the Christian era. When St. Paul addressed \"Epicureans and Soics,\" (Acts 17:18) at Athens, the philosophy of life was practically reduced to the teaching of these two antagonistic schools. Epistles, letters; personal correspondence by writing. The twenty-one epistles of the New Testament took the place of tracts among us. In their outward form they are such as might be expected from men who were brought into contact with Greek and Roman customs, themselves belonging to a different race, and so reproducing the imported style with only partial accuracy. They begin (the Epistle to the Hebrews and 1John excepted) with the names of the writer and of those to whom the epistle is addressed. Then follows the formula of salutation. Then the letter itself commences in the first person, the singular and plural being used indiscriminately. When the substance of the letter has been completed, come the individual messages. The conclusion in this case was probably modified by the fact that the letters were dictated to an amanuensis. When he had done his work, the apostle took up the pen or reed, and added in his own large characters, (Galatians 6:11) the authenticating autograph. In one instance, (Romans 16:22) the amanuensis in his own name adds his salutation. An allusion in (2 Corinthians 3:1) brings before us another class of letters which must have been in frequent use in the early ages of the Christian Church, by which travellers or teachers were commended by one church to the good offices of others."
        ]
    },
    {
        "Word": "Eranites, The",
        "Definitions": [
            "(Numbers 26:36)"
        ]
    },
    {
        "Word": "Esdras",
        "Definitions": [
            "(Greek form of Ezra), The First Book of, the first in order of the apocryphal books in the English Bible. The first chapter is a transcript of the last two chapters of 2 Chron., for the most part verbatim, and only in one or two parts slightly abridged and paraphrased. Chapters 3,4, and 5 to the end of ver. 6, are the original portions of the book, and the rest is a transcript more or less exact of the book of Ezra, with the chapters transposed and quite otherwise arranged, and a portion of Nehemiah. Hence a twofold design in the compiler is discernible--one to introduce and give scriptural sanction to the legend about Zerubbabel; the other to explain the great obscurities of the book of Ezra, in which, however, he has signally failed. Its author is unknown, and it was probably written in Egypt. It has no historical value.",
            "the form of the name of Ezra the scribe in 1 and 2 Esdras."
        ]
    },
    {
        "Word": "Esdras, The Second Book Of",
        "Definitions": [
            "This exists in a Latin translation, the Greek being lost. Chapters 3-14 consist of a series of angelic revelations and visions in which Ezra is instructed in some of the great mysteries of the moral world, and assured of the final triumph of the righteous. The date of the book is uncertain. Like the first book, it was probably written in Egypt."
        ]
    },
    {
        "Word": "Eshban",
        "Definitions": [
            "(wise man), a Horite; one of the four sons of Dishon. (Genesis 36:26; 1 Chronicles 1:41)"
        ]
    },
    {
        "Word": "Eshcol, The Valley",
        "Definitions": [
            "or The brook of, a wady in the neighborhood of Hebron (Mamre), explored by the spies who were sent by Moses from Kadesh-barnea. (Numbers 13:23,24; 1:24) The name is still attached to a spring of fine water called 'Ain Eshkali, in a valley about two miles north of Hebron."
        ]
    },
    {
        "Word": "Eshkalonites, The",
        "Definitions": [
            "(Joshua 13:3) [[493]Ashkelon, Askelon]"
        ]
    },
    {
        "Word": "Eshtaulites, The",
        "Definitions": [
            "with the Zareathites, were among the families of Kirjath-jearim. (1 Chronicles 2:53)"
        ]
    },
    {
        "Word": "Eshton",
        "Definitions": [
            "(effeminate), a name which occurs in the genealogies of Judah. (1 Chronicles 4:11,12)"
        ]
    },
    {
        "Word": "Esril",
        "Definitions": [
            "1 Esd. 9:34. [[494]Azareel, Or Azareel, or [495]Sharai]"
        ]
    },
    {
        "Word": "Esther, Book Of",
        "Definitions": [
            "one of the latest of the canonical books of Scripture, having been written late in the reign of Xerxes, or early in that of his son Artaxerxes Longimanus (B.C. 444, 434). The author is not known. The book of Esther is placed among the hagiographa by the Jews, and in that first portion of them which they call \"the five rolls.\" It is written on a single roll, sin a dramatic style, and is read through by the Jews in their synagogues at the feast of Purim, when it is said that the names of Haman's sons are read rapidly all in one breath, to signify that they were all hanged at the same time; while at every mention of Haman the audience stamp and shout and hiss, and the children spring rattles. It has often been remarked as a peculiarity of this book that the name of God does not once occur in it. Schaff gives as the reason for this that it was to permit the reading of the book at the hilarious and noisy festival of Purim, without irreverence. The style of writing is remarkably chaste and simple. It does not in the least savor of romance. The Hebrew is very like that of Ezra and parts of the Chronicles; generally pure, but mixed with some words of Persian origin and some of the Chaldaic affinity. In short it is just what one would expect to find in a work of the age to which the book of Esther professes to belong."
        ]
    },
    {
        "Word": "Etam, The Rock",
        "Definitions": [
            "a cliff or lofty rock, into a cleft or chasm of which Samson retired after his slaughter of the Philistines. (Judges 15:8,11) This natural stronghold was in the tribe of Judah; and near it, probably at its foot, were Lehi and Ramath-lehi and Enhakkore. (Judges 15:9,14,17,19) The name Etam was held by a city in the neighborhood of Bethlehem, (2 Chronicles 11:6) which is known to have been situated in the extremely uneven and broken country round the modern Urtas."
        ]
    },
    {
        "Word": "Ethiopian",
        "Definitions": [
            "properly \"Cushite,\" (Jeremiah 13:23) used of Zerah, (2 Chronicles 14:9) (8), and Ebed-melech. (Jeremiah 38:7,10,12; 39:16)"
        ]
    },
    {
        "Word": "Ethiopian Eunuch, The",
        "Definitions": [
            "a Jewish proselyte, (Acts 8:26) etc., who was treasurer of Candace queen of Ethiopia, but who was converted to Christianity on a visit to Jerusalem, through philip the evangelist. Nothing is known of him after his return to Ethiopia."
        ]
    },
    {
        "Word": "Ethiopian Woman",
        "Definitions": [
            "The wife of Moses is to described in (Numbers 12:1) She is elsewhere said to have been the daughter of a Midianite, and in consequence of this some have supposed that the allusion is to another wife whom Moses married after the death of Zipporah."
        ]
    },
    {
        "Word": "Euodia",
        "Definitions": [
            "[See [500]Euodias]"
        ]
    },
    {
        "Word": "Eurcquila",
        "Definitions": [
            "the word used in the Revised Version instead of euroclydon in (Acts 27:14) It is compounded of two words meaning east and north, and means a northeast gale."
        ]
    },
    {
        "Word": "Evilmerodach",
        "Definitions": [
            "(the fool of Merodach), (2 Kings 25:27) the son and successor of Nebuchadnezzar. He reigned but a short time, having ascended the throne on the death of Nebuchadnezzar in B.C. 561, and being himself succeeded by Neriglissar in B.C. 559. He was murdered by Neriglissar."
        ]
    },
    {
        "Word": "Excommunication",
        "Definitions": [
            "(expulsion from communion).",
            "+ Jewish excommunication.--The Jewish system of excommunication was threefold. The twenty-four offences for which it was inflicted are various, and range in heinousness from the offence of keeping a fierce dog to that of taking God's name in vain. The offender was first cited to appear in court; and if he refused to appear or to make amends, his sentence was pronounced. The term of this punishment was thirty days; and it was extended to a second and to a third thirty days when necessary. If at the end of that time the offended was still contumacious, he was subjected to the second excommunication. Severer penalties were now attached. The sentence was delivered by a court of ten, and was accompanied by a solemn malediction. The third excommunication was an entire cutting off from the congregation. The punishment of excommunication is not appointed by the law of Moses; it is founded on the natural right of self-protection which all societies enjoy. In the New Testament, Jewish excommunication is brought prominently before us in the case of the man that was born blind. (John 9:1) ... In (Luke 6:22) it has been thought that our Lord referred specifically to the three forms of Jewish excommunication: \"Blessed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake.\" + Christian excommunication.--Excommunication, as exercised by the Christian Church, was instituted by our Lord, (Matthew 18:15,18) and it was practiced and commanded by St. Paul (1 Corinthians 5:11; 1 Timothy 1:20; Titus 3:10) Int he epistles we find St. Paul frequently claiming the right to exercise discipline over his converts; comp. (2 Corinthians 1:23; 13:10) We find, (1) that it is a spiritual penalty, involving no temporal punishment, except accidentally; (2) that it consists in separation from the communion of the Church; (3) that its object is the good of the sufferer, (1 Corinthians 5:5) and the protection of the sound members of the Church, (2 Timothy 3:17) (4) that its subjects are those who are guilty of heresy, (1 Timothy 1:20) or gross immorality, (1 Corinthians 5:1) (5) that it is inflicted by the authority of the Church at large, (Matthew 18:18) wielded by the highest ecclesiastical officer, (1 Corinthians 5:3; Titus 3:10) (6) that this officer's sentence is promulgated by the congregation to which the offender belongs, (1 Corinthians 5:4) in defence to his superior judgment and command, (2 Corinthians 2:9) and in spite of any opposition on the part of a minority, (2 Corinthians 2:6) (7) that the exclusion may be of indefinite duration, or for a period; (8) that its duration may be abridged at the discretion and by the indulgence of the person who has imposed the penalty, (2 Corinthians 2:8) (9) that penitence is the condition on which restoration to communion is granted, (2 Corinthians 2:8) (10) that the sentence is to be publicly reversed as it was publicly promulgated. (2 Corinthians 2:10)"
        ]
    },
    {
        "Word": "Exodus, The",
        "Definitions": [
            "of the Israelites from Egypt. the common chronology places the date of this event at B.C. 1491, deriving it in this way:--In (1 Kings 6:1) it is stated that the building of the temple, in the forth year of Solomon, was in the 480th year after the exodus. The fourth year of Solomon was bout B.C. 1012. Add the 480 years (leaving off one years because neither the fourth nor the 480th was a full year), and we have B.C. 1491 as the date of the exodus. This is probably very nearly correct; but many Egyptologists place it at 215 years later,--about B.C. 1300. Which date is right depends chiefly on the interpretation of the Scripture period of 430 years, as denoting the duration of the bondage of the Israelites. The period of bondage given in (Genesis 15:13,14; Exodus 12:40,41) and Gala 3:17 As 430 years has been interpreted to cover different periods. The common chronology makes it extend from the call of Abraham to the exodus, one-half of it, or 215 years, being spend in Egypt. Others make it to cover only the period of bondage spend in Egypt. St. Paul says in (Galatians 3:17) that from the covenant with (or call of) Abraham the giving of the law (less than a year after the exodus) was 430 years. But in (Genesis 15:13,14) it is said that they should be strangers in a strange land, and be afflicted 400 years, and nearly the same is said in (Exodus 12:40) But, in very truth, the children of Israel were strangers in a strange land from the time that Abraham left his home for the promised land, and during that whole period of 430 years to the exodus they were nowhere rulers in the land. So in (Exodus 12:40) it is said that the sojourning of the children of Israel who dwelt in Egypt was 430 years. But it does not say that the sojourning was all in Egypt, but this people who lived in Egypt had been sojourners for 430 years. (a) This is the simplest way of making the various statements harmonize. (b) The chief difficulty is the great increase of the children of Israel from 70 to 2,000,000 in so short a period as 215 years, while it is very easy in 430 years. But under the circumstances it is perfectly possible in the shorter period. See on ver. 7 (C) If we make the 430 years to include only the bondage in Egypt, we must place the whole chronology of Abraham and the immigration of Jacob into Egypt some 200 years earlier, or else the exodus 200 years later, or B.C. 1300. in either case special difficulty is brought into the reckoning. (d) Therefore, on the whole, it is well to retain the common chronology, though the later dates may yet prove to be correct. The history of the exodus itself commences with the close of that of the ten plagues. [[502]Plagues, The Ten, THE [503]Ten Commandments] In the night in which, at midnight, the firstborn were slain, (Exodus 12:29) Pharaoh urged the departure of the Israelites. vs. (Exodus 12:31,32) They at once set forth from Rameses, vs. (Exodus 12:37,39) apparently during the night v. (Exodus 12:42) but towards morning on the 15th day of the first month. (Numbers 33:3) They made three journeys, and encamped by the Red Sea. Here Pharaoh overtook them, and the great miracle occurred by which they were saved, while the pursuer and his army were destroyed. [[504]Red Sea SEA, [505]Passage OF]"
        ]
    },
    {
        "Word": "Ezbai",
        "Definitions": [
            "(shining), father of Naarai, who was one of David's thirty mighty men. (1 Chronicles 11:37) (B.C. 1046.)"
        ]
    },
    {
        "Word": "Eziongaber, Or Eziongeber",
        "Definitions": [
            "(giant's backbone), (Numbers 33:35; 2:8; 1 Kings 9:26; 22:48; 2 Chronicles 8:17) the last station named for the encampment of the Israelites before they came to the wilderness of Zin. It probably stood at Ain el-Ghudyan, about ten miles up what is now the dry bed of the Arabah, but which was probably then the northern end of the gulf."
        ]
    },
    {
        "Word": "Eznite, The",
        "Definitions": [
            "According to the statement of (2 Samuel 23:8) Adino the Eznite was another name for Jashobeam, a Tachmonite. (1 Chronicles 11:11) (Probably the words are a corruption for the Hebrew \"he lifted up his spear.\"--Fausset.)"
        ]
    },
    {
        "Word": "Ezra, Book Of",
        "Definitions": [
            "is a continuation of the books of Chronicles. The period covered by the book is eighty years, from the first of Cyrus, B.C. 536, to the beginning of the eighth of Artaxerxes, B.C. 456. It consist of the contemporary historical journals kept from time to time, containing, chs. 1-12, and account of the return of the captives under Zerubbabel, and the rebuilding of the temple in the reign of Cyrus and Cambyses. Most of the book is written in Hebrew, but from chs. 4:8 to 6:19 it is written in Chaldee. The last four chapters, beginning with ch. 7, continue the history after a gap of fifty-eight years--from the sixth of Darius to the seventh of Artaxerxes-- narrating his visit to Jerusalem, and giving an account of the reforms there accomplished, referred to under [509]Ezra. Much of the book was written by Ezra himself, though the first chapter was probably written by Daniel; and other hands are evident."
        ]
    },
    {
        "Word": "Ezrahite, The",
        "Definitions": [
            "(son of Zerah), a title attached to two persons--Ethan, (1 Kings 4:31; Psalms 89:1) title, and Heman, Psal 88:1 title."
        ]
    },
    {
        "Word": "Fallow Deer",
        "Definitions": [
            "(called fallow from its reddish-brown color) (Heb. yachmur). The Hebrew word, which is mentioned only in (14:5) and 1Kin 4:23 Probably denotes the Alcelaphus bubalis (the bubale or wild cow) of Barbary and North Africa. It is about the size of a stag, and lives in herds. It is almost exactly like the European roebuck, and is valued for its venison."
        ]
    },
    {
        "Word": "Fasts",
        "Definitions": [
            "+ One fast only was appointed by the Mosaic law, that on the day of atonement. There is no mention of any other periodical fast in the Old Testament except in (Zechariah 7:1-7; 8:19) From these passages it appears that the Jews, during their captivity, observed four annual fasts,--in the fourth, fifth, seventh and tenth months. + Public fasts were occasionally proclaimed to express national humiliation and to supplicate divine favor. In the case of public danger the proclamation appears to have been accompanied with the blowing of trumpets. (Joel 2:1-15) (See (1 Samuel 7:6; 2 Chronicles 20:3; Jeremiah 36:6-10)) Three days after the feast of tabernacles, when the second temple was completed, \"the children of Israel assembled with fasting, and with sackclothes and earth upon them,\" to hear the law read and to confess their sins. (Nehemiah 9:1) + Private occasional fasts are recognized in one passage of the law-- (Numbers 30:13) The instances given of individuals fasting under the influence of grief, vexation or anxiety are numerous. + In the New Testament the only reference to the Jewish fasts are the mention of \"the fast\" in (Acts 27:9) (generally understood to denote the day of atonement) an the allusions to the weekly fasts. (Matthew 9:14; Mark 2:18; Luke 5:33; 18:12; Acts 10:30) These fasts originated some time after the captivity. + The Jewish fasts were observed with various degrees of strictness. Sometimes there was entire abstinence from food. (Esther 4:16) etc. On other occasions there appears to have been only a restriction to a very plain diet. (Daniel 10:3) Those who fasted frequently dressed in sackcloth or rent their clothes, put ashes on their head and went barefoot. (1 Kings 21:27; Nehemiah 9:1; Psalms 35:13) + The sacrifice of the personal will, which gives to fasting all its value, is expressed in the old term used in the law, afflicting the soul ."
        ]
    },
    {
        "Word": "Feasts",
        "Definitions": [
            "[[513]Festivals; [514]Meals]"
        ]
    },
    {
        "Word": "Fenced Cities",
        "Definitions": [
            "i.e. cities fortified or defended. The fortifications of the cities of Palestine, thus regularly \"fenced,\" consisted of one or more walls (sometimes of thick stones, sometimes of combustible material), crowned with battlemented parapets, having towers at regular intervals, (2 Chronicles 32:5; Jeremiah 31:38) on which in later times engines of war were placed, and watch was kept by day and night in time of war. (Judges 9:45; 2 Kings 9:17; 2 Chronicles 26:9,15)"
        ]
    },
    {
        "Word": "Festivals",
        "Definitions": [
            "I. The religious times ordained int he law fall under three heads:",
            "+ Those formally connected with the institution of the Sabbath; + This historical or great festivals; + The day of atonement. + Immediately connected with the institution of the Sabbath are-- a. The weekly Sabbath itself. b. The seventh new moon, or feast of trumpets. c. The sabbatical year. d. The year of jubilee. + The great feasts are-- a. The passover. b. The feast of pentecost, of weeks, of wheat-harvest or of the first-fruits. c. The feast of tabernacles or of ingathering. On each of these occasions every male Israelite was commanded to \"appear before the Lord,\" that is, to attend in the court of the tabernacle or the temple, and to make his offering with a joyful heart. (27:7; Nehemiah 8:9-12) The attendance of women was voluntary, but the zealous often went up to the passover. On all the days of holy convocation there was to be an entire suspension of ordinary labor of all kinds, (Exodus 12:16; Leviticus 16:29; 23:21,24,25,35) but on the intervening days of the longer festivals work might be carried on. The agricultural significance of the three great festivals is clearly set forth int he account of the Jewish sacred year contained in (Leviticus 23:1) ... The times of the festivals were evidently ordained in wisdom, so as to interfere as little as possible with the industry of the people. The value of these great religious festivals was threefold. (1) Religious effects.--They preserved the religious faith of the nation and religious unity among the people. They constantly reminded the people of the divinely-wrought deliverances of the past; promoted gratitude and trust; and testified the reverence of the people for the temple and its sacred contents. Besides this was the influence of well-conducted temple services upon the synagogues through the land. (2) Political effects.--The unity of the nation would be insured by this fusion of the tribes; otherwise they would be likely to constitute separate tribal states. They would carry back to the provinces glowing accounts of the wealth, power and resources of the country. (3) Social effects.--They promoted friendly intercourse between travelling companions; distributed information through the country at a time when the transmission of news was slow and imperfect; and imported into remote provincial districts a practical knowledge of all improvements in arts and sciences. + For the day of atonement see that article. II. After the captivity, the feast of purim, (Esther 9:20) seq., and that of the dedication, 1Macc 4:56, were instituted."
        ]
    },
    {
        "Word": "Fetters",
        "Definitions": [
            "Fetters were for the feet only, while chains were for any part of the body. They were usually made of brass, and also in pairs, the word being in the dual number. Iron was occasionally employed for the purpose. (Psalms 105:18; 149:8)"
        ]
    },
    {
        "Word": "Fig, Fig Tree",
        "Definitions": [
            "The fig tree (Ficus carica) is very common in Palestine. (8:8) Mount Olivet was famous for its fig trees in ancient times, and they are still found there. To \"sit under one's own vine and one's own fig tree\" became a proverbial expression among the Jews to denote peace and prosperity. (1 Kings 4:25; Micah 4:4; Zechariah 3:10) The fig is a pear-shaped fruit, and is much used by the Orientals for food. The young figs are especially prized for their sweetness and flavor. The fruit always appears before the leaves; so that when Christ saw leaves on the fig tree by the wayside, (Mark 11:13) he had a right to expect fruit. The usual summer crop of fruits is not gathered till May or June; but in the sunny ravines of Olivet fig trees could have ripe fruit some weeks earlier (Dr. Thomson), and it was not strange so early as Easter Christ might find the young eatable figs, although it was not the usual season for gathering the fruit."
        ]
    },
    {
        "Word": "Firstborn",
        "Definitions": [
            "Under the law, in memory of the exodus (when the first-born of the Egyptians were slain), the eldest son was regarded as devoted to God, and was in very case to be redeemed by an offering not exceeding five shekels, within one month from birth. If he died before the expiration of thirty days, the Jewish doctors held the father excused, but liable to the payment if he outlived that time. (Exodus 13:12-15,16; Leviticus 27:6) The eldest son received a double portion of the father's inheritance, (21:17) but not of the mother's. Under the monarchy the eldest son usually, but no always, as appears in the case of Solomon, succeeded his father in the kingdom. (1 Kings 1:30; 2:22) The male first-born of animals was also devoted to God. (Exodus 13:2,12,13; 22:29; 34:19,20) Unclean animals were to be redeemed with the addition of one-fifth of the value, or else put to death; or, if not redeemed, to be sold, and the price given to the priests. (Leviticus 27:13,27,28)"
        ]
    },
    {
        "Word": "Firstfruits",
        "Definitions": [
            "+ The law ordered in general that the first of all ripe fruits and of liquors, or, as it is twice expressed, the first of first-fruits, should be offered in God's house. (Exodus 22:29; 23:19; 34:27) It was an act of allegiance to God as the giver of all. No exact quantity was commanded, but it was left to the spiritual and moral sense of each individual. + On the morrow after the passover sabbath, i.e. on the 16th of Nisan, a sheaf of new corn was to be brought to the priest and waved before the altar, in acknowledgment of the gift of fruitfulness. (Leviticus 2:12; 23:5,6,10,12) + At the expiration of seven weeks from this time, i.e. at the feast of pentecost, an oblation was to be made from the new flour, which were to be waved in like manner with the passover sheaf. (Exodus 34:22; Leviticus 23:15,17; Numbers 28:26) + The feast of ingathering, i.e. the feast of tabernacles, in the seventh month, was itself an acknowledgment of the fruits of the harvest. (Exodus 23:16; 34:22; Leviticus 23:39) These four sorts of offerings were national. Besides them, the two following were of an individual kind. + A cake of the first dough that was baked was to be offered as a heave-offering. (Numbers 15:19,21) + The first-fruits of the land were to be brought in a basket to the holy place of God's choice, and there presented to the priest, who was to set the basket down before the altar. (26:2-11) The offerings were the perquisite of the priests. (Numbers 18:11; 18:4) Nehemiah, at the return from captivity, took pains to reorganize the offerings of first-fruits of both kinds, and to appoint places to receive them. (Nehemiah 10:35,37; 12:44) An offering of first-fruits is mentioned as an acceptable one to the prophet Elisha. (2 Kings 4:42)"
        ]
    },
    {
        "Word": "Floor",
        "Definitions": [
            "[[521]Gabbatha]"
        ]
    },
    {
        "Word": "Flux, Bloody",
        "Definitions": [
            "(Acts 28:8) the same as our dysentery, which in the East is, though sometimes sporadic, generally epidemic and infectious, and then assumes its worst form."
        ]
    },
    {
        "Word": "Fly, Flies",
        "Definitions": [
            "The two following Hebrew terms denote flies of some kind:",
            "+ Zebub, which occurs only in (Ecclesiastes 10:1) and in Isai 7:18 And is probably a generic name for an insect. + 'Arob (\"swarms of flies,\" \"divers sorts of flies,\" Authorized Version), the name of the insect or insects which God sent to punish Pharaoh; see (Exodus 8:21-31; Psalms 78:45; 105:31) The question as to what particular species is denoted, or whether any one species is to be understood, has long been a matter of dispute. As the arob are said to have filled the houses of the Egyptians, it seems not improbable that common flies (Muscidae) are more especially intended. The arob may include various species of Culicidae (gnats), such as the mosquito; but the common flies are to this day in Egypt regarded as a \"plague,\" and are the great instrument of spreading the well-known ophthalmia, which is conveyed from one individual to another by these dreadful pests. \"It is now generally supposed that the dog-fly is meant, which at certain seasons is described as a far worse plague than mosquitos. The bite is exceedingly sharp and painful, causing severe inflammation, especially in the eyelids. Coming in immense swarms, they cover all objects in black and loathsome masses, and attack every exposed part of a traveller's person with incredible pertinacity.\"--Cook."
        ]
    },
    {
        "Word": "Footman",
        "Definitions": [
            "a word employed in the English Bible in two senses:",
            "+ Generally, to distinguish those of the fighting men who went on foot from those who were on horseback or in chariots; + In a more special sense, in (1 Samuel 22:17) only, and as the translation of a different term from the above--a body of swift runners in attendance on the king. This body appears to have been afterwards kept up, and to have been distinct from the body-guard--the six hundred and thirty-- who were originated by David. See (1 Kings 14:27,28; 2 Kings 11:4,6,11,13,19; 2 Chronicles 12:10,11) In each of these cases the word is the same as the above, and is rendered \"guard,\" with \"runners\" in the margin in two instances - (1 Kings 14:27; 2 Kings 11:13)"
        ]
    },
    {
        "Word": "Fortifications",
        "Definitions": [
            "[[524]Fenced Cities CITIES]"
        ]
    },
    {
        "Word": "Fowl",
        "Definitions": [
            "Several distinct Hebrew and Greek words are thus rendered in the English Bible. Of these the most common is 'oph, which is usually a collective term for all kinds of birds. In (1 Kings 4:23) among the daily provisions for Solomon's table \"fatted fowl\" are included. In the New Testament the word translated \"fowls\" is most frequently that which comprehends all kinds of birds (including ravens, (Luke 12:24) [[525]Sparrow]"
        ]
    },
    {
        "Word": "Frontlets, Or Phylacteries",
        "Definitions": [
            "(Exodus 13:16; 6:8; 11:18; Matthew 23:5) These \"frontlets\" or \"phylacteries\" were strips of parchment, on which were written four passages of Scripture, (Exodus 13:2-10,11-17; 6:4-9,13-23) in an ink prepared for the purpose. They were then rolled up in a case of black calfskin, which was attached to a stiffer piece of leather, having a thong one finger broad and one and a half cubits long. They were placed at the bend of the left arm. Those worn on the forehead were written on four strips of parchment, and put into four little cells within a square case on which the letter was written. The square had two thongs, on which Hebrew letters were inscribed. That phylacteries were used as amulets is certain, and was very natural. The expression \"they make broad their phylacteries,\" (Matthew 23:5) refers not so much to the phylactery itself, which seems to have been of a prescribed breadth, as to the case in which the parchment was kept, which the Pharisees, among their other pretentious customs, (Mark 7:3,4; Luke 5:33) etc., made as conspicuous as they could. It is said that the Pharisees wore them always, whereas the common people only used them at prayers."
        ]
    },
    {
        "Word": "Fullers Field, The",
        "Definitions": [
            "a spot near Jerusalem, (2 Kings 8:17; Isaiah 7:3; 36:2) so close to the walls that a person speaking from there could be heard on them. (2 Kings 18:17,26) One resort of the fullers of Jerusalem would seem to have been below the city on the southeast side. But Rabshakeh and his \"great host\" must have come from the north; and the fuller's field was therefore, to judge from this circumstance, on the table-land on the northern side of the city."
        ]
    },
    {
        "Word": "Funerals",
        "Definitions": [
            "[[526]Burial, Sepulchres]"
        ]
    },
    {
        "Word": "Gaba",
        "Definitions": [
            "The same name as [529]Geba, which see."
        ]
    },
    {
        "Word": "Gabatha",
        "Definitions": [
            "(Esther 12:1) [[530]Bigthan, Or Bigthana]"
        ]
    },
    {
        "Word": "Gad, The Tribe Of",
        "Definitions": [
            "The country allotted to the tribe of Gad appears, speaking roughly, to have lain chiefly about the centre of the land east of Jordan. The sought of that district--from the Arnon (Wady Mojeb), about halfway down the Dead Sea, to Heshbon, nearly due east of Jerusalem--was occupied by Reuben, and at or about Heshbon the possessions of Gad commenced. They embraced half Gilead, (3:12) or half the land of the children of Ammon, (Joshua 13:25) probably the mountainous district which is intersected by the torrent Jabbok, including, as its most northern town, the ancient sanctuary of Mahanaim. On the east the furthest landmark given is \"Aroer that is before Rabbah,\" the present Amman . (Joshua 13:25) West was the Jordan. ver. (Joshua 13:27) The character of the tribe is throughout strongly marked--fierce and warlike."
        ]
    },
    {
        "Word": "Gadarenes, Girgesenes, Gerasenes",
        "Definitions": [
            "(These three names are used indiscriminately to designate the place where Jesus healed two demoniacs. The first two are in the Authorized Version. (Matthew 8:28; Mark 5:1; Luke 8:26) In Gerasenes in place of Gadarenes. The miracle referred to took place, without doubt, near the town of Gergesa, the modern Kersa, close by the eastern shore of the Sea of Galilee, and hence in the country of Gergesenes. But as Gergesa was a small village, and little known, the evangelists, who wrote for more distant readers, spoke of the event as taking place in the country of the Gadarenes, so named from its largest city, Gadara; and this country included the country of the Gergesenes as a state includes a county. The Gerasenes were the people of the district of which Gerasa was the capital. This city was better known than Gadara or Gergesa; indeed in the Roman age no city of Palestine was better known. \"It became one of the proudest cities of Syria.\" It was situated some 30 miles southeast of Gadara, on the borders of Peraea and a little north of the river Jabbok. It is now called Jerash and is a deserted ruin. The district of the Gerasenes probably included that of the Gadarenes; so that the demoniac of Gergesa belonged to the country of the Gadarenes and also to that of the Gerasenes, as the same person may, with equal truth, be said to live in the city or the state, or in the United States. For those near by the local name would be used; but in writing to a distant people, as the Greeks and Romans, the more comprehensive and general name would be given.--ED.)"
        ]
    },
    {
        "Word": "Gadi",
        "Definitions": [
            "A Gadite, father of Menahem a king of Israel. (2 Kings 15:14,17)"
        ]
    },
    {
        "Word": "Gadites, The",
        "Definitions": [
            "the descendants of Gad, and members of his tribe."
        ]
    },
    {
        "Word": "Gaham",
        "Definitions": [
            "(sunburnt), son of Nahor Abraham's brother, by his concubine Reumah. (Genesis 22:24) (B.C. about 1900.)"
        ]
    },
    {
        "Word": "Galaad",
        "Definitions": [
            "the Greek form of the word Gilead."
        ]
    },
    {
        "Word": "Galatians, The Epistle To The",
        "Definitions": [
            "was written by the apostle St. Paul not long after his journey through Galatia and Phrygia, (Acts 18:23) and probably in the early portion of his two-and-a-half-years stay at Ephesus, which terminated with the Pentecost of A.D. 57 or 58. The epistle appears to have been called forth by the machinations of Judaizing teachers, who, shortly before the date of its composition, had endeavored to seduce the churches of this province into a recognition of circumcision, (Galatians 5:2,11,12; 6:12) seq., and had openly sought to depreciate the apostolic claims of St. Paul. Comp. (Galatians 1:1,11) \"Since the days of Luther the Epistle to the Galatians has always been held in high esteem as the gospel's banner of freedom. To it and the Epistle to the Romans we owe most directly the springing up and development of the ideas and energies of the Reformation.\"--Meyer."
        ]
    },
    {
        "Word": "Galileans",
        "Definitions": [
            "the inhabitants of Galilee, the northern province of Palestine. The apostles were all Galileans by either birth or residence. (Acts 1:11) It appears also that the pronunciation of those Jews who resided in Galilee had become peculiar, probably from their contact with their Gentile neighbors. (Matthew 26:73)"
        ]
    },
    {
        "Word": "Galilee, Sea Of",
        "Definitions": [
            "So called from the province of Galilee, which bordered on the western side. (Matthew 4:18) It was also called the \"Sea of Tiberias,\" from the celebrated city of that name. (John 6:1) At its northwestern angle was a beautiful and fertile plain called \"Gennesaret,\" and from that it derived the name of \"Lake of Gennesaret.\" (Luke 5:1) It was called in the Old Testament \"the Sea of Chinnereth\" or \"Cinneroth,\" (Numbers 34:11; Joshua 12:3) from a town of that name which stood on or near its shore. (Joshua 19:35) Its modern name is Bahr Tubariyeh . Most of our Lord's public life was spent in the environs of this sea. The surrounding region was then the most densely peopled in all Palestine. no less than nine very populous cities stood on the very shores of the lake. The Sea of Galilee is of an oval long and six broad. It is 60 miles northeast of Jerusalem and 27 east of the Mediterranean Sea. The river Jordan enters it at its northern end and passes out at its southern end. In fact the bed of the lake is just a lower section of the Great Jordan valley. Its more remarkable feature is its deep depression, being no less than 700 feet below the level of the ocean. The scenery is bleak and monotonous, being surrounded by a high and almost unbroken wall of hills, on account of which it is exposed to frequent sudden and violent storms. The great depression makes the climate of the shores almost tropical. This is very sensibly felt by the traveller in going down from the plains of Galilee. In summer the heat is intense, and even in early spring the air has something of an Egyptian balminess. The water of the lake is sweet, cool and transparent; and as the beach is everywhere pebbly is has a beautiful sparkling look. It abounds in fish now as in ancient times. There were large fisheries on the lake, and much commerce was carried on upon it."
        ]
    },
    {
        "Word": "Galley",
        "Definitions": [
            "[[531]Ship]"
        ]
    },
    {
        "Word": "Garden",
        "Definitions": [
            "Gardens in the East, as the Hebrew word indicates, are enclosures on the outskirts of towns, planted with various trees and shrubs. From the allusions in the Bible we learn that they were surrounded by hedges of thorn, (Isaiah 5:5) or walls of stone. (Proverbs 24:31) For further protection lodges, (Isaiah 1:8; Lamentations 2:6) or watchtowers, (Mark 12:1) were built in them, in which sat the keeper, (Job 27:18) to drive away the wild beasts and robbers, as is the case to this day. The gardens of the Hebrews were planted with flowers and aromatic shrubs, (Song of Solomon 6:2; 4:16) besides olives, fig trees, nuts or walnuts, (Song of Solomon 6:12) pomegranates, and others for domestic use. (Exodus 23:11; Jeremiah 29:5; Amos 9:14) Gardens of herbs, or kitchen gardens, are mentioned in (11:10) and 1Kin 21:2 The rose garden in Jerusalem, said to have been situated westward of the temple mount, it is remarkable as having been one of the few gardens which, from the time of the prophets, existed within the city walls. The retirement of gardens rendered them favorite places for devotion."
        ]
    },
    {
        "Word": "Gareb, The Hill",
        "Definitions": [
            "in the neighborhood of Jerusalem, named only in (Jeremiah 31:39)"
        ]
    },
    {
        "Word": "Garment",
        "Definitions": [
            "[[533]Dress]"
        ]
    },
    {
        "Word": "Garmite, The",
        "Definitions": [
            "Keilah the Garmite, i.e. the descendant of Gerem, is mentioned in the obscure genealogical lists of the families of Judah. (1 Chronicles 4:19)"
        ]
    },
    {
        "Word": "Gashmu",
        "Definitions": [
            "a variation of the name [534]Geshem. (Nehemiah 6:6) (B.C. 446.)"
        ]
    },
    {
        "Word": "Gathhepher, Or Gittahhepher",
        "Definitions": [
            "(wine-press on the hill), a town on the border of the territory of Zebulun, not far from Japhia, now 'Yafa, (Joshua 19:12,13) celebrated as the native place of the prophet Jonah. (2 Kings 14:25) El-Meshhad, a village two-miles east of Sefurieh, is the ancient Gath-hepher."
        ]
    },
    {
        "Word": "Gathrimmon",
        "Definitions": [
            "(press of the pomegranate)",
            "+ A city given out of the tribe of Dan to the Levites. (Joshua 21:24; 1 Chronicles 6:69) situated on the plain of Philistia, apparently not far from Joppa. (Joshua 19:45) + A town of the half tribe of Manasseh west of the Jordan, assigned to the Levites. (Joshua 21:25) The reading Gath-rimmon is probably an error of the transcribers."
        ]
    },
    {
        "Word": "Gazathites, The",
        "Definitions": [
            "(Joshua 13:3) the inhabitants of Gaza."
        ]
    },
    {
        "Word": "Gazites, The",
        "Definitions": [
            "Inhabitants of Gaza. (Judges 16:2)"
        ]
    },
    {
        "Word": "Gedeon",
        "Definitions": [
            "The Greek form of the Hebrew name [537]Gideon. (Hebrews 11:32)"
        ]
    },
    {
        "Word": "Gederathite, The",
        "Definitions": [
            "the native of a place called Gederah, apparently in Benjamin. (1 Chronicles 12:4)"
        ]
    },
    {
        "Word": "Gederite, The",
        "Definitions": [
            "the native of some place named Geder or Gederah. (1 Chronicles 27:28)"
        ]
    },
    {
        "Word": "Gederoth",
        "Definitions": [
            "(sheepfolds), a town in the low country of Judah. (Joshua 15:41; 2 Chronicles 28:18)"
        ]
    },
    {
        "Word": "Gems",
        "Definitions": [
            "[[539]Stones, Precious, PRECIOUS]"
        ]
    },
    {
        "Word": "Genealogy",
        "Definitions": [
            "In Hebrew the term for genealogy or pedigree is \"the book of the generations;\" and because the oldest histories were usually drawn up on a genealogical basis, the expression often extended to the whole history, as is the case with the Gospel of St. Matthew, where \"the book of the generation of Jesus Christ\" includes the whole history contained in that Gospel. The promise of the land of Canaan to the seed of Abraham, Isaac and Jacob successively, and the separation of the Israelites from the Gentile world; the expectation of Messiah as to spring from the tribe of Judah; the exclusively hereditary priesthood of Aaron with its dignity and emoluments; the long succession of kings in the line of David; and the whole division and occupations of the land upon genealogical principles by the tribes, occupation of the land upon genealogical principles by the tribes, families and houses of fathers, gave a deeper importance to the science of genealogy among the Jews than perhaps any other nation. When Zerubbabel brought back the captivity from Babylon, one of his first cares seems to have been to take a census of those that returned, and to settle them according to their genealogies. Passing on to the time of the birth of Christ, we have a striking incidental proof of the continuance of the Jewish genealogical economy in the fact that when Augustus ordered the census of the empire to be taken, the Jews in the province of Syria immediately went each one to his own city. The Jewish genealogical records continued to be kept till near the destruction of Jerusalem. But there can be little doubt that the registers of the Jewish tribes and families perished at the destruction of Jerusalem, and not before. It remains to be said that just notions of the nature of the Jewish genealogical records are of great importance with a view to the right interpretation of Scripture. Let it only be remembered that these records have respect to political and territorial divisions as much as to strictly genealogical descent, and it will at once be seen how erroneous a conclusion it may be that all who are called \"sons\" of such or such a patriarch or chief father must necessarily be his very children. Of any one family or house became extinct, some other would succeed to its place, called after its own chief father. Hence of course a census of any tribe drawn up at a later period would exhibit different divisions from one drawn up at an earlier. The same principle must be borne in mind in interpreting any particular genealogy Again, when a pedigree was abbreviated, it would naturally specify such generations as would indicates from what chief houses the person descended. Females are named in genealogies when there is anything remarkable about them, or when any right or property is transmitted through them. See (Genesis 11:29; 22:23; 25:1-4; 35:22-26; Exodus 6:23; Numbers 26:33)"
        ]
    },
    {
        "Word": "Genealogy Of Jesus Christ",
        "Definitions": [
            "The New Testament gives us the genealogy of but one person, that of our Saviour. This is given because it was important to prove that Jesus fulfilled the prophecies spoken of him. Only as the son and heir of David should he be the Messiah. The following propositions will explain the true construction of these genealogies:--",
            "+ They are both the genealogies of Joseph, i.e. of Jesus Christ as the reputed and legal son of Joseph and Mary. + The genealogy of St. Matthew is Joseph's genealogy as legal successor to the throne of David. St. Luke's is Joseph's private Genealogy, exhibiting his real birth as David's son, and thus showing why he was heir to Solomon's crown. The simple principle that one evangelist exhibits that genealogy which contained the successive heir to David's and Solomon's throne, while the other exhibits the paternal stem of him who was the heir, explains all the anomalies of the two pedigrees, their agreements as well as their discrepancies, and the circumstance of there being two at all. + Mary, the mother of Jesus, was in all probability the daughter of Jacob, and first cousin to Joseph her husband. Thus: Matthan or Matthat Father of Jacob, Heli Jacob Father of Mary = Jacob'e heir was (Joseph) Heli Father of Joseph JESUS, called Christ. (Godet, Lange and many others take the ground that Luke gives the genealogy of Mary, rendering (Luke 3:23) thus: Jesus \"being (as was suppposed) the son of Joseph, (but in reality) the son of Heli.\" In this case Mary, as declared in the Targums, was the daughter of Heli, and Heli was the grandfather of Jesus. Mary's name was omitted because \"ancient sentiment did not comport with the mention of the mother as the genealogical link.\" So we often find in the Old Testament the grandson called the son. This view has this greatly in its favor, that it shows that Jesus was not merely the legal but the actual descendant of David; and it would be very strange that in the gospel accounts, where so much is made of Jesus being the son and heir of David and of his kingdom his real descent from David should not be given.--ED.)"
        ]
    },
    {
        "Word": "Gennesaret, Sea Of",
        "Definitions": [
            "[See [540]Galilee, Sea Of, SEA OF]"
        ]
    },
    {
        "Word": "Gennesareth",
        "Definitions": [
            "Inaccurately written for [[541]Gennesaret]"
        ]
    },
    {
        "Word": "Gerasenes",
        "Definitions": [
            "(Luke 8:26) Revised Version; [See [544]Gadarenes, Girgesenes, Gerasenes]"
        ]
    },
    {
        "Word": "Gerizites",
        "Definitions": [
            "(1 Samuel 27:8) [[549]Gerzites]"
        ]
    },
    {
        "Word": "Gershonites, The",
        "Definitions": [
            "the family descended from Gershon or Gershom, the son of Levi. \"THE GERSH0NITE,\" as applied to individuals, occurs in (1 Chronicles 26:21) The sons of Gershon (the Gershonites) had charge of the fabrics of the tabernacle--the coverings, curtains, hangings and cords. (Numbers 3:25,26; 4:25,26)"
        ]
    },
    {
        "Word": "Gerzites",
        "Definitions": [
            "(dwellers in the desert), The, a tribe who with the Geshurites and the Amalekites occupied the land between the south of Palestine and Egypt in the time of Saul. (1 Samuel 27:8) In the name of Mount Gerizim we have the only remaining trace of the presence of this old tribe of Bedouins in central Palestine."
        ]
    },
    {
        "Word": "Gesham",
        "Definitions": [
            "(filthy) (sometimes written GESHAN), one of the sons of Judah, in the genealogy of Judah and family of Caleb. (1 Chronicles 2:47)"
        ]
    },
    {
        "Word": "Geshuri And Geshurites",
        "Definitions": [
            "+ The inhabitants of Geshur. (3:14; Joshua 12:5; 13:11) + An ancient tribe which dwelt in the desert between Arabia and Philistia. (Joshua 13:2; 1 Samuel 27:8)"
        ]
    },
    {
        "Word": "Gezrites The",
        "Definitions": [
            "The word which the Jewish critics have substituted in the margin of the Bible for the ancient reading, \"the Gerizite.\" (1 Samuel 27:8) [[552]Gerizites, THE]"
        ]
    },
    {
        "Word": "Gibea",
        "Definitions": [
            "(a hill). Sheva \"the father of Macbenah\" and \"father of Gibea\" is mentioned with other names, unmistakably those of places and not persons, among the descendants of Judah. (1 Chronicles 2:49) comp. 1Chr 2:42 This would seem to point out Gibea."
        ]
    },
    {
        "Word": "Gibeath",
        "Definitions": [
            "probably the same as, [556]Gibeah OF [557]Benjamin, The Land Of. (Joshua 18:28)"
        ]
    },
    {
        "Word": "Gibeonites, The",
        "Definitions": [
            "the people of Gibeon, and perhaps also of the three cities associated with Gibeon, (Joshua 9:17)--Hivites; and who, on the discover of the stratagem by which they had obtained the protection of the Israelites, were condemned to be perpetual bondmen, hewers of wood and drawers of water for the congregation and for the house of God and altar of Jehovah. (Joshua 9:23,27) Saul appears to have broken this covenant, and in a fit of enthusiasm or patriotism to have killed some and devised a general massacre of the rest. (2 Samuel 21:1,2,5) This was expiated many years after by giving up seven men of Saul's descendants to the Gibeonites, who hung them or crucified them \"before Jehovah\"--as a kind of sacrifice-- in Gibeah, Saul's own town. ch. (2 Samuel 21:4,6,9)"
        ]
    },
    {
        "Word": "Giblites, The",
        "Definitions": [
            "[[558]Gebal]"
        ]
    },
    {
        "Word": "Giddalti",
        "Definitions": [
            "(I have trained up), one of the sons of Heman, the king's seer. (1 Chronicles 25:4)"
        ]
    },
    {
        "Word": "Gidom",
        "Definitions": [
            "(desolation), a place named only in (Judges 20:45) It would appear to have been situated between Gibeah (Tuliel-el-Ful) and the cliff Rimmon."
        ]
    },
    {
        "Word": "Giereagle",
        "Definitions": [
            "an unclean bird mentioned in (Leviticus 11:18) and Deuteronomy 14:17 Identical in reality as in name with the racham, of the Arabs, viz., the Egyptian vulture."
        ]
    },
    {
        "Word": "Gileadites, The",
        "Definitions": [
            "(Numbers 26:29; Judges 10:3; 12:4,5), a branch of the tribe of Manasseh, descended from Gilead."
        ]
    },
    {
        "Word": "Gilonite, The",
        "Definitions": [
            "native of Giloh. (2 Samuel 15:12; 23:34)"
        ]
    },
    {
        "Word": "Ginnetho",
        "Definitions": [
            "(gardner), one of the chief of the priests and Levites who returned to Judea with Zerubbabel. (Nehemiah 12:4) He is doubtless the same person as"
        ]
    },
    {
        "Word": "Ginnethon",
        "Definitions": [
            "(gardener), a priest who sealed the covenant with Nehemiah (Nehemiah 10:6) (B.C. 410.)"
        ]
    },
    {
        "Word": "Girgashites",
        "Definitions": [
            "(dwelling on a clayey soil), The, one of the nations who were in possession of Canaan east of the Sea of Galilee before the entrance thither of the children of Israel. (Genesis 10:16; 15:21; 7:1)"
        ]
    },
    {
        "Word": "Girgasite, The",
        "Definitions": [
            "(Genesis 10:16) or NEXT ENTRY ..."
        ]
    },
    {
        "Word": "Gittahhepher",
        "Definitions": [
            "(Joshua 19:13) [GATH-HEPHER]"
        ]
    },
    {
        "Word": "Gizonites, The",
        "Definitions": [
            "(inhabitant of Gizoh). \"The sons of Hashem the Gizonite \"are named amongst the warriors of David's guard. (1 Chronicles 11:34) Kennicott concludes that the name should be Gouni."
        ]
    },
    {
        "Word": "Gleaning",
        "Definitions": [
            "The gleaning of fruit trees, as well as of corn-fields, was reserved for the poor. [[562]Corner]"
        ]
    },
    {
        "Word": "Goat, Scape",
        "Definitions": [
            "[[563]Atonement, The Day Of, [564]Day OF]"
        ]
    },
    {
        "Word": "Grecian",
        "Definitions": [
            "The term Grecian, or Hellenist, denotes a Jew by birth or religion who spoke Greek. It is used chiefly of foreign Jews and proselytes in contrast with the Hebrews speaking the vernacular Hebrew or Aramaean.--Bible Dictionary of Tract Society ."
        ]
    },
    {
        "Word": "Greece, Greeks, Grecians",
        "Definitions": [
            "The histories of Greece and Palestine are little connected with each other. In (Genesis 10:2-5) Moses mentions the descendants of Javan as peopling the isles of the Gentiles; and when the Hebrews came into contact with the Ionians of Asia Minor, and recognized them as the long-lost islanders of the western migration, it was natural that they should mark the similarity of sound between Javan and Iones. Accordingly the Old Testament word which is Grecia, in Authorized Versions Greece, Greeks, etc., is in Javan (Daniel 8:21; Joel 3:6) the Hebrew, however, is sometimes regained. (Isaiah 66:19; Ezekiel 27:13) The Greeks and Hebrews met for the first time in the slave-market. The medium of communication seems to have been the Tyrian slave-merchants. About B.C. 800 Joel speaks of the Tyrians as, selling the children of Judah tot he Grecians, (Joel 3:6) and in Ezek 27:13 The Greeks are mentioned as bartering their brazen vessels for slaves. Prophetical notice of Greece occurs in (Daniel 8:21) etc., where the history of Alexander and his successors is rapidly sketched. Zechariah, (Zechariah 9:13) foretells the triumphs of the Maccabees against the Greco-Syrian empire, while Isaiah looks forward to the conversion of the Greeks, amongst other Gentiles, through the instrumentality of Jewish missionaries. (Isaiah 66:19) The name of the country, Greece occurs once in the New Testament, (Acts 20:2) as opposed to Macedonia. [[574]Gentiles]"
        ]
    },
    {
        "Word": "Grinding",
        "Definitions": [
            "[[575]Mill]"
        ]
    },
    {
        "Word": "Guest",
        "Definitions": [
            "[[578]Hospitality]"
        ]
    },
    {
        "Word": "Gunites, The",
        "Definitions": [
            "the descendants of Guni, son of Naphtali. (Numbers 26:48)"
        ]
    },
    {
        "Word": "Gurbaal",
        "Definitions": [
            "(abode of Baal), a place or district in which dwelt Arabians, as recorded in (2 Chronicles 26:7) It appears from the context to have been in the country lying between Palestine and the Arabian peninsula; but this, although probable, cannot be proved."
        ]
    },
    {
        "Word": "Habaiah, Or Habajah",
        "Definitions": [
            "(whom Jehovah hides). Bene-Habaiah were among the sons of the priests who returned from Babylon with Zerubbabel. (Ezra 2:61; Nehemiah 7:63) (B.C. before 459)."
        ]
    },
    {
        "Word": "Habakkuk Or Habakkuk",
        "Definitions": [
            "(embrace), the eighth in order of the minor prophets. Of the facts of the prophet's life we have no certain information. He probably lived about the twelfth or thirteenth year of Josiah, B.C. 630 or 629."
        ]
    },
    {
        "Word": "Habakkuk, Prophecy Of",
        "Definitions": [
            "consists of three chapters, in the first of which he foreshadows the invasion of Judea by the Chaldeans, and in the second he foretells the doom of the Chaldeans. The whole concludes with the magnificent psalm in ch. 3, a composition unrivalled for boldness of conception, sublimity of thought and majesty of diction."
        ]
    },
    {
        "Word": "Habaziniah",
        "Definitions": [
            "(light of Jehovah), apparently the head of one of the families of the Rechabites. (Jeremiah 35:3) (B.C. before 589.)"
        ]
    },
    {
        "Word": "Hachilah, The Hill",
        "Definitions": [
            "a hill apparently situated in a wood in the wilderness or waste land in the neighborhood of Ziph, in Judah, in the fastnesses or passes of which David and his six hundred followers were lurking when the Ziphites informed Saul of his whereabouts. (1 Samuel 23:19) comp. 1Sam 23:14,15,18"
        ]
    },
    {
        "Word": "Haga Bah",
        "Definitions": [
            "under which it is found in the parallel list of (Ezra 2:45)"
        ]
    },
    {
        "Word": "Hagaba",
        "Definitions": [
            "(locust). Bene Hagaba were among the Nethinim who came back from captivity with Zerubbabel. (Nehemiah 7:48) The name is slightly different in form from"
        ]
    },
    {
        "Word": "Hagarenes, Hagarites",
        "Definitions": [
            "(named after Hagar), a people dwelling to the east of Palestine, with whom the tribes of Reuben made war in the time of Saul. (1 Chronicles 5:10,18-20) The same people, as confederate against Israel, are mentioned in (Psalms 83:6) It is generally believed that they were named after Hagar, and that the important town and district of Hejer, on the borders of the Persian Gulf, represent them."
        ]
    },
    {
        "Word": "Hagerite, The",
        "Definitions": [
            "Jaziz the Hagerite, i.e. the descendant of Hagar, had the charge of David's sheep. (1 Chronicles 27:31)"
        ]
    },
    {
        "Word": "Haggai, Prophecy Of",
        "Definitions": [
            "The style of Haggai is generally tame and prosaic, though at times it rises to the dignity of severe invective when the prophet rebukes his countrymen for their selfish indolence and neglect of God's house. But the brevity of the prophecies is so great, and the poverty of expression which characterizes them so striking, as to give rise to a conjecture, not without reason, that in their present form they are but the outline or summary of the original discourses. They were delivered in the second year of Darius Hystaspes (B.C. 620), at intervals from the 1st day of the 6th month to the 24th day of the 9th month in the same year."
        ]
    },
    {
        "Word": "Haggi",
        "Definitions": [
            "(festive), second son of Gad. (Genesis 46:16; Numbers 26:15)"
        ]
    },
    {
        "Word": "Haggites, The",
        "Definitions": [
            "a Gadite family sprung from Haggi. (Numbers 26:15)"
        ]
    },
    {
        "Word": "Hai",
        "Definitions": [
            "Same as [586]Ai."
        ]
    },
    {
        "Word": "Hallohesh",
        "Definitions": [
            "(enchanter), one of the chief of the people who sealed the covenant with Nehemiah. (Nehemiah 10:24) (B.C. 410.)"
        ]
    },
    {
        "Word": "Halohesh",
        "Definitions": [
            "Shallum, son of Halohesh was \"ruler of the half part of Jerusalem\" at the time of the repair of the wall by Nehemiah. (Nehemiah 3:12) (B.C. 446.)"
        ]
    },
    {
        "Word": "Haltil",
        "Definitions": [
            "(doubtful). Bene-Hattil were among the children of Solomon's slaves \"who came back from captivity with Zerubbabel. (Ezra 2:57; Nehemiah 7:59) (B.C. 536.)"
        ]
    },
    {
        "Word": "Hamathite, The",
        "Definitions": [
            "one of the families descended from Canaan, named last in the list. (Genesis 10:18; 1 Chronicles 1:16)"
        ]
    },
    {
        "Word": "Hamathzobah",
        "Definitions": [
            "(fortress of Zobah), (2 Chronicles 8:3) has been conjectured to be the same as Hamath. But the name Hamath-Zobah would seem rather suited to another Hamath which was distinguished from the \"Great Hamath\" by the suffix \"Zobah.\""
        ]
    },
    {
        "Word": "Hammothdor",
        "Definitions": [
            "(dwelling of the warm springs). [[589]Hammath]"
        ]
    },
    {
        "Word": "Hamongog",
        "Definitions": [
            "(the multitude of God), The valley of, the name to be bestowed on the ravine or glen, previously known as \"the ravine of the passengers on the east of the sea,\" after the burial there of \"God and all his multitude.\" (Ezekiel 39:11,15)"
        ]
    },
    {
        "Word": "Hamuel",
        "Definitions": [
            "(heat, i.e. wrath, of God), a man of Simeon, of the family of Shaul. (1 Chronicles 4:26)"
        ]
    },
    {
        "Word": "Hamulites, The",
        "Definitions": [
            "the family of the preceding. (Numbers 26:21)"
        ]
    },
    {
        "Word": "Hananiel",
        "Definitions": [
            "(the favor of God), son of Ephod and prince of Manasseh. (Numbers 34:23)"
        ]
    },
    {
        "Word": "Handicraft",
        "Definitions": [
            "(Acts 18:3; 19:25; Revelation 18:22) A trade was taught to ail the Jewish boys as a necessary part of their education. Even the greatest rabbis maintained themselves by trades (Delitzsch). Says Rabbi Jehuda, \"He who does not teach his son a trade is much the same as if he taught him to be a thief\". In the present article brief notice only can be given of such handicraft trades as are mentioned in Scripture.",
            "+ Smiths or metal-workers.--The preparation of iron for use either in war, in agriculture or for domestic purposes was doubtless one of the earliest applications of labor; and together with iron, working in brass, or rather copper alloyed with tin (bronze), is mentioned as practiced in antediluvian times. (Genesis 4:22) After the establishment of the Jews in Canaan, the occupation of a smith became recognized as a distinct employment- (1 Samuel 13:19) The smith's work and its results are often mentioned in Scripture. (2 Samuel 12:31; 1 Kings 6:7; 2 Chronicles 26:14; Isaiah 44:12; 54:16) The worker in gold and silver must have found employment among both the Hebrews and the neighboring nations in very early times. (Genesis 24:22,53; 35:4; 38:18) Various processes of the goldsmith's work are illustrated by Egyptian monuments. After the conquest frequent notices are found of both moulded and wrought metal, including soldering. + Carpenters are often mentioned in Scripture. (Genesis 6:14; Exodus 37; Isaiah 44:13) In the palace built by David for himself the workmen employed were chiefly foreigners. (2 Samuel 5:11) That the Jewish carpenters must have been able to carve with some skill is evident from (Isaiah 41:7; 44:13) In the New Testament the occupation of a carpenter is mentioned in connection with Joseph the husband of the Virgin Mary, and ascribed to our Lord himself. (Matthew 13:55; Mark 6:3) The trade included our cabinet work as well as carpentering. + The masons employed by David and Solomon, at least the chief of them, were Phoenicians. (1 Kings 5:18; Ezekiel 27:9) The large stones used in Solomon's temple are said by Josephus to have been fitted together exactly without either mortar or clamps, but the foundation stones to have been fastened with lead. For ordinary building mortar was used; sometimes, perhaps, bitumen, as was the case at Babylon. (Genesis 11:3) The wall \"daubed with untempered mortar\" of (Ezekiel 13:10) was perhaps a sort of cob-wall of mud or clay without lime, which would give way under heavy rain. The use of whitewash on tombs is remarked by our Lord. (Matthew 23:27) + Ship-building must have been exercised to some extent for the fishing-vessels on the Lake of Gennesaret. (Matthew 8:23; 9:1; John 21:3,8) Solomon built ships for his foreign trade. (1 Kings 9:26,27; 22:48; 2 Chronicles 20:36,37) + Apothecaries or perfumers appear to have formed a guild or association. (Exodus 30:25,35; 2 Chronicles 16:14; Nehemiah 3:8; Ecclesiastes 7:1; 10:1) Ecclus 38:8. + Weavers .--The arts of spinning and weaving both wool and linen were carried on in early times, as they usually are still among the Bedouins, by women. (Exodus 35:20,26; Leviticus 19:19; 22:11; 2 Kings 23:7; Ezekiel 16:16; Proverbs 31:13,14) The loom with its beam, (1 Samuel 17:7) pin, (Judges 16:14) and shuttles (Job 7:6) was perhaps introduced later, but as early as David's time. (1 Samuel 17:7) + Dyeing and dressing cloth were practiced in Palestine, as were also tanning and dressing leather . (Joshua 2:15-18; 2 Kings 1:8; Matthew 3:4; Acts 9:43) + Barbers . (Numbers 6:5,19; Ezekiel 5:1) + Tentmakers are noticed in (Acts 18:3) + Potters are frequently alluded to. (Jeremiah 18:2-6) + Bakers are noticed in Scripture, (Jeremiah 37:21; Hosea 7:4) and the well-known valley Tyropoeon probably derived its name from the occupation of the cheese-makers, its inhabitants. + Butchers, not Jewish, are spoken of (1 Corinthians 10:25) Shoemakers, tailors, glaziers and glass vessels painters and gold workers are mentioned in the Mishna. Chel. viii. 9; xxix. 3,4; xxx. 1."
        ]
    },
    {
        "Word": "Handkerchief, Napkin, Apron",
        "Definitions": [
            "(Luke 19:20; John 11:44; 20:7; Acts 19:12) These terms were used in much the same manner and having much the same significance as at the present."
        ]
    },
    {
        "Word": "Hanging, Hangings",
        "Definitions": [
            "+ The \"hanging\" was a curtain or 'covering' to close an entrance; one was placed before the door of the tabernacle. Exod 26:36,37; 39:38 + The \"hangings\"; were used for covering, the walls of the court of the tabernacles just as tapestry is used in modern times. (Exodus 27:9; 35:17; 38:9; Numbers 3:26; 4:26)"
        ]
    },
    {
        "Word": "Haphraim",
        "Definitions": [
            "(two pits), a city of Issachar, mentioned next to Shunem. (Joshua 19:19) About 6 miles northeast of Lejjun, and two miles west of Solam (the ancient Shunem), stands the village of el' Afuleh, which may possibly be the representative of Haphraim."
        ]
    },
    {
        "Word": "Hararite",
        "Definitions": [
            "(the mountaineer), The. The destination of three of David's guard.",
            "+ Agee, a Hararite (2 Samuel 23:11) + Shammah the Hararite. (2 Samuel 23:33) + Sharar, (2 Samuel 23:33) or Sacar, (1 Chronicles 11:35) the Hararite, was the father of Ahiam, another member of the guard."
        ]
    },
    {
        "Word": "Harem",
        "Definitions": [
            "[[592]House]"
        ]
    },
    {
        "Word": "Harmagedon",
        "Definitions": [
            "(hill of Megiddo), (Revelation 16:16) in the Revised Version for Armageddon. The change is chiefly Har, hill, in place of Ar, city."
        ]
    },
    {
        "Word": "Harodite, The",
        "Definitions": [
            "the designation of two of the thirty-seven warriors of David's guard, Shammah and Elika, (2 Samuel 23:25) doubtless denied from a place named Harod."
        ]
    },
    {
        "Word": "Haroeh",
        "Definitions": [
            "a name occurring in the genealogical lists of Judah. (1 Chronicles 2:52)"
        ]
    },
    {
        "Word": "Harorite",
        "Definitions": [
            "(the same as Harodite) The, the title given to Shammoth, one of the warriors of David's guard. (1 Chronicles 11:27)"
        ]
    },
    {
        "Word": "Harphite",
        "Definitions": [
            "(native of Hariph), The, the designation of Shephatiah, one of the Korhites who repaired to David at Ziklag. (1 Chronicles 12:5) (B.C. 1064.)"
        ]
    },
    {
        "Word": "Hassenaah",
        "Definitions": [
            "The Bene-Hassenaah rebuilt the fish-gate in the repair of the wall of Jerusalem. (Nehemiah 3:3) (B.C. 446.)"
        ]
    },
    {
        "Word": "Hasshub",
        "Definitions": [
            "[See [595]Hashub]"
        ]
    },
    {
        "Word": "Hattuph",
        "Definitions": [
            "(assembled).",
            "+ A descendant of the kings of Judah apparently one of the sons of Shechaniah, (1 Chronicles 3:22) in the fourth or fifth generation from Zerubbabel. A person of the same name accompanied Ezra from Babylon to Jerusalem. (Ezra 8:2) In another statement Hattush is said to have returned with Zerubbabel. (Nehemiah 12:2) + Son of Hashabniah. one-of those who assisted Nehemiah in the repair of the wall of Jerusalem. (Nehemiah 3:10) (B.C. 446.)"
        ]
    },
    {
        "Word": "Havothjair",
        "Definitions": [
            "(villages of Jair), certain villages on the east of Jordan, in Gilead or Bashan, which were taken by Jair the son of Manasseh, and called after his name. (Numbers 32:41; 3:14) In the records of Manasseh in (Joshua 13:30) and 1Chr 2:23 The Havoth-jair are reckoned with other districts as making up sixty \"cities.\" Comp. (1 Kings 4:13) There is apparently some confusion in these different statements as to what the sixty cities really consisted of. No less doubtful is the number of the Havoth-Jair. In (1 Chronicles 2:22) they are specified as twenty-three, but in (Judges 10:4) as thirty."
        ]
    },
    {
        "Word": "Hazaradar",
        "Definitions": [
            "etc. [[597]Hazer]"
        ]
    },
    {
        "Word": "Hazer",
        "Definitions": [
            "topographically, seems generally employed for the villages of people. As a proper name it appears in the Authorized Version--",
            "+ In the plural, [598]Hazerim and HAZEBOTH, for which see below. + In the slightly different form of [599]Hazor. + In composition with other words: + HAZAR-ADDAR (village of Addar), a place named as one of the landmarks on the southern boundary of the land promised to Israel. (Numbers 34:4) [600]Adar (Joshua 15:3) + HAZAR-ENAN (village of fountains), the place at which the northern boundary of the land promised to the children of Israel was to terminate. (Numbers 34:9,10) comp. Ezek 47:17; 48:1 + HAZAB GADDAH (village of fortune), one of the towns in the southern district of Judah, (Joshua 15:27) named between Moladah and Heshmon. + HAZAR-SHUAL (village of jackals), a town in the southern district of Judah, lying between Hazar-gaddah and Beersheba. (Joshua 15:28; 19:3; 1 Chronicles 4:28) + HAZAR-SUSAH (village of horses), one of the \"cities\" allotted to Simeon in the extreme south of the territory of Judah. (Joshua 19:5)"
        ]
    },
    {
        "Word": "Hazezontamar",
        "Definitions": [
            "and Haz'azon-ta'mar (pruning of palm trees), the ancient name of Engedi. (Genesis 14:7) The name occurs in the records of the reign of Hezekiah. (2 Chronicles 20:2)"
        ]
    },
    {
        "Word": "Haziel",
        "Definitions": [
            "(union of God), a Levite in the time of David, of the family of Shi-mei or Shimi, the younger branch of the (Gershonites. (1 Chronicles 23:9) (B.C. 1014.)"
        ]
    },
    {
        "Word": "Headdress",
        "Definitions": [
            "The Hebrews do not appear to have regarded a covering for the head as an essential article of dress. Hats were unknown. The earliest notice we have of such a thing is in connection with the sacerdotal vestments. (Exodus 28:40) The tsaniph (something like a turban) is noticed as being worn by nobles, (Job 29:14) ladies, (Isaiah 3:23) and kings, (Isaiah 62:3) while the peer was an article of holiday dress, (Isaiah 61:3) Authorized Version \"beauty;\" (Ezekiel 24:17,23) and was worn at weddings. (Isaiah 61:10) The ordinary head-dress of the Bedouin consists of the keffieh, a square handkerchief, generally of red and yellow cotton or cotton and silk, folded so that three of the corners hang down over the back and shoulders, leaving the face exposed, and bound round the head by a cord. It is not improbable that a similar covering was used by the Hebrews on certain occasions. The Assyrian head-dress is described in (Ezekiel 23:15) under the terms \"exceeding in dyed attire.\" The word rendered \"hats\" in (Daniel 3:21) properly applies to a cloak."
        ]
    },
    {
        "Word": "Hebrew Language",
        "Definitions": [
            "The books of the Old Testament are written almost entirely in the Hebrew language. It is a branch of the Shemitic language, one of the three great divisions into which all languages have been reduced. It is one of the earliest of known languages, and some suppose that it was the original language of man."
        ]
    },
    {
        "Word": "Hebrews, Epistle To The",
        "Definitions": [
            "+ The author--There has been a wide difference of opinion respecting the authorship of this epistle. For many years Paul was considered the author; others think it may have been Luke, Barnabas, or Apollos. Much of the theology and the language are similar to Paul's, but the authorship of the epistle ia still disputed. + To whom written .--The epistle was probably addressed to the Jews in Jerusalem and Palestine. The argument of the epistle is such as could he used with most effect to a church consisting exclusively of Jews by birth, personally familiar with and attached to the temple service. + Date.--It was evidently written before the destruction of Jerusalem in A.D. 70, probably about A.D. 62-64. + Place .--It was probably written in Italy, while Paul was a prisoner at Rome. + Contents .--With respect to the scope of the epistle, it should be recollected that while the numerous Christian churches scattered throughout Judea, (Acts 9:31; Galatians 1:22) were continually exposed to persecution from the Jews, (1 Thessalonians 2:14) there was in Jerusalem one additional weapon in the hands of the predominant oppressors of the Christians. The magnificent national temple might be put against the Hebrew Christian; and even if this affliction were not often laid upon him, yet there was a secret burden which he bore within him, the knowledge that the end of all the beauty and awfulness of Zion was rapidly approaching. The writer of this epistle meets the Hebrew Christians on their own ground, showing that the new faith gave them Christ the Son of God, more prevailing than the high priest as an intercessor; that his Sabbath awaited them, his covenant, his atonement, his city heavenly not made with hands. Having him, believe in him with all your heart, with a faith in the unseen future strong as that of the saints of old, patient under present and prepared for coming woe, full of energy and hope and holiness and love. Such was the teaching of the Epistle to the Hebrews."
        ]
    },
    {
        "Word": "Hebronites, The",
        "Definitions": [
            "A family of Kohathite Levites, descendants of Hebron the son of Kohath. (Numbers 3:27; 26:58; 1 Chronicles 26:23)"
        ]
    },
    {
        "Word": "Hedge",
        "Definitions": [
            "The Hebrew words thus rendered denote simply that which surrounds or encloses, whether it be a stone wall, geder, (Proverbs 24:31; Ezekiel 42:10) or a fence of other materials. The stone walls which surround the sheepfolds of modern Palestine are frequently crowned with sharp thorns."
        ]
    },
    {
        "Word": "Hege",
        "Definitions": [
            "another form of the preceding (Esther 2:3)"
        ]
    },
    {
        "Word": "Helhath",
        "Definitions": [
            "(portion), the town named as the starting-point for the boundary of the tribe of Asher, (Joshua 19:25) and allotted with its \"suburbs\" to the Gershonite Levites. ch. (Joshua 21:31) Perhaps Yerka, seven miles from Acre."
        ]
    },
    {
        "Word": "Heliopolis",
        "Definitions": [
            "[See [605]On]"
        ]
    },
    {
        "Word": "Helkathhazzurim",
        "Definitions": [
            "(field of rock), a smooth piece of ground, apparently close to the pool of Gibeon, where the combat took place between the two parties of Joab's men and Abner's men which ended in the death of the whole of the combatants, and brought on a general battle. (2 Samuel 2:16)"
        ]
    },
    {
        "Word": "Hellenist",
        "Definitions": [
            "(Grecian), the term applied in the New Testament to Greek-speaking or \"Grecian\" Jews. The Hellenists as a body included not only the proselytes of Greek (or foreign) parentage, but also those. Jews who, by settling in foreign countries, had adopted the prevalent form of the current Greek civilization, and with it the use of the common Greek dialect. (Acts 6:1; 9:29)"
        ]
    },
    {
        "Word": "Hem Of Garment",
        "Definitions": [
            "The importance which the later Jews, especially the Pharisees, (Matthew 23:5) attached to the hem or fringe of their garments was founded upon the regulation in (Numbers 15:38,39) which gave a symbolical meaning to it. [See [608]Dress]"
        ]
    },
    {
        "Word": "Hemam",
        "Definitions": [
            "(exterminating). Hori and Hemam were sons of Lotan, the eldest son of Seir. (Genesis 36:22)"
        ]
    },
    {
        "Word": "Hemdan",
        "Definitions": [
            "(pleasant), the eldest son of Dishon, son of Anah the Horite. (Genesis 36:26) [[609]Amram, 2] (B.C. about 1500.)"
        ]
    },
    {
        "Word": "Hepherites, The",
        "Definitions": [
            "the family of Hepher the son of Gilead. (Numbers 26:32)"
        ]
    },
    {
        "Word": "Herald",
        "Definitions": [
            "one who makes public proclamation. The only notice of this officer in the Old Testament occurs in (Daniel 3:4) The term \"herald\" might be substituted for \"preacher\" in (1 Timothy 2:7; 2 Timothy 1:11; 2 Peter 2:5)"
        ]
    },
    {
        "Word": "Hermonites, The",
        "Definitions": [
            "Properly \"the Hermons,\" with reference to the three summits of Mount Hermon. (Psalms 42:6) (Psal 42:7)."
        ]
    },
    {
        "Word": "Hesed",
        "Definitions": [
            "(kindness), the son of Hesed or Ben-Chesed, was commissary for Solomon. (1 Kings 4:10) (B.C. about 995.)"
        ]
    },
    {
        "Word": "Hesron, Hezron",
        "Definitions": [
            "(enclosed), the son of Reuben, (Numbers 26:6) and ancestor of the Hezronites. (B.C. about 1700.)"
        ]
    },
    {
        "Word": "Hezeki",
        "Definitions": [
            "(strong), a Benjamite, one of the Bene-Elpaal, a descendant of Shaaraim. (1 Chronicles 8:17) (B.C. 598.)"
        ]
    },
    {
        "Word": "Hezronites",
        "Definitions": [
            "(descendants of Hezron), The.",
            "+ Descendants of Hezron the son of Reuben. (Numbers 26:6) + A branch of the tribe of Judah, descendants of Hezron the son of Pharez. (Numbers 26:21)"
        ]
    },
    {
        "Word": "High Places6813 Priest",
        "Definitions": [
            "The first distinct separation of Aaron to the office of the priesthood, which previously belonged to the first-born was that recorded (Exodus 28:1) ... We find from the very first the following characteristic attributes of Aaron and the high priests his successors, as distinguished from the other priests: Aaron alone was anointed, (Leviticus 8:12) whence one of the distinctive epithets of the high priest was \"the anointed priest.\" (Leviticus 4:3,5,16; 21:10) see (Numbers 35:25) The anointing of the sons of Aaron, i.e. the common priests seems to have been confined to sprinkling their garments with the anointing oil. (Exodus 29:21; 28:41) etc. The high priest had a peculiar dress, which passed to his successor at his death. This dress consisted of eight parts: (a) The breastplate, or, as it is further named, vs. (Exodus 28:15,29,30) the breastplate of judgment. The breastplate was originally two spans long and one span broad, but when doubled it was square, the shape in which it was worn. On it were the twelve precious stones, set in four rows, three in a row, thus corresponding to the twelve tribes--each stone having the name of one of the children of Israel engraved upon it. (b) The ephod . This consisted of two parts, of which one covered the back and the other the front, i.e. the breast and upper part of the body. These parts were clasped together on the shoulder with two large onyx stones, each having engraved on it six of the names of the tribes of Israel. They were further united by a \"curious girdle\" of gold blue purple, scarlet and fine twined linen round the waist. [[617]Ephod; [618]Girdle] (C) The robe of the ephod. This was of inferior material to the ephod itself being all of blue, ver. 31, which implied its being only of \"woven work.\" ch. (Exodus 39:22) It was worn immediately under the ephod, and was longer than it. The skirt of this robe had a remarkable trimming of pomegranates in blue, red and crimson, with a bell of gold between each pomegranate alternately. The bells were to give a sound when the high priest went in and came out of the holy place. (d) The mitre or upper turbin, with its gold plate, engraved with \"Holiness to the Lord,\" fastened to it by a ribbon of blue. (e) The broidered coat was a tunic or long skirt of linen with a tessellated or diaper pattern, like the setting of stone. (f) The girdle, also of linen, was wound round the body several times from the breast downward, and the ends hung down to the ankles. (g) The breeches or drawers, of linen, covered the loins and thighs; and (h) The bonnet was a turban of linen, partially covering the head, but not in the form of a cone like that of the high priest when the mitre was added to it. These last four were common to all priests. The high priest alone was permitted to enter the holy of holies, which he did once a year, on the great day of atonement, when he sprinkled the blood of the sin offering on the mercy seat, and burnt incense within the veil (Leviticus 16:1) ... The manslayer might not leave the city of refuge during the lifetime of the existing high priest. It was also forbidden to the high priest to follow a funeral, or rend his clothes for the dead. It does not appear by whose authority the high priests were appointed to their office before there were kings of Israel. After this the office seems to have been used for political rather than religious purposes. Though at first chosen for life, we find that Solomon deposed Abiathar, (1 Kings 2:35) and that Herod appointed a number of high priests, which may account for there being at least two living in Christ's time, Annas and Caiaphas. (Luke 3:2) The usual are for entering upon the functions of the priesthood, according to (2 Chronicles 31:17) is considered to have been 20 years, though a priest or high priest was not actually incapacitated if he had attained to puberty. Again, according to (Leviticus 21:17-21) no one that had a blemish could officiate at the altar. The theological view of the high priesthood does not fall within the scope of this work. It must suffice therefore to indicate that such a view would embrace the consideration of the office, dress, functions and ministrations of the high priest considered as typical of the priesthood of our Lord Jesus Christ, and as setting forth under shadows the truths which are openly taught under the gospel. This had been done to a great extent in the Epistle to the Hebrews. It would also embrace all the moral and spiritual teaching supposed to be intended by such symbols."
        ]
    },
    {
        "Word": "Highways",
        "Definitions": [
            "Though during the sway of the Romans over Palestine they made a few substantial roads for their carts and chariots, yet for the most of the time, as today, the Jews had nothing such as we call roads, but only footpaths through which animals walk in single file. These are never cared for, no repairs are made or obstacles removed. This fact brings into striking prominence the figure of repairing a highway for the return Of the captives, or the coming of the great King. On special occasions kings had roads prepared for the progress of their armies, or their own going from place to place.--ED.",
            "Roads for public use -- Nu 20:19; De 2:27.",
            "Called the king's highway -- Nu 20:17.",
            "Marked out by heaps of stones -- Jer 31:21.",
            "Generally broad -- Jdj 20:32,45; Mt 7:13.",
            "Generally straight -- 1Sa 6:12; Isa 40:3.",
            "Made to all cities of refuge -- De 19:2,3.",
            "Often made in deserts -- Isa 40:3.",
            "Infested with",
            "Serpents. -- Ge 49:17.",
            "Wild beasts. -- 1Ki 13:24; Isa 35:9.",
            "Robbers. -- Jer 3:2; Lu 10:30-33.",
            "Beggars sat by sides of -- Mt 20:30; Mr 10:46.",
            "Often obstructed -- Jer 18:15.",
            "All obstructions removed from, before persons of distinction -- Isa 40:3,4; Mt 3:3.",
            "By-paths more secure in times of danger -- Jdj 5:6.",
            "Desolation of, threatened as a punishment -- Le 26:22; Isa 33:8.",
            "Illustrative",
            "Of Christ. -- Joh 14:6.",
            "Of the way of holiness. -- Isa 35:8.",
            "Of facilities for the restoration of the Jews. -- Isa 11:16; 62:10.",
            "(Made in the deserts,) of facilities for the spread of the gospel. -- Isa 40:3; 43:19.",
            "(Narrow,) of the way of life. -- Mt 7:14.",
            "(Broad,) of the way to destruction. -- Mt 7:13."
        ]
    },
    {
        "Word": "Hills",
        "Definitions": [
            "From the Hebrew Gibeah, meaning a curved round hill. But our translators have also employed the same English word for the very different term har, which has a much more extended sense than gibeah, meaning a whole district. For instance, in (Exodus 24:4) the \"hill\" is the same which is elsewhere in the same chapter, vs. (Exodus 24:12,13,18) etc., and book consistently and accurately rendered \"mount\" and \"mountain.\" The \"country of the hills,\" in (1:7; Joshua 9:1; 10:40; 11:16) is the elevated district of Judah, Benjamin and Ephraim, which is correctly called \"the mountain\" in the earliest descriptions of Palestine, (Numbers 13:29) and in many subsequent passages."
        ]
    },
    {
        "Word": "Hin",
        "Definitions": [
            "[[620]Weights And Measures AND [621]Measures]"
        ]
    },
    {
        "Word": "Hippopotamus",
        "Definitions": [
            "[[622]Behemoth]"
        ]
    },
    {
        "Word": "Hiram, Or Huram",
        "Definitions": [
            "(noble).",
            "+ The king of Tyre who sent workmen and materials to Jerusalem, first, (2 Samuel 5:11; 1 Chronicles 14:1) to build a palace for David (B.C. 1064), whom he ever loved, (1 Kings 5:1) and again, 1Kin 5:10; 7:13; 2Chr 2:16 To build the temple for Solomon, with whom he had a treaty of peace and commerce (1 Kings 5:11,12) He admitted Solomon's ships issuing from Joppa, to a share in the profitable trade of the Mediterranean, (1 Kings 10:22) and the Jewish sailors, under the guidance of Tyrians, were taught to bring the gold of India, (1 Kings 9:26) to Solomon's two harbors on the Red Sea. + Hiram was the name of a man of mixed race, (1 Kings 7:13,40) the principal architect and engineer sent by King Hiram to Solomon."
        ]
    },
    {
        "Word": "Hittits",
        "Definitions": [
            "(descendans of Heth), The, the nation descended from Cheth (Authorized Version [623]Heth), the second son of Canaan. Abraham bought from the \"children of Heth\" the field and the cave of Machpelah, belonging to Ephron the Hittite. 'They were then settled at the town which was afterwards, under its new name of Hebron, to become one of the most famous cities of Palestine, and which then bore the name of Kir-jath-arba. (Genesis 23:19; 25:9) When the Israelites entered the promised land, we find the Hittites taking part against the invader, in equal alliance with the other Canaanite tribes. (Joshua 9:1; 11:3) etc. Henceforward the notices of the Hittites are very few and faint. We meet with two individuals, both attached to the person of David--",
            "+ \"Ahimelech the Hittite,\" (1 Samuel 26:6) + Uriah the Hittite,\" one of \"the thirty\" of David's body-guard. (2 Samuel 23:39; 1 Chronicles 11:41)"
        ]
    },
    {
        "Word": "Hizkljah",
        "Definitions": [
            "(might of Jehovah), one of those. who sealed the covenant with Nehemiah. (Nehemiah 10:17) (B.C. 410.)"
        ]
    },
    {
        "Word": "Hodevah",
        "Definitions": [
            "(praise ye Jehovah). (Nehemiah 7:43) [[624]Hodaviah]"
        ]
    },
    {
        "Word": "Hodiah",
        "Definitions": [
            "(majesty of Jehovah), one of the two wives of Ezra, a man of Judah. (1 Chronicles 4:19) She is doubtless the same person as Jehudijah in ver. 18."
        ]
    },
    {
        "Word": "Holofernes",
        "Definitions": [
            "or more correctly OLOFERNES, was, according to the book of Judith, a general of Nebuchadnezzar king of the Assyrians., Judith 2:4, who was slain by the Jewish heroine Judith during the siege of Bethulia. (B.C. 350.)"
        ]
    },
    {
        "Word": "Hook, Hooks",
        "Definitions": [
            "Various kinds of hooks are noticed in the Bible, of which the following are the most important:",
            "+ Fishing hooks. (Job 41:2; Isaiah 19:8); Habb 1:15 + A ring, such as in our country is placed through the nose of a bull, and similarly used in the East for leading about lions-- (Ezekiel 19:4) where the Authorized Version has \"with chains--camels and other animals. Called \"thorn\" in (Job 41:2) A similar method was adopted for leading prisoners. (2 Chronicles 33:11) + The hooks of the pillars of the tabernacle. (Exodus 26:32,37; 27:10) ff.; Exod 38:13 ff. + A vinedressers pruning-hook. (Isaiah 2:4; 18:5; Micah 4:3; Joel 3:10) + A flesh-hook for getting up the joints of meat out of the boiling-pot. (Exodus 27:3; 1 Samuel 2:13,14) + Probably \"hooks\" used for the purpose of hanging up animals to flay them. (Ezekiel 40:43)"
        ]
    },
    {
        "Word": "Horhagidgad",
        "Definitions": [
            "(conspicous mountain), the name of the desert station where the Israelites encamped, (Numbers 33:32) probably the same as Gudgodah. (10:7)"
        ]
    },
    {
        "Word": "Horim",
        "Definitions": [
            "and Ho'rites (descendants of Hori), the aboriginal inhabitants of Mount Seir, (Genesis 14:6) and probably allied to the Emim and Raphaim. The name Horite appears to have been derived from their habits as \"cave-dwellers\" Their excavated dwellings are still found in hundreds in the sandstone cliffs and mountains of Edom, and especially in Petra."
        ]
    },
    {
        "Word": "Horseleech",
        "Definitions": [
            "Heb. 'alukah, occurs once only, viz. (Proverbs 30:16) There is little doubt that 'alukah denotes some species of leech, or rather is the generic term for any blood-sucking annelid."
        ]
    },
    {
        "Word": "Hosea, Prophecies Of",
        "Definitions": [
            "This book consists of fourteen chapters. It is easy to recognize two great divisions in the book: (1) ch. 1 to 3; (2) ch. 4 to end. The subdivision of these several parts is a work of greater difficulty--",
            "+ The first division should probably be subdivided into three separate poems, each originating in a distinct aim, and each after its own fashion attempting to express the idolatry of Israel by imagery borrowed from the matrimonial relation. + Attempts have been made to subdivide the second part of the book. These divisions are made either according to reigns of contemporary kings or according to the subject-matter of the poem. The prophecies were probably collected by Hosea himself toward the end of his career. Of his style Eichhorn says, \"His discourse is like a garland woven of a multiplicity of flowers; images are woven upon images, metaphor strung upon metaphor. Like a bee he flies from one flower-bed to another, that he may suck his honey from the most varied pieces....Often he is prone to approach to allegory; often he sinks down in obscurity.\""
        ]
    },
    {
        "Word": "Hosham",
        "Definitions": [
            "(haste), one of the early kings of Edom. Genesis36:34,36; 1Chr 1:45,46"
        ]
    },
    {
        "Word": "Hospitality",
        "Definitions": [
            "Hospitality was regarded by most nations of the ancient world as one of the chief virtues. The Jewish laws respecting strangers (Leviticus 19:33,34) and the poor, (Leviticus 23:14) seq. Deuteronomy 15:7 And concerning redemption (Leviticus 25:23) seq., etc. are framed in accordance with the spirit of hospitality. In the law compassion to strangers is constantly enforced by the words \"for ye were strangers in the land of Egypt.\" (Leviticus 19:34) And before the law, Abraham's entertainment of the angels, (Genesis 18:1) seq., and Lot's, (Genesis 19:1) are in exact agreement with its precepts, and with modern usage. Comp. (Exodus 2:20; Judges 13:15; 19:17,20,21) In the New Testament hospitality is yet more markedly enjoined; and in the more civilized state of society which then prevailed, its exercise became more a social virtue than a necessity of patriarchal life. The good Samaritan stands for all ages as an example of Christian hospitality. The neglect of Christ is symbolized by inhospitality to our neighbors. (Matthew 25:43) The apostles urged the Church to \"follow after hospitality,\" (Romans 12:13) cf. 1Tim 5:10 To remember Abraham's example, (Hebrews 13:2) to \"use hospitality one to another without grudging,\" (1 Peter 4:9) while a bishop must be a \"lover of hospitality (Titus 1:8) cf. 1Tim 3:2 The practice of the early Christians was in accord with these precepts. They had all things in common, and their hospitality was a characteristic of their belief. In the patriarchal ages we may take Abraham's example as the most fitting, as we have of it the fullest account. \"The account,\" says Mr. Lane, \"of Abraham's entertaining the three angels related in the Bible, presents a perfect picture of the manner in which a modern Bedawee sheikh receives travellers arriving at his encampment.\" The Oriental respect for the covenant of bread and salt, or salt alone, certainly sprang from the high regard in which hospitality was held.",
            "Commanded -- Ro 12:13; 1Pe 4:9.",
            "Required in ministers -- 1Ti 3:2; Tit 1:8.",
            "A test of Christian character -- 1Ti 5:10.",
            "Specially to be shown to",
            "Strangers. -- Heb 13:2.",
            "The poor. -- Isa 58:7; Lu 14:13.",
            "Enemies. -- 2Ki 6:22,23; Ro 12:20.",
            "Encouragement to -- Lu 14:14; Heb 13:2.",
            "Exemplified",
            "Melchizedek. -- Ge 14:18.",
            "Abraham. -- Ge 18:3-8.",
            "Lot. -- Ge 19:2,3.",
            "Laban. -- Ge 24:31.",
            "Jethro. -- Ex 2:20.",
            "Manoah. -- Jdj 13:15.",
            "Samuel. -- 1Sa 9:22.",
            "David. -- 2Sa 6:19.",
            "Barzillai. -- 2Sa 19:32.",
            "Shunammite. -- 2Ki 4:8.",
            "Nehemiah. -- Ne 5:17.",
            "Job. -- Job 31:17,32.",
            "Zacchaeus. -- Lu 19:6.",
            "Samaritans. -- Joh 4:40.",
            "Lydia. -- Ac 16:15.",
            "Jason. -- Ac 17:7.",
            "Mnason. -- Ac 21:16.",
            "People of Melita. -- Ac 28:2.",
            "Publius. -- Ac 28:7.",
            "Gaius. -- 3Jo 1:5,6."
        ]
    },
    {
        "Word": "Hothan",
        "Definitions": [
            "(signet ring), a man of Aroer, father of Shamu and Jehiel. (1 Chronicles 11:44) (B.C. 1046.)"
        ]
    },
    {
        "Word": "How The Prophetic Gift Was Received",
        "Definitions": [
            "--We learn from Holy Scripture that it was by the agency of the Spirit of God that the prophets received the divine communication; but the means by which the divine Spirit communicated with the human spirit, and the conditions of the latter under which the divine communications were received, have not been clearly declared to us. They are however, indicated. In (Numbers 12:6-8) we have an exhaustive division of the different ways in which the revelations of God are made to man.",
            "+ Direct declaration and manifestation: \"I will speak mouth to mouth, apparently, and the similitude of the Lord shall he behold.\" + Vision. + Dream. not though it must be allowed that Scripture language seems to point out the state of dream and of trance or ecstasy, as a condition in which the human instrument received the divine communications, it does not follow that all the prophetic revelations were thus made. Had the prophets a full knowledge of that which they predicted? It follows from what we have already said that they had not, and could not have. They were the \"spokesmen\" of God, (Exodus 7:1) the \"mouth\" by which his words were uttered, or they were enabled to view and empowered to describe pictures. Presented to their spiritual intuition; but there are no grounds for believing that, contemporaneously with this miracle, there was wrought another miracle, enlarging the understanding of the prophet so as to grasp the whole of the divine counsels which he was gazing into, or which he was the instrument of enunciating. Names.--Of the sixteen prophets, four are usually called the great prophets, namely, Isaiah, Jeremiah, Ezekiel and Daniel, and twelve the Minor prophets, namely, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakuk,Zephaniah, Haggai, Zechariah and Malachi. They may be divided into four groups: the prophets of the northern kingdom--Hosea, Amos, Joel, Jonah; the prophets of the southern kingdom--Isaiah, Jeremiah, Obadiah, Micah, Nahum, Habakkuk, Zephaniah; the prophets of the captivity--Ezekiel and Daniel; the prophets of the return--Haggai, Zechariah, Malachi. They may be arranged in the following chronological order, namely, Joel, Jonah, Hoses, Amos, Isaiah, Micah, Nahum, Zephaniah, Habakkuk, Obadiah, Jeremiah, Ezekiel, Daniel, Haggai, Zechariah, Malachi. Use of prophecy.--Predictive prophecy is at once a part and an evidence of revelation; at the time that it is delivered and until its fulfillment, a part; after it has been fulfilled, an evidence. As an evidence, fulfilled prophecy is as satisfactory as anything can be; for who can know the future except the Ruler who disposes future events? and from whom can come prediction except from him who knows the future? Development of Messianic prophecy.--Prediction, in the shape of promise and threatening, begins with the book of Genesis. Immediately upon the Fall, hopes of recovery and salvation are held out, but the manner in which this salvation is to be effected is left altogether indefinite. All that is at first declared is that it shall come through a child of woman. (Genesis 3:15) By degrees the area is limited: it is to come through the family of Shem, (Genesis 9:26) through the family of Abraham, (Genesis 12:3) of Isaac, (Genesis 25:18) of Jacob, (Genesis 28:14) of Judah, (Genesis 49:10) Balaam seems to say that it will be wrought by a warlike Israelitish King, (Numbers 24:17) Jacob, by a peaceful Ruler of the earth, (Genesis 49:10) Moses, by a Prophet like himself, i.e. a revealer of a new religious dispensation. (15:15) Nathan's announcement, (2 Samuel 7:16) determines further that the salvation is to come through the house of David, and through a descendant of David who shall be himself a king. This promise is developed by David himself in the Messianic psalms. Between Solomon and Hezekiah intervened some two hundred years, during which the voice of prophecy was silent. The Messianic conception entertained at this time by the Jews might have been that of a King of the royal house of David who would arise and gather under his peaceful sceptre his own people and strangers. Sufficient allusion to his prophetical and priestly offices had been made to create thoughtful consideration, but as yet there was, no clear delineation of him in these characters. It was reserved for the prophets to bring out these features more distinctly. In this great period of prophetism there is no longer any chronological development of Messianic prophecy, as in the earlier period previous to Solomon. Each prophet adds a feature, one more, another less clearly combine the feature, and we have the portrait; but it does not grow gradually and perceptibly under the hands of the several artists. Its culminating point is found in the prophecy contained in (Isaiah 52:13-15) and Isai 52:53 Prophets of the New Testament .--So far as their predictive powers are concerned, the Old Testament prophets find their New Testament counterpart in the writer of the Apocalypse; but in their general character, as specially illumined revealers of God's will, their counterpart will rather be found, first in the great Prophet of the Church and his forerunner, John the Baptist, and next in all those persons who were endowed with the extraordinary gifts of the Spirit in the apostolic age, the speakers with tongues and the interpreters of tongues, the prophets and the discerners of spirits, the teachers and workers of miracles. (1 Corinthians 12:10,28) That Predictive powers did occasionally exist in the New Testament prophets is proved by the case of Agabus, (Acts 11:23) but this was not their characteristic. The prophets of the New Testament were supernaturally illuminated expounders and preachers."
        ]
    },
    {
        "Word": "Hukok",
        "Definitions": [
            "a name which in (1 Chronicles 6:75) is erroneously used for HELKATH, which see."
        ]
    },
    {
        "Word": "Humtah",
        "Definitions": [
            "(place of lizards), a city of Judah one of those in the mountain districts the next to Hebron. (Joshua 15:54)"
        ]
    },
    {
        "Word": "Huphamites, The",
        "Definitions": [
            "descendants of Hupham, of the tribe of Benjamin. (Numbers 26:39)"
        ]
    },
    {
        "Word": "Huppah",
        "Definitions": [
            "(protected), a priest in the time of David. (1 Chronicles 24:13)"
        ]
    },
    {
        "Word": "Hurai, Or Hurai",
        "Definitions": [
            "(linon-weaver), one of David's guard--Hurai of the torrents of Gaash, according to the list of (1 Chronicles 11:32) [[633]Hiddai]"
        ]
    },
    {
        "Word": "Hurhai",
        "Definitions": [
            "(very poor), an ancestor of Shallum the husband of Huldah. (2 Kings 22:14) (B.C. before 623.)"
        ]
    },
    {
        "Word": "Hushai, Or Hushai",
        "Definitions": [
            "(hasting) an Archite i.e. possibly an inhabitant of a place called Erec. (2 Samuel 15:32) ff.; (2 Samuel 16:16) ff. He is called the \"friend\" of David. (2 Samuel 15:37) comp. 1Chr 27:33 To him David confided the delicate and dangerous part of a pretended adherence to the cause of Absalom. (B.C. about 1023.) He was probably the father of Baana. (1 Kings 4:16)"
        ]
    },
    {
        "Word": "Hushim",
        "Definitions": [
            "(who makes haste).",
            "+ In (Genesis 46:23) \"the children of Dan\" are said to have been Hushim. The name is plural, as if of a tribe rather than an individual. In (Numbers 26:42) the name is changed to Shuham. + A Benjamite, (1 Chronicles 7:12) and here again apparently the plural nature of the name is recognized, and Hushim are stated to be \"the sons of Aher.\" + One of the two wives of Shaharaim. (1 Chronicles 8:8) (B.C. 1450.)"
        ]
    },
    {
        "Word": "Husks",
        "Definitions": [
            "This word in (Luke 16:16) describes really the fruit of a particular kind of tree, viz. the carob or Ceratonia siliqua of botanists. It belongs to the locust family. This tree is very commonly met with in Syria and Egypt, it produces pods, shaped like a horn, varying in length from six to ten inches, and about a finger's breadth, or rather more; it is dark-brown, glossy, filled with seeds and has a sweetish taste. It is used much for food by the poor, and for the feeding of swine."
        ]
    },
    {
        "Word": "Hyacinth",
        "Definitions": [
            "used in the Revised Version for jacinth in (Revelation 9:17) It is simply another English spelling of the same Greek word."
        ]
    },
    {
        "Word": "Hyaena",
        "Definitions": [
            "Authorities differ as to whether the term tzabu'a in (Jeremiah 12:9) means a \"hyaena\" or a \"speckled bird.\" The only other instance in which it occurs is as a proper name, Zeboim, (1 Samuel 13:18) \"the valley of hyaenas, \"Aquila; (Nehemiah 11:34) The striped hyaena (Hyaena striata) is found in Africa, Asia Minor, Arabia and Persia, and is more common in Palestine than any other carnivorous animals except perhaps the jackal. The hyaena is among the mammals what the vulture is among birds,--the scavenger of the wilderness, the woods and the shore.--It often attacks animals, and Sometimes digs up the dead bodies of men and beasts. From this last habit the hyaena has been regarded as a horrible and mysterious creature. Its teeth are so powerful that they can crack the bones of an ox with ease.--Appelton's Encyc. The hyaena was common in ancient as in modern Egypt, and is constantly depicted upon monuments; it must therefore have been well known to the Jews."
        ]
    },
    {
        "Word": "Hymenaeus",
        "Definitions": [
            "(belonging to marriage), the name of a person occurring twice in the correspondence between St. Paul and Timothy; the first time classed with Alexander, (1 Timothy 1:20) and the second time classed with Philetus. (2 Timothy 2:17,18) (A.D. 66-7.) He denied the true doctrine of the resurrection."
        ]
    },
    {
        "Word": "Ibnijah",
        "Definitions": [
            "(whom Jehovah will build up), a Benjamite. (1 Chronicles 9:8)"
        ]
    },
    {
        "Word": "Ijeabarim",
        "Definitions": [
            "(ruin of Abarim), one of the later halting-places of the children of Israel. (Numbers 21:11; 33:44) It was on the boundary--the southeast boundary-- of the territory of Moab; in the waste uncultivated \"wilderness\" on its skirts."
        ]
    },
    {
        "Word": "Image",
        "Definitions": [
            "[[642]Idol]"
        ]
    },
    {
        "Word": "Imna",
        "Definitions": [
            "(holding back), a descendant of Asher, son of Helem. (1 Chronicles 7:35) comp. 1Chr 7:40 (B.C. about 1461.)"
        ]
    },
    {
        "Word": "Inheritance",
        "Definitions": [
            "[[643]Heir]"
        ]
    },
    {
        "Word": "Ink, Inkhorn",
        "Definitions": [
            "[[644]Writing]"
        ]
    },
    {
        "Word": "Instant, Instantly",
        "Definitions": [
            "in the Authorized Version, means urgent, urgently or fervently, as will be seen from the following passages: (Luke 7:4; 23:23; Acts 26:7; Romans 12:12)"
        ]
    },
    {
        "Word": "Irnahash",
        "Definitions": [
            "(serpent city), a name which, like many other names of places, occurs in the genealogical lists of Judah. (1 Chronicles 4:12)"
        ]
    },
    {
        "Word": "Iru",
        "Definitions": [
            "(watch), the eldest son of the great Caleb son of Jephunneh. (1 Chronicles 4:15) (B.C. 1451.)"
        ]
    },
    {
        "Word": "Isaiah, Book Of",
        "Definitions": [
            "I. Chapters 1-5 contain Isaiah's prophecies in the reigns of Uzziah and Jotham, foretelling that the present prosperity of Judah should be destroyed, and that Israel should be brought to desolation. In chs. 6, 7 he announces the birth of the child Immanuel, which in ch. 9 is more positively predicted. Chs. 9-12 contain additional prophecies against Israel, chs. (Isaiah 10:5-12) (6) being the most highly-wrought passages in the whole book. Chs. 13-23 contain chiefly a collection of utterances, each of which is styled a \"burden,\" fore-telling the doom of Babylon, Philistia, Moab, Ethiopia, Egypt and Tyre. The ode of triumph in ch. (Isaiah 14:3-23) is among the most poetical passages in all literature. Chs. 24-27 form one prophecy, essentially connected with the preceding ten \"burdens,\" chs. 13-23, of which it is in effect a general summary. Chs. 23-35 predict the Assyrian invasion, and chs. 36-39 have reference to this invasion; prophecies that were so soon fulfilled. (2 Kings 19:35) II. The last 27 chapters form a separate prophecy, and are supposed by many critics to have been written in the time of the Babylonian captivity, and are therefore ascribed to a \"later Isaiah;\" but the best reasons are in favor of but one Isaiah. This second part falls into three sections, each consisting of nine chapters:--",
            "+ The first section, chs 40-48 has for its main topic the comforting assurance of the deliverance from Babylon by Koresh (Cyrus), who is even named twice. ch. (Isaiah 41:2,3,25; 44:28; 45:1-4,13; 46:11; 48:14,15) + The second section, chs. 49-56, is distinguished from the first by several features. The person of Cyrus as well as his name and the specification of Babylon, disappear altogether. Return from exile is indeed spoken of repeatedly and at length, ch. (Isaiah 49:9-26; 51:9-52; 12; 55:12,13; 57:14) but in such general terms as admit of being applied to the spiritual and Messianic as well as to the literal restoration. + This section is mainly occupied with various practical exhortations founded upon the views of the future already set forth. In favor of the authenticity of the last 27 chapters the following reasons may be advanced:-- (a) The unanimous testimony of Jewish and Christian tradition, comp. Ecclus. 48:24, and the evidence of the New Testament quotations. (Matthew 3:3; Luke 4:17; Acts 8:28; Romans 10:16,20) (b) The unity of design which connects these last 27 chapters with the preceding; the oneness of diction which pervades the whole book; the peculiar elevation and grandeur of style which characterize the second part as well as the first; the absence of any other name than Isaiah's claiming the authorship; lastly, the Messianic predictions which mark its inspiration and remove the chief ground of objection against its having been written by Isaiah. In point of style we can find no difficulty in recognizing in the second part the presence of the same plastic genius as we discover in the first."
        ]
    },
    {
        "Word": "Ishbah",
        "Definitions": [
            "(praising), a man in the line of Judah, commemorated as the \"father of Eshtemos.\" (1 Chronicles 4:17)"
        ]
    },
    {
        "Word": "Ishbibenob",
        "Definitions": [
            "(he that dwells at Nobl), son of Rapha, one of the race of Philistine giants, who attacked David in battle, but was slain by Abishai. (2 Samuel 21:16,17) (B.C. 1018.)"
        ]
    },
    {
        "Word": "Ishijah",
        "Definitions": [
            "(whom Jehovah lends), a lay Israelite of the Bene-Harim who had married a foreign wife. (Ezra 10:31) (B.C. 459.)"
        ]
    },
    {
        "Word": "Ishmaelite",
        "Definitions": [
            "(decendant of Ishmael). [[648]Ishmael]"
        ]
    },
    {
        "Word": "Ishmeelite",
        "Definitions": [
            "(1 Chronicles 2:17) and Ish'me-elites (descendants of Ishmael), (Genesis 37:25,27,28; 39:1) the form in which the descendants of Ishmael are given in a few places in the Authorized Version."
        ]
    },
    {
        "Word": "Ishpan",
        "Definitions": [
            "(bald), a Benjamite, one of the family of Shashak. (1 Chronicles 8:22) (B.C. before 588.)"
        ]
    },
    {
        "Word": "Ishuah",
        "Definitions": [
            "(quiet), the second son of Asher. (Genesis 46:17) (B.C. 1706.)"
        ]
    },
    {
        "Word": "Ishuai",
        "Definitions": [
            "(quiet), the third son of Asher, (1 Chronicles 7:30) founder of a family bearing his name. (Numbers 26:44) Authorized Version \"Jesuites.\" (B.C. 1706.)"
        ]
    },
    {
        "Word": "Ishui",
        "Definitions": [
            "(quiet), the second son of Saul by his wife Ahinoam (1 Samuel 14:4) comp. 1Sam 14:50 (Died B.C. 1053.)"
        ]
    },
    {
        "Word": "Isle",
        "Definitions": [
            "The radical sense of the Hebrew word seems to be \"habitable places,\" as opposed to water, and in this sense it occurs in (Isaiah 42:15) Hence it means secondarily any maritime district, whether belonging to a continent or to an island; thus it is used of the shore of the Mediterranean, (Isaiah 20:6; 23:2,6) and of the coasts of Elishah, (Ezekiel 27:7) i.e. of Greece and Asia Minor."
        ]
    },
    {
        "Word": "Ismachiah",
        "Definitions": [
            "(Jehovah hears), a Gibeonite, one of the chiefs of those warriors, who joined David at Ziklag. (1 Chronicles 12:4). (B.C. 1064.)",
            "(whom Jehovah upholds), a Levite who was one of the overseers of offerings during the revival under King Hezekiah. (2 Chronicles 31:13) (B.C. 776.)"
        ]
    },
    {
        "Word": "Israel, Kingdom Of",
        "Definitions": [
            "I. the kingdom.--The prophet Ahijah of Shiloh, who was commissioned in the latter days of Solomon to announce the division of the kingdom, left one tribe (Judah) to the house of David, and assigned ten to Jeroboam. (1 Kings 11:31,35) These were probably Joseph (Ephraim and Manasseh), Issachar, Zebulun, Asher, Naphtali, Benjamin, Dan, Simeon, Gad and Reuben; Levi being intentionally omitted. Eventually the greater part of Benjamin, and probably the whole of Simeon and Dan, were included as if by common consent in the kingdom of Judah. With respect to the conquests of David, Moab appears to have been attached to the kingdom of Israel. (2 Kings 3:4) so much of Syria as remained subject to Solomon, see (1 Kings 11:24) would probably be claimed by his successor in the northern kingdom; and Ammon was at one time allied (2 Chronicles 20:1) we know not how closely or how early, with Moab. The seacoast between Accho and Japho remained in the possession of Israel. The whole population may perhaps have amounted to at least three and a half millions. II. the capitals .--Shechem was the first capital of the new kingdom. (1 Kings 12:25) Subsequently Tirzah became the royal residence, if not the capital, of Jeroboam (1 Kings 14:17) and of his successors. cf. (1 Kings 15:33; 16:8,17,23) Samaria was chosen by Omri. (1 Kings 16:24) Jezreel was probably only a royal residence of some of the Israelitish kings. III. History .--The kingdom of Israel lasted 254 years, from B.C. 975 to B.C. 721. The detailed history of the kingdom will be found under the names of its nineteen kings. See chart of the kings of Judah and Israel, at the end of the work. A summary view may be taken in four periods: (a) B.C. 975-929. Jeroboam had not sufficient force of character in himself to make a lasting impression on his people. A king, but not a founder of a dynasty, he aimed at nothing beyond securing his present elevation. Baasha, in the midst of the army at Gibbethon, slew the son and successor of Jeroboam; Zimri, a captain of chariots, slew the son and successor of Baasha; Omri, the captain of the host, was chosen to punish Zimri; and after a civil war of four years he prevailed over Tibni, the choice of half the people. (b) B.C. 929-884. For forty-five years Israel wag governed by the house of Omri. The princes of his house cultivated an alliance with the king of Judah which was cemented by the marriage of Jehoram and Athaliah. The adoption of Baal-worship led to a reaction in the nation, to the moral triumph of the prophets in the person of Elijah, and to extinction of the house of Ahab in obedience to the bidding of Elisha. (c) B.C. 884-772. Unparalleled triumphs, but deeper humiliation, awaited the kingdom of Israel under the dynasty of Jehu. Hazael, the ablest king of Damascus, reduced Jehoahaz to the condition of a vassal, and triumphed for a time over both the disunited Hebrew kingdoms. Almost the first sign of the restoration of their strength was a war between them; and Jehoash, the grandson of Jehu, entered Jerusalem as the conqueror of Amaziah. Jehoash also turned the tide of war against the Syrians; and Jeroboam II., the most powerful of all the kings of of Israel, captured Damascus, and recovered the whole ancient frontier from Hamath to the Dead Sea. This short-lived greatness expired with the last king of Jehu's line. (d) B.C. 772-721. Military violence, it would seem, broke off the hereditary succession after the obscure and probably convulsed reign of Zachariah. An unsuccessful usurper, Shallum, is followed by the cruel Menahem, who, being unable to make head against the first attack of Assyria under Pul, became the agent of that monarch for the oppressive taxation of his subjects. Yet his power at home was sufficient to insure for his son and successor Pekahiah a ten-years reign, cut short by a bold usurper, Pekah. Abandoning the northern and transjordanic regions to the encroaching power of Assyria under Tiglath-pileser, he was very near subjugating Judah, with the help of Damascus, now the coequal ally of Israel. But Assyria interposing summarily put an end to the independence of Damascus, and perhaps was the indirect cause of the assassination of the baffled Pekah. The irresolute Hoshea, the next and last usurper, became tributary to his invaders Shalmaneser, betrayed the Assyrian to the rival monarchy of Egypt, and was punished by the loss of his liberty, and by the capture, after a three-years siege, of his strong capital, Samaria. Some gleanings of the ten tribes yet remained in the land after so many years of religious decline, moral debasement, national degradation, anarchy, bloodshed and deportation. Even these were gathered up by the conqueror and carried to Assyria, never again, as a distinct people, to occupy their portion of that goodly and pleasant land which their forefathers won under Joshua from the heathen. (Schaff Bib. Dic.) adds to this summary that \"after the destruction of the kingdom of Israel, B.C. 721, the name 'Israel' began to be applied to the whole surviving people. No doubt many of the kingdom of Israel joined the later kingdom of the Jews after the captivity, and became part of that kingdom.--ED.)"
        ]
    },
    {
        "Word": "Israelite",
        "Definitions": [
            "(descendant of Israel). In (2 Samuel 17:25) Ithra, the father of Amasa, is called \"an Israelite,\" while in (1 Chronicles 2:17) he appears as \"Jether the Ishmaelite.\" The latter is undoubtedly the true reading."
        ]
    },
    {
        "Word": "Isshiab",
        "Definitions": [
            "(whom Jehovah lends).",
            "+ A descendant of Moses by his younger son Eliezer. (1 Chronicles 24:21) comp. 1Chr 23:17; 26:25 (B.C. after 1451.) + A Levite of the house of Kohath and family of Uzziel. (1 Chronicles 24:26) (Uncertain date.)"
        ]
    },
    {
        "Word": "Issue, Running",
        "Definitions": [
            "(Leviticus 15:2,3; 22:4; Numbers 5:2; 2 Samuel 3:29) In (Leviticus 15:3) a distinction is introduced, which merely means that the cessation of the actual flux does not constitute ceremonial cleanness, but that the patient must abide the legal time, seven days, ver 13, and perform the prescribed purifications and sacrifice. ver. 14."
        ]
    },
    {
        "Word": "Isuah",
        "Definitions": [
            "(quiet), second son of Asher. (1 Chronicles 7:30) (B.C. 1706.)"
        ]
    },
    {
        "Word": "Italian Band",
        "Definitions": [
            "[[650]Army]"
        ]
    },
    {
        "Word": "Ithnan",
        "Definitions": [
            "(given), one of the towns in the extreme south of Judah. (Joshua 15:23) No trace of its existence has yet been discovered."
        ]
    },
    {
        "Word": "Ithra",
        "Definitions": [
            "(excellence), an Israelite, (2 Samuel 17:25) or Ishmaelite, (1 Chronicles 2:17) the father of Amasa by Abigail, David's sister. (B.C. before 1023.)"
        ]
    },
    {
        "Word": "Ittahkazin",
        "Definitions": [
            "(time of the judge), one of the landmarks of the boundary of Zebulun. (Joshua 19:13) It has not been identified."
        ]
    },
    {
        "Word": "Izeharites",
        "Definitions": [
            "(descendant of Izhar), The. A family of Kohathite Levites, descended from Izhar the son of Kohath, (Numbers 3:27) called also \"Izharites\" (1 Chronicles 26:23,29)"
        ]
    },
    {
        "Word": "Jaalah",
        "Definitions": [
            "(wild goat). (Ezra 2:56)"
        ]
    },
    {
        "Word": "Jaareoregim",
        "Definitions": [
            "(forests of the weavers), (2 Samuel 21:19) a Bethlehemite, and the father of Elhanan who slew Goliath. In the parallel passage, (1 Chronicles 20:5) Jair is found instead of Jaare, and Oregim is omitted. (B.C. 1063.)"
        ]
    },
    {
        "Word": "Jaazer, Or Jazer",
        "Definitions": [
            "(Jehovah helps), a town on the east of Jordan, in or near to Gilead. (Numbers 32:1,3; 1 Chronicles 26:31) We first hear of it in possession of the Amorites, and as taken by Israel after Heshbon, and on their way from thence to Bashan. (Numbers 21:32) It seems to have given its name to a district of dependent or \"daughter\" towns, (Numbers 21:32) Authorized Version \"villages,\" 1 Macc. 5:8, the \"land of Jazer.\" (Numbers 32:1)"
        ]
    },
    {
        "Word": "Jacobs Well",
        "Definitions": [
            "a deep spring in the vicinity of Shechem (called Sychar in Christ's time and Nablus at the present day). It was probably dug by Jacob whose name it bears. On the curb of the well Jesus sat and discoursed with the Samaritan woman. (John 4:5-26) It is situated about half a mile southeast of Nablus, at the foot of Mount Gerizim. It is about nine feet in diameter and 75 feet deep. At some seasons it is dry; at others it contains a few feet of water."
        ]
    },
    {
        "Word": "Jahaz, Also Jahaza, Jahazah And Juhzah",
        "Definitions": [
            "(trodden down). Under these four forms is given in the Authorized Version the name of a place which in the Hebrew appears as Yahats and Yahtsah . At Jahaz the decisive battle was fought between the children of Israel and Sihon king of the Amorites. (Numbers 21:23; 2:32; Judges 11:20) It was in the allotment of Reuben. (Joshua 13:18) Like many others relating to the places east of the Dead Sea, the question of its site must await further research."
        ]
    },
    {
        "Word": "Jahaza",
        "Definitions": [
            "(trodden down). (Joshua 13:18) [[656]Jahaz, Also Jahaza, Jahazah And Juhzah]"
        ]
    },
    {
        "Word": "Jahazah",
        "Definitions": [
            "(trodden down). (Joshua 21:36; Jeremiah 48:21) [[657]Jahaz, Also Jahaza, Jahazah And Juhzah]"
        ]
    },
    {
        "Word": "Jahnziah",
        "Definitions": [
            "(whom Jehovah watches over), son of Tikvah, apparently a priest. (Ezra 10:15)"
        ]
    },
    {
        "Word": "Jahzah",
        "Definitions": [
            "(trodden down). (1 Chronicles 6:78) [[658]Jahaz, Also Jahaza, Jahazah And Juhzah]"
        ]
    },
    {
        "Word": "Jahziel",
        "Definitions": [
            "(whom God allots), the same as [659]Jahzeel. (1 Chronicles 7:13)"
        ]
    },
    {
        "Word": "Jairite",
        "Definitions": [
            "(descendant of Jair). The [660]Ira THE JAIRITE was a priest (Authorized Version \"chief ruler\") to David (2 Samuel 20:26)"
        ]
    },
    {
        "Word": "Jakamean",
        "Definitions": [
            "(who gathers the people together), a Levite in the time of King David; fourth of the sons of Hebron, the son of Kohath. (1 Chronicles 23:19; 24:23) (B.C. 1014.)"
        ]
    },
    {
        "Word": "James The Less",
        "Definitions": [
            "called the Less because younger or smaller in stature than James the son of Zebedee. He was the son of Alpheus or Clopas and brother of our Lord (see above); was called to the apostolate, together with his younger brother Jude, in the spring of the year 28. At some time in the forty days that intervened between the resurrection and the ascension the Lord appeared to him. (1 Corinthians 15:7) Ten years after we find James on a level with Peter, and with him deciding on the admission of St. Paul into fellowship with the Church at Jerusalem; and from henceforth we always find him equal, or in his own department superior, to the very chiefest apostles, Peter, John and Paul. (Acts 9:27; Galatians 1:18,19) This pre-eminence is evident throughout the after history of the apostles, whether we read it in the Acts, in the epistles or in ecclesiastical writers. (Acts 12:17; 15:13,19; 21:18; Galatians 2:9) According to tradition, James was thrown down from the temple by the scribes and Pharisees; he was then stoned, and his brains dashed out with a fuller's club."
        ]
    },
    {
        "Word": "James, The General Epistle Of",
        "Definitions": [
            "The author of this epistle was in all probability James the son of Alphaeus, and our Lord's brother It was written from Jerusalem, which St. James does not seem to have ever left. It was probably written about A.D. 62, during the interval between Paul's two imprisonments. Its main object is not to teach doctrine, but to improve morality. St. James is the moral teacher of the New Testament. He wrote for the Jewish Christians, whether in Jerusalem or abroad, to warn them against the sins to which as Jews they were most liable, and to console and exhort them under the sufferings to which as Christians they were most exposed."
        ]
    },
    {
        "Word": "Jamnin",
        "Definitions": [
            "[[668]Jabneel]"
        ]
    },
    {
        "Word": "Janohah",
        "Definitions": [
            "(rest), a place on the boundary of Ephraim (Joshua 16:6,7) east of Neapolis. A little less than twelve miles from Nablus and about southeast in direction, two miles from Akrabeh is the village of Yanun, doubtless identical with the ancient Janohah."
        ]
    },
    {
        "Word": "Japhleli",
        "Definitions": [
            "(the Japhletite). The boundary of the \"Japhletite\" is one of the landmarks on the south boundary line of Ephraim. (Joshua 16:3)"
        ]
    },
    {
        "Word": "Jarha",
        "Definitions": [
            "the Egyptian servant of Sheshan, about the time of Eli, to whom his master gave his daughter and heir in marriage; (1 Chronicles 2:34,35) (B.C. before 1491.)"
        ]
    },
    {
        "Word": "Jarimoth",
        "Definitions": [
            "(heights). 1 Esd. 9:28. [[672]Jeremoth]"
        ]
    },
    {
        "Word": "Jaroah",
        "Definitions": [
            "(moon), a chief man of the tribe of Gad (1 Chronicles 5:14)"
        ]
    },
    {
        "Word": "Jashubilehem",
        "Definitions": [
            "(turner back for food), a person or a place named among the descendants of Shelah, the son of Judah by Bath-shua the Canaanitess. (1 Chronicles 4:22)"
        ]
    },
    {
        "Word": "Jecholiah",
        "Definitions": [
            "(strong through Jehovah) wife of Amaziah king of Judah, and mother of Azariah or Uzziah his successor. (2 Kings 15:2) (B.C. 824-807.)"
        ]
    },
    {
        "Word": "Jeconias",
        "Definitions": [
            "the Greek form of Jeconiah, an altered form of Jehoiachin. [[680]Jehoiachin]"
        ]
    },
    {
        "Word": "Jegarsahadutha",
        "Definitions": [
            "(heap of testimony), the Aramaean name given by Laban the Syrian to the heap of stones which he erected as a memorial of the compact between Jacob and himself. (Genesis 31:47) Galeed, a \"witness heap,\" which is given as the Hebrew equivalent, does not exactly represent Jegar-sahadutha."
        ]
    },
    {
        "Word": "Jehalelel",
        "Definitions": [
            "(who praises God), a Merarite Levite, father of Azariah. (2 Chronicles 29:12)"
        ]
    },
    {
        "Word": "Jehieli",
        "Definitions": [
            "(a Jehielite), according to the Authorized Version a Gershonite Levite of the family of Laadan. (1 Chronicles 26:21,22)"
        ]
    },
    {
        "Word": "Jehoshabeath",
        "Definitions": [
            "(whose oath is Jehovah). (2 Chronicles 22:11) [See [684]Jehosheba]"
        ]
    },
    {
        "Word": "Jehoshaphat, Valley Of",
        "Definitions": [
            "(valley of the judgment of Jehovah), a valley mentioned by Joel only, as the spot in which, after the return of Judah and Jerusalem from captivity, Jehovah would gather all the heathen, (Joel 3:2) and would there sit to judge them for their misdeeds to Israel. ch. (Joel 3:12) The scene of \"Jehovah's judgment\" as been localized, and the name has come down to us attached to that deep ravine which separates Jerusalem from the Mount of Olives, through which at one time the Kedron forced its stream. At what period the name \"valley of Jehoshaphat\" was first applied to this spot is unknown. It is not mentioned in the Bible or Josephus, but is first encountered in the middle of the fourth century. Both Moslems and Jews believe that the last judgment is to take place there. The steep sides of the ravine, wherever a level strip affords the opportunity, are crowded--in places almost paved-- by the sepulchres of the Moslems, or the simpler slabs of the Jewish tombs, alike awaiting the assembly of the last judgment. The name is generally confined by travellers to the upper part of the glen. (Others suppose that the name is only an imaginary one, \"the valley of the judgment of Jehovah\" referring to some great victories of God's people in which judgment was executed upon the heathen; or perhaps, as Keil, etc., to the end of the world.--ED.)"
        ]
    },
    {
        "Word": "Jehoshuah",
        "Definitions": [
            "in the genealogy of Ephraim. (1 Chronicles 7:27)"
        ]
    },
    {
        "Word": "Jehovahjireh",
        "Definitions": [
            "(Jehovah will see or provide), the name given by Abraham to the place on which he had been commanded to offer Isaac, to commemorate the interposition of the angel of Jehovah, who appeared to prevent the sacrifice, (Genesis 22:14) and provided another victim."
        ]
    },
    {
        "Word": "Jehovahnissi",
        "Definitions": [
            "(Jehovah my banner), the name given by Moses to the altar which he built in commemoration of the discomfiture of the Amalekites. (Exodus 17:15)"
        ]
    },
    {
        "Word": "Jehovahshalom",
        "Definitions": [
            "(Jehovah (is) peace), or, with an ellipsis, \"Jehovah the God of peace.\" The altar erected by Gideon in Orphrah was so called in memory of the salutation addressed to him by the angel of Jehovah, \"Peace be unto thee.\" (Judges 6:24)"
        ]
    },
    {
        "Word": "Jephthae",
        "Definitions": [
            "(whom God sets free), (Hebrews 11:32) the Greek form of the name [687]Jephthah."
        ]
    },
    {
        "Word": "Jerahmeelites",
        "Definitions": [
            "(descendants of Jerahmeel), The, the tribe descended from the first of the foregoing persons. (1 Samuel 27:10) They dwelt in the south of Judah."
        ]
    },
    {
        "Word": "Jeremiah, Book Of",
        "Definitions": [
            "\"There can be little doubt that the book of Jeremiah grew out of the roll which Baruch wrote down at the prophet's mouth in the fourth year of Jehoiakim. ch. (Jeremiah 36:2) Apparently the prophets kept written records of their predictions, and collected into larger volumes such of them as were intended for permanent use.\"--Canon Cook. In the present order we have two great divisions:-- I. Chs. 1-45. Prophecies delivered at various times, directed mainly to Judah, or connected with Jeremiah's personal history. II. Chs. 46-51. Prophecies connected with other nations. Looking more closely into each of these divisions, we have the following sections:",
            "+ Chs. 1-21, including prophecies from the thirteenth year of Josiah to the fourth of Jehoiakim; ch. 21; belongs to the later period. + Chs. 22-25. Shorter prophecies, delivered at different times, against the kings of Judah and the false prophets. Ch. (Jeremiah 25:13,14) evidently marks the conclusion of a series of prophecies; and that which follows, ch. (Jeremiah 25:15-38) the germ of the fuller predictions in chs. 46-49, has been placed here as a kind of completion to the prophecy of the seventy years and the subsequent fall of Babylon. + Chs. 26-28. The two great prophecies of the fall of Jerusalem, and the history connected with them. + Chs. 29-31. The message of comfort for the exiles in Babylon. + Chs. 32-44. The history of the last two years before the capture of Jerusalem, and of Jeremiah's work int hem and in the period that followed. + Chs. 46-51. The prophecies against foreign nations, ending with the great prediction against Babylon. + The supplementary narrative of ch. 52."
        ]
    },
    {
        "Word": "Jeremias",
        "Definitions": [
            "the Greek form of the name of Jeremiah the prophet. (Matthew 16:14)"
        ]
    },
    {
        "Word": "Jeremy",
        "Definitions": [
            "the prophet Jeremiah. (Matthew 2:17; 27:9)"
        ]
    },
    {
        "Word": "Jeribai",
        "Definitions": [
            "(whom Jehovah defends), one of the Bene-Elnaan, named among the heroes of David's guard. (1 Chronicles 11:46)"
        ]
    },
    {
        "Word": "Jerubbaal, Or Jerubbaal",
        "Definitions": [
            "(contender with Baal), the surname of Gideon, which he acquired in consequence of destroying the altar of Baal, when his father defended him from the vengeance of the Abiezrites. (Judges 6:32)"
        ]
    },
    {
        "Word": "Jerushah",
        "Definitions": [
            "(possessed). (2 Chronicles 27:1) The same as the preceding."
        ]
    },
    {
        "Word": "Jeshohaiah",
        "Definitions": [
            "(whom Jehovah casts down), a chief of the Simeonites, descended from Shimei. (1 Chronicles 4:36) (B.C. about 711.)"
        ]
    },
    {
        "Word": "Jeshuah",
        "Definitions": [
            "a priest in the reign of David, (1 Chronicles 24:11) the same as [707]Jeshua, No. 2. (B.C. 1014.)"
        ]
    },
    {
        "Word": "Jesuites",
        "Definitions": [
            "(the posterity of Jesui), The, a family of the tribe of Asher. (Numbers 26:44)"
        ]
    },
    {
        "Word": "Jesurun",
        "Definitions": [
            "[[711]Jeshurun]"
        ]
    },
    {
        "Word": "Jesus Christ",
        "Definitions": [
            "\"The life and character of Jesus Christ,\" says Dr. Schaff, \"is the holy of holies in the history of the world.\"",
            "+ NAME.--The name Jesus signifies saviour . It is the Greek form of [713]Jehoshua (Joshua). The name Christ signifies anointed. Jesus was both priest and king. Among the Jews priests were anointed, as their inauguration to their office. (1 Chronicles 16:22) In the New Testament the name Christ is used as equivalent to the Hebrew Messiah (anointed), (John 1:41) the name given to the long-promised Prophet and King whom the Jews had been taught by their prophets to expect. (Matthew 11:3; Acts 19:4) The use of this name, as applied to the Lord, has always a reference to the promises of the prophets. The name of Jesus is the proper name of our Lord, and that of Christ is added to identify him with the promised Messiah. Other names are sometimes added to the names Jesus Christ, thus, \"Lord,\" \"a king,\" \"King of Israel,\" \"Emmanuel,\" \"Son of David,\" \"chosen of God.\" II. BIRTH.--Jesus Christ was born of the Virgin Mary, God being his father, at Bethlehem of Judea, six miles south of Jerusalem. The date of his birth was most probably in December, B.C. 5, four years before the era from which we count our years. That era was not used till several hundred years after Christ. The calculations were made by a learned monk, Dionysius Exiguus, in the sixth century, who made an error of four years; so that to get the exact date from the birth of Christ we must add four years to our usual dates; i.e. A.D. 1882 is really 1886 years since the birth of Christ. It is also more than likely that our usual date for Christmas, December 25, is not far from the real date of Christ's birth. Since the 25th of December comes when the longest night gives way to the returning sun on his triumphant march, it makes an appropriate anniversary to make the birth of him who appeared in the darkest night of error and sin as the true Light of the world. At the time of Christ's birth Augustus Caesar was emperor of Rome, and Herod the Great king of Judea, but subject of Rome. God's providence had prepared the world for the coming of Christ, and this was the fittest time in all its history. + All the world was subject to one government, so that the apostles could travel everywhere: the door of every land was open for the gospel. + The world was at peace, so that the gospel could have free course. + The Greek language was spoken everywhere with their other languages. + The Jews were scattered everywhere with synagogues and Bibles. III. EARLY LIFE.--Jesus, having a manger at Bethlehem for his cradle, received a visit of adoration from the three wise men of the East. At forty days old he was taken to the temple at Jerusalem; and returning to Bethlehem, was soon taken to Egypt to escape Herod's massacre of the infants there. After a few months stay there, Herod having died in April, B.C. 4, the family returned to their Nazareth home, where Jesus lived till he was about thirty years old, subject to his parent, and increasing \"in wisdom and stature, and in favor with God and man.\" The only incident recorded of his early life is his going up to Jerusalem to attend the passover when he was twelve years old, and his conversation with the learned men in the temple. But we can understand the childhood and youth of Jesus better when we remember the surrounding influences amid which he grew. + The natural scenery was rugged and mountainous, but full of beauty. He breathed the pure air. He lived in a village, not in a city. + The Roman dominion was irksome and galling. The people of God were subject to a foreign yoke. The taxes were heavy. Roman soldiers, laws, money, every reminded them of their subjection, when they ought to be free and themselves the rulers of the world. When Jesus was ten years old, there was a great insurrection, (Acts 5:37) in Galilee. He who was to be King of the Jews heard and felt all this. + The Jewish hopes of a Redeemer, of throwing off their bondage, of becoming the glorious nation promised in the prophet, were in the very air he breathed. The conversation at home and in the streets was full of them. + Within his view, and his boyish excursions, were many remarkable historic places,--rivers, hills, cities, plains,--that would keep in mind the history of his people and God's dealings with them. + His school training. Mr. Deutsch, in the Quarterly Review, says, \"Eighty years before Christ, schools flourished throughout the length and the breadth of the land: education had been made compulsory. While there is not a single term for 'school' to be found before the captivity, there were by that time about a dozen in common usage. Here are a few of the innumerable popular sayings of the period: 'Jerusalem was destroyed because the instruction of the young was neglected.' 'The world is only saved by the breath of the school-children.' 'Even for the rebuilding of the temple the schools must not be interrupted.'\" + His home training. According to Ellicott, the stages of Jewish childhood were marked as follows: \"At three the boy was weaned, and word for the first time the fringed or tasselled garment prescribed by (Numbers 15:38-41) and Deuteronomy 22:12 His education began at first under the mother's care. At five he was to learn the law, at first by extracts written on scrolls of the more important passages, the Shema or creed of (2:4) the Hallel or festival psalms, Psal 114, 118, 136, and by catechetical teaching in school. At twelve he became more directly responsible for his obedience of the law; and on the day when he attained the age of thirteen, put on for the first time the phylacteries which were worn at the recital of his daily prayer.\" In addition to this, Jesus no doubt learned the carpenter's trade of his reputed father Joseph, and, as Joseph probably died before Jesus began his public ministry, he may have contributed to the support of his mother. (IV. PUBLIC MINISTRY.--All the leading events recorded of Jesus' life are given at the end of this volume in the Chronological Chart and in the Chronological Table of the life of Christ; so that here will be given only a general survey. Jesus began to enter upon his ministry when he was \"about thirty years old;\" that is, he was not very far from thirty, older or younger. He is regarded as nearly thirty-one by Andrews (in the tables of chronology referred to above) and by most others. Having been baptized by John early in the winter of 26-27, he spent the larger portion of his year in Judea and about the lower Jordan, till in December he went northward to Galilee through Samaria. The next year and a half, from December, A.D. 27, to October or November, A.D. 29, was spent in Galilee and norther Palestine, chiefly in the vicinity of the Sea of Galilee. In November, 29, Jesus made his final departure from Galilee, and the rest of his ministry was in Judea and Perea, beyond Jordan, till his crucifixion, April 7, A.D. 30. After three days he proved his divinity by rising from the dead; and after appearing on eleven different occasions to his disciples during forty days, he finally ascended to heaven, where he is the living, ever present, all-powerful Saviour of his people. Jesus Christ, being both human and divine, is fitted to be the true Saviour of men. In this, as in every action and character, he is shown to be \"the wisdom and power of God unto salvation.\" As human, he reaches down to our natures, sympathizes with us, shows us that God knows all our feelings and weaknesses and sorrows and sins, brings God near to us, who otherwise could not realize the Infinite and Eternal as a father and friend. He is divine, in order that he may be an all-powerful, all-loving Saviour, able and willing to defend us from every enemy, to subdue all temptations, to deliver from all sin, and to bring each of his people, and the whole Church, into complete and final victory. Jesus Christ is the centre of the world's history, as he is the centre of the Bible.--ED.)"
        ]
    },
    {
        "Word": "Jesus The Son Of Sirach",
        "Definitions": [
            "[[714]Ecclesiasticus]"
        ]
    },
    {
        "Word": "Jeuz",
        "Definitions": [
            "(counsellor), head of a Benjamite house. (1 Chronicles 8:10)"
        ]
    },
    {
        "Word": "Jewel",
        "Definitions": [
            "[[723]Stones, Precious, PRECIOUS]"
        ]
    },
    {
        "Word": "Jewish",
        "Definitions": [
            "of or belonging to Jews; an epithet applied to their rabbinical legends. (Titus 1:14)"
        ]
    },
    {
        "Word": "Jewry",
        "Definitions": [
            "(the country of Judea), the same word elsewhere rendered Judah and Judea. It occurs several times in the Apocalypse and the New Testament, but once only in the Old Testament-- (Daniel 5:13) Jewry comes to us through the Norman-French, and is of frequent occurrence in Old English."
        ]
    },
    {
        "Word": "Jezliah",
        "Definitions": [
            "(whom God will preserve), a Benjamite of the sons of Elpaal. (1 Chronicles 8:18) (B.C. 588.)"
        ]
    },
    {
        "Word": "Jezreelitess",
        "Definitions": [
            "a woman of Jezreel. (1 Samuel 27:3; 30:5; 2 Samuel 2:2; 3:2; 1 Chronicles 3:1)"
        ]
    },
    {
        "Word": "Jimna",
        "Definitions": [
            "(prosperity), the first-born of Asher. (Numbers 26:44) He is elsewhere called in the Authorized Version [725]Jimnah, (Genesis 46:17) and [726]Imnah. (1 Chronicles 7:30)"
        ]
    },
    {
        "Word": "Jimnites, The",
        "Definitions": [
            "descendants of the preceding. (Numbers 26:44)"
        ]
    },
    {
        "Word": "Jinah",
        "Definitions": [
            "(lamentation), a city of Judah, on the extreme south boundary of the tribe, next to Edom. (Joshua 15:22)"
        ]
    },
    {
        "Word": "Jiphthahel",
        "Definitions": [
            "(which God opens), The valley of, a valley which served as one of the landmarks for the boundary of both Zebulun, (Joshua 19:14) and Asher. (Joshua 19:27) Dr. Robinson suggests that Jiphthah-el was identical with Jotapata, and that they survive in the modern Jefat, a village in the mountains of Galilee, halfway between the Bay of Accre and the Lake of Gennesareth."
        ]
    },
    {
        "Word": "Jirjathaim",
        "Definitions": [
            "(the two cities).",
            "+ On the east of the Jordan, one of the places which were taken possession of and rebuilt by the Reubenites, and had fresh names conferred on them, (Numbers 32:37) and see (Numbers 32:38) the first and last of which are known with some tolerable degree of certainty. (Joshua 12:19) It existed in the time of Jeremiah, (Jeremiah 48:1,23) and Ezekiel. (Ezekiel 25:9) In the three passages named the Authorized Version gives the name [729]Kiriathaim. By Eusebius it appears to have been well known. He describes it as a village entirely of Christians, ten miles west of Medeba, \"close to the Baris.\" + A town in Naphtali not mentioned in the original list of the possession allotted to the tribe, see (Joshua 19:32-39) but inserted in the list of cities given to the Gershonite Levites in (1 Chronicles 6:76) in place of [730]Kartan in the parallel catalogue, Kartan being probably only a contraction thereof."
        ]
    },
    {
        "Word": "Joaada",
        "Definitions": [
            "(whom Jehovah favors), high priest after his father Eliashib. (Nehemiah 13:28) (B.C. after 446.)"
        ]
    },
    {
        "Word": "Joanan",
        "Definitions": [
            "In Revised Version for [732]Joanna, 1. (Luke 3:27)"
        ]
    },
    {
        "Word": "Job, Book Of",
        "Definitions": [
            "This book has given rise to much discussion and criticism, some believing the book to be strictly historical; others a religious fiction; others a composition based upon facts. By some the authorship of the work was attributed to Moses, but it is very uncertain. Luther first suggested the theory which, in some form or other, is now most generally received. He says, \"I look upon the book of Job as a true history, yet I do not believe that all took place just as it is written, but that an ingenious, pious and learned man brought it into its present form.\" The date of the book is doubtful, and there have been many theories upon the subject. It may be regarded as a settled point that the book was written long before the exile, probably between the birth of Abraham and the exodus of the Israelites from Egypt--B.C. 2000-1800. If by Moses, it was probably written during his sojourn in Midian. \"The book of Job is not only one of the most remarkable in the Bible, but in literature. As was said of Goliath's sword, 'There is none like it;' none in ancient or in modern literature.\"--Kitto. \"A book which will one day, perhaps, be seen towering up alone far above all the poetry of the world.\"--J.A. Froude. \"The book of Job is a drama, and yet subjectively true. The two ideas are perfectly consistent. It may have the dramatic form, the dramatic interest, the dramatic emotion, and yet be substantially a truthful narrative. The author may have received it in one of three ways: the writer may have been an eyewitness; or have received it from near contemporary testimony; or it may have reached him through a tradition of whose substantial truthfulness he has no doubt. There is abundant internal evidence that the scenes and events recorded were real scenes and real events to the writer. He gives the discussions either as he had heard them or as they had been repeated over and over in many an ancient consensus . The very modes of transmission show the deep impression it had made in all the East, as a veritable as well as marvellous event.\"--Tayler Lewis. the design of the book.--Stanley says that \"The whole book is a discussion of that great problem of human life: what is the intention of Divine Providence in allowing the good to suffer?\" \"The direct object is to show that, although goodness has a natural tendency to secure a full measure of temporal happiness, yet that in its essence it is independent of such a result. Selfishness in some form is declared to be the basis on which all apparent goodness rests. That question is tried in the case of Job.\"--Cook. Structure of the book .-The book consists of five parts:-- I. Chs. 1-3. The historical facts. II. Chs. 4-31. The discussions between Job and his three friends. III. Chs. 32-37. Job's discussion with Elihu. IV. Chs. 38-41. The theophany--God speaking out of the storm. V. Ch. 42. The successful termination of the trial. It is all in poetry except the introduction and the close. The argument .--",
            "+ One question could be raised by envy: may not the goodness which secures such direct and tangible rewards be a refined form of selfishness? Satan, the accusing angel, suggests the doubt, \"Doth Job fear God for nought ?\" and asserts boldly that if those external blessings were withdrawn, Job would cast off his allegiance\" he will curse thee to thy face.\" The problem is thus distinctly propounded which this book is intended to discuss and solve: can goodness exist irrespective of reward ? The accuser receives permission to make the trial. He destroys Job's property, then his children; and afterward, to leave no possible opening for a cavil, is allowed to inflict upon him the most terrible disease known in the East. Job's wife breaks down entirely under the trial. Job remains steadfast. The question raised by Satan is answered. + Then follows a discussion which arises in the most natural manner from a visit of condolence on the part of three men who represent the wisdom and experience of the age. Job's friends hold the theory that there is an exact and invariable correlation between sin and suffering. The fact of suffering proves the commission of some special sin. They apply this to Job, but he disavows all special guilt. He denies that punishment in this life inevitably follows upon guilt, or proves its commission. He appeals to facts. Bad men do sometimes prosper. Here, at ch. 14, there is a pause. In the second colloquy the three friends take more advanced ground. They assume that Job has been actually guilty of sins, and that the sufferings and losses of Job are but an inadequate retribution for former sins. This series of accusations brings out the in most thoughts of Job. He recognizes God's hand in his afflictions, but denies they are brought on by wrong-doing; and becomes still clearer in the view that only the future life can vindicate God's justice. In his last two discourses, chs. 26-31, he states with incomparable force and eloquence his opinion of the chief point of the controversy: man cannot comprehend God's ways; destruction sooner or later awaits the wicked; wisdom consists wholly in the fear of the Lord and departing from evil.\"--Cook. + Elihu sums up the argument \"The leading principle of Elihu's statement is that calamity, in the shape of triad, is inflicted on comparatively the best of men; but that God allows a favorable turn to take place as soon as its object has been realized.\" The last words are evidently spoken while a violent storm is coming on. + It is obvious that many weighty truths have been developed in the course of the discussion: nearly every theory of the objects and uses of suffering has been reviewed, while a great advance has been made toward the apprehension of doctrines hereafter to be revealed, such as were known only to God. But the mystery is not us yet really cleared up; hence the necessity for the theophany. ch. (Job 38:41) From the midst of the storm Jehovah speaks. In language of incomparable grandeur he reproves and silences the murmurs of Job. God does not condescend, strictly speaking to argue with his creatures. The speculative questions discussed in the colloquy are unnoticed, but the declaration of God's absolute power is illustrated by a marvellously beautiful and comprehensive survey of the glory of creation and his all-embracing providence. A second address completes the work. It proves that a charge of injustice against God involves the consequence that the accuser is more competent that he to rule the universe."
        ]
    },
    {
        "Word": "Joda",
        "Definitions": [
            "in Revised Version for [738]Juda. (Luke 3:26)"
        ]
    },
    {
        "Word": "John The Apostle",
        "Definitions": [
            "was the son of Zebedee, a fisherman on the Lake of Galilee, and of Salome, and brother of James, also an apostle. Peter and James and John come within the innermost circle of their Lord's friends; but to John belongs the distinction of being the disciple whom Jesus loved. He hardly sustains the popular notion, fostered by the received types of Christian art, of a nature gentle, yielding, feminine. The name Boanerges, (Mark 3:17) implies a vehemence, zeal, intensity, which gave to those who had it the might of sons of thunder. [[739]James] The three are with our Lord when none else are, in the chamber of death, (Mark 5:37) in the glory of the transfiguration, (Matthew 17:1) when he forewarns them of the destruction of the holy city, (Mark 13:3) in the agony of Gethsemane. When the betrayal is accomplished, Peter and John follow afar off. (John 18:15) The personal acquaintance which exited between John and Caiaphas enables him to gain access to the council chamber, praetorium of the Roman procurator. (John 18:16,19,28) Thence he follows to the place of crucifixion, and the Teacher leaves to him the duty of becoming a son to the mother who is left desolate. (John 19:26,27) It is to Peter and John that Mary Magdalene first runs with the tidings of the emptied sepulchre, (John 20:2) they are the first to go together to see what the strange words meant, John running on most eagerly to the rock-tomb; Peter, the least restrained by awe, the first to enter in and look. (John 20:4-6) For at least eight days they continue in Jerusalem. (John 20:26) Later, on the Sea of Galilee, John is the first to recognize in the dim form seen in the morning twilight the presence of his risen Lord; Peter the first to plunge into the water and swim toward the shore where he stood calling to them. (John 21:7) The last words of John's Gospel reveal to us the deep affection which united the two friends. The history of the Acts shows the same union. They are together at the ascension on the day of Pentecost. Together they enter the temple as worshippers, (Acts 3:1) and protest against the threats of the Sanhedrin. ch (Acts 4:13) The persecution which was pushed on by Saul of Tarsus did not drive John from his post. ch. (Acts 8:1) Fifteen years after St. Paul's first visit he was still at Jerusalem, and helped to take part in the settlement of the great controversy between the Jewish and the Gentile Christians. (Acts 15:6) His subsequent history we know only by tradition. There can be no doubt that he removed from jerusalem and settled at Ephesus, though at what time is uncertain. Tradition goes on to relate that in the persecution under Domitian he is taken to Rome, and there, by his boldness, though not by death, gains the crown of martyrdom. The boiling oil into which he is thrown has no power to hurt him. He is then sent to labor in the mines, and Patmost is the place of his exile. The accession of Nerva frees him from danger, and he returns to Ephesus. Heresies continue to show themselves, but he meets them with the strongest possible protest. The very time of his death lies within the region of conjecture rather than of history, and the dates that have been assigned for it range from A.D. 89 to A.D. 120."
        ]
    },
    {
        "Word": "John The Baptist",
        "Definitions": [
            "was of the priestly race by both parents, for his father, Zacharias, was himself a priest of the course of Abia or Abijah, (1 Chronicles 24:10) and Elisabeth was of the daughters of Aaron. (Luke 1:5) His birth was foretold by an angel sent from God, and is related at length in Luke 1. The birth of John preceded by six months that of our Lord. John was ordained to be a Nazarite from his birth. (Luke 1:15) Dwelling by himself in the wild and thinly-peopled region westward of the Dead Sea, he prepared himself for the wonderful office to which he had been divinely called. His dress was that of the old prophets--a garment woven of camel's hair, (2 Kings 1:8) attached to the body by a leathern girdle. His food was such as the desert afforded--locusts, (Leviticus 11:22) and wild honey. (Psalms 81:16) And now the long-secluded hermit came forth to the discharge of his office. His supernatural birth, his life, and the general expectation that some great one was about to appear, were sufficient to attract to him a great multitude from \"every quarter.\" (Matthew 3:5) Many of every class pressed forward to confess their sins and to be baptized. Jesus himself came from Galilee to Jordan to be baptized of John. [[740]Jesus Christ] From incidental notices we learn that John and his disciples continued to baptize some time after our Lord entered upon his ministry. See (John 3:23; 4:1; Acts 19:3) We gather also that John instructed his disciples in certain moral and religious duties, as fasting, (Matthew 9:14; Luke 5:33) and prayer. (Luke 11:1) But shortly after he had given his testimony to the Messiah, John's public ministry was brought to a close. In daring disregard of the divine laws, Herod Antipas had taken to himself Herodias, the wife of his brother Philip; and when John reproved him for this, as well as for other sins, (Luke 3:19) Herod cast him into prison. (March, A.D. 28.) The place of his confinement was the castle of Machaerus, a fortress on the eastern shore of the Dead Sea. It was here that reports reached him of the miracles which our Lord was working in Judea. Nothing but the death of the Baptist would satisfy the resentment of Herodias. A court festival was kept at Machaerus in honor of the king's birthday. After supper the daughter of Herodias came in and danced the king by her grace that he promised with an oath to give her whatsoever she should ask. Salome, prompted by her abandoned mother, demanded the head of John the Baptist. Herod gave instructions to an officer of his guard, who went and executed John in the prison, and his head was brought to feast the eyes of the adulteress whose sins he had denounced. His death is supposed to have occurred just before the third passover, in the course of the Lord's ministry. (March, A.D. 29.)"
        ]
    },
    {
        "Word": "John, Gospel Of",
        "Definitions": [
            "This Gospel was probably written at Ephesus about A.D. 78. (Canon Cook places it toward the close of John's life, A.D. 90-100.--ED.) The Gospel was obviously addressed primarily to Christians, not to heathen. There can be little doubt that the main object of St. John, who wrote after the other evangelists, is to supplement their narratives, which were almost confined to our Lord's life in Galilee. (It was the Gospel for the Church, to cultivate and cherish the spiritual life of Christians, and bring them into the closest relations to the divine Saviour. It gives the inner life and teachings of Christ as revealed to his disciples. Nearly two-thirds of the whole book belong to the last six months of our Lord's life, and one-third is the record of the last week.--ED.) The following is an abridgment of its contents: A. The Prologue. ch. (John 1:1-18) B. The History, ch. (John 1:19; John 20:29) (a) Various events relating to our Lord's ministry, narrated in connection with seven journeys, ch. (John 1:19; John 12:50)",
            "+ First journey, into Judea, and beginning of his ministry, ch. (John 1:19; John 2:12) + Second journey, at the passover in the first year of his ministry, ch. (John 2:13; John 4:1) + Third journey, in the second year of his ministry, about the passover, ch. (5:1). + Fourth journey, about the passover, in the third year of his ministry, beyond Jordan, ch. (John 6:1) + Fifth journey, six months before his death, begun at the feast of tabernacles, chs. (John 7:1; John 10:21) + Sixth journey, about the feast of dedication, ch. (John 10:22-42) + Seventh journey, in Judea towards Bethany, ch. (John 11:1-54) + Eighth journey, before his last passover, chs. (John 11:55; John 12:1) (b) History of the death of Christ, chs. (John 12:1; John 20:29) + Preparation for his passion, chs. John 13:1 ... John 17:1 + The circumstances of his passion and death, chs. (John 18:1; 19:1) + His resurrection, and the proofs of it, ch. (John 20:1-29) C. The Conclusion, ch. (John 20:30; John 21:1) + Scope of the foregoing history, ch. (John 20:30,31) + Confirmation of the authority of the evangelist by additional historical facts, and by the testimony of the elders of the Church, ch. (John 21:1-24) + Reason of the termination of the history, ch. (John 21:25)"
        ]
    },
    {
        "Word": "John, The First Epistle General Of",
        "Definitions": [
            "There can be no doubt that the apostle John was the author of this epistle. It was probably written from Ephesus, and most likely at the close of the first century. In the introduction, ch. (1 John 1:1-4) the apostle states the purpose of his epistle: it is to declare the word of life to those whom he is addressing, in order that he and they might be united in true communion with each other, and with God the Father and his Son Jesus Christ. His lesson throughout is that the means of union with God are, on the part of Christ, his atoning blood, ch. (1 John 1:7; 2:2; 3:5; 4:10,14; 5:6) and advocacy, ch. (1 John 2:1) on the part of man, holiness, ch. (1 John 1:6), obedience, ch. (1 John 2:3) purity, ch. (1 John 3:3) faith, ch. (1 John 3:23; 4:3; 5:5) and above all love. ch. (1 John 2:7; 3:14; 4:7; 5:1)"
        ]
    },
    {
        "Word": "John, The Second And Third Epistles Of",
        "Definitions": [
            "The second epistle is addressed to an individual woman. One who had children, and a sister and nieces, is clearly indicated. According to one interpretation she is \"the Lady Electa,\" to another, \"the elect Kyria,\" to a third, \"the elect Lady.\" The third epistle is addressed to Caius or Gaius. He was probably a convert of St. John, Epist. (3 John 1:4) and a layman of wealth and distinction, Epits. (3 John 1:5) in some city near Ephesus. The object of St. John in writing the second epistle was to warn the lady to whom he wrote against abetting the teaching known as that of Basilides and his followers, by perhaps an undue kindness displayed by her toward the preachers of the false doctrine. The third epistle was written for the purpose of commending to the kindness and hospitality of Caius some Christians who were strangers in the place where he lived. It is probably that these Christians carried this letter with them to Caius as their introduction."
        ]
    },
    {
        "Word": "Jokdean",
        "Definitions": [
            "(possessed by the people), a city of Judah, in the mountains, (Joshua 15:56) apparently south of Hebron."
        ]
    },
    {
        "Word": "Jona",
        "Definitions": [
            "(a dove) (Greek form of Jonah), the father of the apostle Peter, (John 1:42) who is hence addressed as Simon Barjona (i.e. son of Jona) in (Matthew 16:17)"
        ]
    },
    {
        "Word": "Jonam",
        "Definitions": [
            "(gift or grace of God), the form given to [745]Jonan in the Revised Version of (Luke 3:30)"
        ]
    },
    {
        "Word": "Jonathelemrechokim",
        "Definitions": [
            "(a dumb love of (in) distant places), a phrase found once only in the Bible, as a heading to the 56th psalm. Aben Ezra, who regards Jonath-elem-rechokim as merely indicating the modulation or the rhythm of the psalm, appears to come the nearest to the meaning of the passage."
        ]
    },
    {
        "Word": "Joppa, Or Japho",
        "Definitions": [
            "(beauty), now Jaffa, a town on the southwest coast of Palestine, in the portion of Dan. (Joshua 19:46) Having a harbor attached to it--though always, as still, a dangerous one--it became the port of Jerusalem in the days of Solomon, and has been ever since. Here Jonah \"took ship to flee from the presence of his Maker.\" Here, on the house-top of Simon the tanner, \"by the seaside,\" St. Peter had his vision of tolerance. (Acts 11:5) The existing town contains about 4000 inhabitants."
        ]
    },
    {
        "Word": "Jorai",
        "Definitions": [
            "(whom Jehovah teaches), one of the Gadites dwelling at Gilead in Bashan, in the reign of Jothan king of Judah. (1 Chronicles 5:13)"
        ]
    },
    {
        "Word": "Jorkoam",
        "Definitions": [
            "(paleness of the people), either a descendant of Caleb the son of Hezron, or the name of a place in the tribe of Judah. (1 Chronicles 2:44)"
        ]
    },
    {
        "Word": "Josech",
        "Definitions": [
            "the form of name given in the Revised Version for [757]Joseph, in (Luke 3:26) It is not found in the Old Testament."
        ]
    },
    {
        "Word": "Josedech = Jehozadak",
        "Definitions": [
            "(whom Jehovah makes just), the son of Seraiah. (Haggai 1:1,12,14; 2:2,4; Zechariah 6:11)"
        ]
    },
    {
        "Word": "Joshaphat",
        "Definitions": [
            "(whom Jehovah judges), the Mithnite, one of David's guard. (1 Chronicles 11:43)"
        ]
    },
    {
        "Word": "Joshbekashah",
        "Definitions": [
            "(a seat in a hard place), son of Heman, head of the seventeenth course of musicians. (1 Chronicles 25:4,25) (B.C. 1014.)"
        ]
    },
    {
        "Word": "Joshua, Book Of",
        "Definitions": [
            "Named from Joshua the son of Nun, who is the principal character in it. The book may be regarded as consisting of three parts:",
            "+ The conquest of Canaan; chs. 1-12. + The partition of Canaan; chs. 13-22. + Joshua's farewell; chs. 23,24. Nothing is really known as to the authorship of the book. Joshua himself is generally named as the author by the Jewish writers and the Christian fathers; but no contemporary assertion or sufficient historical proof of the fact exists, and it cannot be maintained without qualification. The last verses, ch. (Joshua 24:29-33) were obviously added at a later time. Some events, such as the capture of Hebron, of Debir, (Joshua 15:13-19) and Judg 1:10-15 Of Leshem, (Joshua 19:47) and Judg 18:7 And the joint occupation of Jerusalem, (Joshua 15:63) and Judg 1:21 Probably did not occur till after Joshua's death. (It was written probably during Joshua's life, or soon after his death (B.C. 1420), and includes his own records, with revision by some other person not long afterward.)"
        ]
    },
    {
        "Word": "Josias",
        "Definitions": [
            "Josiah, king of Judah. (Matthew 1:10,11)"
        ]
    },
    {
        "Word": "Jotbah",
        "Definitions": [
            "(goodness), the native place of Meshullemeth, the queen of Manasseh. (2 Kings 21:19)"
        ]
    },
    {
        "Word": "Jotbath, Or Jotbathah",
        "Definitions": [
            "(goodness), (10:7; Numbers 33:33) a desert station of the Israelites."
        ]
    },
    {
        "Word": "Jozadak",
        "Definitions": [
            "(whom Jehovah has made just). (Ezra 3:2,8; 5:2; 10:18; Nehemiah 12:26) The contracted form of Jehozadak."
        ]
    },
    {
        "Word": "Jubilee, The Year Of",
        "Definitions": [
            "+ the name.--The name jubilee is derived from the Hebrew jobel, the joyful shout or clangor of trumpets, by which the year of jubilee was announced. + The time of its celebration.--It was celebrated every fiftieth year, marking the half century; so that it followed the seventh sabbatic year, and for two years in succession the land lay fallow. It was announced by the blowing of trumpets on the day of atonement (about the 1st of October), the tenth day of the first month of the Israelites' civil year (the seventh of their ecclesiastical year). + The laws connected with the jubilee.--These embrace three points: (1) Rest for the soil. (Leviticus 25:11,12) The land was to lie fallow, and there was to be no tillage as on the ordinary sabbatic year. The land was not to be sown, nor the vineyards and oliveyards dressed; and neither the spontaneous fruits of the soil nor the produce of the vine and olive was to be gathered, but all was to be left for the poor, the slave, the stranger and the cattle. (Exodus 23:10,11) The law was accompanied by a promise of treble fertility int he sixth year, the fruit of which was to be eaten till the harvest sown in the eighth year was reaped in the ninth. (Leviticus 25:20-22) But the people were not debarred from other sources of subsistence, nor was the year to be spent in idleness. They could fish and hunt, take care of their bees and flocks, repair their buildings and furniture, and manufacture their clothing. (2) Reversion of landed property. \"The Israelites had a portion of land divided to each family by lot. This portion of the promised land they held of God, and were not to dispose of it as their property in fee-simple. Hence no Israelite could part with his landed estate but for a term of years only. When the jubilee arrived, it again reverted to the original owners.\"--Bush. This applied to fields and houses in the country and to houses of the Levites in walled cities; but other houses in such cities, if not redeemed within a year from their sale, remained the perpetual property of the buyer.",
            "(3) The manumission of those Israelites who had become slaves. \"Apparently this periodic emancipation applied to every class of Hebrew servants--to him who had sold himself because he had become too poor to provide for his family, to him who had been taken and sold for debt, and to him who had been sold into servitude for crime. Noticeably, this law provides for the family rights of the servant.\"--Cowles' Hebrew History + The reasons for the institution of the jubilee.--It was to be a remedy for those evils which accompany human society and human government; and had these laws been observed, they would have made the Jewish nation the most prosperous and perfect that ever existed. (1) The jubilee tended to abolish poverty. It prevented large and permanent accumulations of wealth. It gave unfortunate families an opportunity to begin over again with a fair start in life. It particularly favored the poor, without injustice to the rich. (2) It tended to abolish slavery, and in fact did abolish it; and it greatly mitigated it while it existed. \"The effect of this law was at once to lift from the heart the terrible incubus of a life-long bondage--that sense of a hopeless doom which knows no relief till death.\"--Cowles. (3) \"As an agricultural people, they would have much leisure; they would observe the sabbatic spirit of the year by using its leisure for the instruction of their families in the law, and for acts of devotion; and in accordance with this there was a solemn reading of the law to the people assembled at the feast of tabernacles.\"--Smith's larger Dictionary. (4) \"This law of entail, by which the right heir could never be excluded, was a provision of great wisdom for preserving families and tribes perfectly distinct, and their genealogies faithfully recorded, in order that all might have evidence to establish their right to the ancestral property. Hence the tribe and family of Christ were readily discovered at his birth.\" + Mode of celebration.--\"The Bible says nothing of the mode of celebration, except that it was to be proclaimed by trumpets, and that it was to be a sabbatic year. Tradition tells us that every Israelite blew nine blasts, so as to make the trumpet literally 'sound throughout the land,' and that from the feast of trumpets or new year till the day of atonement (ten days after), the slaves were neither manumitted to return to their homes, nor made use of by their master, but ate, drank and rejoiced; and when the day of atonement came, the judges blew the trumpets, the slaves were manumitted to go to their homes, and the fields were set free.\"--McClintock and Strong. + How long observed.--Though very little is said about its observance in the Bible history of the Jews, yet it is referred to, and was no doubt observed with more or less faithfulness, till the Babylonish captivity.--ED.)"
        ]
    },
    {
        "Word": "Judaea, Or Judea",
        "Definitions": [
            "(from Judah), a territorial division which succeeded to the overthrow of the ancient landmarks of the tribes of Israel and Judah in their respective captivities. The word first occurs (Daniel 5:13) Authorized Version \"Jewry,\" and the first mention of the \"province of Judea\" is in the book of Ezra, (Ezra 5:8) It is alluded to in (Nehemiah 11:3) (Authorized Version \"Judah\"). In the apocryphal books the word \"province\" is dropped, and throughout them and the New Testament the expressions are \"the land of Judea,\" \"Judea.\" In a wide and more improper sense, the term Judea was sometimes extended to the whole country of the Canaanites, its ancient inhabitants; and even in the Gospels we read of the coasts of Judea \"beyond Jordan.\" (Matthew 19:1; Mark 10:1) Judea was, in strict language, the name of the third district, west of the Jordan and south of Samaria. It was made a portion of the Roman province of Syria upon the deposition of Archelaus, the ethnarch of Judea, in A.D. 6, and was governed by a procurator, who was subject to the governor of Syria."
        ]
    },
    {
        "Word": "Judah, Kingdom Of",
        "Definitions": [
            "Extent.--When the disruption of Solomon's kingdom took place at Shechem, B.C. 975, only the tribe of Judah followed David, but almost immediately afterward the larger part of Benjamin joined Judah. A part, if no all, of the territory of Simeon, (1 Samuel 27:6; 1 Kings 19:3) comp. Josh 19:1 And of Dan, (2 Chronicles 11:10) comp. Josh 19:41,42 Was recognized as belonging to Judah; and in the reigns of Abijah and Asa the southern kingdom was enlarged by some additions taken out of the territory of Ephraim. (2 Chronicles 13:19; 15:8; 17:2) It is estimated that the territory of Judah contained about 3450 square miles. Advantages.--The kingdom of Judah possessed many advantages which secured for it a longer continuance than that of Israel. A frontier less exposed to powerful enemies, a soil less fertile, a population hardier and more united, a fixed and venerated centre of administration and religion, a hereditary aristocracy in the sacerdotal caste, an army always subordinate, a succession of kings which no revolution interrupted; so that Judah survived her more populous and more powerful sister kingdom by 135 years, and lasted from B.C. 975 to B.C. 536. History--The first three kings of Judah seem to have cherished the hope of re-establishing their authority over the ten tribes; for sixty years there was war between them and the kings of Israel. The victory achieved by the daring Abijah brought to Judah a temporary accession of territory. Asa appears to have enlarged it still further. Hanani's remonstrance, (2 Chronicles 16:7) prepares us for the reversal by Jehoshaphat of the policy which Asa pursued toward Israel and Damascus. A close alliance sprang up with strange rapidity between Judah and Israel. Jehoshaphat, active and prosperous, commanded the respect of his neighbors; but under Amaziah Jerusalem was entered and plundered by the Israelites. Under Uzziah and Jotham, Judah long enjoyed prosperity, till Ahaz became the tributary and vassal of Tiglath-pileser. Already in the fatal grasp of Assyria, Judah was yet spared for a checkered existence of almost another century and a half after the termination of the kingdom of Israel. The consummation of the ruin came upon its people in the destruction of the temple by the hand of Nebuzaradan, B.C. 536. There were 19 kings, all from the family of David. (Population.--We have a gage as to the number of the people at different periods in the number of soldiers. If we estimate the population at four times the fighting men, we will have the following table: King...Date ... Soldiers ... Population David...B.C. 1056-1015 ... 500,000 ... 2,000,000 Rehoboam...975-957 ... 180,000 ... 720,000 Abijah...957-955 ... 400,000 ... 1,600,000 Asa...955-914 ... 500,000 ... 2,000,000 Jehoshaphat...914-889 ... 1,160,000 ... 4,640,000 Amaziah...839-810 ... 300,000 ... 1,200,000 -ED.)"
        ]
    },
    {
        "Word": "Judas Iscariot",
        "Definitions": [
            "(Judas of Kerioth). He is sometimes called \"the son of Simon,\" (John 6:71; 13:2,26) but more commonly ISCARIOTES. (Matthew 10:4; Mark 3:19; Luke 6:16) etc. The name Iscariot has received many interpretations more of less conjectural. The most probable is from Ish Kerioth, i.e. \"man of Kerioth,\" a town in the tribe of Judah. (Joshua 15:25) Of the life of Judas before the appearance of his name in the lists of the apostles we know absolutely nothing. What that appearance implies, however, is that he had previously declared himself a disciple. He was drawn, as the others were, by the preaching of the Baptist, or his own Messianic hopes, or the \"gracious words\" of the new Teacher, to leave his former life, and to obey the call of the Prophet of Nazareth. The choice was not made, we must remember, without a provision of its issue. (John 6:64) The germs of the evil, in all likelihood, unfolded themselves gradually. The rules to which the twelve were subject in their first journey, (Matthew 10:9,10) sheltered him from the temptation that would have been most dangerous to him. The new form of life, of which we find the first traces in (Luke 8:3) brought that temptation with it. As soon as the twelve were recognized as a body, travelling hither and thither with their Master, receiving money and other offerings, and redistributing what they received to the poor, it became necessary that some one should act as the steward and almoner of the small society, and this fell to Judas. (John 12:6; 13:29) The Galilean or Judean peasant found himself entrusted with larger sums of money than before, and with this there came covetousness, unfaithfulness, embezzlement. Several times he showed his tendency to avarice and selfishness. This, even under the best of influences, grew worse and worse, till he betrayed his Master for thirty pieces of silver. (Why was such a man chosen to be one of the twelve?-- (1) There was needed among the disciples, as in the Church now, a man of just such talents as Judas possessed,--the talent for managing business affairs. (2) Though he probably followed Christ at first from mixed motives, as did the other disciples, he had the opportunity of becoming a good and useful man. (3) It doubtless was included in God's plans that there should be thus a standing argument for the truth and honesty of the gospel; for if any wrong or trickery had been concealed, it would have been revealed by the traitor in self-defence. (4) Perhaps to teach the Church that God can bless and the gospel can succeed even though some bad men may creep into the fold. What was Judas' motive in betraying Christ?-- (1) Anger at the public rebuke given him by Christ at the supper in the house of Simon the leper. (Matthew 26:6-14) (2) Avarice, covetousness, the thirty pieces of silver. (John 12:6) (3) The reaction of feeling in a bad soul against the Holy One whose words and character were a continual rebuke, and who knew the traitors heart. (4) A much larger covetousness,--an ambition to be the treasurer, not merely of a few poor disciples, but of a great and splendid temporal kingdom of the Messiah. He would hasten on the coming kingdom by compelling Jesus to defend himself. (5) Perhaps disappointment because Christ insisted on foretelling his death instead of receiving his kingdom. He began to fear that there was to be no kingdom, after all. (6) Perhaps, also, Judas \"abandoned what seemed to him a failing cause, and hoped by his treachery to gain a position of honor and influence in the Pharisaic party.\" The end of Judas.-- (1) Judas, when he saw the results of his betrayal, \"repented himself.\" (Matthew 27:3-10) He saw his sin in a new light, and \"his conscience bounded into fury.\" (2) He made ineffectual struggles to escape, by attempting to return the reward to the Pharisees, and when they would not receive it, he cast it down at their feet and left it. (Matthew 27:5) But, (a) restitution of the silver did not undo the wrong; (b) it was restored in a wrong spirit,--a desire for relief rather than hatred of sin; (c) he confessed to the wrong party, or rather to those who should have been secondary, and who could not grand forgiveness; (d) \"compunction is not conversion.\" (3) The money was used to buy a burial-field for poor strangers. (Matthew 27:6-10) (4) Judas himself, in his despair, went out and hanged himself, (Matthew 27:5) at Aceldama, on the southern slope of the valley of Hinnom, near Jerusalem, and in the act he fell down a precipice and was dashed into pieces. (Acts 1:18) \"And he went to his own place.\" (Acts 1:25) \"A guilty conscience must find neither hell or pardon.\" (5) Judas' repentance may be compared to that of Esau. (Genesis 27:32-38; Hebrews 12:16,17) It is contrasted with that of Peter. Judas proved his repentance to be false by immediately committing another sin, suicide. Peter proved his to be true by serving the Lord faithfully ever after.--ED.)"
        ]
    },
    {
        "Word": "Judas Maccabaeus",
        "Definitions": [
            "[[769]Maccabees]"
        ]
    },
    {
        "Word": "Judas Of Galilee",
        "Definitions": [
            "the leader of a popular revolt \"in the days of the taxing\" (i.e. the census, under the prefecture of P. Sulp. Quirinus, A.D. 6, A.U.C. 759), referred to by Gamaliel in his speech before the Sanhedrin. (Acts 5:37) According to Josephus, Judas was a Gaulonite of the city of Gamala, probably taking his name of Galilean from his insurrection having had its rise in Galilee. The Gaulonites, as his followers were called, may be regarded as the doctrinal ancestors of the Zealots and Sicarii of later days."
        ]
    },
    {
        "Word": "Judas, The Lords Brother",
        "Definitions": [
            "Among the brethren of our Lord mentioned by the people of Nazareth. (Matthew 13:55; Mark 6:3) Whether this and the Jude above are the same is still a disputed point."
        ]
    },
    {
        "Word": "Jude, Epistle Of",
        "Definitions": [
            "Its author was probably Jude, one of the brethren of Jesus, the subject of the preceding article. There are no data from which to determine its date or place of writing, but it is placed about A.D. 65. The object of the epistle is plainly enough announced ver. 3; the reason for this exhortation is given ver.",
            "+ The remainder of the epistle is almost entirely occupied by a minute depiction of the adversaries of the faith. The epistle closes by briefly reminding the readers of the oft-repeated prediction of the apostles--among whom the writer seems not to rank himself--that the faith would be assailed by such enemies as he has depicted, vs. (Jude 1:17-19) exhorting them to maintain their own steadfastness in the faith, vs. (Jude 1:20,21) while they earnestly sought to rescue others from the corrupt example of those licentious livers, vs. (Jude 1:22,23) and commending them to the power of God in language which forcibly recalls the closing benediction of the epistle to the Romans. vs. (Jude 1:24,25) cf. Roma 16:25-27 This epistle presents one peculiarity, which, as we learn from St. Jerome, caused its authority to be impugned in very early times--the supposed citation of apocryphal writings. vs. (Jude 1:9,14,15) The larger portion of this epistle, vs. (Jude 1:3-16) is almost identical in language and subject with a part of the Second Epistle of Peter. (2 Peter 2:1-19)"
        ]
    },
    {
        "Word": "Jude, Or Judas",
        "Definitions": [
            "called also LEBBEUS and [770]Thaddeus, Authorized Version \"Judas the brother of James,\" one of the twelve apostles. The name of Jude occurs only once in the Gospel narrative. (John 14:22; Matthew 10:3; Mark 3:18; Luke 6:16; John 14:22; Acts 1:13) Nothing is certainly known of the later history of the apostle. Tradition connects him with the foundation of the church at Edessa."
        ]
    },
    {
        "Word": "Judges",
        "Definitions": [
            "The judges were temporary and special deliverers, sent by God to deliver the Israelites from their oppressors; not supreme magistrates, succeeding to the authority of Moses and Joshua. Their power only extended over portions of the country, and some of them were contemporaneous. Their first work was that of deliverers and leaders in war; they then administered justice to the people, and their authority supplied the want of a regular government. Even while the administration of Samuel gave something like a settled government to the south, there was scope for the irregular exploits of Samson on the borders of the Philistines; and Samuel at last established his authority as judge and prophet, but still as the servant of Jehovah, only to see it so abused by his sons as to exhaust the patience of the people, who at length demanded a king, after the pattern of the surrounding nations. The following is a list of judges, whose history is given under their respective names:-- First servitude, to Mesopotamia-- 8 years. First judge: Othniel. 40 years. Second servitude, to Moab-- 18 years. Second judge: Ehud; 80 years. Third judge: Shamgar.--- Third servitude, to Jabin and Sisera-- 20 years. Fourth judge: Deborah and Barak. 40 years. Fourth servitude, to Midian-- 7 years. Fifth judge: Gideon; 40 years. Sixth judge: Abimelech; 3 years. Seventh judge: Tola; 23 years. Eighth judge: Jair. 22 years. Fifth servitude, to Ammon-- 18 years. Ninth judge: Jephthah; 6 years. Tenth judge: Ibzan; 7 years. Eleventh judge: Elon; 10 years. Twelfth judge: Abdon. 8 years. Sixth servitude, to the Philistines-- 40 years. Thirteenth judge: Samson 20 years. Fourteenth judge: Eli; 40 years. Fifteenth judge: Samuel. More than likely some of these ruled simultaneously. On the chronology of the judges, see the following article."
        ]
    },
    {
        "Word": "Judges, Book Of",
        "Definitions": [
            "of which the book or Ruth formed originally a part, contains a history from Joshua to Samson. The book may be divided into two parts:--",
            "+ Chs. 1-16. We may observe in general on this portion of the book that it is almost entirely a history of the wars of deliverance. + Chs. 17-21. This part has no formal connection with the preceding, and is often called an appendix. The period to which the narrative relates is simply marked by the expression, \"when there was no king in Israel.\" ch. (Judges 19:1; 18:1) It records-- (a) The conquest of Laish by a portion of the tribe of Dan, and the establishment there of the idolatrous worship of Jehovah already instituted by Micah in Mount Ephraim. (b) The almost total extinction of the tribe of Benjamin. Chs. 17-21 are inserted both as an illustration of the sin of Israel during the time of the judges and as presenting a contrast with the better order prevailing in the time of the kings. The time commonly assigned to the period contained in this book is 299 years. The dates given in the last article amount to 410 years, without the 40 years of Eli; but in (1 Kings 6:1) the whole period from the exodus to the building of the temple is stated as 480 years. But probably some of the judges were contemporary, so that their total period is 299 years instead of 410. Mr. Smith in his Old Testament history gives the following approximate dates: Periods...Years-- Ending about B.C.: + From the exodus to the passage of Jordan...40-- 1451. + To the death of Joshua and the surviving elders...[40]-- 1411. + Judgeship of Othniel...40-- 1371. 4,5. Judgeship of Ehud (Shamgar included)...80-- 1291. + Judgeship of Deborah and Barak...40-- 1251. + Judgeship of Gideon...40-- 1211. 8,9. Abimelech to Abdon, total...[80]-- 1131. + Oppression of the Philistines, contemporary with the judgeships of Eli, Samson (and Samuel?)...40-- 1091. + Reign of Saul (including perhaps Samuel)...40-- 1051. + Reign of David...40-- 1011. Total...480. On the whole, it seems safer to give up the attempt to ascertain the chronology exactly."
        ]
    },
    {
        "Word": "Judgment Hall",
        "Definitions": [
            "The word praetorium is so translated five times in the Authorized Version of the New Testament, and in those five passages it denotes two different places.",
            "+ In (John 18:28,33; 19:9) it is the residence which Pilate occupied when he visited Jerusalem. The site of Pilate's praetorium in Jerusalem has given rise to much dispute, some supposing it to be the palace of King Herod, others the tower of Antonia; but it was probably the latter, which was then and long afterward the citadel of Jerusalem. + In (Acts 23:35) Herod's judgment hall or praetorium in Caesarea was doubtless a part of that magnificent range of buildings the erection of which by King Herod is described in Josephus. The word \"palace,\" or \"Caesar's court.\" in the Authorized Version of (Philemon 1:13) is a translation of the same word praetorium. It may here have denoted the quarter of that detachment of the praetorian guards which was in immediate attendance upon the emperor, and had barracks in Mount Palatine at Rome."
        ]
    },
    {
        "Word": "Judith, The Book Of",
        "Definitions": [
            "one of the books of the Apocrypha, belongs to the earliest specimens of historical fiction. As to its authorship it belongs to the Maccabean period, B.C. 175-135, which it reflects not only in its general spirit, but even in its smaller traits."
        ]
    },
    {
        "Word": "Junias",
        "Definitions": [
            "Revised Version for [771]Junia above. It is the more literal form."
        ]
    },
    {
        "Word": "Kadesh, Kadeshbarnea",
        "Definitions": [
            "(Kadesh means holy ; it is the same word as the Arabic name of Jerusalem, el-Khuds . Barnea means, desert of wandering.) This place, the scene of Miriam's death, was the farthest point which the Israelites reached in their direct road to Canaan; it was also that whence the spies were sent, and where, on their return, the people broke out into murmuring, upon which their strictly penal term of wandering began. (Numbers 13:3,26; 14:29-33; 20:1; 2:14) It is probable that the term \"Kadesh,\" though applied to signify a \"city,\" yet had also a wider application to a region in which Kadesh-meribah certainly, and Kadesh-barnea probably, indicates a precise spot. In (Genesis 14:7) Kadesh is identified with En-mishpat, the \"fountain of judgment.\" It has been supposed, from (Numbers 13:21,26) and Numb 20:1 ... that there were two places of the name of Kadesh, one in the wilderness of Paran and the other in that of Zin; but it is more probable that only one place is meant, and that Zin is but a part of the great desert of Paran. (There has been much doubt as to the exact site of Kadesh; but Rev. H. Clay Trumbull of Philadelphia, visiting the spot in 1881, succeeded in rendering almost certain that the site of Kadesh is Ain Kadis (spelled also Gadis and Quadis); \"the very same name, letter for letter in Arabic and Hebrew, with the scriptural fountain of Kadesh--the 'holy fountain,' as the name means-- which gushed forth when Moses smote the rock.\" It lies 40 miles south of Beersheba and 165 northeast of Horeb, immediately below the southern border of Palestine. It was discovered in 1842 by the Rev. J. Rowlands of Queen's College, Cambridge, England, whose discovery was endorsed by the great German geographer Ritter, by E.S. Palmer in his \"Desert of the Exodus,\" and by the \"Imperial Bible Dictionary.\" Dr. Trumbull thus describes it:--\"It is an extensive oasis, a series of wells, the water of which flows out from under such an overhanging cliff as is mentioned in the Bible story; and it opens into a vast plain or wadi large enough to have furnished a camping-ground for the whole host of Israel. Extensive primitive ruins are on the hills near it. The plain or wadi, also called Quadis, is shut in by surrounding hills so as to make it a most desirable position for such a people as the Israelites on the borders of hostile territory--such a position as leaders like Moses and Joshua would have been likely to select.\" \"It was carpeted with grass and flowers. Fig treed laden with fruit were against its limestone hillsides. Shrubs in richness and variety abounded. Standing out from the mountain range at the northward of the beautiful oasis amphitheater was the 'large single mass or small hill of solid rock' which Rowlands looked at as the cliff (sela) smitten by Moses to cause it to 'give forth its water' when its flowing had ceased. From beneath this cliff came the abundant stream. A well, walled up with timeworn limestone blocks, was the first receptacle of the water. Not far from this was a second well similarly walled, supplied from the same source. Around both these wells were ancient watering-troughs of limestone. Several pools, not walled up, where also supplied from the stream. The water was clear and sweet and abundant. Two of the pools were ample for bathing.\"--ED.)"
        ]
    },
    {
        "Word": "Karkaa, Or Karkaa",
        "Definitions": [
            "(foundation), one of the landmarks on the south boundary of the tribe of Judah. (Joshua 15:3) Its site is unknown."
        ]
    },
    {
        "Word": "Kefr Kenna",
        "Definitions": [
            "[See [774]Cana]"
        ]
    },
    {
        "Word": "Keilah The Garmite",
        "Definitions": [
            "apparently a descendant of the great Caleb. (1 Chronicles 4:19) There is no apparent connection with the town Keilah."
        ]
    },
    {
        "Word": "Kenezite",
        "Definitions": [
            "or Ken'izzite (descendant of Kenaz), (Genesis 15:19) an Edomitish tribe. (Numbers 32:12; Joshua 14:6,14)"
        ]
    },
    {
        "Word": "Kenite, The",
        "Definitions": [
            "and Ken'ites (smiths), The, inhabited the rocky and desert region between southern Palestine and the mountains of Sinai, east of the Gulf of Akabah. They were a branch of the larger nation of Midian,--from the fact that Jethro, who in Exodus (see (Exodus 2:15,16; 4:19) etc.) is represented as dwelling in the land of Midian, and as priest or prince of that nation, is in (Judges 1:16; 4:11) as distinctly said to have been a Kenite. The important services rendered by the sheikh of the Kenites to Moses during a time of great pressure and difficulty were rewarded by the latter with a promise of firm friendship between the two peoples. They seem to have accompanied the Hebrews during their wanderings, (Numbers 24:21,22; Judges 1:16) comp. 2Chr 28:15 But, the wanderings of Israel over, they forsook the neighborhood of the towns and betook themselves to freer air,--to \"the wilderness of Judah, which is to the south of Arad.\" (Judges 1:16) But one of the sheikhs of the tribe, Heber by name, had wandered north instead of south. (Judges 4:11) The most remarkable development of this people is to be found in the sect or family of the Rechabites."
        ]
    },
    {
        "Word": "Kerenhappuch",
        "Definitions": [
            "(the horn of beauty), the youngest of the daughters of Job, born to him during the period of his reviving prosperity. (Job 42:14)"
        ]
    },
    {
        "Word": "Kibrothhattaavah",
        "Definitions": [
            "i.e. as in the margin, the graves of lust, a station of the Israelites in the wilderness, where, growing tired of manna and desiring flesh, they murmured, and God sent them quails in great abundance, but smote great numbers of them with a plague and they died. It is about three days journey from Sinai, and near the Gulf of Akabah and the Wady el Hudherah (Hazeroth.)"
        ]
    },
    {
        "Word": "Kidron, Or Kedron",
        "Definitions": [
            "(turbid), The brook, a torrent or valley, not a \"brook,\" or, as in the margin of Revised Version, \"ravine;\" Gr. winter torrent. It was close to Jerusalem, between the city and the Mount of Olives. it is now commonly known as the \"valley of Jehoshaphat.\" The channel of the valley of Jehoshaphat is nothing more than the dry bed of a wintry torrent, bearing marks of being occasionally swept over by a large volume of water. It was crossed by David in his flight, (2 Samuel 15:23) comp. 2Sam 15:30 And by our Lord on his way to Gethsemane. (John 18:1) comp. Mark 14:26; Luke 22:39 The distinguishing peculiarity of the Kidron valley--mentioned in the Old Testament-- is the impurity which appears to have been ascribed to it. In the time of Josiah it was the common cemetery of the city. (2 Kings 23:6) comp. Jere 26:23"
        ]
    },
    {
        "Word": "Kings",
        "Definitions": [
            "of Judah and Israel. For the list see table at the end of this volume.",
            "Israel warned against seeking -- 1Sa 8:9-18.",
            "Sin of Israel in seeking -- 1Sa 12:17-20.",
            "Israel in seeking, rejected God as their king -- 1Sa 8:7; 10:19.",
            "Israel asked for, that they might be like the nations -- 1Sa 8:5,19,20.",
            "First given to Israel in anger -- Ho 13:11.",
            "God reserved to himself the choice of -- De 17:14,15; 1Sa 9:16,17; 16:12.",
            "When first established in Israel, not hereditary -- De 17:20; 1Sa 13:13,14; 15:28,29.",
            "Rendered hereditary in the family of David -- 2Sa 7:12-16; Ps 89:35-37.",
            "Of Israel not to be foreigners -- De 17:15.",
            "Laws for the government of the kingdom by, written by Samuel -- 1Sa 10:25.",
            "Forbidden to multiply",
            "Horses. -- De 17:16.",
            "Wives. -- De 17:17.",
            "Treasure. -- De 17:17.",
            "Required to write and keep by them, a copy of the divine law -- De 17:18-20.",
            "Had power to make war and peace -- 1Sa 11:5-7.",
            "Often exercised power arbitrarily -- 1Sa 22:17,18; 2Sa 1:15; 4:9-12; 1Ki 2:23,25,31.",
            "Ceremonies at inauguration of",
            "Anointing. -- 1Sa 10:1; 16:13; Ps 89:20.",
            "Crowning. -- 2Ki 11:12; 2Ch 23:11; Ps 21:3.",
            "Proclaiming with trumpets. -- 2Sa 15:10; 1Ki 1:34; 2Ki 9:13; 11:14.",
            "Enthroning. -- 1Ki 1:35,46; 2Ki 11:19.",
            "Girding on the sword. -- Ps 45:3.",
            "Putting into their hands the books of the law. -- 2Ki 11:12; 2Ch 23:11.",
            "Covenanting to govern lawfully. -- 2Sa 5:3.",
            "Receiving homage. -- 1Sa 10:1; 1Ch 29:24.",
            "Shouting \"God save the king\". -- 1Sa 10:24; 2Sa 16:16; 2Ki 11:12.",
            "Offering sacrifice. -- 1Sa 11:15.",
            "Feasting. -- 1Ch 12:38,39; 29:22.",
            "Attended by a body-guard -- 1Sa 13:2; 2Sa 8:18; 1Ch 11:25; 2Ch 12:10.",
            "Dwelt in royal palaces -- 2Ch 9:11; Ps 45:15.",
            "Arrayed in royal apparel -- 1Ki 22:30; Mt 6:29.",
            "Names of, often changed at their accession -- 2Ki 23:34; 24:17.",
            "Officers of",
            "Prime minister. -- 2Ch 19:11; 28:7.",
            "First Counsellor. -- 1Ch 27:33.",
            "Confidant or king's special friend. -- 1Ki 4:5; 1Ch 27:33.",
            "Comptroller of the household. -- 1Ki 4:6; 2Ch 28:7.",
            "Scribe or secretary. -- 2Sa 8:17; 1Ki 4:3.",
            "Captain of the host. -- 2Sa 8:16; 1Ki 4:4.",
            "Captain of the guard. -- 2Sa 8:18; 20:23.",
            "Recorder. -- 2Sa 8:16; 1Ki 4:3.",
            "Providers for the king's table. -- 1Ki 4:7-19.",
            "Master of the wardrobe. -- 2Ki 22:14; 2Ch 34:22.",
            "Treasurer. -- 1Ch 27:25.",
            "Storekeeper. -- 1Ch 27:25.",
            "Overseer of the tribute. -- 1Ki 4:6; 12:18.",
            "Overseer of royal farms. -- 1Ch 27:26.",
            "Overseer of royal vineyards. -- 1Ch 27:27.",
            "Overseer of royal plantations. -- 1Ch 27:28.",
            "Overseer of royal herds. -- 1Sa 21:7; 1Ch 27:29.",
            "Overseer of royal camels. -- 1Ch 27:30.",
            "Overseer of royal flocks. -- 1Ch 27:31.",
            "Armour-bearer. -- 1Sa 16:21.",
            "Cup-bearer. -- 1Ki 10:5; 2Ch 9:5.",
            "Approached with greatest reverence -- 1Sa 24:8; 2Sa 9:8; 14:22; 1Ki 1:23.",
            "Presented with gifts by strangers -- 1Ki 10:2,10,25; 2Ki 5:5; Mt 2:11.",
            "Right hand of, the place of honour -- 1Ki 2:19; Ps 45:9; 110:1.",
            "Attendants of, stood in their presence -- 1Ki 10:8; 2Ki 25:19.",
            "Exercised great hospitality -- 1Sa 20:25-27; 2Sa 9:7-13; 19:33; 1Ki 4:22,23,28.",
            "Their revenues derived from",
            "Voluntary contributions. -- 1Sa 10:27; 16:20; 1Ch 12:39,40.",
            "Tribute from foreign nations. -- 1Ki 4:21,24,25; 2Ch 8:8; 17:11.",
            "Tax on produce of the land. -- 1Ki 4:7-19.",
            "Tax on foreign merchandise. -- 1Ki 10:15.",
            "Their own flocks and herds. -- 2Ch 32:29.",
            "Produce of their own lands. -- 2Ch 26:10.",
            "Sometimes nominated their successors -- 1Ki 1:33,34; 2Ch 11:22,23.",
            "Punished for transgressing the divine law -- 2Sa 12:7-12; 1Ki 21:18-24.",
            "Who reigned over all Israel",
            "Saul. -- 1Sa 11:15-31:13; 1Ch 10:1-10:14.",
            "David. -- 2Sa 2:4-1Ki 2:11; 1Ch 11:1-29:30.",
            "Solomon. -- 1Ki 1:39-11:43; 2Ch 1:1-9:31.",
            "Rehoboam (first part of his reign). -- 1Ki 12:1-20; 2Ch 10:1-16.",
            "Who reigned over Judah",
            "Rehoboam (latter part of his reign). -- 1Ki 12:21-24; 14:21-31; 2Ch 10:17-12:16.",
            "Abijam or Abijah. -- 1Ki 15:1-8; 2Ch 13:1-22.",
            "Asa. -- 1Ki 15:9-24; 2Ch 14:1-16:14.",
            "Jehoshaphat. -- 1Ki 22:41-50; 2Ch 17:1-21:1.",
            "Jehoram or Joram. -- 2Ki 8:16-24; 2Ch 21:1-20.",
            "Ahaziah. -- 2Ki 8:25-29; 9:16-29; 2Ch 22:1-9.",
            "Athaliah, mother of Ahaziah (usurper). -- 2Ki 11:1-3; 2Ch 22:10-12.",
            "Joash or Jehoash. -- 2Ki 11:4-12:21; 2Ch 23:1-24:27.",
            "Amaziah. -- 2Ki 14:1-20; 2Ch 25:1-28.",
            "Azariah or Uzziah. -- 2Ki 14:21,22; 15:1-7; 2Ch 26:1-23.",
            "Jotham. -- 2Ki 15:32-38; 2Ch 27:1-9.",
            "Ahaz. -- 2Ki 16:1-20; 2Ch 28:1-27.",
            "Hezekiah. -- 2Ki 18:1-20:21; 2Ch 29:1-32:33.",
            "Manasseh. -- 2Ki 21:1-18; 2Ch 33:1-20.",
            "Amon. -- 2Ki 21:19-26; 2Ch 33:21-25.",
            "Josiah. -- 2Ki 22:1-23:30; 2Ch 34:1-35:27.",
            "Jehoahaz. -- 2Ki 23:31-33; 2Ch 36:1-4.",
            "Jehoiakim. -- 2Ki 23:34-24:6; 2Ch 36:5-8.",
            "Jehoiachin. -- 2Ki 24:8-16; 2Ch 36:9,10.",
            "Zedekiah. -- 2Ki 24:17-25:7; 2Ch 36:11-21.",
            "Who reigned over Israel",
            "Jeroboam. -- 1Ki 12:20; 12:25-14:20.",
            "Nadab. -- 1Ki 15:25-27,32.",
            "Baasha. -- 1Ki 15:28-16:7.",
            "Elah. -- 1Ki 16:8-14.",
            "Zimri. -- 1Ki 16:11,12,15,20.",
            "Omri. -- 1Ki 16:23-28.",
            "Ahab. -- 1Ki 16:29-22:40.",
            "Ahaziah. -- 1Ki 22:51-53; 2Ki 1:18.",
            "Jehoram or Joram. -- 2Ki 3:1-9:26.",
            "Jehu. -- 2Ki 9:3-10:36.",
            "Jehoahaz. -- 2Ki 13:1-9.",
            "Jehoash or Joash. -- 2Ki 13:10-25; 14:8-16.",
            "Jeroboam the Second. -- 2Ki 14:23-29.",
            "Zachariah. -- 2Ki 15:8-12.",
            "Shallum. -- 2Ki 15:13-15.",
            "Menahem. -- 2Ki 15:16-22.",
            "Pekahiah. -- 2Ki 15:23-26.",
            "Pekah. -- 2Ki 15:27-31; 16:5.",
            "Hoshea. -- 2Ki 17:1-6.",
            "Called the Lord's anointed -- 1Sa 16:6; 24:6; 2Sa 19:21.",
            "Conspiracies against",
            "Absalom against David. -- 2Sa 15:10.",
            "Adonijah against Solomon. -- 1Ki 1:5-7.",
            "Jeroboam against Rehoboam. -- 1Ki 12:12,16.",
            "Baasha against Nadab. -- 1Ki 15:27.",
            "Zimri against Elah. -- 1Ki 16:9,10.",
            "Omri against Zimri. -- 1Ki 16:17.",
            "Jehu against Joram. -- 2Ki 9:14.",
            "Shallum against Zachariah. -- 2Ki 15:10.",
            "Menahem against Shallum. -- 2Ki 15:14.",
            "Pekah against Menahem. -- 1Ki 15:25.",
            "God chooses -- De 17:15; 1Ch 28:4-6.",
            "God ordains -- Ro 13:1.",
            "God anoints -- 1Sa 16:12; 2Sa 12:7.",
            "Set up by God -- 1Sa 12:13; Da 2:21.",
            "Removed by God -- 1Ki 11:11; Da 2:21.",
            "Christ is the Prince of -- Re 1:5.",
            "Christ is the King of -- Re 17:14.",
            "Reign by direction of Christ -- Pr 8:15.",
            "Supreme judges of nations -- 1Sa 8:5.",
            "Resistance to, is resistance to the ordinance of God -- Ro 13:2.",
            "Able to enforce their commands -- Ec 8:4.",
            "Numerous subjects the honour of -- Pr 14:28.",
            "Not save by their armies -- Ps 33:16.",
            "Dependent on the earth -- Ec 5:9.",
            "Should",
            "Fear God. -- De 17:19.",
            "Serve Christ. -- Ps 2:10-12.",
            "Keep the law of God. -- 1Ki 2:3.",
            "Study the Scriptures. -- De 17:19.",
            "Promote the interests of the Church. -- Ezr 1:2-4; 6:1-12.",
            "Nourish the Church. -- Isa 49:23.",
            "Rule in the fear of God. -- 2Sa 23:3.",
            "Maintain the cause of the poor and oppressed. -- Pr 31:8,9.",
            "Investigate all matters. -- Pr 25:2.",
            "Not pervert judgment. -- Pr 31:5.",
            "Prolong their reign by hating covetousness -- Pr 28:16.",
            "Throne of, established by righteousness and justice -- Pr 16:12; 29:14.",
            "Specially warned against",
            "Impurity. -- Pr 31:3.",
            "Lying. -- Pr 17:7.",
            "Hearkening to lies. -- Pr 29:12.",
            "Intemperance. -- Pr 31:4,5.",
            "The gospel to be preached to -- Ac 9:15; 26:27,28.",
            "Without understanding, are oppressors -- Pr 28:16.",
            "Often reproved by God -- 1Ch 16:21.",
            "Judgments upon, when opposed to Christ -- Ps 2:2,5,9.",
            "When good",
            "Regard God as their strength. -- Ps 99:4.",
            "Speak righteously. -- Pr 16:10.",
            "Love righteous lips. -- Pr 16:13.",
            "Abhor wickedness. -- Pr 16:12.",
            "Discountenance evil. -- Pr 20:8.",
            "Punish the wicked. -- Pr 20:8.",
            "Favour the wise. -- Pr 14:35.",
            "Honour the diligent. -- Pr 22:29.",
            "Befriend the good. -- Pr 22:14.",
            "Are pacified by submission. -- Pr 16:14; 25:15.",
            "Evil counsellors should be removed from -- 2Ch 22:3,4; Pr 25:5.",
            "Curse not, even in thought -- Ex 22:28; Ec 10:20.",
            "Speak no evil of -- Job 34:18; 2Pe 2:10.",
            "Pay tribute to -- Mt 22:21; Ro 13:6,7.",
            "Be not presumptuous before -- Pr 25:6.",
            "Should be",
            "Honoured. -- Ro 13:7; 1Pe 2:17.",
            "Feared. -- Pr 24:21.",
            "Reverenced. -- 1Sa 24:8; 1Ki 1:23,21.",
            "Obeyed. -- Ro 13:1,5; 1Pe 2:13.",
            "Prayed for. -- 1Ti 2:1,2.",
            "Folly of resisting -- Pr 19:12; 20:2.",
            "Punishment for resisting the lawful authority of -- Ro 13:2.",
            "Guilt and danger of stretching out the hand against -- 1Sa 26:9; 2Sa 1:14.",
            "They that walk after the flesh despise -- 2Pe 2:10; Jude 1:8.",
            "Good -- Exemplified",
            "David. -- 2Sa 8:15.",
            "Asa. -- 1Ki 15:11.",
            "Jehoshaphat. -- 1Ki 22:43.",
            "Amaziah. -- 2Ki 15:3.",
            "Uzziah. -- 2Ki 15:34.",
            "Hezekiah. -- 2Ki 18:3.",
            "Josiah. -- 2Ki 22:2."
        ]
    },
    {
        "Word": "Kings, First And Second Books Of",
        "Definitions": [
            "originally only one book in the Hebrew canon, from in the LXX. and the Vulgate the third and fourth books of Kings (the books of Samuel being the first and second). It must be remembered that the division between the books of Kings and Samuel is equally artificial, and that in point of fact the historical books commencing with Judges and ending with 2Kings present the appearance of one work, giving a continuous history of Israel from the time of Joshua to the death of jehoiachin. The books of Kings contain the history from David's death and Solomon's accession to the destruction of the kingdom of Judah and the desolation of Jerusalem, with a supplemental notice of an event that occurred after an interval of twenty-six years--viz., the liberation of Jehoiachin from his prison at Babylon--and a still further extension to Jehoiachin's death, the time of which is not known, but which was probably not long after his liberation. The history therefore comprehends the whole time of the Israelitish monarchy, exclusive of the reigns of Saul and David. As regards the affairs of foreign nations and the relation of Israel to them, the historical notices in these books, though in the earlier times scanty, are most valuable, and in striking accord with the latest additions to our knowledge of contemporary profane history. A most important aid to a right understanding of the history in these books, and to the filling up of its outline, is to be found in the prophets, and especially in Isaiah and Jeremiah. Time when written.--They were undoubtedly written during the period of the captivity, probably after the twenty-sixth year. Authorship.--As regards the authorship of the books, but little difficulty presents itself. The Jewish tradition which ascribes them to Jeremiah is borne out by the strongest internal evidence, in addition to that of the language. Sources of information.--There was a regular series of state annals for both the kingdom of Judah and that of Israel, which embraced the whole time comprehended in the books of Kings, or at least to the end of the reign of Jehoiakim. (2 Kings 24:5) These annals are constantly cited by name as \"the book of the acts of Solomon,\" (1 Kings 11:41) and after Solomon \"the book of the Chronicles of the Kings of Judah\" or \"Israel,\" e.g. (1 Kings 14:29; 15:7; 16:5,14,20; 2 Kings 10:34; 24:5) etc.; and it is manifest that the author of Kings had them both before him while he drew up his history, in which the reigns of the two kingdoms are harmonized and these annals constantly appealed to. But in addition to these national annals, there, were also extant, at the time that the books of Kings were compiled, separate works of the several prophets who had lived in Judah and Israel. Authority.--Their canonical authority having never been disputed, it is needless to bring forward the testimonies to their authenticity which may be found in Josephus, Eusebius, jerome, Augustine, etc. They are reckoned among the prophets, in the threefold division of the Holy Scriptures; a position in accordance with the supposition that they were compiled by Jeremiah, and contain the narratives of the different prophets in succession. They are frequently cited by our Lord and by the apostles."
        ]
    },
    {
        "Word": "Kir Of Moab",
        "Definitions": [
            "(fortress of Moab), one of the two chief strongholds of Moab, the other being Ar of Moab. The name occurs only in (Isaiah 15:1) though the place is probably referred to under the names of Kir-heres, Kir-harseth, etc. It is almost identical with the name Kerak, by which the site of an important city in a high and very strong position at the southeast of the Dead Sea is known at this day. Its situation is truly remarkable. It is built upon the top of a steep hill, surrounded by a deep and narrow valley, which again is completely enclosed by mountains rising higher than the town and overlooking it on all sides."
        ]
    },
    {
        "Word": "Kiriah",
        "Definitions": [
            "apparently an ancient or archaic word, meaning a city or town. It may be compared to the word \"burg\" or \"bury\" in our own language. Closely related to Kiriah is Kereth, apparently a Phoenician form, which occurs occasionally. (Job 29:7; Proverbs 8:3) As a proper name it appears in the Bible under the forms of Kerioth, Kartah, Kartan, besides those immediately following."
        ]
    },
    {
        "Word": "Kiriathaim",
        "Definitions": [
            "[KIRJATHAIM]"
        ]
    },
    {
        "Word": "Kirjatharba",
        "Definitions": [
            "(the city of Arba), an early name of the city which after the conquest is generally known as [781]Hebron. (Joshua 14:15; Judges 1:10) The identity of Kirjath-arba with Hebron is constantly asserted. (Genesis 23:2; 35:27; Joshua 14:15; 15:13,54; 20:7; 21:11)"
        ]
    },
    {
        "Word": "Kirjatharim",
        "Definitions": [
            "(city of forests), an abbreviated form of the name Kirjath-jearim, which occurs only in (Ezra 2:25)"
        ]
    },
    {
        "Word": "Kirjathbaal",
        "Definitions": [
            "[KIRJATH-JEARIM]"
        ]
    },
    {
        "Word": "Kirjathhuzoth",
        "Definitions": [
            "(city of streets), a place to which Balak accompanied Balaam immediately after his arrival in Moab, (Numbers 22:39) and which is nowhere else mentioned. It appears to have lain between the Arnon (Wady Mojeb) and Bamoth-baal. Comp. vs. (Numbers 22:36) and Numb 22:41"
        ]
    },
    {
        "Word": "Kirjathjearim",
        "Definitions": [
            "(the city of forests), first mentioned as one of the four cities of the Gibeonites, (Joshua 9:17) it next occurs as one of the landmarks of the northern boundary of Judah, ch (Joshua 15:9) and as the point at which the western and southern boundaries of Benjamin coincided, ch. (Joshua 18:14,15) and in the last two passages we find that it bore another, perhaps earlier, name--that of the great Canaanite deity Baal, namely [782]Baalah and KIRJATH-BAAL. At this place the ark remained for twenty years. (1 Samuel 7:2) At the close of that time Kirjath-jearim lost its sacred treasure, on its removal by David to the house of Obed-edom the Gittite. (1 Chronicles 13:5,6; 2 Chronicles 1:4; 2 Samuel 6:2) etc. To Eusebius and Jerome it appears to have been well known. They describe it as a village at the ninth mile between Jerusalem and Diospolis (Lydda). These requirements are exactly fulfilled in the small modern village of Kuriet-el-Enab--now usually known as Abu Gosh, from the robber chief whose headquarters it was--on the road from Jaffa and Jerusalem."
        ]
    },
    {
        "Word": "Kirjathsannah",
        "Definitions": [
            "(city of books). [[783]Debir]"
        ]
    },
    {
        "Word": "Kirjathsepher",
        "Definitions": [
            "(city of books). (Joshua 15:15,16; Judges 1:11,12) [[784]Debir]"
        ]
    },
    {
        "Word": "Kison",
        "Definitions": [
            "(winding), an inaccurate mode of representing the name Kishon. (Psalms 83:9)"
        ]
    },
    {
        "Word": "Kneadingtroughs",
        "Definitions": [
            "[[786]Bread]"
        ]
    },
    {
        "Word": "Kolaiah",
        "Definitions": [
            "(voice of Jehovah).",
            "+ A Benjamite whose descendants settled in Jerusalem after the return from the captivity. (Nehemiah 11:7) (B.C. before 536.) + The father of Ahab the false prophet, who was burnt by the king of Babylon. (Jeremiah 29:21) (B.C. before 594.)"
        ]
    },
    {
        "Word": "Korahite",
        "Definitions": [
            "(1 Chronicles 9:19,31) Kor'-hite, or Kor'athite, that portion of the Kohathites who were descended from Korah. They were an important branch of the singers, (2 Chronicles 20:19) hence we find eleven psalms (or twelve, if Psal 43 is included under the same title as Psal 42, dedicated or assigned to the sons of Korah, viz., Psal 42,44-49,84,85,87,88,"
        ]
    },
    {
        "Word": "Lacedaemonians",
        "Definitions": [
            "in Greece the inhabitants of Sparta or Lacedaemon, with whom the Jews claimed kindred. 1 Macc. 12:2,5,6,20,21; 14:20,23; 15:23; 2 Macc. 5:9."
        ]
    },
    {
        "Word": "Lachet",
        "Definitions": [
            "the thong or fastening by which the sandal was attached to the foot. It occurs int he proverbial expression in (Genesis 14:23) and is there used to denote something trivial or worthless. Another semi-proverbial expression in (Luke 3:16) points to the fact that the office of bearing and unfastening the shoes of great personages fell to the meanest slaves."
        ]
    },
    {
        "Word": "Lakes",
        "Definitions": [
            "[[792]Palestina And Palestine]"
        ]
    },
    {
        "Word": "Lakum",
        "Definitions": [
            "(fortification), properly formed the landmarks of the boundary of Naphtali. (Joshua 19:33)"
        ]
    },
    {
        "Word": "Lambs",
        "Definitions": [
            "are the young of sheep, but originally included also the young of goats. They formed an important part of almost every sacrifice. (Exodus 29:38-41; Numbers 28:9,11; 29,13-40) etc. [On the paschal lamb see [793]Passover]"
        ]
    },
    {
        "Word": "Lamentations Of Jeremiah",
        "Definitions": [
            "Title.--The Hebrew title of this book, Ecah, is taken, like the titles of the five books of Moses, from the Hebrew word with which it opens. Author.--The poems included in this collection appear in the Hebrew canon with no name attached to them, but Jeremiah has been almost universally regarded as their author. Date.--The poems belong unmistakably to the last days of the kingdom, or the commencement of the exile, B.C. 629-586. They are written by one who speaks, with the vividness and intensity of an eye-witness, of the misery which he bewails. Contents.--The book consists of five chapter, each of which, however, is a separate poem, complete in itself, and having a distinct subject, but brought at the same time under a plan which includes them all. A complicated alphabetic structure pervades nearly the whole book. (1) Chs. 1,2 and 4 contain twenty-two verses each, arranged in alphabetic order, each verse falling into three nearly balanced clauses; ch. (Lamentations 2:19) forms an exception, as having a fourth clause. (2) Ch. 3 contains three short verses under each letter of the alphabet, the initial letter being three times repeated. (3) Ch. 5 contains the same number of verses as chs. 1,2,4, but without the alphabetic order. Jeremiah was not merely a patriot-poet, weeping over the ruin of his country; he was a prophet who had seen all this coming, and had foretold it as inevitable. There are perhaps few portions of the Old Testament which appear to have done the work they were meant to do more effectually than this. The book has supplied thousands with the fullest utterance for their sorrows in the critical periods of national or individual suffering. We may well believe that it soothed the weary years of the Babylonian exile. It enters largely into the order of the Latin Church for the services of passion-week. On the ninth day of the month of Ab (July-August), the Lamentations of Jeremiah were read, year by year, with fasting and weeping, to commemorate the misery out of which the people had been delivered."
        ]
    },
    {
        "Word": "Lancet",
        "Definitions": [
            "This word is found in (1 Kings 18:28) only. The Hebrew term is romach, which is elsewhere rendered, and appears to mean a javelin or light spear. In the original edition of the Authorized Version (1611) the word is \"lancers.\""
        ]
    },
    {
        "Word": "Language",
        "Definitions": [
            "[[794]Tongues, Confusion Of, CONFUSION OF]",
            "Of all mankind one at first -- Ge 11:1,6.",
            "Called",
            "Speech. -- Mr 14:70; Ac 14:11.",
            "Tongue. -- Ac 1:19; Re 5:9.",
            "Confusion of",
            "A punishment for presumption, &c. -- Ge 11:2-6.",
            "Originated the varieties in. -- Ge 11:7.",
            "Scattered men over the earth. -- Ge 11:8,9.",
            "Divided men into separated nations. -- Ge 10:5,20,31.",
            "Great variety of, spoken by men -- 1Co 14:10.",
            "Ancient kingdoms often comprehended nations of different -- Es 1:22; Da 3:4; 6:25.",
            "Kinds of, mentioned",
            "Hebrew. -- 2Ki 18:28; Ac 26:14.",
            "Chaldea. -- Da 1:4.",
            "Syriack. -- 2Ki 18:26; Ezr 4:7.",
            "Greek. -- Ac 21:37.",
            "Latin. -- Lu 23:38.",
            "Lycaonian. -- Ac 14:11.",
            "Arabic, &c. -- Ac 2:11.",
            "Egyptian. -- Ps 84:5; 114:1; Ac 2:10.",
            "Of some nations difficult -- Eze 3:5,6.",
            "The term barbarian applied to those who spoke a strange -- 1Co 14:11.",
            "Power of speaking different",
            "A gift of the Holy Spirit. -- 1Co 12:10.",
            "Promised. -- Mr 16:17.",
            "Given on the day of Pentecost. -- Ac 2:3,4.",
            "Followed receiving the gospel. -- Ac 10:44-46.",
            "Conferred by laying on of the apostles' hands. -- Ac 8:17,18; 19:6.",
            "Necessary to spread of the gospel. -- Ac 2:7-11.",
            "A sign to unbelievers. -- 1Co 14:22.",
            "Sometimes abused. -- 1Co 14:2-12,23.",
            "Ceased when the written Bible completed. -- 1Co 13:8-10.",
            "Interpretation of",
            "Antiquity of engaging persons for. -- Ge 42:23.",
            "A gift of the Holy Spirit. -- 1Co 12:10.",
            "Most important in the early church. -- 1Co 14:5,13,27,28.",
            "The Jews punished by being given up to people of a strange. -- De 28:49; Isa 28:11; Jer 5:15."
        ]
    },
    {
        "Word": "Lantern",
        "Definitions": [
            "(so called of its shining) occurs only in (John 18:3) (It there probably denotes any kind of covered light, in distinction from a simple taper or common house-light, as well as from a flambeau. Lanterns were much employed by the Romans in military operations. Two, of bronze, have been found among the ruins of Herculaneum and Pompeii. They are cylindrical, with translucent horn sides, the lamp within being furnished with an extinguisher.--ED.)"
        ]
    },
    {
        "Word": "Laodiceans",
        "Definitions": [
            "the inhabitants of Laodicea. (Colossians 4:16; Revelation 3:14)"
        ]
    },
    {
        "Word": "Lasharon",
        "Definitions": [
            "(the plain), one of the Canaanite towns whose kings were killed by Joshua. (Joshua 12:18)"
        ]
    },
    {
        "Word": "Latin Versions",
        "Definitions": [
            "[See [795]Vulgate, The, THE]"
        ]
    },
    {
        "Word": "Law Of Moses",
        "Definitions": [
            "It will be the object of this article to give a brief analysis of the substance of this law, to point out its main principles, and to explain the position which it occupies in the progress of divine revelation. In order to do this the more clearly, it seems best to speak of the law, 1st. In relation to the past; 2d. In its own intrinsic character.",
            "+ (a) In reference to the past, it is all-important, for the proper understanding of the law, to remember its entire dependence on the Abrahamic covenant. See (Galatians 3:17-24) That covenant had a twofold character. It contained the \"spiritual promise\" of the Messiah; but it contained also the temporal promises subsidiary to the former. (b) The nature of this relation of the law to the promise is clearly pointed out. The belief in God as the Redeemer of man, and the hope of his manifestation as such int he person of the Messiah, involved the belief that the Spiritual Power must be superior to all carnal obstructions, and that there was in man spiritual element which could rule his life by communion with a spirit from above. But it involved also the idea of an antagonistic power of evil, from which man was to be redeemed, existing in each individual, and existing also in the world at large. (c) Nor is it less essential to remark the period of the history at which it was given. It marked and determined the transition of Israel from the condition of a tribe to that of a nation, and its definite assumption of a distinct position and office in the history of the world. (d) Yet, though new in its general conception, it was probably not wholly new in its materials. There must necessarily have been, before the law, commandments and revelations of a fragmentary character, under which Israel had hitherto grown up. So far therefore as they were consistent with the objects of the Jewish law, the customs of Palestine and the laws of Egypt would doubtless be traceable in the Mosaic system. (e) In close connection with, and almost in consequence of, this reference to antiquity, we find an accommodation of the law to the temper and circumstances of the Israelites, to which our Lord refers int he case of divorce, (Matthew 19:7,8) as necessarily interfering with its absolute perfection. In many cases it rather should be said to guide and modify existing usages than actually to sanction them; and the ignorance of their existence may lead to a conception of its ordinances not only erroneous, but actually the reverse of the truth. (f) In close connection with this subject we observe also the gradual process by which the law was revealed to the Israelites. In Ex 20-23, in direct connection with the revelation from Mount Sinai, that which may be called the rough outline of the Mosaic law is given by God, solemnly recorded by Moses, and accepted by the people. In Ex 25-31, there is a similar outline of the Mosaic ceremonial. On the basis of these it may be conceived that the fabric of the Mosaic system gradually grew up under the requirements of the time. The first revelation of the law in anything like a perfect form is found in the book of Deuteronomy. yet even then the revelation was not final; it was the duty of the prophets to amend and explain it in special points, (Ezekiel 18:1) ... and to bring out more clearly its great principles. + In giving an analysis of the substance of the law, it will probably be better to treat it, as any other system of laws is usually treated, by dividing it into-- I. Laws Civil; II. Laws Criminal: III. Laws Judicial and Constitutional; IV. Laws Ecclesiastical and Ceremonial. I. LAWS CIVIL. + LAW OF PER[798]SonS. (a) [799]Father AND [800]Son.--the power of a father to be held sacred; cursing or smiting, (Exodus 21:15,17; Leviticus 20:9) and stubborn and willful disobedience, to be considered capital crimes. But uncontrolled power of life and death was apparently refused to the father, and vested only in the congregation. (21:18-21) Right of the first-born to a double portion of the inheritance not to be set aside by partiality. (21:15-17) Inheritance by daughters to be allowed in default of sons, provided, (Numbers 27:6-8) comp. Numb 36:1 ... that heiresses married in their own tribe. Daughters unmarried to be entirely dependent on their father. (Numbers 30:3-5) (b) [801]Husband AND [802]Wife.--the power of a husband to be so great that a wife could never be sui juris, or enter independently into any engagement, even before God. (Numbers 30:6-15) A widow or a divorced wife became independent, and did not against fall under her father's power. ver. (Numbers 30:9) Divorce (for uncleanness) allowed, but to be formal and irrevocable. (24:1-4) Marriage within certain degrees forbidden. (Leviticus 18:1) ... etc. A slave wife, whether bought or captive, not to be actual property, nor to be sold; if illtreated, to be ipso facto free. (Exodus 21:7-9; 21:10-14) Slander against a wife's virginity to be punished by fine, and by deprived of power of divorce; on the other hand, ante-connubial uncleanness in her to be punished by death. (22:13-21) the raising up of seed (Levirate law) a formal right to be claimed by the widow, under pain of infamy, with a view to preservation of families. (25:5-10) (c) MASTER AND [803]Slave.--Power of master so far limited that death under actual chastisement was punishable, (Exodus 21:20) and maiming was to give liberty ipso facto . vs. (Exodus 21:26,27) The Hebrew slave to be freed at the sabbatical year, and provided with necessaries (his wife and children to go with only if they came to his master with him), unless by his own formal act he consented to be a perpetual slave. (Exodus 21:1-6; 15:12-18) In any case, it would seem, to be freed at the jubilee, (Leviticus 25:10) with his children. If sold to a resident alien, to be always redeemable, at a price proportioned to the distance of the jubilee. (Leviticus 25:47-54) Foreign slaves to be held and inherited as property forever, (Leviticus 25:45,46) and fugitive slaves from foreign nations not to be given up. (23:15) (d) STRANGERS.--These seem never to have been sui juris, or able to protect themselves, and accordingly protection and kindness toward them are enjoined as a sacred duty. (Exodus 22:21; Leviticus 19:33,34) + LAW OF THINGS. (a) LAWS OF LAND (AND PROPERTY).-- (1) All land to be the property of God alone, and its holders to be deemed his tenants. (Leviticus 25:23) (2) All sold land therefore to return to its original owners at the jubilee, and the price of sale to be calculated accordingly; and redemption on equitable terms to be allowed at all times. (Leviticus 25:25-27) A house sold to be redeemable within a year; and if not redeemed, to pass away altogether, ch. (Leviticus 25:29,30) But the houses of the Levites, or those in unwalled villages, to be redeemable at all times, in the same way as land; and the Levitical suburbs to be inalienable. ch. (Leviticus 25:31-34)",
            "(3) Land or houses sanctified, or tithes, or unclean firstlings, to be capable of being redeemed, at six-fifths value (calculated according to the distance from the jubilee year by the priest); if devoted by the owner and unredeemed, to be hallowed at the jubilee forever, and given to the priests; if only by a possessor, to return to the owner at the jubilee. (Leviticus 27:14-34) (4) Inheritance . (b) LAWS OF DEBT.-- (1) All debts (to an Israelite) to be released at the seventh (sabbatical year; a blessing promised to obedience, and a curse on refusal to lend. (15:1-11) (2) Usury (from Israelites) not to be taken. (Exodus 22:25-27; 23:19,20) (3) Pledges not to be insolently or ruinously exacted. (24:6,10-13,17,18) (c) TAXATION.-- (1) Census-money, a poll-tax (of a half shekel), to be paid for the service of the tabernacle. (Exodus 30:12-16) All spoil in war to be halved; of the combatants' half, one five-hundreth, of the people's, one fiftieth, to be paid for a \"heave offering\" to Jehovah.",
            "(2) Tithes .-- (a) Tithes of all produce to be given for maintenance of the Levites. (Numbers 18:20-24) (Of this one tenth to be paid as a heave offering for maintenance of the priests. vs. (Numbers 18:24-32)) (b) Second tithe to be bestowed in religious feasting and charity, either at the holy place or (every third year) at home. (14:22-28) (c) First-fruits of corn, wine and oil (at least one sixtieth, generally one fortieth, for the priests) to be offered at Jerusalem, with a solemn declaration of dependence on God the King of Israel. (Numbers 18:12,13; 26:1-15) Firstlings of clean beasts; the redemption money (five shekels) of man and (half shekel, or one shekel) of unclean beasts to be given to the priests after sacrifice. (Numbers 18:15-18) (3) Poor laws.-- (a) Gleanings (in field or vineyard) to be a legal right of the poor. (Leviticus 19:9,10; 24:19-22) (b) Slight trespass (eating on the spot) to be allowed as legal. (23:24,25) (c) Wages to be paid day by day. (24:15) (4) Maintenance of priests. (Numbers 18:8-32) (a) Tenth of Levites' tithe . (See 2a.) (b) The heave and wave offerings (breast and right shoulder of all peace offerings). (c) The meat and sin offerings, to be eaten solemnly and only in the holy place. (c) First-fruits and redemption money. (See 2c.) (e) Price of all devoted things, unless specially given for a sacred service. A man's service, or that of his household, to be redeemed at 50 shekels for man, 30 for woman, 20 for boy and 10 for girl. II. LAWS CRIMINAL. + OFFENCES AGAINST [804]God (of the nature of treason.) 1St Command. Acknowledgment of false gods, (Exodus 22:20) as e.g. Molech, (Leviticus 20:1-5) and generally all idolatry . (13; 17:2-5) 2Nd Command. Witchcraft and false prophecy. (Exodus 22:18; 18:9-22; Leviticus 19:31) 3Rd Command. Blasphemy . (Leviticus 24:15,16) 4Th Command. Sabbath-breaking . (Numbers 15:32,36) Punishment in all cases, death by stoning . Idolatrous cities to be utterly destroyed. + OFFENCES AGAINST [805]Man. 5Th Command. Disobedience to or cursing or smiting of parents, (Exodus 21:15,17; Leviticus 20:9; 21:18-21) to be punished by death by stoning, publicly adjudged and inflicted; so also of disobedience to the priests (as judges) or the Supreme Judge. Comp. (1 Kings 21:10-14) (Naboth); (2 Chronicles 24:21) (Zechariah). 6Th Command. (1) Murder to be punished by death without sanctuary or reprieve, or satisfaction. (Exodus 21:12,14; 19:11-13) Death of a slave, actually under the rod, to be punished. (Exodus 21:20,21) (2) Death by negligence to be punished by death. (Exodus 21:28-30)",
            "(3) Accidental homicide : the avenger of blood to seek safety by flight to a city of refuge, there to remain till the death of the high priest. (Numbers 35:9-28; 4:41-43; 19:4-10) (4) Uncertain murder to be expiated by formal disavowal and sacrifice by the elders of the nearest city. (21:1-9) (5) Assault to be punished by lex talionis, or damages. (Exodus 21:18,19,22-25; Leviticus 24:19,20) 7Th Command. (1) Adultery to be punished by death of both offenders; the rape of a married or betrothed woman, by death of the offender. (22:13-27) (2) Rape or seduction of an unbetrothed virgin to be compensated by marriage, with dowry (50 shekels), and without power of divorce; or, if she be refused, by payment of full dowry. (Exodus 22:16,17; 22:28,29) (3) Unlawful marriages (incestuous, etc.) to be punished, some by death, some by childlessness. (Leviticus 20:1) ... 8Th command. (1) Theft to be punished by fourfold or double restitution; or nocturnal robber might be slain as an outlaw. (Exodus 22:1-4) (2) Trespass and injury of things lent to be compensated. (Exodus 23:5-15) (3) Perversion of justice (by bribes, threats, etc.), and especially oppression of strangers, strictly forbidden. (Exodus 22:9) etc. (4) Kidnapping to be punished by death. (24:7) 9Th Command. False witness to be punished by lex talionis . (Exodus 23:1-3; 19:16-21) Slander of a wife's chastity, by fine and loss of power of divorce. (22:18,19) A fuller consideration of the tables of the Ten Commandments is given elsewhere. [[806]Ten Commandments COMMANDMENTS] III. LAWS JUDICIAL AND CONSTITUTIONAL. + JURISDICTION. (a) Local judges (generally Levites as more skilled in the law) appointed, for ordinary matters, probably by the people with approbation of the supreme authority (as of Moses in the wilderness), (Exodus 18:25; 1:15-18) through all the land. (16:18) (b) Appeal to the priests (at the holy place), or to the judge ; their sentence final, and to be accepted under pain of death. See (17:8-13) comp. appeal to Moses, (Exodus 18:26) (c) Two witnesses (at least) required in capital matters. (Numbers 35:30; 17:6,7) (d) Punishment, except by special command, to be personal, and not to extend to the family. (24:16) Stripes allowed and limited, (25:1-3) so as to avoid outrage on the human frame. All this would be to a great extent set aside--1st. By the summary jurisdiction of the king, see (1 Samuel 22:11-19) (Saul); (2 Samuel 12:1-5; 14:4-11; 1 Kings 3:16-28) which extended even to the deposition of the high priest. (1 Samuel 22:17,18; 1 Kings 2:26,27) The practical difficulty of its being carried out is seen in (2 Samuel 15:2-6) and would lead of course to a certain delegation of his power. 2Nd. By the appointment of the Seventy, (Numbers 11:24-30) with a solemn religious sanction. In later times there was a local sanhedrin of twenty-three in each city, and two such in Jerusalem, as well as the Great Sanhedrin, consisting of seventy members, besides the president, who was to be the high priest if duly qualified, and controlling even the king and high priest. The members were priest, scribes (Levites), and elders (of other tribes). A court of exactly this nature is noticed as appointed to supreme power by Jehoshaphat. See (2 Chronicles 19:8-11) + ROYAL POWER. The king's power limited by the law, as written and formally accepted by the king; and directly forbidden to be despotic. (Military conquest discouraged by the prohibition of the use of horses. See (Joshua 11:6) For an example of obedience to this law see (2 Samuel 8:4) and of disobedience to it see (1 Kings 10:26-29) (17:14-20) comp. 1Sam 10:25 Yet he had power of taxation (to one tenth) and of compulsory service, (1 Samuel 8:10-18) the declaration of war, (1 Samuel 11:1) ... etc. There are distinct traces of a \"mutual contract,\" (2 Samuel 5:3) a \"league,\" (2 Kings 11:17) the remonstrance with Rehoboam being clearly not extraordinary. (1 Kings 13:1-6) The princes of the congregation .--The heads of the tribes, see (Joshua 9:15) seem to have had authority under Joshua to act for the people, comp. (1 Chronicles 27:16-22) and in the later times \"the princes of Judah\" seem to have had power to control both the king and the priests. See (Jeremiah 26:10-24; 38:4,5) etc. + ROYAL REVENUE. (1) Tenth of produce. (2) Domain land. (1 Chronicles 27:26-29) Note confiscation of criminal's land. (1 Kings 21:15) (3) Bond service, (1 Kings 5:17,18) chiefly on foreigners. (1 Kings 9:20-22; 2 Chronicles 2:16,17) (4) Flocks and herds. (1 Chronicles 27:29-31) (5) Tributes (gifts) from foreign kings. (6) Commerce ; especially in Solomon's time. (1 Kings 10:22,29) etc. IV. ECCLESIASTICAL AND CEREMONIAL LAW. + LAW OF [807]Sacrifice (considered as the sign and the appointed means of the union with God, on which the holiness of the people depended). A. ORDINARY SACRIFICES. (a) The whole burnt offering, (Leviticus 1:1) ... of the herd or the flock; to be offered continually, (Exodus 29:38-42) and the fire on the altar never to be extinguished. (Leviticus 6:8-13) (b) The meat offering, (Leviticus 2; 6:14-23) of flour, oil and frankincense, unleavened and seasoned with salt. (c) The peace offering, (Leviticus 3:1; Leviticus 7:11-21) of the herd or the flock; either a thank offering or a vow or free-will offering. (d) The sin offering or trespass offering . Le 4,5,6 (A) For sins committed in ignorance. Le 4 (B) For vows unwittingly made and broken, or uncleanness unwittingly contracted. Levi 5 (C) For sins wittingly committed. (Leviticus 6:1-7) b. EXTRAORDINARY SACRIFICES. (a) At the consecration of priests. Le 8,9 (b) At the purification of women. Le 12 (c) At the cleansing of lepers. Le 13,14 (d) On the great day of atonement. Le 16 (e) On the great festivals. Le 23 + LAW OF HOLINESS (arising from the union with God through sacrifice). a. HOLINESS OF PERSONS. (1) Holiness of the whole people as \"children of God,\" (Exodus 19:5,6; Leviticus 11-15,17,18; 14:1-21) shown in (a) The dedication of the first-born, (Exodus 13:2,12,13; 22:29,30) etc.; and the offering of all firstlings and first-fruits. Deuteronomy 26, etc. (b) Distinction of clean and unclean food. Levi 11; Deuteronomy 14. (c) Provision for purification. Levi 12,13,14,15; (23:1-4) (d) Laws against disfigurement. (Leviticus 19:27; 14:1) comp. (25:3) against excessive scourging. (e) Laws against unnatural marriages and lusts. Le 18,20 (2) Holiness of the priests (and Levites) . (a) Their consecration. Le 8,9; Ex 29 (b) Their special qualifications and restrictions. (Leviticus 21:1; Leviticus 22:1-9) (c) Their rights, (18:1-6; Numbers 18:1) ... and authority. (17:8-13) b. HOLINESS OF PLACES AND THINGS. (a) The tabernacle with the ark, the vail, the altars, the laver, the priestly robes, etc. Ex 25-28,30. (b) The holy place chosen for the permanent erection of the tabernacle, (12:1; 14:22-29) where only all sacrifices were to be offered and all tithes, firstfruits, vows, etc., to be given or eaten. c. HOLINESS OF TIMES. (a) The Sabbath. (Exodus 20:9-11; 23:12) etc. (b) The sabbatical year. (Exodus 23:10,11; Leviticus 25:1-7) etc. (c) The year of jubilee. (Leviticus 25:8-16) etc. (d) The passover. (Exodus 12:3-27; Leviticus 23:4,5) (e) The feast of weeks (pentecost). (Leviticus 23:15) etc. (f) The feast of tabernacles . (Leviticus 23:33-43) (g) The feast of trumpets. (Leviticus 23:23-25) (h) The day of atonement . (Leviticus 23:26-32) etc. Such is the substance of the Mosaic law. The leading principle of the whole is its THEOCRATIC CHARACTER, its reference, that is, of all action and thoughts of men directly and immediately to the will of God. It follows from this that it is to be regarded not merely as a law, that is, a rule of conduct based on known truth and acknowledged authority, but also as a revelation of God's nature and his dispensations. But this theocratic character of the law depends necessarily on the belief in God, as not only the creator and sustainer of the world, but as, by special covenant, the head of the Jewish nation. This immediate reference to God as their king is clearly seen as the groundwork of their whole polity. From this theocratic nature of the law follow important deductions with regard to (a) the view which it takes of political society; (b) the extent of the scope of the law; (c) the penalties by which it is enforced; and (d) the character which it seeks to impress on the people. (a) The Mosaic law seeks the basis of its polity, first, in the absolute sovereignty of God; next, in the relationship of each individual to God, and through God to his countrymen. It is clear that such a doctrine, while it contradicts none of the common theories, yet lies beneath them all. (b) The law, as proceeding directly from God and referring directly to him, is necessarily absolute in its supremacy and unlimited in its scope. It is supreme over the governors, as being only the delegates of the Lord, and therefore it is incompatible with any despotic authority in them. On the other hand, it is supreme over the governed, recognizing no inherent rights in the individual as prevailing against or limiting the law. It regulated the whole life of an Israelite. His actions were rewarded and punished with great minuteness and strictness--and that according to the standard, not of their consequences but of their intrinsic morality. (c) The penalties and rewards by which the law is enforced are such as depend on the direct theocracy. With regard to individual actions, it may be noticed that, as generally some penalties are inflicted by the subordinate and some only the supreme authority, so among the Israelites some penalties came from the hand of man, some directly from the providence of God. (d) But perhaps the most important consequence of the theocratic nature of the law was the peculiar character of goodness which it sought to impress on the people. The Mosaic law, beginning with piety as its first object, enforces most emphatically the purity essential to those who, by their union with God, have recovered the hope of intrinsic goodness, while it views righteousness and love rather as deductions from these than as independent objects. The appeal is not to any dignity of human nature, but to the obligations of communion with a holy God. The subordination, therefore, of this idea also to the religious idea is enforced; and so long as the due supremacy of the latter was preserved, all other duties would find their places in proper harmony."
        ]
    },
    {
        "Word": "Laying On Of Hands",
        "Definitions": [
            "This \"formed at an early period a part of the ceremony observed on the appointment and consecration of persons to high and holy undertakings;\" (and in the Christian Church was especially used in setting apart men to the ministry and to other holy offices. It is a symbolical act expressing the imparting of spiritual authority and power.--ED.)"
        ]
    },
    {
        "Word": "Lead",
        "Definitions": [
            "This is one of the most common of metals, found generally in veins of rocks, though seldom in a metallic state, and most commonly in combination with sulphur. It was early known to the ancients, and the allusions to it in Scripture indicate that the Hebrews were well acquainted with its uses. The rocks in the neighborhood of Sinai yielded it in large quantities, and it was found in Egypt. In (Job 19:24) the allusion is supposed to be to the practice of carving inscriptions upon stone and pouring molten lead into the cavities of the letters, to render them legible and at the same time preserve them from the action of the air."
        ]
    },
    {
        "Word": "Leaf, Leaves",
        "Definitions": [
            "The word occurs in the Authorized Version either in singular or plural number in three different senses.",
            "+ Leaf of a tree. The righteous are often compared to green leaves. (Jeremiah 17:8) The ungodly, on the other hand, are \"as an oak whose leaf fadeth.\" (Isaiah 1:30) + Leaves of doors. The hebrew word, which occurs very many times in the Bible, and which in (1 Kings 6:32) (margin) and 1Kin 6:34 Is translated \"leaves\" in the Authorized Version, signifies beams, ribs, sides, etc. + Leaves of a book or roll occurs in this sense only in (Jeremiah 36:23) The Hebrew word (literally doors) would perhaps be more correctly translated columns."
        ]
    },
    {
        "Word": "Lebana",
        "Definitions": [
            "(white), one of the Nethinim whose descendants returned from Babylon with Zerubbabel. (Nehemiah 7:48) He is called Lebanah."
        ]
    },
    {
        "Word": "Lebanah",
        "Definitions": [
            "(white) in (Ezra 2:45)"
        ]
    },
    {
        "Word": "Lecah",
        "Definitions": [
            "(progress), a name mentioned in the genealogies of Judah, (1 Chronicles 4:21) only, as one of the descendants of Shelah, the third son of Judah by the Canaanites Bath-shua."
        ]
    },
    {
        "Word": "Leech",
        "Definitions": [
            "[HORSE-LEECH]"
        ]
    },
    {
        "Word": "Leeks",
        "Definitions": [
            "(Heb. chatsir). The leek was a bulbous vegetable resembling the onion. Its botanical name is Allium porrum. The Israelites in the wilderness longed for the leeks and onions of Egypt. (Numbers 11:5) The word chatsir, which in (Numbers 11:5) is translated leeks, occurs twenty times in the Hebrew text. The Hebrew term, which properly denotes grass, is derived from a root signifying \"to be green,\" and may therefore stand in this passage for any green food--lettuce, endive, etc.; it would thus be applied somewhat in the same manner as we use the term \"greens;\" yet as the chatsir is mentioned together with onions and garlic in the text, and as the most ancient versions unanimously understand leeks by the Hebrew word, we may be satisfied with our own translation."
        ]
    },
    {
        "Word": "Lentils",
        "Definitions": [
            "(Heb. 'adashim), a leguminous plant bearing seeds resembling small beans. The red pottage which Jacob prepared and for which Esau sold his birthright was made from them. (Genesis 25:34) There are three of four kinds of lentils, all of which are much esteemed in those countries where they are grown, viz., the south of Europe, Asia and north Africa. The red lentil is still a favorite article of food in the East. Lentil bread is eaten by the poor of Egypt. The lentil is much used with other pulse in Roman Catholic countries during Lent; and some are of opinion that from this usage the season derives its name."
        ]
    },
    {
        "Word": "Leper, Leprosy",
        "Definitions": [
            "The predominant and characteristic form of leprosy in the Old Testament is a white variety, covering either the entire body or a large tract of its surface, which has obtained the name of Lepra mosaica . Such were the cases of Moses, Miriam, Naaman and Gehazi. (Exodus 4:6; Numbers 12:10; 2 Kings 5:1,27) comp. Levi 13:13 But, remarkably enough, in the Mosaic ritual diagnosis of the disease, (Leviticus 13:1; Leviticus 14:1) ... this kind, when overspreading the whole surface, appears to be regarded as \"clean.\" (Leviticus 13:12,13,16,17) The Egyptian bondage, with its studied degradations and privations, and especially the work of the kiln under an Egyptian sun, must have had a frightful tendency to generate this class of disorders. The sudden and total change of food, air, dwelling and mode of life, caused by the exodus, to this nation of newly-emancipated slaves, may possibly have had a further tendency to produce skin disorders, and severe repressive measures may have been required in the desert-moving camp to secure the public health or to allay the panic of infection. Hence it is possible that many, perhaps most, of this repertory of symptoms may have disappeared with the period of the exodus, and the snow-white form, which had pre-existed, may alone have ordinarily continued in a later age. The principal morbid features are a rising or swelling, a scab or baldness, and a bright or white spot. (Leviticus 13:2) But especially a white swelling in the skin, with a change of the hair of the part from the natural black to white or yellow, ch. (Leviticus 13:3,4,10,20,25,30) or an appearance of a taint going \"deeper than the skin,\" or, again, \"raw flesh\" appearing in the swelling, ch. (Leviticus 13:10,14,15) was a critical sign of pollution. The tendency to spread seems especially to have been relied on. A spot most innocent in other respects, if it \"spread much abroad,\" was unclean; whereas, as before remarked, the man so wholly overspread with the evil that it could find no further range was on the contrary \"clean.\" ch. (Leviticus 13:12,13) These two opposite criteria seem to show that whilst the disease manifested activity, the Mosaic law imputed pollution to and imposed segregation on the suffered, but that the point at which it might be viewed as having run its course was the signal for his readmission to communion. It is clear that the leprosy of Levi 13,14 means any severe disease spreading on the surface of the body in the way described, and so shocking of aspect, or so generally suspected of infection, that public feeling called for separation. It is now undoubted that the \"leprosy\" of modern Syria, and which has a wide range in Spain, Greece and Norway, is the Elephantiasis graecorum . It is said to have been brought home by the crusaders into the various countries of western and northern Europe. It certainly was not the distinctive white leprosy, nor do any of the described symptoms in Levi 13 point to elephantiasis. \"White as snow,\" (2 Kings 5:27) would be a inapplicable to elephantiasis as to small-pox. There remains a curious question as regards the leprosy of garments and houses. Some have though garments worn by leprous patients intended. This classing of garments and house-walls with the human epidermis, as leprous, has moved the mirth of some and the wonder of others. Yet modern science has established what goes far to vindicate the Mosaic classification as more philosophical than such cavils. It is now known that there are some skin diseases which originate in an acarus, and others which proceed from a fungus. In these we may probably find the solution of the paradox. The analogy between the insect which frets the human skin and that which frets the garment that covers it--between the fungous growth that lines the crevices of the epidermis and that which creeps in the interstices of masonry--is close enough for the purposes of a ceremonial law. It is manifest also that a disease in the human subject caused by an acarus or by a fungus would be certainly contagious, since the propagative cause could be transferred from person to person. (Geikie in his \"Life of Christ\" says: \"Leprosy signifies smiting, because it was supposed to be a direct visitation of Heaven. It began with little specks on the eyelids and on the palms of the hands, and gradually spread over different parts of the body, bleaching the hair white wherever it showed itself, crusting the affected parts with shining scales, and causing swellings and sores. From the skin it slowly ate its way through the tissues, to the bones and joints, and even to the marrow, rotting the whole body piecemeal. The lungs, the organs of speech and hearing, and the eyes, were attacked in turn, till at last consumption or dropsy brought welcome death. The dread of infection kept men aloof from the sufferer; and the law proscribed him as above all men unclean. The disease was hereditary to the fourth generation.\" Leprosy in the United States.--The Medical Record, February, 1881, states that from the statistics collected by the Dermatological Society it appears that there are between fifty and one hundred lepers in the United States at present. Is modern leprosy contagious?--Dr. H.S. Piffard of New York, in the Medical Record, February, 1881, decides that it is in a modified degree contagious. \"A review of the evidence led to the conclusion that this disease was not contagious by ordinary contact; but it may be transmitted by the blood and secretions. A recent writer, Dr. Bross, a Jesuit missionary attached to the lazaretto at Trinidad, takes the ground that the disease in some way or other is transmissible. It is a well-established fact that when leprosy has once gained for itself a foothold in any locality, it is apt to remain there and spread. The case of the Sandwich Islands illustrates the danger. Forty years ago the disease did not exits there; now one-tenth of the inhabitants are lepers.\" This is further confirmed by the fact stated by Dr. J. Hutchinson, F.R.S., that \"We find that nearly everywhere the disease is most common on the seashore, and that, when it spreads inland, it generally occurs on the shores of lakes or along the course of large rivers.\" Leprosy as a type of sin.--\"Being the worst form of disease, leprosy was fixed upon by God to be the especial type of sin, and the injunctions regarding it had reference to its typical character.\" It was (1) hereditary; (2) contagious; (3) ever tending to increase; (4) incurable except by the power of God; (5) a shame and disgrace;",
            "(6) rendering one alone in the world; (7) deforming, unclean;",
            "(8) \"separating the soul from God, producing spiritual death; unfitting it forever for heaven and the company of they holy, and insuring its eternal banishment, as polluted and abominable.\" (9) Another point is referred to by Thompson (in \"The Land and the Book\"): \"Some, as they look on infancy, reject with horror the thought that sin exists within. But so might any one say who looked upon the beautiful babe in the arms of a leprous mother. But time brings forth the fearful malady. New-born babes of leprous parents are often as pretty and as healthy in appearance as any; but by and by its presence and workings become visible in some of the signs described in the thirteenth chapter of Leviticus.\"--ED.)"
        ]
    },
    {
        "Word": "Levites",
        "Definitions": [
            "(descendants of Levi). Sometimes the name extends to the whole tribe, the priests included, (Exodus 6:25; Leviticus 25:32; Numbers 35:2; Joshua 21:3,41) etc; sometimes only to those members of the tribe who were not priests, and as distinguished from them. Sometimes again it is added as an epithet of the smaller portion of the tribe, and we read of \"the priests the Levites.\" (Joshua 3:3; Ezekiel 44:15) The history of the tribe and of the functions attached to its several orders is essential to any right apprehension of the history of Israel as a people. It will fall naturally into four great periods:-- I. The time of the exodus .--There is no trace of the consecrated character of the Levites till the institution of a hereditary priesthood in the family of Aaron, during the first withdrawal of Moses to the solitude of Sinai. (Exodus 24:1) The next extension of the idea of the priesthood grew out of the terrible crisis of Exod 32. The tribe stood forth separate and apart, recognizing even in this stern work the spiritual as higher than the natural. From this time they occupied a distinct position. The tribe of Levi was to take the place of that earlier priesthood of the first-born as representatives of the holiness of the people. At the time of their first consecration there were 22,000 of them, almost exactly the number of the first-born males in the whole nation. As the tabernacle was the sign of the presence among the people of their unseen King, so the Levites were, among the other tribes of Israel, as the royal guard that waited exclusively on him. It was obviously essential for their work as the bearers and guardians of the sacred tent that there should be a fixed assignment of duties; and now accordingly we meet with the first outlines of the organization which afterward became permanent. The division of the tribe into the three sections that traced their descent from the sons of Levi formed the groundwork of it. The work which they all had to do required a man's full strength, and therefore, though twenty was the starting-point for military service, Numb 1, they were not to enter on their active service till they were thirty. (Numbers 4:23,30,35) At fifty they were to be free from all duties but those of superintendence. (Numbers 8:25,26) (1) The Kohathites, as nearest of kin to the priests, held from the first the highest offices. They were to bear all the vessels of the sanctuary, the ark itself included. (Numbers 3:31; 4:15; 31:35)",
            "(2) the Gershonites had to carry the tent-hangings and curtains. (Numbers 4:22-26) (3) The heavier burden of the boards, bars and pillars of the tabernacle fell on the sons of Merari. The Levites were to have no territorial possessions. In place of them they were to receive from the others the tithes of the produce of the land, from which they, in their turn, offered a tithe to the priests, as a recognition of their higher consecration. (Numbers 18:21,24,26; Nehemiah 10:37) Distinctness and diffusion were both to be secured by the assignment to the whole tribe of forty-eight cities, with an outlying \"suburb,\" (Numbers 35:2) of meadowland for the pasturage of their flocks and herds. The reverence of the people for them was to be heightened by the selection of six of these as cities of refuge. Through the whole land the Levites were to take the place of the old household priests, sharing in all festivals and rejoicings. (12:19; 14:26,27; 26:11) Every third year they were to have an additional share in the produce of the land. (14:28; 26:12) To \"the priests the Levites\" was to belong the office of preserving, transcribing and interpreting the law. (17:9-12; 31:26) II. The period of the judges.--The successor of Moses, though belonging to another tribe, did all that could be done to make the duty above named a reality. The submission of the Gibeonites enabled him to relieve the tribe-divisions of Gershon and Merari of the most burdensome of their duties. The conquered Hivites became \"hewers of wood and drawers of water\" for the house of Jehovah and for the congregation. (Joshua 9:27) As soon as the conquerors had advanced far enough to proceed to a partition of the country, the forty-eight cities were assigned to them. III. The monarchy.--When David's kingdom was established, there came a fuller organization of the whole tribe. Their position in relation to the priesthood was once again definitely recognized. In the worship of the tabernacle under David, as afterward in that of the temple, the Levites were the gatekeepers, vergers, sacristans, choristers, of the central sanctuary of the nation. They were, in the language of (1 Chronicles 23:24-32) to which we may refer as almost the locus classicus on this subject, \"to wait on the sons of Aaron for the service of the house of Jehovah, in the courts, and the chambers, and the purifying of all holy things.\" They were, besides this, \"to stand every morning to thank and praise Jehovah, and likewise at even.\" They were, lastly, \"to offer\"--i.e. to assist the priest in offering-- \"all burnt sacrifices to Jehovah in the sabbaths and on the set feasts.\" They lived for the greater part of the year in their own cities, and came up at fixed periods to take their turn of work. (1 Chronicles 25:1; 1 Chronicles 26:1) ... The educational work which the Levites received for their peculiar duties, no less than their connection, more or less intimate, with the schools of the prophets, would tend to make them the teachers of the others, the transcribers and interpreters of the law, the chroniclers of the times in which they lived. (Thus they became to the Israelites what ministers and teachers are to the people now, and this teaching and training the people in morality and religion was no doubt one of the chief reasons why they were set apart by God from the people, and yet among the people.--ED.) The revolt of the ten tribes, and the policy pursued by Jeroboam, who wished to make the priests the creatures and instruments of the king, and to establish a provincial and divided worship, caused them to leave the cities assigned to them in the territory of Israel, and gather round the metropolis of Judah. (2 Chronicles 11:13,14) In the kingdom of Judah they were, from this time forward, a powerful body, politically as well as ecclesiastically. IV. After the captivity.--During the period that followed the captivity of the Levites contributed to the formation of the so-called Great Synagogue. They, with the priests, formed the majority of the permanent Sanhedrin, and as such had a large share in the administration of justice even in capital cases. They appear but seldom in the history of the New Testament."
        ]
    },
    {
        "Word": "Libanus",
        "Definitions": [
            "[[812]Lebanon]"
        ]
    },
    {
        "Word": "Libertines",
        "Definitions": [
            "This word, which occurs once only in the New Testament-- (Acts 6:9)--is the Latin libertini, that is, \"freedmen.\" They were probably Jews who, having been taken prisoners by Pompey and other Roman generals in the Syrian wars, had been reduced to slavery and had afterward been emancipated, and returned, permanently or for a time, to the country of their fathers."
        ]
    },
    {
        "Word": "Lieutenants",
        "Definitions": [
            "The Hebrew achash darpan was the official title of the satraps or viceroys who governed the provinces of the Persian empire; it is rendered \"prince\" in (Daniel 3:2; 6:1)"
        ]
    },
    {
        "Word": "Lign Aloes",
        "Definitions": [
            "[[813]Aloes, Lign Aloes]"
        ]
    },
    {
        "Word": "Likhi",
        "Definitions": [
            "(learned), a Manassite, son of Shemidah the son of Manasseh. (1 Chronicles 7:19)"
        ]
    },
    {
        "Word": "Lion",
        "Definitions": [
            "\"The most powerful, daring and impressive of all carnivorous animals, the most magnificent in aspect and awful in voice.\" At present lions do not exist in Palestine; but they must in ancient times have been numerous. The lion of Palestine was in all probability the Asiatic variety, described by Aristotle and Pliny as distinguished by its short and curly mane, and by being shorter and rounder in shape, like the sculptured lion found at Arban. It was less daring than the longer named species, but when driven by hunger it not only ventured to attack the flocks in the desert in presence of the shepherd, (1 Samuel 17:34; Isaiah 31:4) but laid waste towns and villages, (2 Kings 17:25,26; Proverbs 22:13; 26:13) and devoured men. (1 Kings 13:24; 20:36) Among the Hebrews, and throughout the Old Testament, the lion was the achievement of the princely tribe of Judah, while in the closing book of the canon it received a deeper significance as the emblem of him who \"prevailed to open the book and loose the seven seals thereof.\" (Revelation 5:5) On the other hand its fierceness and cruelty rendered it an appropriate metaphor for a fierce and malignant enemy. (Psalms 7:2; 22:21; 57:4; 2 Timothy 4:17) and hence for the arch-fiend himself. (1 Peter 5:8)"
        ]
    },
    {
        "Word": "Lish",
        "Definitions": [
            "(lion), the city which was taken by the Danites, and under its new name of Dan became famous as the northern limit of the nation. (Judges 18:7,14,27,29) [[814]Dan] It was near the sources of the Jordan. In the Authorized Version Laish is again mentioned in the account of Sennacherib's march on Jerusalem. (Isaiah 10:30) This Laish is probably the small village Laishah, lying between Gallim and Anathoth in Benjamin, and of which hitherto no traces have been found. (Fairbairn's \"Imperial Bible Dictionary\" suggests that it may be the present little village el-Isawiyeh, in a beautiful valley a mile northeast of Jerusalem.--ED.)"
        ]
    },
    {
        "Word": "Lmri",
        "Definitions": [
            "(eloquent).",
            "+ A man of Judah, of the great family of Pharez. (1 Chronicles 9:4) (B.C. much before 536.) + Father or progenitor of Zaccur. (Nehemiah 3:2) (B.C. before 446.)"
        ]
    },
    {
        "Word": "Loammi",
        "Definitions": [
            "(not my people), the figurative name given by the prophet Hosea to his second son by Gomer the daughter of Diblaim, (Hosea 1:9) to denote the rejection of the kingdom of Israel by Jehovah. Its significance is explained in vs. 9,10"
        ]
    },
    {
        "Word": "Loaves",
        "Definitions": [
            "[[815]Bread]"
        ]
    },
    {
        "Word": "Lodebar",
        "Definitions": [
            "(without pasture), a place named with Mahanaim, Rogelim and other transjordanic towns, (2 Samuel 17:27) and therefore no doubt on the east side of the Jordan. It was the native place of Machir-ben-Ammiel. (2 Samuel 9:4,5)"
        ]
    },
    {
        "Word": "Lodge, To",
        "Definitions": [
            "This word, with one exception only, has, at least in the narrative portions of the Bible, almost invariably the force of \"passing the night.\""
        ]
    },
    {
        "Word": "Lookingglas",
        "Definitions": [
            "[MIRRORS]"
        ]
    },
    {
        "Word": "Lords Day, The",
        "Definitions": [
            "(Kuriake Hemera), (Revelation 1:10) (only), the weekly festival of our Lord's resurrection, and identified with \"the first day of the week,\" or \"Sunday,\" of every age of the Church. Scripture says very little concerning this day; but that little seems to indicate that the divinely-inspired apostles, by their practice and by their precepts, marked the first day of the week as a day for meeting together to break bread, for communicating and receiving instruction, for laying up offerings in store for charitable purposes, for occupation in holy thought and prayer. [See [820]Sabbath]"
        ]
    },
    {
        "Word": "Lords Prayer",
        "Definitions": [
            "the prayer which Jesus taught his disciples. (Matthew 6:9-13; Luke 11:2-4) \"In this prayer our Lord shows his disciples how an infinite variety of wants and requests can be compressed into a few humble petitions. It embodies every possible desire of a praying heart, a whole world of spiritual requirements; yet all in the most simple, condensed and humble form, resembling, in this respect, a pearl on which the light of heaven plays.\"--Lange. \"This prayer contains four great general sentiments, which constitute the very soul of religion,--sentiments which are the germs of all holy deeds in all worlds. (1) Filial reverence : God is addressed not as the great unknown, not as the unsearchable governor, but as a father, the most intelligible, attractive and transforming name. It is a form of address almost unknown to the old covenant, now an then hinted at as reminding the children of their rebellion. (Isaiah 1:2); Mali 1:6 Or mentioned as a last resource of the orphan and desolate creature, (Isaiah 63:16) but never brought out in its fullness, as indeed it could not be, till he was come by whom we have received the adoption of sons.\"--Alford. (2) \"Divine loyalty : 'Thy kingdom come.' (3) Conscious dependence : 'Give us this day,' etc. (4) Unbounded confidence : 'For thine is the power,' etc.\"--Dr. Thomas' Genius of the Gospels. The doxology, \"For thine is the kingdom\" etc., is wanting in many manuscripts. It is omitted in the Revised Version; but it nevertheless has the authority of some manuscripts, and is truly biblical, almost every word being found in (1 Chronicles 29:11) and is a true and fitting ending for prayer."
        ]
    },
    {
        "Word": "Lords Supper",
        "Definitions": [
            "The words which thus describe the great central act of the worship of the Christian Church occur but in a single passage of the New Testament-- (1 Corinthians 11:20)",
            "+ Its institution .--It was instituted on that night when Jesus and his disciples met together to eat the passover, (Matthew 26:19; Mark 14:16; Luke 22:13) (on Thursday evening, April 6, A.D. 30). It was probably instituted at the third cup (the cup of blessing) of the passover [see on [821]Passover], Jesus taking one of the unleavened cakes used at the feast and breaking it and giving it to his disciples with the cup. The narratives of the Gospels show how strongly the disciples were impressed with the words which had given a new meaning to the old familiar acts. They had looked on the bread and the wine as memorials of the deliverance from Egypt. They were not told to partake of them \"in remembrance\" of their Master and Lord. The words \"This is my body\" gave to the unleavened bread a new character. They had been prepared for language that would otherwise have been so startling, by the teaching of John ch. (John 6:32-58) and they were thus taught to see in the bread that was broken the witness of the closest possible union and incorporation with their Lord. The cup, which was \"the new testament in his blood,\" would remind them, in like manner, of the wonderful prophecy in which that new covenant had been foretold. (Jeremiah 31:31-34) \"Gradually and progressively he had prepared the minds of his disciples to realize the idea of his death as a sacrifice. he now gathers up all previous announcements in the institution of this sacrament.\"--Cambridge Bible. The festival had been annual. No rule was given as to the time and frequency of the new feast that thus supervened on the old, but the command \"Do this as oft as ye drink it,\" (1 Corinthians 11:25) suggested the more continual recurrence of that which was to be their memorial of one whom they would wish never to forget. Luke, in the Acts, describes the baptized members of the Church as continuing steadfast in or to the teaching of the apostles, in fellowship with them and with each other, and in breaking of bread and in prayers. (Acts 2:42) We can scarcely doubt that this implies that the chief actual meal of each day was one in which they met as brothers, and which was either preceded or followed by the more solemn commemorative acts of the breaking of the bread and the drinking of the cup. It will be convenient to anticipate the language and the thoughts of a somewhat later date, and to say that, apparently, they thus united every day the Agape or feast of love with the celebration of the Eucharist. At some time, before or after the meal of which they partook as such, the bread and the wine would be given with some special form of words or acts, to indicate its character. New converts would need some explanation of the meaning and origin of the observance. What would be so fitting and so much in harmony with the precedents of the paschal feast as the narrative of what had passed ont he night of its institution? (1 Corinthians 11:23-27) + Its significance.--The Lord's Supper is a reminder of the leading truths of the gospel: (1) Salvation, like this bread, is the gift of God's love. (2) We are reminded of the life of Christ--all he was and did and said. (3) We are reminded, as by the passover, of the grievous bondage of sin from which Christ redeems us. (4) It holds up the atonement, the body of Christ broken, his blood shed, for us. (5) In Christ alone is forgiveness and salvation from sin, the first need of the soul. (6) Christ is the food of the soul. (7) We must partake by faith, or it will be of no avail. (8) We are taught to distribute to one another the spiritual blessings God gives us. (9) By this meal our daily bread is sanctified. (10) The most intimate communion with God in Christ. (11) Communion with one another. (12) It is a feast of joy. \"Nothing less than the actual joy of heaven is above it.\" (13) It is a prophecy of Christ's second coming, of the perfect triumph of his kingdom. (14) It is holding up before the world the cross of Christ; not a selfish gathering of a few saints, but a proclamation of the Saviour for all. Why did Christ ordain bread to be used in the Lord's Supper, and not a lamb ? Canon Walsham How replies, \"Because the types and shadows were to cease when the real Sacrifice was come. There was to be no more shedding of blood when once his all-prevailing blood was shed. There must be nothing which might cast a doubt upon the all-sufficiency of that. \" (Then, the Lamb being sacrificed once for all, what is needed is to teach the world that Christ is now the bread of life. Perhaps also it was because bread was more easily provided, and fitted thus more easily to be a part of the universal ordinance.--ED.) + Was it a permanent ordinance?--\"'Do this in remembrance of me' points to a permanent institution. The command is therefore binding on all who believe in Christ; and disobedience to it is sin, for the unbelief that keeps men away is one of the worst of sins.\"--Prof. Riddle. \"The subsequent practice of the apostles, (Acts 2:42,46; 20:7) and still more the fact that directions for the Lord's Supper were made a matter of special revelation to Paul, (1 Corinthians 11:23) seem to make it clear that Christ intended the ordinance for a perpetual one, and that his apostles so understood it.\"--Abbott. + Method of observance.--\"The original supper was taken in a private house, an upper chamber, at night, around a table, reclining, women excluded, only the ordained apostles admitted. None of these conditions are maintained to-day by any Christian sect.\" But it must be kept with the same spirit and purpose now as then."
        ]
    },
    {
        "Word": "Loruhamah",
        "Definitions": [
            "(the uncompassionated), the name of the daughter of Hosea the prophet, given to denote the utterly ruined condition of the kingdom of Israel. (Hosea 1:6)"
        ]
    },
    {
        "Word": "Lots, Feats Of",
        "Definitions": [
            "[[823]Purim]"
        ]
    },
    {
        "Word": "Love Feasts",
        "Definitions": [
            "(Agape), (2 Peter 2:13; Jude 1:12) an entertainment in which the poorer members of the church partook, furnished from the contributions of Christians resorting to the eucharistic celebration, but whether before or after may be doubted. The true account of the matter is probably that given by Chrysostom, who says that after the early community of goods had ceased the richer members brought to the church contributions of food and drink, of which, after the conclusion of the services and the celebration of the Lord's Supper, all partook together, by this means helping to promote the principle of love among Christians. The intimate connection especially in early times, between the Eucharist itself and the love feasts has led some to speak of them as identical. The love feasts were forbidden to be held in churches by the Council of Laudicea, A.D. 320; but in some form or other they continued to a much later period."
        ]
    },
    {
        "Word": "Lubim",
        "Definitions": [
            "(dwellers in a thirsty land), a nation mentioned as contributing, together with Cushites and Sukkiim, to Shishak's army, (2 Chronicles 12:3) and apparently as forming with Cushites the bulk of Zerah's army, (2 Chronicles 16:8) spoken of by Nahum, (Nahum 3:9) with Put or Phut, as helping No-amon (Thebes), of which Cush and Egypt were the strength. Upon the Egyptian monuments we find representations of a people called Rebu or Lebu, who correspond to the Lubim, and who may be placed on the African coast to the westward of Egypt, perhaps extending far beyond the Cyrenaica."
        ]
    },
    {
        "Word": "Luke, Gospel Of",
        "Definitions": [
            "The third Gospel is ascribed, by the general consent of ancient Christendom, to \"the beloved physician,\" Luke, the friend and companion of the apostle Paul.",
            "+ Date of the Gospel of Luke .--From (Acts 1:1) it is clear that the Gospel described \"the former treatise\" was written before the Acts of the Apostles; but how much earlier is uncertain. Perhaps it was written at Caesarea during St. Paul's imprisonment there, A.D. 58-60. + Place where the Gospel was written.--If the time has been rightly indicated, the place would be Caesarea. + Origin of the Gospel.--The preface, contained in the first four verses of the Gospel, describes the object of its writer. Here are several facts to be observed. There were many narratives of the life of our Lord Current at the early time when Luke wrote his Gospel. The ground of fitness for the task St. Luke places in his having carefully followed out the whole course of events from the beginning. He does not claim the character of an eye-witness from the first but possibly he may have been a witness of some part of our Lord's doings. The ancient opinion that Luke wrote his Gospel under the influence of Paul rests on the authority of Irenreus, Tertulian, Origen and Eusebius. The four verses could not have been put at the head of a history composed under the exclusive guidance of Paul or of any one apostle and as little could they have introduced a gospel simply communicated by another. The truth seems to be that St. Luke, seeking information from every quarter, sought it from the preaching of his be loved master St. Paul; and the apostle in his turn employed the knowledge acquired from other sources by his disciple. + Purpose for which the Gospel was written.--The evangelist professes to write that Theophilus \"might know the certainty of those things wherein he had been instructed.\" ch, (Luke 1:4) This Theophilus was probably a native of Italy and perhaps an inhabitant of Rome, in tracing St. Paul's journey to Rome, places which an Italian might be supposed not to know are described minutely, (Acts 27:8,12,16) but when he comes to Sicily and Italy this is neglected. Hence it would appear that the person for whom Luke wrote in the first instance was a Gentile reader; and accordingly we find traces in the Gospel of a leaning toward Gentile rather than Jewish converts. + Language and style of the Gospel.--It has never been doubted that the Gospel was written in Greek, whilst Hebraisms are frequent, classical idioms and Greek compound words abound, for which there is classical authority. (Prof. Gregory, in \"Why Four Gospels\" says that Luke wrote for Greek readers, and therefore the character and needs of the Greeks furnish the key to this Gospel. The Greek was the representation of reason and humanity. He looked upon himself as having the mission of perfecting man. He was intellectual, cultured, not without hope of a higher world. Luke's Gospel therefore represented the character and career of Christ as answering the conception of a perfect and divine humanity. Reason, beauty righteousness and truth are exhibited as they meet in Jesus in their full splendor. Jesus was the Saviour of all men, redeeming them to a perfect and cultured manhood.--ED.)"
        ]
    },
    {
        "Word": "Lunatics",
        "Definitions": [
            "(from the Latin Luna, the moon, because insane persons, especially those who had lucid intervals, were once supposed to be affected by the changes of the moon). This word is used twice in the New Testament-- (Matthew 4:24; 17:15) Translated epileptic in the Revised Version.) It is evident that the word itself refers to same disease affecting both the body and the mind, which might or might not be a sign of possession By the description of (Mark 9:17-26) it is concluded that this disease was epilepsy."
        ]
    },
    {
        "Word": "Lysias Claudius",
        "Definitions": [
            "a chief captain of the band, that is, tribune of the Roman cohort who rescued St. Paul from the hands of the infuriated mob at Jerusalem, and sent him under a guard to Felix, the governor or proconsul of Caesarea. (Acts 21:31) seq.; Acts 23:26; 24:7 (A.D. 55.)"
        ]
    },
    {
        "Word": "Maacah",
        "Definitions": [
            "(oppression).",
            "+ The mother of Absalom; also called [826]Maachah. (2 Samuel 3:3) + Maacah, or (in (1 Chronicles 19:6,7)) Maachah, a small kingdom in close proximity to Palestine which appears to have lain outside Argob, (3:14) and Bashun. (Joshua 12:5) The Ammonite war was the only occasion on which the Maacathites came into contact with Israel when their king assisted the Ammonites against Joab with a force which he led himself. (2 Samuel 10:6,8; 1 Chronicles 19:7)"
        ]
    },
    {
        "Word": "Maadai, Or Maadai",
        "Definitions": [
            "(ornament of Jehovah), one of the sons of Kani, who had married a foreign wife. (Ezra 10:34)"
        ]
    },
    {
        "Word": "Maalehacrabbim",
        "Definitions": [
            "(ascent of scorpions), the full form of the name given as [828]Akrabbim in (Joshua 15:3) [[829]Akrabbim]"
        ]
    },
    {
        "Word": "Macaerus",
        "Definitions": [
            "a castle of the Herods on the southern border of their Perean dominions, nine miles east of the northern end of the Dead Sea. Here John the Baptist was imprisoned, and here was held the feast where Herodias, at whose request John was beheaded, danced before the king."
        ]
    },
    {
        "Word": "Maccabees, Books Of",
        "Definitions": [
            "Four books which bear the common title of \"Maccabees\" are found in some MSS. of the LXX. Two of these were included in the early current Latin versions of the Bible, and thence passed into the Vulgate. As forming part of the Vulgate they were received as canonical by the Council of Trent, and retained among the Apocrypha by the reformed churches. The two other books obtained no such wide circulation and have only a secondary connection with the Maccabaean history.",
            "+ THE FIRST BOOK OF MACCABEES contains a history of the patriotic struggle of the Jews in resisting the oppressions of the Syrian kings, from the first resistance of Mattathias to the settled sovereignty and death of Simon, a period of thirty-three years--B.C. 168-135. The great subject of the book begins with the enumeration of the Maccabaean family, ch, 2:1-5, which is followed by an account of the part which the aged Mattathias took in rousing and guiding the spirit of his countrymen. ch. 2:6-70. The remainder of the narrative is occupied with the exploits of Mattathias' five sons. The great marks of trustworthiness are everywhere conspicuous. Victory and failure end despondency are, on the whole, chronicled with the same candor. There is no attempt to bring into open display the working of Providence. The testimony of antiquity leaves no doubt that the book was first written in Hebrew. Its whole structure points to Palestine as the place of its composition. There is, however, considerable doubt as to its date. Perhaps we may place it between B.C. 120-100. The date and person of the Greek translator are wholly undetermined. + THE SECOND BOOK OF MACCABEES.--The history of the second book of Maccabees begins some years earlier than that of the first book. and closes with the victory of Judas Maccabaeus over Nicanor. It thus embraces a period of twenty years, from B.C. 180 to B.C. 161. The writer himself distinctly indicates the source of his narrative--the five books of Jason of Cyrene, ch. 2:23, of which he designed to furnish a short and agreeable epitome for the benefit of those who would be deterred from studying the larger work. Of Jason himself nothing more is known than may be gleaned from this mention of him. The second book of Maccabcees is not nearly so trustworthy as the first. In the second book the groundwork of facts is true, but the dress in which the facts are presented is due in part at least to the narrator. The latter half of the book, chs. 8-15, is to be regarded as a series of special incidents from the life of Judas, illustrating the providential interference of God in behalf of his people, true in substance, but embellished in form. + THE THIRD BOOK OF MACCABEES contains the history of events which preceded the great Maccabaean struggle beginning with B.C. 217. + THE FOURTH BOOK OF MACCABEES contains a rhetorical narrative of the martyrdom of Eleazar and of the \"Maccabaean family,\" following in the main the same outline as 2 Macc."
        ]
    },
    {
        "Word": "Machirites, The",
        "Definitions": [
            "the descendants of Machir the father of Gilead. (Numbers 26:29)"
        ]
    },
    {
        "Word": "Magadan",
        "Definitions": [
            "(a tower). (The name given in the Revised Version of (Matthew 15:39) for Magdala. It is probably another name for the same place, or it was a village so near it that the shore where Christ landed may have belonged to either village.--ED.)"
        ]
    },
    {
        "Word": "Magi",
        "Definitions": [
            "(Authorized Version wise men).",
            "+ In the Hebrew text of the Old Testament the word occurs but twice, and then only incidentally. (Jeremiah 29:3,13) \"Originally they were a class of priests among the Persians and Medes who formed the king's privy council, and cultivated as trology, medicine and occult natural science. They are frequently referred to by ancient authors. Afterward the term was applied to all eastern philosophers.\"--Schaff's Popular Commentary. They appear in Herodotus' history of Astyages as interpreters of dreams, i. 120; but as they appear in Jeremiah among the retinue of the Chaldean king, we must suppose Nebuchadnezzar's conquests led him to gather round him the wise men and religious teachers of the nations which he subdued, and that thus the sacred tribe of the Medes rose under his rule to favor and power. The Magi took their places among \"the astrologers and star gazers and monthly prognosticators.\" It is with such men that, we have to think of Daniel and his fellow exiles as associated. The office which Daniel accepted (Daniel 5:11) was probably rab-mag--chief of the Magi. + The word presented itself to the Greeks as connected with a foreign system of divination and it soon became a byword for the worst form of imposture. This is the predominant meaning of the word as it appears in the New Testament. (Acts 8:9; 13:8) + In one memorable instance, however, the word retains its better meaning. In the Gospel of St. Matthew, ch. (Matthew 2:1-12) the Magi appear as \"wise men\"--properly Magians--who were guided by a star from \"the east\" to Jerusalem, where they suddenly appeared in the days of Herod the Great, inquiring for the new-born king of the Jews, whom they had come to worship. As to the country from which they came, opinions vary greatly; but their following the guidance of a star seems to point to the banks of the Tigris and Euphrates, where astronomy was Cultivated by the Chaldeans. [See [833]Star Of The Wise Men OF THE [834]East] (Why should the new star lead these wise men to look for a king of the Jews? (1) These wise men from Persia were the most like the Jews, in religion, of all nations in the world. They believed in one God, they had no idols, they worshipped light as the best symbol of God. (2) The general expectation of such a king. \"The Magi,\" says) Ellicott, \"express the feeling which the Roman historians Tacitus and Suetonius tell us sixty or seventy years later had been for a long time very widely diffused. Everywhere throughout the East men were looking for the advent of a great king who was to rise from among the Jews. It had fermented in the minds of men, heathen as well as Jews, and would have led them to welcome Jesus as the Christ had he come in accordance with their expectation.\" Virgil, who lived a little before this, owns that a child from heaven was looked for, who should restore the golden age and take away sin. (3) This expectation arose largely from the dispersion of the Jews among all nations, carrying with them the hope and the promise of a divine Redeemer. Isai 9, 11; Dani 7 (4) Daniel himself was a prince and chief among this very class of wise men. His prophecies: were made known to them; and the calculations by which he pointed to the very time when Christ should be born became, through the book of Daniel, a part of their ancient literature.--ED.) According to a late tradition, the Magi are represented as three kings, named Gaspar, Melchior and Belthazar, who take their place among the objects of Christian reverence, and are honored as the patron saints of travellers."
        ]
    },
    {
        "Word": "Magic, Magicians",
        "Definitions": [
            "Magic is \"the science or practice of evoking spirits, or educing the occult powers of nature to produce effects apparently supernatural.\" It formed an essential element in many ancient religions, especially among the Persians, Chaldeans and Egyptians. The Hebrews had no magic of their own. It was so strictly forbidden by the law that it could never afterward have had any: recognized existence, save in times of general heresy or apostasy and the same was doubtless the case in the patriarchal ages. The magical practices which obtained among the Hebrews were therefore borrowed from the nations around. From the first entrance into the land of promise until the destruction of Jerusalem we have constant glimpses of magic practiced in secret, or resorted to not alone by the common but also as the great. It is a distinctive characteristic of the Bible that from first to last it warrants no such trust or dread. Laban attached great value to, and was in the habit of consulting, images. (Genesis 31:30,32) During the plagues in Egypt the magicians appear. (Exodus 7:11; 8:18,19) Balaam also practiced magic. (Numbers 22:7) Saul consulted the witch of Endor. An examination of the various notices of magic in the Bible gives this general result: They do not, act far as can be understood, once state positively that any but illusive results were produced by magical rites. (Even the magicians of Egypt could imitate the plagues sent through Moses only so long as they had previous notice and time to prepare. The time Moses sent the plague unannounced the magicians failed; they \"did so with their enchantments,\" but in vain. So in the case of the witch of Endor. Samuel appearance was apparently unexpected by her; he did not come through the enchantments.--Ed.) The Scriptures therefore afford no evidence that man can gain supernatural powers to use at his will. This consequence goes some way toward showing that we may conclude that there is no such thing se real magic; for although it is dangerous to reason on negative evidence, yet in a case of this kind it is especially strong. [[835]Divination]"
        ]
    },
    {
        "Word": "Magormissabib",
        "Definitions": [
            "(terror on every side), the name giver. by Jeremiah to Pashur the priest when he smote him and put him in the stocks for prophesying against the idolatry of Jerusalem. (Jeremiah 20:3)"
        ]
    },
    {
        "Word": "Mahavite, The",
        "Definitions": [
            "the designation of Eliel, one of the warriors of King David's guard, whose name is preserved in the catalogue of (1 Chronicles 11:46) only."
        ]
    },
    {
        "Word": "Mahershalalhashbaz",
        "Definitions": [
            "(i.e. hasten-booty speedspoil), whose name was given by divine direction to indicate that Damascus and Samaria were soon to be plundered by the king of Assyria. (Jeremiah 8:14)"
        ]
    },
    {
        "Word": "Mahli",
        "Definitions": [
            "(sick).",
            "+ Son of Merari, the son of Levi and ancestor of the family of the Mahlites. (Numbers 3:20; 1 Chronicles 6:19,29; 24:26) + Bon of Mushi and grandson of Merari. (1 Chronicles 6:47; 23:23; 24:30)"
        ]
    },
    {
        "Word": "Makaz",
        "Definitions": [
            "(end), a place, apparently a town, named once only-- (1 Kings 4:9)--in the: specification of the jurisdiction of Solomon a commissariat officer, Ben-Dekar. Makaz has not been discovered."
        ]
    },
    {
        "Word": "Malchishua",
        "Definitions": [
            "(king of help), one of the sons of King Saul. (1 Samuel 14:49; 31:2; 1 Chronicles 8:33; 9:39)"
        ]
    },
    {
        "Word": "Maleleel, Or Mahalaleel",
        "Definitions": [
            "the son of Cainan. (Genesis 5:12) marg.; Luke 3:37"
        ]
    },
    {
        "Word": "Mamaias",
        "Definitions": [
            "apparently the same with [837]Shemaiah in (Ezra 8:16)"
        ]
    },
    {
        "Word": "Manahath",
        "Definitions": [
            "(rest) one of the sons of Shobal, and descendant of Seir the Horite. (Genesis 36:23; 1 Chronicles 1:40)",
            "(rest), a place named in (1 Chronicles 8:6) only in connection with the genealogies of the tribe of Benjamin."
        ]
    },
    {
        "Word": "Manahetbites",
        "Definitions": [
            "(inhabitants of Mannahath), The. \"Half the Manahethites\" are named in the genealogies of Judah as descended from Shobal, the father of Kirjath-jearim (1 Chronicles 2:52) and half from Salma, the founder of Bethlehem. ver. 54."
        ]
    },
    {
        "Word": "Manasses",
        "Definitions": [
            "+ Manasseh, king of Judah. (Matthew 1:10) + Manasseh the son of Joseph. (Revelation 7:6)"
        ]
    },
    {
        "Word": "Manassites, The",
        "Definitions": [
            "that is, the members of the tribe of Manasseh. (4:43; Judges 12:4; 2 Kings 10:33)"
        ]
    },
    {
        "Word": "Maonites, The",
        "Definitions": [
            "a people mentioned in one of the addresses of Jehovah to the repentant Israelites, (Judges 10:12) elsewhere in the Authorized Version called Mehunim."
        ]
    },
    {
        "Word": "Mareshah, Or Mareshah",
        "Definitions": [
            "(crest of a hill), one of the cities of Judah in the low country. (Joshua 15:44) It was one of the cities fortified and garrisoned by Rehoboam after the rupture with the northern kingdom. (2 Chronicles 11:8) Near it was fought the great battle between Asa and Zerah. (2 Chronicles 14:9-12) It is mentioned once or twice in the history of the Maccabaean war of independence. 2 Macc. 12:35. About 110 B.C. it was taken from the Idumaeans by John Hyrcanus. It was in ruins in the fourth century, when Eusebius and Jerome describe it as in the second mile from Eleutheropolis. South-southwest of Beitjibrin--in all probability Eleutheropolis-and it little over a Roman mile therefrom is a site called Marash, which is possibly the representative of the ancient Mareshah."
        ]
    },
    {
        "Word": "Mark, Gospel Of",
        "Definitions": [
            "+ By whom written.--The author of this Gospel has been universally believed to be Mark or Marcus, designated in (Acts 12:12,25; 15:37) as John Mark, and in ch. 5,13 as John. + When is was written.--Upon this point nothing absolutely certain can be affirmed, and the Gospel itself affords us no information. The most direct testimony is that of Irenaeus, who says it was after the death of the apostles Peter and Paul. We may conclude, therefore, that this Gospel was not written before A.D. 63. Again we may as certainly conclude that it was not written after the destruction of Jerusalem, for it is not likely that he would have omitted to record so remarkable a fulfillment of our Lord's predictions. Hence A.D. 63-70 becomes our limit, but nearer than this we cannot go.--Farrar. + Where it was written .--As to the place, the weight of testimony is uniformly in favor of the belief that the Gospel was written and published at Rome. In this Clement, Eusebius, Jerome, Epiphanius, all agree. Chrysostom, indeed, asserts that it was published at Alexandria; but his statement receives no confirmation, as otherwise it could not fail to have done, from any Alexandrine writer.--Farrar. + In what language.--As to the language in which it was written, there never has been any reasonable doubt that it was written in Greek. + Sources of information .--Mark was not one of the twelve; and there is no reason to believe that he was an eye and ear witness of the events which he has recorded but an almost unanimous testimony of the early fathers indicates Peter as the source of his information. The most important of these testimonies is that of Papias, who says, \"He, the Presbyter (John), said, Mark, being the Interpreter of Peter, wrote exactly whatever he remembered but he did not write in order the things which were spoken or done by Christ. For he was neither a hearer nor a follower of the Lord, but, as I said, afterward followed Peter, who made his discourses to suit what was required, without the view of giving a connected digest of the discourses of our Lord. Mark, therefore, made no mistakes when he wrote down circumstances as he recollected them; for he was very careful of one thing, to omit nothing of what he heard, and to say nothing false in what he related.\" Thus Papias writes of Mark. This testimony is confirmed by other witnesses.--Abbott. + For whom it was written.--The traditional statement is that it was intended primarily for Gentiles, and especially for those at Rome. A review of the Gospel itself confirms this view. + Characteristics .-- (1) Mark's Gospel is occupied almost entirely with the ministry in Galilee and the events of the passion week. It is the shortest of the four Gospels, and contains almost no incident or teaching which is not contained in one of the other two synoptists; but (2) it is by far the most vivid and dramatic in its narratives, and their pictorial character indicates not only that they were derived from an eye and ear witness, but also from one who possessed the observation and the graphic artistic power of a natural orator such as Peter emphatically was. (3) One peculiarity strikes us the moment we open it,--the absence of any genealogy of our Lord. This is the key to much that follows. It is not the design of the evangelist to present our Lord to us, like St. Matthew as the Messiah, \"the son of David and Abraham,\" ch. 1:1, or, like St. Luke, as the universal Redeemer, \"the son of Adam, which was the son of God.\" ch. 3:38. (4) His design is to present him to us as the incarnate and wonder-working Son of God, living and acting among men; to portray him in the fullness of his living energy.--Cambridge Bible for Schools."
        ]
    },
    {
        "Word": "Market Of Appius",
        "Definitions": [
            "(Acts 28:15) In the Revised Version for Appii Forum of the Authorized Version, which see."
        ]
    },
    {
        "Word": "Marketplaces",
        "Definitions": [
            "(Matthew 20:3; Mark 12:38; Luke 7:35; Acts 16:19) (any open place of public resort in cities or towns where public trials and assemblies were held and goods were exposed for sale. \"The market-places or bazaars of the East were, and are at this day, the constant resort of unoccupied people, the idle, the news-mongers.\"--Hackett s Ill. S.S.--ED.)"
        ]
    },
    {
        "Word": "Mary Magdalene",
        "Definitions": [
            "Different explanations have been given of this name; but the most natural is that she came from the town of Magdala. She appears before us for the first time in (Luke 8:2) among the women who \"ministered unto him of their substance.\" All appear to have occupied a position of comparative wealth. With all the chief motive was that of gratitude for their deliverance from \"evil spirits and infirmities.\" Of Mary it is said specially that \"seven devils went out of her,\" and the number indicates a possession of more than ordinary malignity. She was present during the closing hours of the agony on the cross. (John 19:25) She remained by the cross till all was over, and waited till the body was taken down and placed in the garden sepulchre of Joseph of Arimathaea, (Matthew 27:61; Mark 15:47; Luke 23:55) when she, with Salome and Mary the mother of James, \"bought sweet spices that they might come and anoint\" the body. (Mark 16:1) The next morning accordingly. in the earliest dawn, (Matthew 28:1; Mark 16:2) they came with Mary the mother of James to the sepulchre. Mary Magdalene had been to the tomb and had found it empty, and had seen the \"vision of angels.\" (Matthew 28:5; Mark 16:6) To her first of all Jesus appeared after his resurrection. (John 20:14,15) Mary Magdalene has become the type of a class of repentant sinners; but there is no authority for identifying her with the \"sinner\" who anointed the feet of Jesus in (Luke 7:36-50) neither is there any authority for the supposition that Mary Magdalene is the same as the sister of Lazarus. Neither of these theories has the slightest foundation in fact."
        ]
    },
    {
        "Word": "Mary The Virgin",
        "Definitions": [
            "the mother of our Lord. There is no person perhaps in sacred or profane history around whom so many legends have been grouped a the Virgin Mary; and there are few whose authentic history is more concise. She was, like Joseph, of the tribe of Judah and of the lineage of David. (Psalms 132:11; Luke 1:32; Romans 1:3) She had a sister, named, like herself, (John 19:25) and she was connected by marriage, (Luke 1:36) with Elizabeth, who was of the tribe of Levi and of the lineage of Aaron. This is all that we know of her antecedents. She was betrothed to Joseph of Nazareth; but before her marriage she became with child by the Holy Ghost, and became the mother of Jesus Christ, the Saviour of the world. Her history at this time, her residence at Bethlehem, flight to Egypt, and return to her early home st Nazareth, are well known. Four times only does she appear after the commencement of Christ's ministry. These four occasions are--",
            "+ The marriage at Cana in Galilee took place in the three months which intervened between the baptism of Christ and the passover of the year 27. Mary was present, and witnessed the first miracle performed by Christ, when he turned the water into wine. She had probably become a widow before this time. + Capernaum, (John 2:12) and Nazareth, (Matthew 4:13; 13:54; Mark 6:1) appear to have been the residence of Mary for a considerable period. The next time that she is brought before us we find her at Capernaum, where she, with other relatives, had gone to inquire about the strange stories they had heard of her son Jesus. They sought an audience with our Lord, which was not granted, as he refused to admit any authority on the part of his relatives, or any privilege on account of their relationship. + The next scene in Mary's life brings us to the foot of the cross. With almost his last words Christ commended his mother to the care of him who had borne the name of the disciple whom Jesus loved: \"Woman, behold thy son.\" And front that hour St. John assures us that he took her to his own abode. So far as Mary is portrayed to us in Scripture, she is, as we should have expected the most tender, the most faithful humble, patient and loving of women, but a woman still. + In the days succeeding the ascension of Christ Mary met with the disciples in the upper room, (Acts 1:14) waiting for the coming of the Holy Spirit with power."
        ]
    },
    {
        "Word": "Mary, Mother Of Mark",
        "Definitions": [
            "(Colossians 4:10) was sister to Barnabas. (Acts 4:36; 12:15) She was among the earliest disciples, and lived at Jerusalem. She gave up her house to be used as one of the chief places of meeting. The fact that Peter went to that house on his release from prison indicates that there was some special intimacy, (Acts 12:12) between them. (There is a tradition that the place of meeting of the disciples, and hence Mary's house, was on the upper slope of Zion, and that it was here that the Holy Ghost came upon the disciples with tongues of flame on the day of Pentecost.--ED.)"
        ]
    },
    {
        "Word": "Mary, Sister Of Lazarus",
        "Definitions": [
            "She and her sister Martha appear in (Luke 10:40) as receiving Christ in their house. Mary sat listening eagerly for every word that fell from the divine Teacher. She had chosen that good part, the \"one thing needful.\" The same character shows itself in the history of (John 11:1) ... Her grief was deeper, but less active. Her first thought, when she saw the Teacher in whose power and love she that trusted, was one of complaint. But the great joy and love which her brother's return to life called up in her poured themselves out in larger measure than had been seen before. The treasured alabaster box of ointment was brought forth at the final feast of Bethany. (John 12:3)"
        ]
    },
    {
        "Word": "Massrekah",
        "Definitions": [
            "(vineyard of noble vines), an ancient place, the native spot of Samiah, one of the old king of the Edomites. (Genesis 36:36; 1 Chronicles 1:47)"
        ]
    },
    {
        "Word": "Mathusala",
        "Definitions": [
            "= [848]Methuselah, the son of Enoch. (Luke 3:37)"
        ]
    },
    {
        "Word": "Matithiah",
        "Definitions": [
            "(gift of God).",
            "+ A Levite who presided over the offerings made in the pans. (1 Chronicles 9:31) comp. Levi 6:20 (Levi 6:12) etc. + One of the Levites appointed by David to minister before the ark in the musical service, (1 Chronicles 16:5) \"with harps upon Sheminith,\" comp. (1 Chronicles 16:21) to lead the choir. (1 Chronicles 15:18,21; 26:3,21) + One of the family of Nebo who had married a foreign wife, in the days of Ezra. (Ezra 10:43) + Probably a priest, who stood at the right hand of Ezra when he read the law to the people. (Ezra 8:4)"
        ]
    },
    {
        "Word": "Mattathah",
        "Definitions": [
            "(gift of Jehovah), probably a contraction of Mattathiah.",
            "+ Son of Nathan and grandson of David, in the genealogy of Christ. (Luke 3:31) (B.C. after 1014.) + An Israelite, son of Hashun, who divorced his Gentile wife after the return from Babylon. (Ezekiel 10:33) (B.C. 458.)"
        ]
    },
    {
        "Word": "Mattenai",
        "Definitions": [
            "(gift of Jehovah), a contraction of Mattaniah.",
            "+ Two Israelites who divorced their Gentile wives after the return from the Babylonish captivity. (Ezra 10:33,37) (B.C. 469.) + A priest, son of Joiarib, in the time of Joiakim. (Nehemiah 12:19) (B.C. after 536.)"
        ]
    },
    {
        "Word": "Matthew, Gospel Of",
        "Definitions": [
            "+ Its authorship .--That this Gospel was written by the apostle Matthew there is no reason to doubt. Seventeen independent witnesses of the first four centuries attest its genuineness. + Its original language .--The testimony of the early Church is unanimous that Matthew wrote originally in the Hebrew language. On the otherhand doubt is thrown over this opinion, both statements of by an examination of the fathers and by a consideration of peculiar forms of language employed in the Gospel itself. The question is unsettled, the best scholars not agreeing in their Judgment concerning it. If there was a Hebrew original, it disappeared at a very early age. The Greek Gospel which we now possess was it is almost certain, written in Matthew's lifetime; and it is not at all improbable that he wrote the Gospel in both the Greek and Hebrew languages.--Lyman Abbolt. It is almost certain that our Lord spoke in Greek with foreigners, but with his disciples and the Jewish people in Aramaic (a form of language closely allied to the Hebrew).--Schaff. The Jewish historian Josephus furnishes an illustration of the fate of the Hebrew original of Matthew. Josephus himself informs us that he, wrote his great work \"The History of the Jewish Wars,\" originally in Hebrew, his native tongue, for the benefit of his own nation, and he afterward translated it into Greek. No notices of the Hebrew original now survive.--Professor D.S. Gregory. + The date .-- The testimony of the early Church is unanimous that Matthew wrote first of the early Church is among the evangelists. Irenieus relates that Matthew wrote his Gospel while Peter and Paul were preaching, and founding the Church at Rome, after A.D. 61. It was published before the destruction of Jerusalem, A.D. 50.--Alford. We would place our present Gospel between A.D. 60 and 66. If there was an original Hebrew Gospel, an earlier date belongs to it--Ellicott. + Its object .-- This Gospel was probably written in Palestine for Jewish Christians. It is an historical proof that Jesus is the Messiah. Matthew is the Gospel for the Jew. It is the Gospel of Jesus, the Messiah of the prophets. This Gospel takes the life of Jesus as it was lived on earth, and his character as it actually appeared, and places them alongside the life and character of the Messiah as sketched in the prophets, the historic by the side of the Prophetic, that the two may appear in their marvellous unity and in their perfect identity.--Professor Gregory."
        ]
    },
    {
        "Word": "Mauzzim",
        "Definitions": [
            "(fortresses). The marginal note to the Authorized Version of (Daniel 11:38) \"the god of forces,\" gives as the equivalent of the last word \"Mauzzim, or gods protectors, or munitions.\" There can be little doubt that mauzzim is to be taken in its literal sense of \"fortresses,\" just as in (Daniel 11:19,39) \"the god of fortresses\" being then the deity who presided over strongholds. The opinion of Gesenius is that \"the god of fortresses\" was Jupiter Capitolinus, for whom Antiochus built a temple at Antioch. Liv. xli. 20."
        ]
    },
    {
        "Word": "Measures",
        "Definitions": [
            "[[849]Weights And Measures AND MEASURES]",
            "Unjust, an abomination to God -- Pr 20:10.",
            "The Jews not to be unjust in -- Le 19:35; De 25:14,15.",
            "The Jews often used unjust -- Mic 6:10.",
            "Of liquids and solids",
            "Log. -- Le 14:10,15.",
            "Cab. -- 2Ki 6:25.",
            "Omer or tenth-deal (the tenth of an ephah). -- Ex 16:36; Le 5:11; 14:10.",
            "Hin. -- Ex 29:40.",
            "Bath or ephah. -- Isa 5:10; Eze 45:11.",
            "Homer or Cor. -- Isa 5:10; Eze 45:14.",
            "Firkin. -- Joh 2:6.",
            "Of length",
            "Handbreadth. -- Ex 25:25; Ps 39:5.",
            "Span. -- Ex 28:16; 1Sa 17:4.",
            "Cubit. -- Ge 6:15,16; De 3:11.",
            "Fathom. -- Ac 27:28.",
            "Furlong. -- Lu 24:13; Joh 11:13.",
            "Mile. -- Mt 5:41.",
            "Distances measured by rods and lines -- 2Sa 8:2; Jer 31:39; Eze 40:3; Re 21:16.",
            "Were regulated by the standard of the sanctuary -- 1Ch 23:29.",
            "Illustrative",
            "(Correcting in measure,) of mitigated afflictions. -- Jer 30:11.",
            "(Drinking tears in great measure,) of severe afflictions. -- Ps 80:5.",
            "(Weighing the waters in a measure,) of God's infinite wisdom. -- Job 28:23,25.",
            "(Measuring the dust of the earth,) of God's greatness. -- Isa 40:12.",
            "(The measure of our days,) of the shortness of life. -- Ps 39:4.",
            "(Drinking water, by measure) of severe famine. -- Eze 4:11,16.",
            "(The measure of the stature of Christ,) of perfection. -- Eph 4:13.",
            "(Opening the mouth without measure,) of the insatiableness of hell. -- Isa 5:14."
        ]
    },
    {
        "Word": "Meat",
        "Definitions": [
            "It does not appear that the word \"meat\" is used in any one instance in the Authorized Version of either the Old or New Testament in the sense which it now almost exclusively bears of animal food. The latter is denoted uniformly by \"flesh.\" The word \"meat,\" when our English version was made, meant food in general; or if any particular kind was designated, it referred to meal, flour or grain. The only real and inconvenient ambiguity caused by the change which has taken place in the meaning of the word is in the case of the \"meat offering.\" [[850]Meat Offering OFFERING]"
        ]
    },
    {
        "Word": "Meat Offering",
        "Definitions": [
            "The law or ceremonial of the meat offering is described in (Leviticus 2:1) ... and Levi 6:14-23 It was to be composed of fine flour, seasoned with salt and mixed with oil and frankincense, but without leaven; and it was generally accompanied by a drink offering of wine. A portion of it, including all the frankincense, was to be burnt on the altar as \"a memorial;\" the rest belonged to the priest; but the meat offerings offered by the priests themselves were to be wholly burnt. Its meaning appears to be exactly expressed in the words of David. (1 Chronicles 29:10-14) It will be seen that this meaning involves neither of the main ideas of sacrifices--the atonement for sin and self-dedication to God. It takes them for granted, and is based on them. Rather it expresses gratitude and love to God as the giver of all. Accordingly the meat offering, properly so called, seems always to have been a subsidiary offering, needing to be introduced by the sin offering which represented the one idea, and to have formed an appendage to the burnt offering, which represented the other. The unbloody offerings offered alone did not properly belong to the regular meat offerings; they were usually substitutes for other offerings. Comp. (Leviticus 5:11; Numbers 5:15) [[851]Meat]"
        ]
    },
    {
        "Word": "Mecherathite, The",
        "Definitions": [
            "that is, the native or inhabitant of a place called Mecherah. (1 Chronicles 11:36) In the parallel list of (2 Samuel 23:1) ... the name appears, with other variations, as \"the Maachathite.\" ver. (2 Samuel 23:34)"
        ]
    },
    {
        "Word": "Medes, Media",
        "Definitions": [
            "(middle land). Media lay northwest of Persia proper, south and southwest of the Caspian Sea, east of Armenia and Assyria, west and northwest of the great salt desert of Iran. Its greatest length was from north to south, and in this direction it extended from the 32d to the 40th parallel, a distance of 550 miles. In width it reached front about long. 45 degrees to 53 degrees; but its average breadth was not more than from 250 to 300 miles. The division of Media commonly recognized by the Greeks and Romans was that into Media Magna and Media Atropatene.",
            "+ Media Atropatene corresponded nearly to the modern Azerbijan, being the tract situated between the Caspian and the mountains which run north from Zagros. + Media Magna lay south and east of Atropatene. It contained great part of Kurdistan and Luristan, with all Ardelan and Arak Ajemi . It is indicative of the division that there were two Ecbatanas, respectively the capitals of the two districts. The Medes were a nation of very high antiquity; we find a notice of them in the primitive Babylonian history of Berosus, who says that the Medes conquered Babylon at a very remote period (cir. B.C. 2458), and that eight Median monarchs reigned there consecutively, over a space of 224 years. The deepest obscurity hangs, however, over the whole history of the Medes from the time of their bearing sway in Babylonia, B.C. 2458-2234, to their first appearance in the cuneiform inscriptions among the enemies of Assyria, about B.C. 880. Near the middle of the seventh century B.C. the Median kingdom was consolidated, and became formidable to its neighbors; but previous to this time it was not under the dominion of a single powerful monarch, but was ruled by a vast number of petty chieftains. Cyaxares, the third Median monarch, took Nineveh and conquered Assyria B.C. 625. The limits of the Median empire cannot be definitely fixed. From north to south it was certainly confined between the Persian Gulf and the Euphrates on the one side, the Black and Caspian Seas on the other. From east to west it had, however, a wide expansion, since it reached from the Halys at least as far as the Caspian Gates, and possible farther. It was separated from Babylonia either by the Tigris or more probably by a line running about halfway between that river and the Euphrates. Its greatest length may be reckoned at 1500 miles from northwest to southeast, and its average breadth at 400 or 450 miles. Its area would thus be about 600,000 square miles, or somewhat greater than that of modern Persia. Of all the ancient Oriental monarchies the Median was the shortest in duration. It was overthrown by the Persians under Cyrus, B.C. 558, who captured its king, Astyages. The treatment of the Medes by the victorious Persians was not that of an ordinary conquered nation. Medes were appointed to stations of high honor and importance under Cyrus and his successors. The two nations seem blended into one, and we often find reference to this kingdom as that of the \"Medes and Persians.\" (Daniel 5:28; 6:8,12,15) The references to the Medes in the canonical Scriptures are not very numerous, but they are striking. We first hear of certain \"cities of the Medes,\" in which the captive Israelites were placed by \"the king of Assyria\" on the destruction of Samaria, B.C. 721 (2 Kings 17:6; 18:12) Soon afterward Isaiah prophesies the part which the Medes shall take in the destruction of Babylon, (Isaiah 13:17; 21:2) which is again still more distinctly declared by Jeremiah, (Jeremiah 51:11,28) who sufficiently indicates the independence of Media in his day. ch. (Jeremiah 25:25) Daniel relates the fact of the Medo-Persia conquest, (Daniel 5:25,31) giving an account of the reign of Darius the Mede, who appears to have been made viceroy by Cyrus. (Daniel 6:1-58) In Ezra we have a mention of Achmetha (Ecbatana), \"the palace in the province of the Medes,\" where the decree of Cyrus was found, (Ezra 6:2-5)--a notice which accords with the known facts that the Median capital was the seat of government under Cyrus, but a royal residence only, and not the seat of government, under Darius Hystaspis. Finally, in Esther the high rank of Media under the Persian kings, yet at the same time its subordinate position, is marked by the frequent composition of the two names in phrases of honor, the precedence being in every ease assigned to the Persians."
        ]
    },
    {
        "Word": "Median, The",
        "Definitions": [
            "Darius, \"the son of Ahasuerus, of the seed of the Medes,\" (Daniel 9:1) or \"the Mede,\" ch. (Daniel 11:1) is thus denoted in (Daniel 5:31)"
        ]
    },
    {
        "Word": "Medicine",
        "Definitions": [
            "Egypt was the earliest home of medical and other skill for the region of the Mediterranean basin, and every Egyptian mummy of the more expensive and elaborate sort involved a process of anatomy. Still we have no trace of any philosophical or rational system of Egyptian origin; still medicine in Egypt was a mere art or profession. Compared with the wild countries around them, however, the Egyptians must have seemed incalculably advanced. Representations of early Egyptian surgery apparently occur on some of the monuments of Beni-Hassan. Those who have assisted at the opening of a mummy have noticed that the teeth exhibited a dentistry not inferior in execution to the work of the best modern experts. This confirms the statement of Herodotus that every part of the body was studied by a distinct practitioner. The reputation of Egypt's practitioners in historical times was such that both Cyrus and Darius sent to that country for physicians or surgeons. Of midwifery we have a distinct notice, (Exodus 1:1) and of women as its Practitioners, which fact may also be verified from the scriptures. The scrupulous attention paid to the dead was favorable to the health of the living. The practice of physic was not among the Jews a privilege of the priesthood. Any one might practice it, and this publicity must have kept it pure. Rank and honor are said to be the portion of the physician, and his office to be from the Lord. Ecclus. 38:1,3,12. To bring down the subject to the period of the New Testament, St. Luke, \"the beloved physician,\" who practiced at Antioch whilst the body was his care, could hardly have failed to be convenient with all the leading opinions current down to his own time. Among special diseases named in the Old Testament is ophthalmia, (Genesis 29:17) which is perhaps more common in Syria and Egypt than anywhere else in the world; especially in the fig season, the juice of the newly-ripe fruit having the power of giving it. It may occasion partial or total blindness. (2 Kings 6:18) The \"burning boil,\" (Leviticus 13:23) is merely marked by the notion of an effect resembling that of fire, like our \"carbuncle.\" The diseases rendered \"scab\" and \"scurvy\" in (Leviticus 21:20; 22:22; 28:27) may be almost any skin disease. Some of these may be said to approach the type of leprosy. The \"botch (shechin) of Egypt,\" (28:27) is so vague a term as to yield a most uncertain sense. In (28:35) is mentioned a disease attacking the \"knees and legs,\" consisting in a \"sore botch which cannot be healed,\" but extended, in the sequel of the verse, from the \"sole of the foot to the top of the head.\" The Elephantiasis gracorum is what now passes under the name of \"leprosy;\" the lepers, e.g., of the: huts near the Zion gate of modern Jerusalem are elephantissiacs. [[855]Leper, Leprosy] The disease of King Antiochus, 2 Macc. 9:5-10, etc., was that of a boil breeding worms. The case of the widow's son restored by Elisha, (2 Kings 4:19) was probably one of sunstroke. The palsy meets us in the New Testament only, and in features too familiar to need special remark. palsy, gangrene and cancer were common in all the countries familiar to the scriptural writers, and neither differs from the modern disease of the same name. Mention is also made of the bites and stings of poisonous reptiles. (Numbers 21:6) Among surgical instruments or pieces of apparatus the following only are alluded to in Scripture: A cutting instrument, supposed a \"sharp stone,\" (Exodus 4:25) the \"knife\" of (Joshua 5:2) The \"awl\" of (Exodus 21:6) was probably a surgical instrument. The \"roller to bind\" of (Ezekiel 30:21) was for a broken limb, and is still used. A scraper, for which the \"potsherd\" of Job was a substitute. (Job 2:8; Exodus 30:23-25) is a prescription in form. An occasional trace occurs of some chemical knowledge, e.g. the calcination of the gold by Moses, (Exodus 32:20) the effect of \"vinegar upon natron,\" (Proverbs 25:20); comp. Jere 2:22 The mention of \"the apothecary,\" (Exodus 30:35; Ecclesiastes 10:1) and of the merchant in \"powders,\" (Song of Solomon 3:6) shows that a distinct and important branch of trade was set up in these wares, in which, as at a modern druggist's, articles of luxury, etc., are combined with the remedies of sickness. Among the most favorite of external remedies has always been the bath. There were special occasions on which the bath was ceremonially enjoined. The Pharisees and Essenes aimed at scrupulous strictness in all such rules. (Matthew 15:2; Mark 7:5; Luke 11:38) River-bathing was common but houses soon began to include a bathroom. (Leviticus 15:13; 2 Samuel 11:2; 2 Kings 5:10)"
        ]
    },
    {
        "Word": "Mehetableel",
        "Definitions": [
            "(favored of God), another and less correct form of Mehetabel. The ancestor of Shemaiah the prophet who was hired against Nehemiah by Tobiah and Sanballat. (Nehemiah 6:10)"
        ]
    },
    {
        "Word": "Meholathite, The",
        "Definitions": [
            "a word occurring once only-- (1 Samuel 18:19) It no doubt denotes that Adriel belonged to a place celled Meholah."
        ]
    },
    {
        "Word": "Mehunim",
        "Definitions": [
            "(habitations). (Ezra 2:50) Elsewhere called Mehunims and Meunim."
        ]
    },
    {
        "Word": "Mehunims, The",
        "Definitions": [
            "a people against whom King Uzziah waged a successful war. (2 Chronicles 26:7) The name is the plural of Maon [[856]Maon]. Another notice of the Mehunims in the reign of Hezekiah (cir. B.C. 726-697) is found in (1 Chronicles 4:41) Here they are spoken of as it pastoral people, either themselves Hamites or in alliance with Hamites quiet and peaceable, dwelling in tents. Here, however, the Authorized Version treats the word as an ordinary noun and renders it \"habitations.\" The latest appearance of the name Mehunims in the Bible is in the lists of those who returned front the captivity with Zerubbabel. (Ezra 2:50) Authorized Version \"Mehunim;\" (Nehemiah 7:52) Authorized Version \"Meunim.\""
        ]
    },
    {
        "Word": "Melchisedec",
        "Definitions": [
            "(king of righteousness). (Hebrews 5:1; Hebrews 6:1; Hebrews 7:1) ... [[857]Melchizedek]"
        ]
    },
    {
        "Word": "Melchishua",
        "Definitions": [
            "A son of Saul. (1 Samuel 14:49; 31:2) Elsewhere correctly given Malchishua."
        ]
    },
    {
        "Word": "Melicu",
        "Definitions": [
            "the same as [859]Malluch 6. (Nehemiah 12:14) comp. ver. Nehe 12:2"
        ]
    },
    {
        "Word": "Menna",
        "Definitions": [
            "In the Revised Version of (Luke 3:31) for Menan."
        ]
    },
    {
        "Word": "Meonothai",
        "Definitions": [
            "(my habitations), one of the sons of Othniel, the younger brother of Caleb. (1 Chronicles 4:14)"
        ]
    },
    {
        "Word": "Merarath",
        "Definitions": [
            "(bareness), one of the towns of Judah, in the district of the mountains. (Joshua 15:59) The places which occur in company with have been identified at a few miles to the north of Hebron, but Maarath has hitherto eluded observation."
        ]
    },
    {
        "Word": "Merari, Merarites",
        "Definitions": [
            "(bitter, unhappy), third son of Levi and head of the third great division of the Levites, the Merarites. (Genesis 46:8,11) At the time of the exodus and the numbering in the wilderness, the Merarites consisted of two families, the Mahlites and the Mushites, Mahli and Mushi being either the two sons of the son and grandson of Merari. (1 Chronicles 6:19,47) Their chief at that time was Zuriel. Their charge was the cords of the tabernacle and the court, and all the tools connected with setting them up. In the division of the land by Joshua, the merarites had twelve cities assigned to them, out of Reuben, Gad and Zebulun. (Joshua 21:7; 34-40; 1 Chronicles 6:63; 77-81) In the days of Hezekiah the Merarites were still flourishing. (2 Chronicles 29:12,15)"
        ]
    },
    {
        "Word": "Mercury",
        "Definitions": [
            "(Acts 14:12) the translation of the above in the Revised Version."
        ]
    },
    {
        "Word": "Mercyseat",
        "Definitions": [
            "(Exodus 25:17; 37:6; Hebrews 9:5) This appears to have been merely the lid of the ark of the covenant, not another surface affixed thereto. (It was a solid plate of gold, 2 1/2 cubits (6 1/3 feet) long by 1 1/2 cubits (2 2/3 feet) wide, representing a kind of throne of God, where he would hear prayer and from which he spoke words of comfort.--ED.) It was that whereon the blood of the yearly atonement was sprinkled by the high priest; and in this relation it is doubtful whether the sense of the word in the Hebrew is based on the material fact of its \"covering\" the ark, or derived from this notion of its reference to the \"covering\" (i.e. atonement) of sin."
        ]
    },
    {
        "Word": "Meribbaa",
        "Definitions": [
            "(contender against Baal). (1 Chronicles 8:34; 9:40) [See [861]Mephibosheth]."
        ]
    },
    {
        "Word": "Merodachbaladan",
        "Definitions": [
            "(worshipper of Baal) is mentioned as king of Babylon in the days of Hezekiah both in the second hook of Kings, ch. (2 Kings 20:12) and in Isaiah. ch. (Isaiah 39:1) In the former place he is called Berodach-baladan. The name of Merodach-baladan has been recognized in the Assyrian inscriptions. It appears there were two reigns of this king, the first from B.C. 721 to B.C. 709, when he was deposed; and the second after his recovery of the throne in B.C. 702, which lasted only half a year. There is some doubt as to the time at which he went his ambassadors to Hezekiah, for the purpose of inquiring as to the astronomical marvel of which Judea had been the scene, (2 Chronicles 32:31) but it appears to have been B.C. 713."
        ]
    },
    {
        "Word": "Meronothithe, The",
        "Definitions": [
            "that is, the native of the place called probably Meronoth, of which, however, no further traces have yet been discovered. The Meronothites are named in the Bible--",
            "+ Jehdeiah, (1 Chronicles 27:30) + Jadon, (Nehemiah 3:7)"
        ]
    },
    {
        "Word": "Mesech, Meshech",
        "Definitions": [
            "(drawing out), a son of Japhet, (Genesis 10:2; 1 Chronicles 1:5) and the progenitor of a race frequently noticed in Scripture in connection with Tubal, Magog and other northern nations. They appear as allies of God, (Ezekiel 38:2,3; 39:1) and as supplying the Tyrians with copper and slaves. (Ezekiel 27:13) In (Psalms 120:5) they are noticed as one of the remotest and at the same time rudest nations of the world. Both the name and the associations are in favor of the identification of Meshech with the Moschi, a people on the borders of Colchis and Armenia."
        ]
    },
    {
        "Word": "Meshezabeel",
        "Definitions": [
            "(delivered by God).",
            "+ Ancestor of Meshullam, who assisted Nehemiah in rebuilding the wall of Jerusalem. (Nehemiah 3:4) + One of the \"heads of the people,\" probably a family, who sealed the covenant with Nehemiah. (Nehemiah 10:21) + The father of Pethahiah, and descendant of Zerah the son of Judah. (Nehemiah 11:24)"
        ]
    },
    {
        "Word": "Meshillemith",
        "Definitions": [
            "(recompense), the son of Immer, a priest. (Nehemiah 11:13; 1 Chronicles 9:12)"
        ]
    },
    {
        "Word": "Mesobaite, The",
        "Definitions": [
            "a title attached to the name of Jasiel. (1 Chronicles 11:47) It is impossible to pronounce with any certainty to what it refers."
        ]
    },
    {
        "Word": "Messias",
        "Definitions": [
            "(anointed), the Greek form of Messiah. (John 1:41; 4:25)"
        ]
    },
    {
        "Word": "Metals",
        "Definitions": [
            "The Hebrews, in common with other ancient nations, were acquainted with nearly all the metals known to modern metallurgy, whether as the products of their own soil or the results of intercourse with foreigners. One of the earliest geographical definitions is that which describes the country of Havilah as the land which abounded in gold, and the gold of which was good. (Genesis 2:11-12) \"Abram was very rich in cattle, in silver, and in gold,\" (Genesis 13:2) silver, as will be shown hereafter, being the medium of commerce, while gold existed in the shape of ornaments, during the patriarchal ages. Tin is first mentioned (Numbers 31:22) and lead is used to heighten the imagery of Moses' triumphal song. (Exodus 15:10) Whether the ancient Hebrews were acquainted with steel, properly so called, is uncertain; the words so rendered in the Authorized Version, (2 Samuel 22:35; Job 20:24; Psalms 18:34; Jeremiah 15:12) are in all others passages translated brass, and would be more correctly copper . The \"northern iron\" of (Jeremiah 15:12) is believed more nearly to correspond to what we call steel [[863]Steel] It is supposed that the Hebrews used the mixture of copper and tin known as bronze. The Hebrews obtained their principal supply from the south of Arabia and the commerce of the Persian Gulf. (Joshua 7:21) The great abundance of gold in early times is indicated by its entering into the composition of all articles of ornament and almost all of domestic use. Among the spoils of the Midianites taken by the Israelites in their bloodless victory when Balaam was slain were earrings and jewels to the amount of 16,750 shekels of gold, (Numbers 31:48-54) equal in value to more than,000. Seventeen hundred shekels of gold (worth more than,000) in nose jewels (Authorized Version \"ear-rings\") alone were taken by Gideon's army from the slaughtered Midianites. (Judges 8:26) But the amount of treasure accumulated by David from spoils taken in war is so enormous that we are tempted to conclude the numbers exaggerated. Though gold was thus common, silver appears to have been the ordinary medium of commerce. The first commercial transaction of which we possess the details was the purchase of Ephron's field by Abraham for 400 shekels of silver . (Genesis 23:16) The accumulation of wealth in the reign of Solomon was so great that silver was but little esteemed. (1 Kings 10:21,27) Brass, or more properly copper, was a native product of Palestine. (8:9; Job 28:2) It was plentiful in the days of Solomon, and the quantity employed in the temple could not be estimated, it was so great. (1 Kings 7:47) No allusion is found to zinc; but tin was well known. Arms, (2 Samuel 21:16; Job 20:24; Psalms 18:34) and armor, (1 Samuel 17:5,6,38) were made of copper, which was capable of being so wrought as to admit of a keen and hard edge. Iron, like copper, was found in the hills of Palestine. Iron-mines are still worked by the inhabitants of Kefr Hunch, in the sought of the valley of Zaharani .",
            "Dug out of the earth -- Job 28:1,2,6.",
            "Mentioned in scripture",
            "Gold. -- Ge 2:11,12.",
            "Silver. -- Ge 44:2.",
            "Brass. -- Ex 27:2,4; 2Ch 12:10.",
            "Copper. -- Ezr 8:27; 2Ti 4:14.",
            "Iron. -- Nu 35:16; Pr 27:17.",
            "Lead. -- Ex 15:10; Jer 6:29.",
            "Tin. -- Nu 31:22.",
            "Comparative value of -- Isa 60:17; Da 2:32-45.",
            "Often mixed with dross -- Isa 1:25.",
            "The holy land abounded in -- De 8:9.",
            "Antiquity of the art of working in -- Ge 4:21.",
            "Freed from dross by fire -- Eze 22:18,20.",
            "Ceremonially cleansed by fire -- Nu 31:21-23.",
            "Cast in mould -- Jdj 17:4; Jer 6:29.",
            "Clay of Jordan used for moulding -- 1Ki 7:46.",
            "An extensive commerce in -- Eze 27:12."
        ]
    },
    {
        "Word": "Methegammah",
        "Definitions": [
            "(bridle of the metropolis), a place which David took from the Philistines, apparently in his last war with them. (2 Samuel 8:1) Ammah may be taken as meaning \"mother-city\" or \"metropolis,\" comp. (2 Samuel 20:19) and Metheg-he-Ammah \"the bridle of the mother-city\"--viz. of Gath, the chief town of the Philistines."
        ]
    },
    {
        "Word": "Meuzai",
        "Definitions": [
            "(Ezekiel 27:19) marg. [[864]Uzal]"
        ]
    },
    {
        "Word": "Micah, The Book Of",
        "Definitions": [
            "Three sections of this work represent three natural divisions of the prophecy--1, 2; 3-5; 6,7--each commencing with rebukes and threatening and closing with a promise. The first section opens with a magnificent description of the coming of Jehovah to judgment for the sins and idolatries of Israel and Judah, ch. 1:2-4, and the sentence pronounced upon Samaria, vs. 5-9, by the Judge himself. The sentence of captivity is passed upon them. (Micah 2:10) but is followed instantly by a promise of restoration and triumphant return. ch. (Micah 2:12,13) The second section is addressed especially to the princes and heads of the people: their avarice and rapacity are rebuked in strong terms; but the threatening is again succeeded by a promise of restoration. In the last section, chs. 6,7, Jehovah, by a bold poetical figure, is represented as holding a controversy with his people, pleading with them in justification of his conduct toward them and the reasonableness of his requirements. The whole concludes with a triumphal song of joy at the great deliverance, like that from Egypt, which jehovah will achieve, and a full acknowledgment of his mercy and faithfulness of his promises. vs. 16-20. The last verse is reproduced in the song of Zacharias. (Luke 1:72,73) Micah's prophecies are distinct and clear. He it is who says that the Ruler shall spring from Bethlehem. ch. (Luke 5:2) His style has been compared with that of Hosea and Isaiah. His diction is vigorous and forcible, sometimes obscure from the abruptness of its transitions, but varied and rich."
        ]
    },
    {
        "Word": "Michah",
        "Definitions": [
            "(who is like God?), eldest son of Uzziel the son of Kohath, (1 Chronicles 24:24,25) elsewhere, (1 Chronicles 23:20) called [866]Micah."
        ]
    },
    {
        "Word": "Michmas Or Michmash",
        "Definitions": [
            "(hidden), a town which is known to us almost solely by its connection with the Philistine war of Saul and Jonathan. (1 Samuel 13:1; 1 Samuel 14:1) ... It has been identified with great probability in a village which still bears the name of Mukhmas, about seven miles north of Jerusalem. The place was thus situated in the very middle of the tribe of Benjamin. In the invasion of Sennacherib in the reign of Hezekiah, it is mentioned by Isaiah. (Isaiah 10:28) After the captivity the man of the place returned. (Ezra 2:27; Nehemiah 7:31) At a later date it became the residence of Jonathan Maccabaeus and the seat of his government. 1 Macc. 9:73. In the time of Eusebius and Jerome it was \"a very large village, retaining its ancient name, and lying near Ramah in the district of AElia (Jerusalem), at ten miles distance therefrom.\" Immediately below the village the great wady spreads out to a considerable width--perhaps half a mile; and its bed is broken up into an intricate mass of hummocks and mounds, two of which, before the torrents of three thousand winters had reduced and rounded their forms, were probably the two \"teeth of cliff\"--the Bozes and Seneh of Jonathan's adventure."
        ]
    },
    {
        "Word": "Mikneiah",
        "Definitions": [
            "(possession of Jehovah), one of the Levites of the second rank, gatekeepers of the ark, appointed by David to play in the temple band \"with harps upon Sheminith.\" (1 Chronicles 15:18,21)"
        ]
    },
    {
        "Word": "Millo, The House Of",
        "Definitions": [
            "+ Apparently a family or clan, mentioned in (Judges 9:6,20) only, in connection with the men or lords of Shechem. + The spot at which King Joash was murdered by his slaves. (2 Kings 12:20)"
        ]
    },
    {
        "Word": "Mines, Mining",
        "Definitions": [
            "A highly-poetical description given by the author of the book of Job of the operations of mining as known in his day is the only record of the kind which we inherit from the ancient Hebrews. (Job 28:1-11) In the Wady Magharah, \"the valley of the cave,\" are still traces of the Egyptian colony of miners who settled there for the purpose of extracting copper from the freestone rocks, and left their hieroglyphic inscriptions upon the face of the cliff. The ancient furnaces are still to be seen, and on the coast of the Red Sea are found the piers and wharves whence the miners shipped their metal in the harbor of Abu Zelimeh. Three methods were employed for refining gold and silver: (1) by exposing the fused metal to a current of air; (2) by keeping the alloy in a state of fusion and throwing nitre upon it; and (3) by mixing the alloy with lead, exposing the whole to fusion upon a vessel of bone-ashes or earth, and blowing upon it with bellows or other blast. There seems to be reference to the latter in (Psalms 12:6; Jeremiah 6:28-30; Ezekiel 22:18-22) The chief supply of silver in the ancient world appears to have been brought from Spain. The Egyptians evidently possessed the art of working bronze in great perfection at a very early time, and much of the knowledge of metals which the Israelites had must have been acquired during their residence among them. Of tin there appears to have been no trace in Palestine. The hills of Palestine are rich in iron, and the mines are still worked there, though in a very simple, rude manner."
        ]
    },
    {
        "Word": "Miphkad",
        "Definitions": [
            "(appointed place), The gate, one of the gates of Jerusalem. (Nehemiah 3:31) It was probably not in the wall of Jerusalem proper, but in that of the city of David, or Zion, and somewhere near to the junction of the two on the north side."
        ]
    },
    {
        "Word": "Miracles",
        "Definitions": [
            "A miracle may be defined to be a plain and manifest exercise by a man, or by God at the call of a man, of those powers which belong only to the Creator and Lord of nature; and this for the declared object of attesting that a divine mission is given to that man. It is not, therefore, the wonder, the exception to common experience, that constitutes the miracle, as is assumed both in the popular use of the word and by most objectors against miracles. No phenomenon in nature, however unusual, no event in the course of God's providence, however unexpected, is a miracle unless it can be traced to the agency of man (including prayer under the term agency), and unless it be put forth as a proof of divine mission. Prodigies and special providences are not miracles. (A miracle is not a violation of the laws of nature. It is God's acting upon nature in a degree far beyond our powers, but the same king of act as our wills are continually exerting upon nature. We do not in lifting a stone interfere with any law of nature, but exert a higher force among the laws. Prof. Tyndall says that \"science does assert that without a disturbance of natural law quite as serious as the stoppage of an eclipse, or the rolling of the St. Lawrence up the falls of Niagara, no act of humiliation, individual or nation, could call one shower from heaven.\" And yet men by firing cannon during battle can cause a shower: does that cause such a commotion among the laws of nature? The exertion of a will upon the laws does not make a disturbance of natural law; and a miracle is simply the exertion of God's will upon nature.--ED.) Again, the term \"nature\" suggests to many persons the idea of a great system of things endowed with powers and forces of its own--a sort of machine, set a-going originally by a first cause, but continuing its motions of itself. Hence we are apt to imagine that a change in the motion or operation of any part of it by God would produce the same disturbance of the other parts as such a change would be likely to produce in them if made by us or by any other natural agent. But if the motions and operations of material things be produced really by the divine will, then his choosing to change, for a special purpose, the ordinary motion of one part does not necessarily or probably imply his choosing to change the ordinary motions of other parts in a way not at all requisite for the accomplishment of that special purpose. It is as easy for him to continue the ordinary course of the rest, with the change of one part, as of all the phenomena without any change at all. Thus, though the stoppage of the motion of the earth in the ordinary course of nature would be attended with terrible convulsions, the stoppage of the earth miraculously, for a special purpose to be served by that only, would not of itself be followed by any such consequences. (Indeed, by the action of gravitation it could be stopped, as a stone thrown up is stopped, in less than two minutes, and yet so gently as not to stir the smallest feather or mote on its surface.--ED.) From the same conception of nature as a machine, we are apt to think of interferences with the ordinary course of nature as implying some imperfection in it. But it is manifest that this is a false analogy; for the reason why machines are made is to save us trouble; and, therefore, they are more perfect in proportion as they answer this purpose. But no one can seriously imagine that the universe is a machine for the purpose of saving trouble to the Almighty. Again, when miracles are described as \"interferences with the law of nature,\" this description makes them appear improbable to many minds, from their not sufficiently considering that the laws of nature interfere with one another, and that we cannot get rid of \"interferences\" upon any hypothesis consistent with experience. The circumstances of the Christian miracles are utterly unlike those of any pretended instances of magical wonders. This difference consists in-- (1) The greatness, number, completeness and publicity of the miracles. (2) In the character of the miracles. They were all beneficial, helpful, instructive, and worthy of God as their author. (3) The natural beneficial tendency of the doctrine they attested. (4) The connection of them with a whole scheme of revelation extending from the origin of the human race to the time of Christ.",
            "Power of God necessary to -- Joh 3:2.",
            "Described as",
            "Marvellous things. -- Ps 78:12.",
            "Marvellous works. -- Isa 29:14; Ps 105:5.",
            "Signs and wonders. -- Jer 32:21; Joh 4:48; 2Co 12:12.",
            "Manifest",
            "The glory of God. -- Joh 11:4.",
            "The glory of Christ. -- Joh 2:11; 11:4.",
            "The works of God. -- Joh 9:3.",
            "Were evidences of a divine commission -- Ex 4:1-5; Mr 16:20.",
            "The Messiah was expected to perform -- Mt 11:2,3; Joh 7:31.",
            "Jesus was proved to be the Messiah by -- Mt 11:4-6; Lu 7:20-22; Joh 5:36; Ac 2:22.",
            "Jesus was followed on account of -- Mt 4:23-25; 14:35,36; Joh 6:2,26; 12:18.",
            "A gift of the Holy Spirit -- 1Co 12:10.",
            "Were performed",
            "By the power of God. -- Ex 8:19; Ac 14:3; 15:12; 19:11.",
            "By the power of Christ. -- Mt 10:1.",
            "By the power of the Holy Spirit. -- Mt 12:28; Ro 15:19.",
            "In the name of Christ. -- Mt 16:17; Ac 3:16; 4:30.",
            "First preaching of the gospel confirmed by -- Mr 16:20; Heb 2:4.",
            "The who wrought, disclaimed all power of their own -- Ac 3:12.",
            "Should produce faith -- Joh 2:23; 20:30,31.",
            "Should produce obedience -- De 11:1-3; 29:2,3,9.",
            "Instrumental to the early propagation of the gospel -- Ac 8:6; Ro 15:18,19.",
            "Faith required in",
            "Those who performed. -- Mt 17:20; 21:21; Joh 14:12; Ac 3:16; 6:8.",
            "Those for whom they were performed. -- Mt 9:28; 13:58; Mr 9:22-24; Ac 14:9.",
            "Should be remembered -- 1Ch 16:12; Ps 105:5.",
            "Should be told to future generations -- Ex 10:2; Jdj 6:13.",
            "Insufficient of themselves, to produce conversion -- Lu 16:31.",
            "The wicked",
            "Desire to see. -- Mt 27:42; Lu 11:29; 23:8.",
            "Often acknowledge. -- Joh 11:47; Ac 4:16.",
            "Do not understand. -- Ps 106:7.",
            "Do not consider. -- Mr 6:52.",
            "Forget. -- Ne 9:17; Ps 78:1,11.",
            "Proof against. -- Nu 14:22; Joh 12:37.",
            "Guilt of rejecting the evidence afforded by -- Mt 11:20-24; Joh 15:24."
        ]
    },
    {
        "Word": "Mirma",
        "Definitions": [
            "(fraud), a Benjamite, born in the land of Moab. (1 Chronicles 8:10)"
        ]
    },
    {
        "Word": "Mirror",
        "Definitions": [
            "(Exodus 38:8; Job 37:18) The Hebrew women on coming out of Egypt probably brought with them mirrors like those which were used by the Egyptians, and were made of a mixed metal, chiefly copper, wrought with admirable skill, and susceptible of a bright lustre. (1 Chronicles 13:12)"
        ]
    },
    {
        "Word": "Mishal, Or Misheal",
        "Definitions": [
            "(entreaty), one of the towns in the territory of Asher, (Joshua 19:26) allotted to the Gershonite Levites. ch. (Joshua 21:30)"
        ]
    },
    {
        "Word": "Mishraites, The",
        "Definitions": [
            "the fourth of the four \"families of Kirjath-jearim,\" i.e. colonies proceeding therefrom and founding towns. (1 Chronicles 2:53)"
        ]
    },
    {
        "Word": "Mispereth",
        "Definitions": [
            "one of those who returned with Zerubbabel and Jeshua from Babylon. (Nehemiah 7:7)"
        ]
    },
    {
        "Word": "Misrephothmaim",
        "Definitions": [
            "(the flew of waters), a place in northern Palestine. Dr. Thomson treats Misrephoth-maim as identical with a collection of springs called Ain-Musheirifeh, on the seashore close under the Ras en-Nakhura ; but this has the disadvantage of being very far from Sidon. May it not rather be the place with which we are familiar in the later history as Zarephat, near Sidon?"
        ]
    },
    {
        "Word": "Mithnite, The",
        "Definitions": [
            "the designation of Joshaphat, one of David's guard in the catalogue of (1 Chronicles 11:43)"
        ]
    },
    {
        "Word": "Mixed Multitude",
        "Definitions": [
            "When the Israelites journeyed from Rameses to Succoth, the first stage of the exodus from Egypt, there were up with them \"a mixed multitude.\" (Exodus 12:38; Numbers 11:4) They were probably the offspring of marriages contracted between the Israelites and the Egyptians; and the term may also include all those who were not of pure Israelite blood. In Exodus and Numbers it probably denoted the miscellaneous hangers-on of the Hebrew camp, whether they were the issue of spurious marriages with Egyptians or were themselves Egyptians, or belonging to other nations. The same happened on the return from Babylon, and in (Nehemiah 13:3) (comp. vs Nehe 13:23-30) a slight clue is given by which the meaning of the \"mixed multitude\" may be more definitely ascertained."
        ]
    },
    {
        "Word": "Mizpeh",
        "Definitions": [
            "[[877]Mizpah]"
        ]
    },
    {
        "Word": "Mizraim, Or Mizraim",
        "Definitions": [
            "(the two Egypts; red soil), the usual name of Egypt in the Old Testament the dual of Mazor, which is less frequently employed. Mizraim first occurs in the account of the Hamites in (Genesis 10:1) ... In the use of the name Mizraim for Egypt there can be no doubt that the dual indicates the two regions, upper and lower Egypt, into which the country has always been divided by nature as well as by its inhabitants."
        ]
    },
    {
        "Word": "Moabite Stone, The",
        "Definitions": [
            "In the year 1868 Rev. F. Klein, of the Church Missionary Society at Jerusalem, found at Dhiban (the biblical Dibon), in Moab, a remarkable stone, since called the Moabite Stone. It was lying on the ground, with the inscription uppermost, and measures about 3 feet 9 inches long, 2 feet 4 inches wide and 1 foot 2 inches thick. It is a very heavy, compact black basalt. An impression was made of the main block, and of certain recovered parts broken off by the Arabs. It was broken by the Arabs, but the fragments were purchased by the French government for 32,000 francs, and are in the Louvre in Paris. The engraved face is about the shape of an ordinary gravestone, rounded at the top. On this stone is the record in the Phoenician characters of the wars of Mesha, king of Moab, with Israel. (2 Kings 3:4) It speaks of King Omri and other names of places and persons mentioned in the Bible, and belongs to this exact period of jewish and Moabite history. The names given on the Moabite Stone, engraved by one who knew them in daily life, are, in nearly every case, identical with those found in the Bible itself, and testify to the wonderful integrity with which the Scriptures have been preserved. \"The inscription reads like a leaf taken out of a lost book of Chronicles. The expressions are the same; the names of gods, kings and of towns are the same.\"--(See Rawlinson's \"Historical Illustrations;\" American Cyclopedia ; and Bibliotheca Sacra, Oct. 20, 1870.--ED.)"
        ]
    },
    {
        "Word": "Moadiah",
        "Definitions": [
            "(Nehemiah 12:17) Elsewhere Nehe 12:5 Called [881]Maadiah."
        ]
    },
    {
        "Word": "Modin",
        "Definitions": [
            "a place not mentioned in either the Old or the New Testament, though rendered immortal by its connection with the history of the Jews in the interval between the two. It was the native city of the Maccabaean family, 1 Macc. 13:25, and as a necessary consequence contained their ancestral sepulchre. ch. 2:70; 9:19; 13:25-30. At Modin the Maccabean armies encamped on the eves of two of their most memorable victories--that of Judas over Antiochus Eupator, 2 Macc. 13:14, and that of Simon over Cendebeus. 1 Macc. 16:4. The only indication of the position of the place to be gathered from the above notices is contained in the last, from which we may infer that it was near \"the plain,\" i.e. the great maritime lowland of Philistia. ver. 5. The description of the monuments seems to imply that the spot was so lofty as to be visible from the sea, and so near that even the details of the sculpture were discernible therefrom. All these conditions, excepting the last, are tolerably fulfilled in either of the two sides called Latran and Kubub ."
        ]
    },
    {
        "Word": "Moli",
        "Definitions": [
            "Mahli, the son of Merari. 1 Esdr. 8:47; comp (Ezra 8:18)"
        ]
    },
    {
        "Word": "Moneychangers",
        "Definitions": [
            "(Matthew 21:12; Mark 11:15; John 2:15) According to (Exodus 30:13-15) every Israelite who had reached or passed the age of twenty must pay into the sacred treasury, whenever the nation was numbered, a half-shekel as an offering to Jehovah. The money-changers whom Christ, for their impiety, avarice and fraudulent dealing, expelled from the temple were the dealers who supplied half-shekels, for such a premium as they might be able to exact, to the Jews from all parts of the world who assembled at Jerusalem during the great festivals, and were required to pay their tribute or ransom money in the Hebrew coin."
        ]
    },
    {
        "Word": "Moon, New",
        "Definitions": [
            "[NEW MOON] NEW MOON - 3185"
        ]
    },
    {
        "Word": "Morasthite, The",
        "Definitions": [
            "that is, the native of a place named Moresheth. It occurs twice-- (Jeremiah 26:18; Micah 1:1)--each time as the description of the prophet Micah."
        ]
    },
    {
        "Word": "Moreshethgath",
        "Definitions": [
            "(possession of Gath), a place named by the prophet Micah. (Micah 1:14) The prophet was himself a native of a place called Moresheth."
        ]
    },
    {
        "Word": "Mother",
        "Definitions": [
            "The superiority of the Hebrew over all contemporaneous systems of legislation and of morals is strongly shown in the higher estimation of the mother in the Jewish family, as contrasted with modern Oriental as well as ancient Oriental and classical usage. The king's mother, as appears in the case of Bath-sheba, was treated with special honor. (Exodus 20:12; Leviticus 19:3; 5:16; 21:18,21; 1 Kings 2:29; Proverbs 10:1; 15:20; 17:25; 29:15; 31:1,30)"
        ]
    },
    {
        "Word": "Mount, Mountain",
        "Definitions": [
            "The Hebrew word har, like the English \"mountain.\" is employed for both single eminences more or less isolated, such as Sinai. Gerizim, Ebal, Zion and Olivet, and for ranges, such as Lebanon. It is also applied to a mountainous country or district."
        ]
    },
    {
        "Word": "Mountain Of The Amorites",
        "Definitions": [
            "specifically mentioned (1:19,20) comp. Deuteronomy 1:44 It seems to be the range which rises abruptly from the plateau of et-Tih, south of Judea, running from a little south of west to north of east, and of which the extremities are the Jebel Araif en-Nakah westward and Jebel el-Mukrah eastward, and from which line the country continues mountainous all the way to Hebron."
        ]
    },
    {
        "Word": "Mourning",
        "Definitions": [
            "One marked feature of Oriental mourning is what may be called its studies publicity and the careful observance of the prescribed ceremonies. (Genesis 23:2; Job 1:20; 2:12)",
            "+ Among the particular forms observed the following may be mentioned: (a) Rending the clothes. (Genesis 37:29,34; 44:13) etc. (b) Dressing in sackcloth. (Genesis 37:34; 2 Samuel 3:31; 21:10) etc. (c) Ashes, dust or earth sprinkled on the person. (2 Samuel 13:19; 15:32) etc. (d) Black or sad-colored garments. (2 Samuel 14:2; Jeremiah 8:21) etc. (e) Removal of ornaments or neglect of person. (21:12,13) etc. (f) Shaving the head, plucking out the hair of the head or beard. (Leviticus 10:6; 2 Samuel 19:24) etc. (g) Laying bare some part of the body. (Isaiah 20:2; 47:2) etc. (h) Fasting or abstinence in meat and drink. (2 Samuel 1:12; 3:35; 12:16,22) etc. (i) In the same direction may be mentioned diminution in offerings to God, and prohibition to partake of sacrificial food. (Leviticus 7:20; 26:14) (k) Covering the \"upper lip,\" i.e. the lower part of the face, and sometimes the head, in token of silence. (Leviticus 13:45; 2 Samuel 15:30; 19:4) (l) Cutting the flesh, (Jeremiah 16:6,7; 41:5) beating the body. (Ezekiel 21:12; Jeremiah 31:19) (m) Employment of persons hired for the purpose of mourning. (Ecclesiastes 12:5; Jeremiah 9:17; Amos 5:16; Matthew 9:23) (n) Akin to the foregoing usage the custom for friends or passers-by to join in the lamentations of bereaved or afflicted persons. (Genesis 50:3; Judges 11:40; Job 2:11; 30:25) etc. (o) The sitting or lying posture in silence indicative of grief. (Genesis 23:3; Judges 20:26) etc. (p) Mourning feast and cup of consolation. (Jeremiah 16:7,8) + The period of mourning varied. In the case of Jacob it was seventy days, (Genesis 50:3) of Aaron, (Numbers 20:29) and Moses, Deuteronomy 34:8 thirty. A further period of seven days in Jacob's case. (Genesis 50:10) Seven days for Saul, which may have been an abridged period in the time of national danger. (1 Samuel 31:13) With the practices above mentioned, Oriental and other customs, ancient and modern, in great measure agree. Arab men are silent in grief, but the women scream, tear their hair, hands and face, and throw earth or sand on their heads. Both Mohammedans and Christians in Egypt hire wailing-women, and wail at stated times. Burckhardt says the women of Atbara in Nubia shave their heads on the death of their nearest relatives--a custom prevalent also among several of the peasant tribes of upper Egypt. He also mentions wailing-women, and a man in distress besmearing his face with dirt and dust in token of grief. In the \"Arabian Nights\" are frequent allusions to similar practices. It also mentions ten days and forty days as periods of mourning. Lane, speaking of the modern Egyptians, says, \"After death the women of the family raise cries of lamentation called welweleh or wilwal, uttering the most piercing shrieks, and calling upon the name of the deceased, 'Oh, my master! Oh, my resource! Oh, my misfortune! Oh, my glory!\" See (Jeremiah 22:18) The females of the neighborhood come to join with them in this conclamation: generally, also, the family send for two or more neddabehs or public wailing-women. Each brings a tambourine, and beating them they exclaim, 'Alas for him!' The female relatives, domestics and friends, with their hair dishevelled and sometimes with rent clothes, beating their faces, cry in like manner, 'Alas for him!' These make no alteration in dress, but women, in some cases, dye their shirts, head-veils and handkerchiefs of a dark-blue color. They visit the tombs at stated periods.\"--Mod. Eg. iii. 152,171,195."
        ]
    },
    {
        "Word": "Muaz",
        "Definitions": [
            "(wrath), son of Ram, the first-born of Jerahmeel. (1 Chronicles 2:27)"
        ]
    },
    {
        "Word": "Mulbury Trees",
        "Definitions": [
            "(Heb. becaim). Mention of these is made only in (2 Samuel 5:23,24) and 1Chr 14:14 We are quite unable to determine what kind of tree is denoted by the Hebrew word. Some believe pear trees are meant; others the aspen or poplar, whose leaves tremble and rustle with the slightest breeze, even when the breeze is not otherwise perceptible. It may have been to the rustling of these leaves that the \"going in the tree tops\" refers. (2 Samuel 5:23,24)"
        ]
    },
    {
        "Word": "Musical Instruments Of The Hebrews",
        "Definitions": [
            "(There has been great obscurity as to the instruments of music in use among the Hebrews, but the discoveries on the monuments of Egypt and Assyria have thrown much light upon the form and nature of these instruments. I. STRINGED INSTRUMENTS.--",
            "+ The harp or lyre. [See illustration] + The psaltery, the name of various large instruments of the harp kind. + The sackbut, a harp-like instrument of four strings and of triangular form. + A kind of lute or guitar (mahalath), in titles to (Psalms 53:1) and Psal 88:1 With a long, flat neck, and a hollow body of wood whose surface was perforated with holes. There were three strings, end the whole instrument was three or four feet long. + The gittith, in titles to (Psalms 8:1; 81:1; 84:1) a stringed instrument, probably found by David st Gath, whence its name. II. INSTRUMENTS OF PERCUSSION. + The timbrel, a form of tambourine, a narrow hoop covered with a tightened skin, and struck with the hand on the Egyptian monuments are three kinds--the circular, the square, and another formed by two squares separated by a bar. + The drum (toph). Of this there were many varieties, some of them resembling modern drums. The Egyptians had along drum, of wood or copper, 2 1/2 feet long, resembling the tom-tom of India, and beaten by the hand. Another form was shaped like a cask with bulging centre, and was made of copper. It was of the same length as the other, but larger around, and was beaten with sticks. Another drum was more like our kettledrum; and one of these, the rabbins say, was placed in the temple court to the priests to prayer, and could be heard from Jerusalem to Jericho. + Bells (paanton), attached to the high priest's dress, and rung by striking against the knobs, shaped like pomegranates, which were hung near them. + Cymbals . The earliest cymbals were probably finger cymbals -small plates of metal fastened to the thumb and middle finger, and struck together. Afterward there were the large cymbals, played with both hands. + Systra (menaanim), (2 Samuel 6:5) there translated comets. The systrum was a carved bronze or copper frame, with a handle, in all from 8 to 18 inches long, with movable rings and bars. It was shaken with the hand, and the rings and bars made a piercing metallic sound by striking against the bronze frame. + The triangle (shalishim), (1 Samuel 18:6) a musical instrument (machol) used for accompanying the dance, and several times translated dancing. (Psalms 150:3,45) It was a metallic rim or frame sometimes with a handle and had small bells attached to it, or bars across on which were strung metallic rings or plates. It was held in the hand, and was played by the women at weddings and merry-makings. III. WIND INSTRUMENTS.-- + The syrinx, pandean pipe or bagpipe (ugab); translated \"organ\" in (Genesis 4:21) Either like the bagpipe, or a series of pipes from 5 to 23 in number, though usually only 7. + The horn, in the form of an animal's horn even when made of metal but originating in the use of the horns of cattle. + The trumpet (shophar) same as horn, 2. + The straight trumpet . + The flute (halil, meaning \"bored through \"), a pipe perforated with holes, originally made from reeds, but afterward of wood bone, horn or ivory. It was chiefly consecrated to joy or pleasure. + The flute, alluded to in (Daniel 3:6) probably a kind of double flageolet. + The dulcimer, (Daniel 3:5) a kind of bagpipe with two shrill reeds. The modern dulcimer is a triangular instrument strung with about 60 brass wires, and played upon with little sticks or metallic rods. It more resembles the ancient psaltery than the dulcimer of (Daniel 3:5)--ED.)"
        ]
    },
    {
        "Word": "Muthlabben",
        "Definitions": [
            "\"To the chief musician upon Muth-labben\" is the title of (Psalms 9:1) which has given rise to infinite conjecture. It may be either upon the death (muth) of the fool (labben), as an anagram on Nabal or as Gesenius, \"to be chanted by boys with virgins' voices,\" i.e. in the soprano."
        ]
    },
    {
        "Word": "Naamites, The",
        "Definitions": [
            "the family descended from Naaman, the grandson of Benjamin. (Numbers 28:40) only."
        ]
    },
    {
        "Word": "Naasson",
        "Definitions": [
            "(enchanter), the Greek form of the name [891]Nahshon, Or Naashon. (Matthew 1:4; Luke 3:32) only."
        ]
    },
    {
        "Word": "Nabuchodonosor",
        "Definitions": [
            "[[895]Nebuchadnezzar, Or Nebuchadrezzar]"
        ]
    },
    {
        "Word": "Nachons",
        "Definitions": [
            "(prepared) threshing floor, the place at which the ark had arrived in its progress from Kirjath-jearim to Jerusalem, when Uzzah lost his life in his too-hasty zeal for its safety. (2 Samuel 6:6) (B.C. 1042.)"
        ]
    },
    {
        "Word": "Naggai",
        "Definitions": [
            "(illuminating), the true form of [897]Nagge, (Luke 3:25) and so given in the Revised Version."
        ]
    },
    {
        "Word": "Nahalal, Or Nahalal",
        "Definitions": [
            "(pasture), one of the cities of Zebulun, given with its \"suburbs\" to the Merarite Levites. (Joshua 21:35) It is the same which in (Joshua 19:15) is inaccurately given in the Authorized Version as Nahallal, the Hebrew being in both cases identical. Elsewhere it is called [899]Nahalol. (Judges 1:30) It is identified with the modern Malul, a village in the plain of Esdraelon."
        ]
    },
    {
        "Word": "Nahalol",
        "Definitions": [
            "[[900]Nahalal, Or Nahalal]"
        ]
    },
    {
        "Word": "Nahamaai",
        "Definitions": [
            "(merciful), a chief man among those who returned from Babylon with Zerubbabel and Jeshua. (Nehemiah 7:7) (B.C. 536.)"
        ]
    },
    {
        "Word": "Nahari",
        "Definitions": [
            "The same as [902]Naharai. (2 Samuel 23:37) In the Authorized Version of 1611 the name is printed \"Naharai the Berothite.\""
        ]
    },
    {
        "Word": "Nahshon, Or Naashon",
        "Definitions": [
            "(enchanter) son of Amminadab, and prince of the children of Judah (as he is styled in the genealogy of Judah,) (1 Chronicles 2:10) at the time of the first numbering in the wilderness. (Exodus 6:23; Numbers 1:7) etc. His sister, Elisheba, was wife to Aaron, and his son, Salmon, was husband to Rahab after the taking of Jericho. He died in the wilderness, according to (Numbers 26:64,65) (B.C. before 1451.)"
        ]
    },
    {
        "Word": "Names",
        "Definitions": [
            "+ Names of places .--These may be divided into two general classes--descriptive and historical. The former are such as mark some peculiarity of the locality, usually a natural one, e.g. Sharon, \"plain\" Gibeah, \"hill;\" Pisgah. \"height.\" Of the second class of local names, some were given in honor of individual men, e.g. the city Enoch (Genesis 4:17) etc. More commonly, however, such names were given to perpetuate that memory of some important historic occurrence. Bethel perpetuated through all Jewish history the early revelations of God to Jacob. (Genesis 28:19; 35:15) So Jehovah-jireh, (Genesis 22:14) Mahanaim, (Genesis 32:2) Peniel etc. In forming compounds to serve as names of towns or other localities, some of the most common terms employed were Kir, a \"wall\" or \"fortress;\" Kirjath, \"city;\" En, \"fountain;\" Beer, \"a well,\" etc. The names of countries were almost universally derived from the name of the first settlers or earliest historic population. + Names of persons.--Among the Hebrews each person received hut a single name. In the case of boys this was conferred upon the eighth day, in connection with the rite of circumcision. (Luke 1:59) comp. Genesis17:5-14 To distinguish an individual from others of the same name it was customary to add to his own proper name that of his father or ancestors. Sometimes the mother's was used instead. Simple names in Hebrew, as in all languages, were largely borrowed from nature; e.g. Deborah, \"bee;\" Tamar, \"a palm tree;\" Jonah, \"dove.\" Many names of women were derived from those of men by change of termination; e.g. Hammelech. \"the king;\" Harnmoleketh, \"the queen.\" The majority of compound names have special religious or social significance being compounded either (1) with terms denoting relationship, as Abi or Ab father, as Abihud, \"father of praise,\" Abimelech \"father of the king;\" Ben son, as Benoni, \"son of my sorrow,\" Benjamin, \"son of the right hand;\" or (2) nouns denoting natural life, as am, \"people,\" melech \"king;\" or (3) with names of God and Jah or Ja, shortened from \"Jehovah.\" As outside the circle of Revelation, particularly among the Oriental nations, it is customary to mark one's entrance into a new relation by a new name, in which case the acceptance of the new name involves the acknowledgment of the sovereignty of the name giver, so the importance and new sphere assigned to the organs of Revelation in God's kingdom are frequently indicated by a change of name. Examples of this are Abraham, (Genesis 17:5) Sarah, (Genesis 17:15) Israel, as the designation of the spiritual character in place of Jacob, which designated the natural character. (Genesis 32:28)"
        ]
    },
    {
        "Word": "Nard",
        "Definitions": [
            "[[903]Spikenard]"
        ]
    },
    {
        "Word": "Nathanmelech",
        "Definitions": [
            "(the gift of the king), a eunuch (Authorized Version \"chamberlain\") in the court of Josiah. (2 Kings 23:11) (B.C. 628.)"
        ]
    },
    {
        "Word": "Nave",
        "Definitions": [
            "(Heb. gao), anything convex or arched, as the boss of a shield, (Job 15:26) the eyebrows, (Leviticus 14:9) an eminent place. (Ezekiel 16:31) It is rendered once only in the plural, \"naves,\" (1 Kings 7:33) meaning the centres of the wheels in which the spokes are inserted i.e. the hubs. In (Ezekiel 1:18) it is rendered twice \"rings,\" and margin \"strakes,\" an old word apparently used for the nave (hub) of a wheel and also more probably for the felloe or the tire, as making the streak or stroke upon the ground."
        ]
    },
    {
        "Word": "Nebaioth, Nebajoth",
        "Definitions": [
            "(heights), the \"first-born of Ishmael,\" (Genesis 25:13; 1 Chronicles 1:29) (B.C. about 1850), and father of a pastoral tribe named after him, the \"rams Of Nebaioth\" being mentioned by the prophet Isaiah, (Isaiah 60:7) with the; flocks of Kedar. From the days of Jerome: this people had been identified with the Nabathaeans of Greek and Roman history Petra was their capital. (They first settled in the country southeast of Palestine, and wandered gradually in search of pasturage till they came to Kedar, of which Isaiah speaks. Probably the Nebaioth of Arabia Petrea were, as M. Quatremere argues the same people as the Nebat of Chaldea.--McClintock and Strong's Cyclopedia.)"
        ]
    },
    {
        "Word": "Nebuchadnezzar, Or Nebuchadrezzar",
        "Definitions": [
            "(may Nebo protect the crown), was the greatest and most powerful of the Babylonian kings. His name is explained to mean \"Nebo is the protector against misfortune.\" He was the son and successor of Nabopolassar, the founder of the Babylonian empire. In the lifetime of his father Nebuchadnezzar led an army against Pharaoh-necho, king of Egypt, defeated him at Carchemish, B.C. 605, in a great battle (Jeremiah 46:2-12) recovered Coele-Syria, Phoenicia and Palestine, took Jerusalem, (Daniel 1:1,2) pressed forward to Egypt, and was engaged in that country or upon its borders when intelligence arrived which recalled him hastily to Babylon. Nabopolassar, after reigning twenty-one years, had died and the throne was vacant. In alarm about the succession Nebuchadnezzar returned to the capital, accompanied only by his light troops; and crossing the desert, probably by way of Tadmor or Palmyra, reached Babylon before any disturbance had arisen and entered peaceably on his kingdom, B.C. 604. Within three years of Nebuchadnezzar's first expedition into Syria and Palestine, disaffection again showed itself in those countries. Jehoiakim, who, although threatened at first with captivity, (2 Chronicles 36:6) had been finally maintained on the throne as a Babylonian vassal, after three years of service \"turned and rebelled\" against his suzerain, probably trusting, to be supported by Egypt. (2 Kings 24:1) Not long afterward Phoenicia seems to have broken into revolt, and the Chaldean monarch once more took the field in person, and marched first of all against Tyre. Having invested that city and left a portion of his army there to continue the siege, he proceeded against Jerusalem, which submitted without a struggle. According to Josephus, who is here our chief authority, Nebuchadnezzar punished Jehoiakim with death, comp. (Jeremiah 23:18,19) and Jere 36:30 But placed his son Jehoiachin upon the throne. Jehoiachin reigned only three months; for, on his showing symptoms of disaffection, Nebuchadnezzar came up against Jerusalem for the third time, deposed the son's prince whom he carried to Babylon, together with a large portion of the population of the city and the chief of the temple treasures), and made his uncle, Zedekiah, king in his room. Tyre still held out; and it was not till the thirteenth year from the time of its first investment that the city of merchants fell, B.C. 585. Ere this happened, Jerusalem had been totally destroyed. Nebuchadnezzar had commenced the final siege of Jerusalem in the ninth year of Zedekiah--his own seventeenth year (B.C. 588)--and took it two years later, B.C. 586. Zedekiah escaped from the city, but was captured near Jericho, (Jeremiah 39:5) and brought to Nebuchadnezzar at Riblah in the territory of Hamath, where his eyes were put out by the king's order while his sons and his chief nobles were slain. Nebuchadnezzar then returned to Babylon with Zedekiah, whom he imprisoned for the remainder of his life. The military successes of Nebuchadnezzar cannot be traced minutely beyond this point. It may be gathered from the prophetical Scriptures and from Josephus that the conquest of Jerusalem was rapidly followed by the fall of Tyre and the complete submission of Phoenicia, Ezek 26-28 after which the Babylonians carried their arms into Egypt, and inflicted severe injuries on that fertile country. (Jeremiah 46:13-26; Ezekiel 23:2-20) We are told that the first care of Nebuchadnezzar, on obtaining quiet possession of his kingdom after the first Syrian expedition, was to rebuild the temple of Bel (Bel-Merodach) at Babylon out of the spoils of the Syrian war. The next proceeded to strengthen and beautify the city, which he renovated throughout and surrounded with several lines of fortifications, himself adding one entirely new quarter. Having finished the walls and adorned the gates magnificently, he constructed a new palace. In the grounds of this palace he formed the celebrated \"hanging garden,\" which the Greeks placed among the seven wonders of the world. But he did not confine his efforts to the ornamentation and improvement of his capital. Throughout the empire at Borsippa, Sippara, Cutha, Chilmad, Duraba, Teredon, and a multitude of other places, he built or rebuilt cities, repaired temples, constructed quays, reservoirs, canals and aqueducts, on a scale of grandeur and magnificence surpassing everything of the kind recorded in history unless it be the constructions of one or two of the greatest Egyptian monarchs. The wealth greatness and general prosperity of Nebuchadnezzar are strikingly placed before us in the book of Daniel. Toward the close of his reign the glory of Nebuchadnezzar suffered a temporary eclipse. As a punishment for his pride and vanity, that strange form of madness was sent upon him which the Greeks called Lycanthropy, wherein the sufferer imagines himself a beast, and, quitting the haunts of men, insists on leading the life of a beast. (Daniel 4:33) (This strange malady is thought by some to receive illustration from an inscription; and historians place at this period the reign of a queen to whom are ascribed the works which by others are declared to be Nebuchadnezzar's. Probably his favorite wife was practically at the head of affairs during the malady of her husband. Other historians, Eusebius and Berosus also confirm the account. See Rawlinson's \"Historical Illustrations.\"--ED.) After an interval of four or perhaps seven years, (Daniel 4:16) Nebuchadnezzar's malady left him. We are told that \"his reason returned, and for the glory of his kingdom his honor and brightness returned;\" and he \"was established in his kingdom, and excellent majesty was added to him.\" (Daniel 4:36) He died in the year B.C. 561, at an advanced age (eighty-three or eighty-four), having reigned forty-three years. A son, Evilmerodach, succeeded him."
        ]
    },
    {
        "Word": "Nehelamite, The",
        "Definitions": [
            "the designation of a man named Shemaiah, a false prophet, who went with the captivity to Babylon. (Jeremiah 29:24,31,32) The name is no doubt formed from that either of Shemaiah's native place or the progenitor of his family which of the two is uncertain."
        ]
    },
    {
        "Word": "Nehemiah, The Book Of",
        "Definitions": [
            "like the preceding one of Ezra, is clearly and certainly not all by the same hand. [[905]Ezra, Book Of, BOOK OF] By far the most important portion, indeed is the work of Nehemiah but other portions are either extracts from various chronicles and registers or supplementary narratives and reflections, some apparently by Ezra, others, perhaps the work of the same person who inserted the latest, genealogical extracts from the public chronicles. The main history contained in the book of Nehemiah covers about twelve years, viz., from the twentieth to the thirty-second year of Artaxerxes Langimanus i.e. from B.C. 445 to 433. The whole narrative gives us a graphic and interesting account of the state of Jerusalem and the returned captives in the writer's times, and, incidentally, of the nature of the Persian government and the condition of its remote provinces, The book of Nehemiah has always had an undisputed place in the Canon, being included by the Hebrews under the general head of the book of Ezra, and, as Jerome tells us in the Prolog. Gal., by the Greeks and Latins under the name of the second book of Ezra."
        ]
    },
    {
        "Word": "Nephtoah, Or Nephtoah",
        "Definitions": [
            "(opening), The water of. The spring or source of the water or (inaccurately) waters of Nephtoah was one of the landmarks in the boundary line which separated Judah from Benjamin. (Joshua 15:9; 18:15) It lay northwest of Jerusalem in which direction, it seems to have been satisfactorily identified in Ain Lifta, a spring situated a little distance above the village of the same name."
        ]
    },
    {
        "Word": "Nergalsharezer",
        "Definitions": [
            "(prince of fire) occurs only in (Jeremiah 39:3) and Jere 39:13 There appear to have been two persons in the name among the \"princes of the king of Babylon\" who accompanied Nebuchadnezzar on his last expedition against Jerusalem. One of these is not marked by any additional title; but the other has the honorable distinction of Rab-mag, probably meaning chief of the Magi [see RAB-MAG], and it is to him alone that any particular interest attaches. In sacred Scripture he appears among the persons who, by command of Nebuchadnezzar, released Jeremiah from prison. Profane history gives us reason to believe that he was a personage of great importance, who not long afterward mounted the Babylonian throne. He is the same as the monarch called Neriglissar or Neriglissor, who murdered Evil-merodach, the son of Nebuchadnezzar and succeeded him upon the throne. His reign lasted from B.C. 559, to B.C. 556."
        ]
    },
    {
        "Word": "Netophathite",
        "Definitions": [
            "an inhabitant of Neophah."
        ]
    },
    {
        "Word": "New Moon",
        "Definitions": [
            "The first day of the lunar month was observed as a holy day. In addition to the daily sacrifice there were offered two young bullocks, a ram and seven lambs of the first year as a burnt offering, with the proper meat offerings and drink offerings, and a kid as a sin offering. (Numbers 28:11-15) As on the Sabbath, trade and handicraft work were stopped, (Amos 8:5) and the temple was opened for public worship. (Isaiah 66:23; Ezekiel 46:3) The trumpets were blown at the offering of the special sacrifices for the day, as on the solemn festivals. (Numbers 10:10; Psalms 81:3) It was an occasion for state banquets. (1 Samuel 20:5-24) In later, if not in earlier, times fasting was intermitted at the new moons. Judith 8:6. The new moons are generally mentioned so as to show that they were regarded as a peculiar class of holy days, distinguished from the solemn feasts and the Sabbaths. (1 Chronicles 113:31; 2 Chronicles 2:4; 8:13; 31:3; Ezra 3:5; Nehemiah 10:33; Ezekiel 45:17) The seventh new moon of the religious year, being that of Tisri, commenced the civil year, and had a significance and rites of its own. It was a day of holy convocation. The religious observance of the day of the new moon may plainly be regarded as the consecration of a natural division of time."
        ]
    },
    {
        "Word": "New Year",
        "Definitions": [
            "[[908]Trumpets, Feast Of FEAST OF]"
        ]
    },
    {
        "Word": "Nicolaitans",
        "Definitions": [
            "(followers of Nicolas), a sect mentioned in (Revelation 2:6,15) whose deeds were strongly condemned. They may have been identical with those who held the doctrine of Balaam. They seem to have held that it was lawful to eat things sacrificed to idols, and to commit fornication, in opposition to the decree of the Church rendered in (Acts 15:20,29) The teachers of the Church branded them with a name which expressed their true character. The men who did and taught such things were followers of Balaam. (2 Peter 2:15; Jude 1:11) They, like the false prophet of Pethor, united brave words with evil deeds. In a time of persecution, when the eating or not eating of things sacrificed to idols was more than ever a crucial test of faithfulness, they persuaded men more than ever that was a thing indifferent. (Revelation 2:13,14) This was bad enough, but there was a yet worse evil. Mingling themselves in the orgies of idolatrous feasts, they brought the impurities of those feasts into the meetings of the Christian Church. And all this was done, it must be remembered not simply as an indulgence of appetite: but as a part of a system, supported by a \"doctrine,\" accompanied by the boast of a prophetic illumination, (2 Peter 2:1) It confirms the view which has been taken of their character to find that stress is laid in the first instance on the \"deeds\" of the Nicolaitans. To hate those deeds is a sign of life in a Church that otherwise is weak and faithless. (Revelation 2:6) To tolerate them is well nigh to forfeit the glory of having been faithful under persecution. (Revelation 2:14,15)"
        ]
    },
    {
        "Word": "Night",
        "Definitions": [
            "[[909]Day]",
            "The darkness first called -- Ge 1:5.",
            "Caused by God -- Ps 104:20.",
            "Belongs to God -- Ps 74:16.",
            "The heavenly bodies designed to separate day from -- Ge 1:14.",
            "The moon and stars designed to rule and give light by -- Ge 1:16-18; Jer 31:35.",
            "Commenced at sunset -- Ge 28:11.",
            "Continued until sunrise -- Ps 104:22; Mt 28:1; Mr 16:2.",
            "Regular succession of",
            "Established by covenant. -- Ge 8:22; Jer 33:20.",
            "Ordained for the glory of God. -- Ps 19:2.",
            "Originally divided into three watches -- La 2:19; Jdj 7:19; Ex 14:24.",
            "Divided into four watches by the Romans -- Lu 12:38; Mt 14:25; Mr 13:35.",
            "Frequently",
            "Exceeding dark. -- Pr 7:9.",
            "Cold and frosty. -- Ge 31:40; Jer 36:30.",
            "Accompanied by heavy dew. -- Nu 11:9; Jdj 6:38,40; Job 29:19; Song 5:2.",
            "Unsuitable for labour -- Joh 9:4.",
            "Unsuitable for travelling -- Joh 11:10.",
            "Designed for rest -- Ps 104:23.",
            "Wearisome to the afflicted -- Job 7:3,4.",
            "Favourable to the purposes of the wicked -- Ge 31:39; Job 24:14,15; Ob 1:5; 1Th 5:2.",
            "Wild beasts go forth in search of prey during -- 2Sa 21:10; Ps 104:21,22.",
            "The Jews",
            "Forbidden to keep the wages of servants during. -- Le 19:13.",
            "Forbidden to allow malefactors to hang during. -- De 21:23.",
            "In affliction spent, in sorrow and humiliation. -- Ps 6:6; 30:5; Joe 1:13.",
            "In affliction spent, in prayer. -- Ps 22:2.",
            "Often kept lamps burning during. -- Pr 31:18.",
            "Eastern shepherds watched over their flocks during -- Ge 31:40; Lu 2:8.",
            "Eastern fishermen continued their employment during -- Lu 5:5; Joh 21:3.",
            "God frequently",
            "Revealed his will in. -- Ge 31:24; 46:2; Nu 22:30; Da 7:2.",
            "Visited his people in. -- 1Ki 3:5; Ps 17:3.",
            "Executed his judgments in. -- Ex 12:12; 2Ki 19:35; Job 27:20; Da 5:30.",
            "Illustrative of",
            "Spiritual darkness. -- Ro 13:12.",
            "Seasons of severe calamities. -- Isa 21:12; Am 5:8.",
            "Seasons of spiritual desertion. -- Song 3:1.",
            "Death. -- Joh 9:4."
        ]
    },
    {
        "Word": "Nighthawk",
        "Definitions": [
            "The Hebrew word so translated, (Leviticus 11:10; 14:15) probably denotes some kind of owl."
        ]
    },
    {
        "Word": "Nimrim",
        "Definitions": [
            "(limpid, pure), The waters of, a stream or brook within the country of Moab, which is mentioned in the denunciations of that nation by Isaiah. (Isaiah 15:6) and Jeremiah. (Jeremiah 48:34) We should perhaps look for the site of Nimrim in Moab proper, i.e. on the southeastern shoulder of the Dead Sea."
        ]
    },
    {
        "Word": "Ninevites",
        "Definitions": [
            "the inhabitants of Nineveh. (Luke 11:30)"
        ]
    },
    {
        "Word": "No-Adiah",
        "Definitions": [
            "(whom Jehovah meets).",
            "+ A Levite, son of Binnui who with Meremoth, Eleazar and Jozabad weighed the vessels of gold and silver belonging to the temple which were brought back from Babylon. (Ezra 8:33) (B.C. 459.) + The prophetess Noadiah joined Sanballet and Tobiah in their attempt to intimidate Nehemiah. (Nehemiah 6:14) (B.C. 445.)"
        ]
    },
    {
        "Word": "No-Amon",
        "Definitions": [
            "(temple of Amon) (Nahum 3:8) No, (Jeremiah 46:25; Ezekiel 30:14,16) a city of Egypt, better known under the name of Thebes or Diospolis Magna, the ancient and splendid metropolis of upper Egypt The second part of the first form as the name of Amen, the chief divinity of Thebes, mentioned or alluded to in connection with this place in Jeremiah. There is a difficulty as to the meaning of No. It seems most reasonable to suppose that No is a Shemitic name and that Amen is added in Nahum (l.c.) to distinguish Thebes from some other place bearing the same name or on account of the connection of Amen with that city. The description of No-amon as \"situated among the rivers, the waters round about it\" (Nah. l.c.), remarkably characterizes Thebes. (It lay on both sides of the Nile, and was celebrated for its hundred gates, for its temples, obelisks, statues. etc. It was emphatically the city of temples, in the ruins of which many monuments of ancient Egypt are preserved, The plan of the city was a parallelogram, two miles from north to south and four from east to west, but none suppose that in its glory if really extended 33 miles along both aides of the Nile. Thebes was destroyed by Ptolemy, B.C. 81, and since then its population has dwelt in villages only.--ED.)"
        ]
    },
    {
        "Word": "Nohah",
        "Definitions": [
            "(rest), the fourth son of Benjamin. (1 Chronicles 8:2)"
        ]
    },
    {
        "Word": "Nopha",
        "Definitions": [
            "(blast), a place mentioned only in (Numbers 21:30) in the remarkable song apparently composed by the Amorites after their conquest of Heshbon from the Moabites, and therefore of an earlier date than the Israelite invasion. It is named with Dibon and Medeba, and was possibly in the neighborhood of Heshbon. A name very similar to Nophah is Nobah, which is twice mentioned. Ewald decides that Nophah is identical with the latter of these."
        ]
    },
    {
        "Word": "Nose-Jewel",
        "Definitions": [
            "(Genesis 24:22; Exodus 35:22) \"earing;\" (Isaiah 3:21; Ezekiel 16:12) \"jewel on the forehead,\" a ring of metal, sometimes of gold or silver, passed usually through the right nostril, and worn by way of ornament by women in the East. Upon it are strung beads, coral or jewels. In Egypt it is now almost confined to the lower classes."
        ]
    },
    {
        "Word": "Number",
        "Definitions": [
            "Like most Oriental nations, it is probable that the Hebrews in their written calculations made use of the letters of the alphabet. That they did so in post-Babylonian times we have conclusive evidence in the Maccabaean coins; and it is highly probable that this was the ease also in earlier times. But though, on the one hand, it is certain that in all existing MSS of the Hebrew text of the Old Testament the numerical expressions are written at length, yet, on the other, the variations in the several versions between themselves and from the Hebrew text, added to the evident inconsistencies in numerical statement between certain passages of that text itself seems to prove that some shorter mode of writing was originally in vogue, liable to be misunderstood, and in fact misunderstood by copyists and translators. These variations appear to have proceeded from the alphabetic method of writing numbers. There can be little doubt, however, that some at least of the numbers mentioned in Scripture are intended to be representative rather than determinative. Certain numbers, as 7,10,40,100, were regarded as giving the idea of completeness. Without entering into St. Augustine's theory of this usage, we may remark that the notion of representative numbers in certain cases is one extremely common among eastern nations, who have a prejudice against counting their possessions accurately; that it enters largely into many ancient systems of chronology, and that it is found in the philosophical and metaphysical speculations not only of the Pythagorean and other ancient schools of philosophy, both Greek and Roman, but also in those of the later Jewish writers, of the Gnostics, and also of such Christian writers se St. Augustine himself. We proceed to give some instances of numbers used, (a) representatively, and thus probably by design indefinitely, or, (b) definitely, but, as we may say, preferentially, i.e. because some meaning (which we do not in all cases understand) was attached to them.",
            "+ Seven as denoting either plurality or completeness, perhaps because seven days completed the week is so frequent as to make a selection only of instances necessary, e.g. seven fold (Genesis 4:24) seven times, i.e. completely, (Leviticus 26:24; Psalms 12:6) seven (i.e. many) ways, (28:25) + Ten as a preferential number is exemplified in the Ten Commandments and the law of tithe. + Seventy, as compounded of 7 X 10, appears frequently e.g. seventy fold. (Genesis 4:24; Matthew 18:22) Its definite use appears in the offerings of 70 shekels, (Numbers 7:13,19) ff,; the 70 elders, ch. (Numbers 11:16) 70 Years of captivity. (Jeremiah 25:11) + Five appears in the table of punishments, of legal requirements, (Exodus 22:1; Leviticus 5:16; 22:14; 27:15; Numbers 5:7; 18:16) and in the five empires of Daniel. (Daniel 2:1) ... + Four is used in reference to the 4 winds, (Daniel 7:2) and the so-called 4 corners of the earth; the creatures, each with 4 wings and 4 faces, of Ezekiel, (Ezekiel 1:5) ff.; 4 Rivers of Paradise (Genesis 2:10) 4 Beasts, (Daniel 7:1) ... and Reve 4:6 The 4 equal-sided temple-chamber. (Ezekiel 40:47) + Three was regarded, by both the Jews and other nations as a specially complete and mystic number. + Twelve (3X4) appears in 12 tribes 12 stones in the high priest's breastplate, 12 apostles, 12 foundation-stones, and 12 gates. (Revelation 21:19-21) + Lastly, the mystic number 666. (Revelation 13:18)"
        ]
    },
    {
        "Word": "Numbers",
        "Definitions": [
            "the fourth book of the law or Pentateuch. It takes its name in the LXX. and Vulgate (whence our \"Numbers\") from the double numbering or census of the people, the first of which is given in chs. 1-4, and the second in ch. 28. Contents .--The book may be said to contain generally the history of the Israelites from the time of their leaving Sinai, in the second year after the exodus till their arrival at the borders of the Promised land in the fortieth year of their journeyings It consists of the following principal divisions: 1, The Preparations for the departure from Sinai. (Numbers 1:1; Numbers 10:10)",
            "+ The journey from Sinai to the borders of Canaan. ch. (Numbers 10:11; Numbers 14:45) + A brief notice of laws and events which transpired during the thirty-seven years wandering in the wilderness. ch. (Numbers 15:1; Numbers 19:22) + The history of the last year, from the second arrival of the Israelites in Kadesh till they reached \"the plains of Moab by Jordan near Jericho.\" ch, (Numbers 20:1; Numbers 36:13) Integrity .--This, like the other books of the Pentateuch, is supposed by many critics to consist of a compilation from two or three or more earlier documents; but the grounds on which this distinction of documents rests are in every respect most unsatisfactory, and it may, in common with the preceding books and Deuteronomy, be regarded as the work of Moses. The book of Numbers is rich in fragments of ancient poetry, some of them of great beauty and all throwing an interesting light on the character of the times in which they were composed. Such, for instance, is the blessing of the high priest. ch. (Numbers 6:24-26) Such too are chants which were the signal for the ark to move when the people journeyed, and for it to rest when they were about to encamp. In ch. 21 we have a passage cited from a book called the \"Book of the Wars of Jehovah.\" This was probably a collection of ballads and songs composed on different occasions by the watch-fires of the camp, and for the most part, though not perhaps exclusively, in commemoration of the victories of the Israelites over their enemies."
        ]
    },
    {
        "Word": "Nurse",
        "Definitions": [
            "In ancient times the position of the nurse, wherever one was maintained, was one of much honor sad importance. See (Genesis 24:59; 36:8; 2 Samuel 4:4; 2 Kings 11:2) The same term is applied to a foster-father or mother, e.g. (Numbers 11:12; Ruth 4:16; Isaiah 49:23)"
        ]
    },
    {
        "Word": "Nym Phas",
        "Definitions": [
            "(bridegroom), a wealthy and zealous Christian in Laodicea. (Colossians 4:15) (A.D. 60.)"
        ]
    },
    {
        "Word": "Obededom",
        "Definitions": [
            "(servant of Edom).",
            "+ A Levite, described as a Gittite, (2 Samuel 6:10,11) that is, probably, a native of the Levitical city of Gath-rimmon in Manasseh, which was assigned to the Kohathites. (Joshua 21:25) (B.C. 1045.) After the death of Uzzah, the ark, which was being conducted from the house of Abinadab in Gibeah to the city of David, was carried aside into the house of Obed edom, where it continued three months. It was brought thence by David. (2 Samuel 6:12; 1 Chronicles 15:25) + \"Obed-edom the son of Jeduthun\" (1 Chronicles 16:38) a Merarite Levite, appears to be a different person from the last mentioned. He was a Levite of the second degree and a gate-keeper for the ark, (1 Chronicles 15:18,24) appointed to sound \"with harps on the Sheminith to excel.\" (1 Chronicles 15:21; 16:5) (B.C. 1043.)"
        ]
    },
    {
        "Word": "Oblation",
        "Definitions": [
            "[[917]Sacrifice]"
        ]
    },
    {
        "Word": "Odollam",
        "Definitions": [
            "[[918]Adullam]"
        ]
    },
    {
        "Word": "Offerings",
        "Definitions": [
            "[[919]Sacrifice]",
            "To be made to God alone -- Ex 22:20; Jdj 13:16.",
            "Antiquity of -- Ge 4:3,4.",
            "Different kinds of",
            "Burnt. -- Le 1:3-17; Ps 66:15.",
            "Sin. -- Le 4:3-35; 6:25; 10:17.",
            "Trespass. -- Le 5:16-19; 6:6; 7:1.",
            "Peace. -- Le 3:1-17; 7:11.",
            "Heave. -- Ex 29:27,28; 7:14; Nu 15:19.",
            "Wave. -- Ex 29:26; Le 7:30.",
            "Meat. -- Le 2:1-16; Nu 15:4.",
            "Drink. -- Ge 35:14; Ex 29:40; Nu 15:5.",
            "Thank. -- Le 7:12; 22:29; Ps 50:14.",
            "Free-will. -- Le 23:38; De 16:10; 23:23.",
            "Incense. -- Ex 30:8; Mal 1:11; Lu 1:9.",
            "First-fruits. -- Ex 22:29; De 18:4.",
            "Tithe. -- Le 27:30; Nu 18:21; De 14:22.",
            "Gifts. -- Ex 35:22; Nu 7:2-88.",
            "Jealousy. -- Nu 5:15.",
            "Personal, for redemption. -- Ex 30:13,15.",
            "Declared to be most holy -- Nu 18:9.",
            "Required to be",
            "Perfect. -- Le 22:21.",
            "The best of their kind. -- Mal 1:14.",
            "Offered willingly. -- Le 22:19.",
            "Offered in righteous. -- Mal 3:3.",
            "Offered in love and charity. -- Mt 5:23,24.",
            "Brought in a clean vessel. -- Isa 66:20.",
            "Brought to the place appointed of God. -- De 12:6; Ps 27:6; Heb 9:9.",
            "Laid before the altar. -- Mt 5:23,24.",
            "Presented by the priest. -- Heb 5:1.",
            "Brought without delay. -- Ex 22:29,30.",
            "Unacceptable, without gratitude -- Ps 50:8,14.",
            "Could not make the offerer perfect -- Heb 9:9.",
            "Things forbidden as",
            "The price of fornication. -- De 23:18.",
            "The price of a dog. -- De 23:18.",
            "Whatever was blemished. -- Le 22:20.",
            "Whatever was imperfect. -- Le 22:24.",
            "Whatever was unclean. -- Le 27:11,27.",
            "Laid up in the temple -- 2Ch 31:12; Ne 10:37.",
            "Hezekiah prepared chambers for -- 2Ch 31:11.",
            "The Jews often",
            "Slow in presenting. -- Ne 13:10-12.",
            "Defrauded God of. -- Mal 3:8.",
            "Gave the worst they had as. -- Mal 1:8,13.",
            "Rejected in, because of sin. -- Isa 1:13; Mal 1:10.",
            "Abhorred, on account of the sins of the priests. -- 1Sa 2:17.",
            "Presented to idols. -- Eze 20:28.",
            "Made by strangers, to be the same as by the Jews -- Nu 15:14-16.",
            "Many offences under the law, beyond the efficacy of -- 1Sa 3:14; Ps 51:16.",
            "Illustrative of",
            "Christ's offering of himself. -- Eph 5:2.",
            "The conversion of the Gentiles. -- Ro 15:16.",
            "The conversion of the Jews. -- Isa 66:20."
        ]
    },
    {
        "Word": "Officer",
        "Definitions": [
            "It is obvious that most, if not all, of the Hebrew words rendered \"officer\" are either of an indefinite character or are synonymous terms for functionaries known under other and more specific names, as \"scribe,\" \"eunuch\" etc. The two words so rendered in the New Testament denote--",
            "+ An inferior officer of a court of justice, a messenger or bailiff, like the Roman viator or lictor. (Matthew 5:25; Acts 5:22) + Officers whose duty it was to register and collect fines imposed by courts of justice. (Luke 12:58)"
        ]
    },
    {
        "Word": "Oil Tree",
        "Definitions": [
            "(Heb. ets shemen). The Hebrew words occur in (Nehemiah 8:15) (Authorized Version \"pine branches\"), (1 Kings 6:23) (\"olive tree\") and in (Isaiah 41:19) (\"oil tree\"). From the passage in Nehemiah, where the ets shemen is mentioned as distinct from the olive tree, if may perhaps be identified with the zackum tree of the Arabs, the Balanites aegyptiaca, a well-known and abundant shrub or small tree in the plain of Jordan. The zackum oil is held in high repute by the Arabs for its medicinal properties. [[921]Olive]"
        ]
    },
    {
        "Word": "Old Testament",
        "Definitions": [
            "I. TEXT OF THE OLD TESTAMENT.--",
            "+ History of the text. -A history of the text of the Old Testament should properly commence from the date of the completion of the canon. As regards the form in which the sacred writings were little doubt that the text was ordinarily were preserved, there can be written on skins, rolled up into volumes, like the modern synagogue rolls. (Psalms 40:7; Jeremiah 36:14; Ezekiel 2:9; Zechariah 5:1) The original character in which the text was expressed is that still preserved to us, with the exception of four letters, on the Maccabaean coins, and having a strong affinity to the Samaritan character. At what date this was exchanged for the present Aramaic or square character is still as undetermined as it is at what the use of the Aramaic language Palestine superseded that of the Hebrew. The old Jewish tradition, repeated by Origen and Jerome, ascribed the change to Ezra. [[922]Writing] Of any logical division, in the written text, of the rose of the Old Testament into Pesukim or verses, we find in the Tulmud no mention; and even in the existing synagogue rolls such division is generally ignored. In the poetical books, the Pesukim mentioned in the Talmud correspond to the poetical lines, not to our modern verses. Of the documents which directly bear upon the history of the Hebrew text, the earliest two are the Samaritan copy of the Pentateuch and the Greek translation of the LXX. [[923]Samaritan Pentateuch [924]Pentateuch, The; [925]Septuagint] In the (translations of Aquila and the other Greek interpreters, the fragments of whose works remain to us in the Hexapla, we have evidence of the existence of a text differing but little from our own; so also (in the Targums of Onkelos and Jonathan. A few centuries later we have, in the Hexapla, additional evidence to the same effect in Origin's transcriptions of the Hebrew text. And yet more important are the proofs of the firm establishment of the text, and of its substantial with our own, supplied by the translation of Jerome, who was instructed by the Palestinian Jews, and mainly relied upon their authority for acquaintance not only with the text itself, but also with the traditional unwritten vocalization of brings us to the middle of the Talmudic period. The care of the Talmudic doctors for the text is shown by the pains with which they counted no the number of verses in the different books and computed which were the middle verses, words and letters in the Pentateuch and in the Psalms. The scrupulousness with which the Talmudists noted what they deemed the truer readings, and yet abstained from introducing them into the text, indicates at once both the diligence with which they scrutinized the text and also the care with which even while knowledging its occasional imperfections, they guarded it. Critical procedure is also evinced in a mention of their rejection of manuscripts which were found not to agree with others in their readings; and the rules given with refer once to the transcription and adoption of manuscripts attest the care bestowed upon them. It is evident from the notices of the Talmud that a number of oral traditions had been gradually accumulating respecting both the integrity of particular passages of the text itself and also the manner in which if was to be read. This vast heterogeneous mass of traditions and criticisms, compiled and embodied in writing, forms what is known as the Masorah, i.e. Tradition. From the end of the Masoretic period onward, the Masorah became the great authority by which the text given in all the Jewish MSS. was settled. + Manuscripts .--The Old Testament MSS. known to us fall into two main classes: synagogue rolls and MSS. for private use of the latter, some are written in the square, others in the rabbinic or cursive, character. The synagogue rolls contain separate from each other, the Pentateuch, the Haphtaroth or appointed sections of the prophets, and the so-called Megilloth, viz. Canticles, Ruth, Lamentations, Ecclesiastes and Esther. Private MSS. in the square character are in the book form, either on parchment or on paper, and of various sizes, from folio to 12mo. Some contain the Hebrew text alone; others add the Targum, or an Arabic or other translation, either interspersed with the text or in a separate column, occasionally in the margin. The upper and lower margins are generally occupied by the Masorah, sometimes by rabbinical commentaries, etc. The date of a MS. is ordinarily given in the subscription but as the subscriptions are often concealed in the Masorah or elsewhere, it is occasionally difficult to find them: occasionally also it is difficult to decipher them. No satisfactory criteria have been yet established by which the ages of MSS. are to be determined. Few existing MSS. are supposed to be older than the twelfth century. Kennicott and Bruns assigned one of their collation (No. 590) to the tenth century; Deuteronomy Rossi dates if A.D. 1018; on the other hand. one of his own (No. 634) he adjudges to the eighth century. Since the days of Kennicott and Deuteronomy Rossi modern research has discovered various MSS. beyond the limits of Europe. Of many of these there seems no reason to suppose that they will add much to our knowledge of the Hebrew text. It is different with the MSS. examined by Pinner at Odessa. One of these MSS. (A, No. 1), a Pentateuch roll, unpointed, brought from Derbend in Daghestan, appears by the subscription to have been written previous to A.D. 580 and if so is the oldest known biblical Hebrew MS. in existence. The forms of the letters are remarkable. Another MS. (B, No. 3) containing the prophets, on parchment, in small folio, although only dating, according to the inscription, from A.D. 916 and furnished with a Masorah, is a yet greater treasure. Its vowels and accents are wholly different from those now in use, both in form and in position, being all above the letters: they have accordingly been the theme of much discussion among Hebrew scholars. + Printed text .--The history of the printed text of the Hebrew Bible commences with the early Jewish editions of the separate books. First appeared the Psalter, in 1477, probably at Bologna, in 4to, with Kimchi's commentary interspersed among the verses. Only the first four psalms had the vowel-points, and these but clumsily expressed. At Bologna, there subsequently appeared in 1482, the Pentateuch, in folio, pointed, with the Targum and the commentary of Rashi; and the five Megilloth (Ruth--Esther), in folio with the commentaries of Rashi and Aben Ezra. From Soncino, near Cremona, issued in 1486 the Prophetae priores (Joshua--Kings), folio, unpointed with Kimchi's commentary. The honor of printing the first entire Hebrew Bible belongs to the above-mentioned town of Soncino. The edition is in folio, pointed and accentuated. Nine copies only of it are now known, of which one belongs to Exeter College, Oxford. This was followed, in 1494, by the 4to or 8vo edition printed by Gersom at Brescia, remarkable as being the edition from which Luther's German translation was made. After the Brescian, the next primary edition was that contained in the Complutensian Polyglot, published at Complutum (Alcala) in Spain, at the expense of Cardinal Ximenes, dated 1514-17 but not issued till 1522. To this succeeded an edition which has had more influence than any on the text of later times the Second Rabbinical Bible, printed by Bomberg al Venice, 4 vols. fol., 1525-6. The editor was the learned Tunisian Jew R. Jacob hen Chaim. The great feature of his work lay in the correction of the text by the precepts of the Masorah, in which he was profoundly skilled, and on which, as well as on the text itself, his labors were employed. The Hebrew Bible which became the standard to subsequent generations was: that of Joseph Athiais, a learned rabbi and printer at Amsterdam. His text Was based on a comparison of the previous editions with two MSS.; one bearing date 1299, the other a Spanish MS. boasting an antiquity of 900 years. It appeared at Amsterdam 2 vols. 8 vo, 1661. + Principles of criticism .--The method of procedure required in the criticism of the Old Testament is widely different from that practiced in the criticism of the New Testament. Our Old Testament textus receptus is a far more faithful representation of the genuine Scripture; but, on the other hand, the means of detecting and correcting the errors contained in it are more precarious, the results are more uncertain, and the ratio borne by the value of the diplomatic evidence of MSS. to that of a good critical judgment and sagacity is greatly diminished. It is indeed to the direct testimony of the MSS. that, in endeavoring to establish the true text, we must first have recourse. The comparative purity of the Hebrew text is probably different in different parts of the Old Testament. In the revision of Dr. Davidson, who has generally restricted himself to the admission of corrections warranted by MS., Masoretic or Talmudic authority, those in the book of Genesis do not exceed eleven; those in the Psalms are proportionately three times as numerous; those in the historical books and the Prophets are proportionately more numerous than those in the Psalms. II. QUOTATIONS FROM THE OLD TESTAMENT IN THE NEW TESTAMENT.--The New Testament quotations from the Old form one of the outward bonds of connection between the two parts of the Bible. They are manifold in kind. In the quotations of all kinds from the Old Testament in the New. We find a continual variation from the letter of the older Scriptures. To this variation three causes may be specified as having contributed: First, all the New Testament writers quoted from the Septuagint; correcting it indeed more or less by the Hebrew, especially when it was needful for their purpose occasionally deserting it altogether; still abiding by it to so large an extent as to show that it was the primary source whence their quotations were drawn. Secondly, the New Testament writers must have frequently quoted from memory. Thirdly, combined with this there was an alteration of conscious or unconscious design. Sometimes the object of this was to obtain increased force. Sometimes an Old Testament passage is abridged, and in the abridgment so adjusted, by a little alteration, as to present an aspect of completeness, and yet omit what is foreign to the immediate purpose. (Acts 1:20; 1 Corinthians 1:31) At other times a passage is enlarged by the incorporation of a passage from another source: thus in (Luke 4:18,19) although the contents are professedly those, read by our Lord from (Isaiah 61:1) ... we have the words \"to set at liberty them that are bruised,\" introduced from (Isaiah 58:6) (Sept.); similarly in (Romans 11:8; 29:4) is combined with (Isaiah 29:10) In some cases still greater liberty of alteration assumed. In someplaces, again, the a words of the original are taken up, but employed with a new meaning. Almost more remarkable than any alteration in the quotation itself is the circumstance that in (Matthew 27:9) Jeremiah should be named as the author of a prophecy really delivered by Zechariah; the being that the prophecy is based upon that in (Jeremiah 18:1; Jeremiah 19:1) ... and that without a reference to this original source the most essential features of the fulfillment of Zechariah's prophecy would be misunderstood."
        ]
    },
    {
        "Word": "Olives, Mount Of",
        "Definitions": [
            "\"The Mount of Olives\" occurs in the Old Testament in (Zechariah 14:4) only. In (2 Samuel 15:30) it is called \"Olivet;\" in other places simply \"the mount,\" (Nehemiah 8:15) \"the mount facing Jerusalem\" (1 Kings 11:7) or \"the mountain which is on the east aide of the city.\" (Ezekiel 11:23) In the New Testament the usual form is \"the Mount of Olives.\" It is called also \"Olivet.\" (Acts 1:12) This mountain is the well-known eminence on the east of Jerusalem, intimately connected with some of the gravest events of the history of the Old Testament and the New Testament, the scene of the flight of David and the triumphal progress of the Son of David, of the idolatry-of Solomon, and the agony and betrayal of Christ. It is a ridge of rather more than a mile in length, running in general direction north and south, covering the whole eastern side of the city. At its northern end the ridge bends round to the west so as to form an enclosure to the city on that side also. On the north a space of nearly a mile of tolerably level surface intervenes between the walls of the city and the rising ground; on the east the mount is close to the walls, parted only by the narrow ravine of the Kidron. It is this portion which is the real Mount of Olives of the history. In general height it is not very much above-the city: 300 feet higher than the temple mount, hardly more than 100 above the so-called Zion. It is rounded, swelling and regular in form. Proceeding from north to south there occur four independent summits, called-- 1, \"Viri Galilaei:\" 2, \"Mount of Ascension;\" 3, \"Prophets\"--subordinate to the last and almost a part of it; 4, \"Mount of Offence.\"",
            "+ Of these the central one -the \"Mount of Ascension\"--is the most important. Three paths lead from the valley to the summit-one on the north, in the hollow between the two crests of the hill another over the summit, and a third winding around the southern shoulder still the most frequented and the best. The central hill, which we are now considering, purports to contain the sites of some of the most sacred and impressive events of Christian history. The majority of these sacred spots now command little or no attention; but three still remain, sufficiently sacred--if authentic--to consecrate any place. These are-- (1) Gethsemane, at the foot of the mount;",
            "(2) The spot from which our Saviour ascended on the summit;",
            "(3) The place of the lamentation of Christ over Jerusalem, halfway up. Of these, Gethsemane is the only one which has any claim to be authentic. [[927]Gethsemane] + Next to the central summit, on the southern side is a hill remarkable only for the fact that it contains the \"singular catacomb\" known as the \"Tombs of the Prophets,\" probably in allusion to the words of Christ. (Matthew 23:29) + The most southern portion of the Mount of Olives is that usually known as the \"Mount of Offence,\" Mons Offensionis . It rises next to that last mentioned. The title \"Mount of Offence,\" or \"Scandal,\" was bestowed on the supposition that it is the \"Mount of Corruption\" on which Solomon erected the high places for the gods of his foreign wives. (2 Kings 23:13; 1 Kings 11:7) The southern summit is considerably lower than the centre one. + There remains the \"Viri Galilaei,\" about 400 yards from the \"Mount of Ascension.\" It stands directly opposite the northeast corner of Jerusalem, and is approached by the path between it and the \"Mount of Ascension.\" The presence of a number of churches and other edifices must have rendered the Mount of Olives, during the early and middle ages of Christianity, entirely unlike what it was in the time of the Jewish kingdom or of our Lord. Except the high places on the summit, the only buildings then to be seen were probably the walls of the vineyards and gardens and the towers and presses which were their invariable accompaniment. But though the churches are nearly all demolished, there must be a considerable difference between the aspect of the mountain now and in those days when it received its name from the abundance of its olive proves. It does not now stand so pre-eminent in this respect among the hills in the neighborhood of Jerusalem. It is only in the deeper and more secluded slope leading up to the northernmost summit that these venerable trees spread into anything like a forest. The cedars commemorated by the Talmud sad the date-palms implied in the name Bethany have fared still worse; there is not one of either to be found within many miles. Two religious ceremonies performed there must have done much to increase the numbers who resorted to the mount. The appearance of the new moon was probably watched for, certainly proclaimed, from the summit. The second ceremony referred to was the burning of the red heifer. This solemn ceremonial was enacted on the central mount, and in a spot so carefully specified that it would seem not difficult to fix it. It was due east of the sanctuary, and at such an elevation on the mount that the officiating priest, as he slew the animal and sprinkled blood, could see the facade of the sanctuary through the east gate of the temple."
        ]
    },
    {
        "Word": "Olivet",
        "Definitions": [
            "(place of olives). (2 Samuel 15:30; Acts 1:12) [[928]Olives, Mount Of, [929]Mount, [930]Mount, Mountain OF]"
        ]
    },
    {
        "Word": "Omega, Or Omega",
        "Definitions": [
            "The last letter of the Greek alphabet. It is used metephorically to denote the end of anything (Revelation 1:8,11)"
        ]
    },
    {
        "Word": "Onias",
        "Definitions": [
            "the name of five high priests in the period between the Old and the New Testament."
        ]
    },
    {
        "Word": "Orator",
        "Definitions": [
            "+ The Authorized Version rendering in (Isaiah 3:3) for what is literally \"skillful in whisper or incantation.\" + The title applied to Tertullus, who appeared as the advocate of the Jewish accusers of St. Paul before Felix, (Acts 24:1)"
        ]
    },
    {
        "Word": "Orchard",
        "Definitions": [
            "[[933]Garden]"
        ]
    },
    {
        "Word": "Oreb, The Rock",
        "Definitions": [
            "the \"raven's crag,\" the spot, east of Jordan, at which the Midianite chieftain Oreb with thousands of his countrymen, fell by the hand of the Ephraimites, and which probably acquired its name therefrom. It is mentioned in (Judges 7:25; Isaiah 10:26) Perhaps the place called 'Orbo which in the Bereshith Rabba is stated to have been in the neighborhood of Bethshean, may have some connection with it."
        ]
    },
    {
        "Word": "Ornaments, Personal",
        "Definitions": [
            "The number, variety and weight of the ornaments ordinarily worn upon the person form one of the characteristic features of Oriental costume, in both ancient and modem times. The monuments of ancient Egypt exhibit the persons of ladies load with rings, earrings Of vary great size, anklets, armlets, bracelets of the most varied forms, richly-ornamented necklaces, and chains of various kinds. There is sufficient evidence in the Bible that the inhabitants of Palestine were equally devoted to finery. In the Old Testament. Isaiah, (Isaiah 3:18-23) supplies us with a detailed description of the articles with which the luxurious women of his day were decorated. Eliezer decorated Rebekah with \"a golden nose-ring of half a shekel (1/4 oz.) weight, and two bracelets for her hands of ten shekels (4 1/2 oz.) weight of gold.\" (Genesis 23:22) Earrings were worn by Jacob's wives. (Genesis 35:4) The number of personal ornaments worn by the Egyptians, particularly by the females, 19 incidentally noticed in (Exodus 3:22)"
        ]
    },
    {
        "Word": "Padanaram",
        "Definitions": [
            "By this name, which signifies the table-land of Aram, i.e. Syriac, the Hebrews designated the tract of country which they otherwise called the Aram-naharaim, \"Aram of the two of rivers,\" the Greek Mesopotamia, (Genesis 24:10) and \"the field (Authorized Version,'country') of Syria.\" (Hosea 12:13) The term was perhaps more especially applied to that portion which bordered on the Euphrates, to distinguish if from the mountainous districts in the north and northeast of Mesopotamia. It is elsewhere called [936]Padan simply. (Genesis 48:7) Abraham obtained a wife for Isaac from Padan-aram. (Genesis 25:20) Jacob's wives were also from Padan-aram, (Genesis 28:2,5,6,7; 31:1-8; 33:18)"
        ]
    },
    {
        "Word": "Pahathmoab",
        "Definitions": [
            "(governor of Moab), head of one of the chief houses of the tribe of Judah. Of the individual or the occasion of his receiving so singular a name nothing is known certainty but as we read in (1 Chronicles 4:22) of a family of Shilonites, of the tribe of Judah, who in very early times \"had dominion in Moab,\" it may be conjectured that this was the origin of the name."
        ]
    },
    {
        "Word": "Paial",
        "Definitions": [
            "(judge), the son of Uzai who assisted in restoring the walls of Jerusalem in the time of Nehemiah, (Nehemiah 3:25) (B.C. 446.)"
        ]
    },
    {
        "Word": "Palestina And Palestine",
        "Definitions": [
            "(land of strangers). These two forms occur in the Authorized Version but four times in all, always in poetical passages; the first in (Exodus 15:14) and Isai 14:29 The second (Joel 3:4) In each case the Hebrew is Pelesheth, a word found, besides the above, only in (Psalms 60:8; 83:7; 87:4) and Psal 108:9 In all which our translators have rendered it by \"Philistia\" or \"Philistines.\" Palestine in the Authorized Version really means nothing but Philistia. The original Hebrew word Pelesheth to the Hebrews signified merely the long and broad strip of maritime plain inhabited by their encroaching neighbors; nor does it appear that at first it signified more to the Greeks. As lying next the sea, and as being also the high road from Egypt to Phoenicia and the richer regions no of it, the Philistine plain became sooner known to the western world than the country farther inland, and was called by them Syria Palestina-Philistine Syria. From thence it was gradually extended to the country farther inland, till in the Roman and later Greek authors, both heathen sad Christian, it became the usual appellation for the whole country of the Jews, both west and east of Jordan. The word is now so commonly employed in our more familiar language to destinate the whole country of Israel that although biblically a misnomer, it has been chosen here as the most convenient heading under which to give a general description of THE HOLY LAND, embracing those points which have not been treated under the separate headings of cities or tribes. This description will most conveniently divide itself Into three sections:-- I. The Names applied to the country of Israel in the Bible and elsewhere. II. The Land; its situation, aspect, climb, physical characteristics in connection with its history, its structure, botany and natural history. III. The History of the country is so fully given under its various headings throughout the work that it is unnecessary to recapitulate it here. I. [THE [938]Names].--Palestine, then, is designated in the Bible by more than one name.",
            "+ During the patriarchal period, the conquest and the age of the Judges and also where those early periods are referred to in the later literature (as) (Psalms 105:11) it is spoken of as \"Canaan,\" or more frequently \"the land of Canaan,\" meaning thereby the country west of the Jordan, as opposed to \"the land of Gilead.\" on the east. + During the monarchy the name usually, though not frequently, employed is \"land of Israel.\" (1 Samuel 13:19) + Between the captivity and the time of our Lord the name \"Judea\" had extended itself from the southern portion to the whole of the country, and even that beyond the Jordan. (Matthew 19:1; Mark 10:1) + The Roman division of the country hardly coincided with the biblical one, and it does not appear that the Romans had any distinct name for that which we understand by Palestine. + Soon after the Christian era we find the name Palestina in possession of the country. + The name most frequently used throughout the middle ages, and down to our own time, is Terra Sancta--the Holy Land. II. THE LAND.-The holy land is not in size or physical characteristics proportioned to its moral and historical position as the theatre of the most momentous events in the world's history. It is but a strip of country about the size of Wales, less than 140 miles in length and barely 40 in average breadth, on the very frontier of the East, hemmed in between the Mediterranean Sea on the one hand and the enormous trench of the Jordan valley on the other, by which it is effectually cut off from the mainland of Asia behind it. On the north it is shut in by the high ranges of Lebanon and Anti-Lebanon, and by the chasm of the Litany. On the south it is no less enclosed by the arid and inhospitable deserts of the upper pert of the peninsula of Sinai. + Its position.--Its position on the map of the world--as the world was when the holy land first made its appearance in history--is a remarkable one. (a) It was on the very outpost-- an the extremist western edge of the East. On the shore of the Mediterranean it stands, as if it had advanced as far as possible toward the west, separated therefrom by that which, when the time arrived proved to be no barrier, but the readiest medium of communication-the wide waters of the \"great sea.\" Thus it was open to all the gradual influences of the rising communities of the West, while it was saved from the retrogression and decrepitude which have ultimately been the doom of all purely eastern states whose connections were limited to the East only. (b) There was, however, one channel, and but one, by which it could reach and be reached by the great Oriental empires. The rivals road by which the two great rivals of the ancient world could approach one another--by which alone Egypt could get to Assyria and Assyria to lay along the broad hat strip of coast which formed the maritime portion of the holy land, and thence by the plain of the Lebanon to the Euphrates. (c) After this the holy land became (like the Netherlands in Europe) the convenient arena on which in successive ages the hostile powers who contended for the empire of the East fought their battles. + Physical features.--Palestine is essentially a mountainous country. Not that if contains independent mountain chains, as in Greece for example but that every part of the highland is in greater or less undulation. But it is not only a mountainous country. The mass of hills which occupies the centre of the country is bordered or framed on both sides, east and west, by a broad belt of lowland, sunk deep below its own level. The slopes or cliffs which form, as if it were, the retaining walls of this depression are furrowed and cleft by the torrent beds which discharge the waters of the hills and form the means of communication between the upper and lower level. On the west this lowland interposes between the mountains and the sea, and is the plain of Philistia and of Sharon. On the east it is the broad bottom of the Jordan valley, deep down in which rushed the one river of Palestine to its grave in, the Dead Sea. Such is the first general impression of the physiognomy of the land. It is a physiognomy compounded of the three main features already named--the plains the highland hills, and the torrent beds features which are marked in the words of its earliest describers, (Numbers 13:29; Joshua 11:16; 12:8) and which must be comprehended by every one who wishes to understand the country and the intimate connection existing between its structure and its history. About halfway up the coast the maritime plain is suddenly interrupted by a long ridge thrown out from the central mass, rising considerably shove the general level and terminating in a bold promontory on the very edge of the Mediterranean. This ridge is Mount Carmel. On its upper side the plain, as if to compensate for its temporary displacement, invades the centre of the country, and forms an undulating hollow right across it from the Mediterranean to the Jordan valley. This central lowland, which divides with its broad depression the mountains of Ephraim from the mountains of Galilee is the plain of Esdraelon or Jezreel the great battle-field of Palestine. North of Carmel the lowland resumes its position by the seaside till it is again interrupted and finally put an end to by the northern mountains, which push their way out of the sea, ending in the white promontory of the Ras Nakhura . Above this is the ancient Phoenicia. The country thus roughly portrayed is to all intents and purposes the whole land of israel. The northern portion is Galilee; the centre, Samaria; the south, Judea. This is the land of Canaan which was bestowed on Abraham,--the covenanted home of his descendants. The highland district, surrounded and intersected by its broad lowland plains, preserves from north to south a remarkably even and horizontal profile. Its average height may betaken as 1600 to 1800 feet above the Mediterranean. It can hardly be denominated a plateau; yet so evenly is the general level preserved and so thickly do the hills stand behind and between one another, that, when seen from the coast or the western part of the maritime plain, it has quite the appearance of a wall. This general monotony of profile is however, relieved at intervals by certain centers of elevation. Between these elevated points runs the watershed of the country, sending off on either hand--to the Jordan valley on the east and the Mediterranean on the west--the long, tortuous arms of ifs many torrent beds. The valleys on the two sides of the watershed differ considerably in character. Those on the east are extremely steep and rugged the western valleys are more gradual in their slope. + Fertility .--When the highlands of the country are more closely examined, a considerable difference will be found to exist in the natural condition and appearance of their different portions. The south, as being nearer the arid desert and farther removed from the drainage of the mountains, is drier and less productive than the north. The tract below Hebron, which forms the link between the hills of Judah and the desert, was known to the ancient Hebrews by a term originally derived from its dryness--Negeb . This was the south country. As the traveller advances north of this tract there is an improvement; but perhaps no country equally cultivated is more monotonous, bare or uninviting in its aspect than a great part of the highlands of Judah and Benjamin during the larger portion of the year. The spring covers even those bald gray rocks with verdure and color, and fills the ravines with torrents of rushing water; but in summer and autumn the look of the country from Hebron up to Bethel is very dreary and desolate. At Jerusalem this reaches its climax. To the west and northwest of the highlands, where the sea-breezes are felt, there is considerably more vegetation, Hitherto we have spoken of the central and northern portions of Judea. Its eastern portion--a tract some nine or ten miles in width by about thirty-five in length, which intervenes between the centre and the abrupt descent to the Dead Sea--is far more wild and desolate, and that not for a portion of the year only, but throughout it. This must have been always what it is now--an uninhabited desert, because uninhabitable. No descriptive sketch of this part of the country can be complete which does not allude to the caverns, characteristic of all limestone districts, but here existing in astonishing numbers. Every hill and ravine is pierced with them, some very large and of curious formation--perhaps partly natural, partly artificial--others mere grottos. Many of them are connected with most important and interesting events of the ancient history of the country. Especially is this true of the district now under consideration. Machpelah, Makkedah, Adullam En-gedi, names inseparably connected with the lives, adventures and deaths of Abraham, Joshua, David and other Old-Testament worthies, are all within the small circle of the territory of Judea. The bareness and dryness which prevail more or less in Judea are owing partly to the absence of wood, partly to its proximity to the desert, sad partly to a scarcity of water arising from its distance from the Lebanon. But to this discouraging aspect there are some important exceptions. The valley of Urtas, south of Bethlehem contains springs which in abundance and excellence rival even those of Nablus the huge \"Pools of Solomon\" are enough to supply a district for many miles round them; and the cultivation now going on in that Neighborhood shows whet might be done with a soil which required only irrigation and a moderate amount of labor to evoke a boundless produce. It is obvious that in the ancient days of the nation, when Judah and Benjamin possessed the teeming population indicated in the Bible, the condition and aspect of the country must have been very different. Of this there are not wanting sure evidences. There is no country in which the ruined towns bear so large a proportion to those still existing. Hardly a hill-top of the many within sight that is not covered with vestiges of some fortress or city. But, besides this, forests appear to have stood in many parts of Judea until the repeated invasions and sieges caused their fall; and all this vegetation must have reacted on the moisture of the climate, and, by preserving the water in many a ravine and natural reservoir where now it is rapidly dried by the fierce sun of the early summer, must have influenced materially the look and the resources of the country. Advancing northward from Judea, the country (Samaria) becomes gradually more open and pleasant. Plains of good soil occur between the hills, at first small but afterward comparatively large. The hills assume here a more varied aspect than in the southern districts, springs are more abundant and more permanent until at last, when the district of Jebel Nablus is reached--the ancient Mount Ephraim-the traveller encounters an atmosphere and an amount of vegetation and water which are greatly superior to anything he has met with in Judea and even sufficient to recall much of the scenery of the West. Perhaps the springs are the only objects which In themselves, and apart from their associations, really strike an English traveller with astonishment and admiration. Such glorious fountains as those of Ain-jalud or the Ras el-Mukatta--where a great body of the dearest water wells silently but swiftly out from deep blue recesses worn in the foot of a low cliff of limestone rock and at once forms a considerable stream--are rarely to be met with out of irregular, rocky, mountainous countries, and being such unusual sights can hardly be looked on by the traveler without surprise and emotion. The valleys which lead down from the upper level in this district to the valley of the Jordan are less precipitous than in Judea. The eastern district of the Jebel Nablus contains some of the most fertile end valuable spots in the holy land. Hardly less rich is the extensive region which lies northwest of the city of Shechem (Nablus), between it and Carmel, in which the mountains gradually break down into the plain of Sharon. Put with all its richness and all its advance on the southern part of the country there is a strange dearth of natural wood about this central district. It is this which makes the wooded sides of Carmel and the park-like scenery of the adjacent slopes and plains so remarkable. No sooner however, is the plain of Eadraelon passed than a considerable improvement Is perceptible. The low hills which spread down from the mountains of Galilee, and form the barrier between the plains of Akka and Esdraelon, are covered with timber, of moderate size it is true, but of thick, vigorous growth, and pleasant to the eye. Eastward of these hills rises the round mass of Tabor dark with its copses of oak, and set on by contrast with the bare slopes of Jebel ed-Duhy (the so called \"Little Hermon\") and the white hills of Nazareth. A few words must be said in general description of the maritime lowland, which intervenes between the sea and the highlands. This region, only slightly elevated above the level of the Mediterranean, extends without interruption from el-Arish, south of Gaza, to Mount Carmel. It naturally divides itself into two portions each of about half its length; the lower one the wider the upper one the narrower. The lower half is the plain of the Philistines-Philistia, or, as the Hebrews called it, the Shefelah or Lowland. The upper half is the Sharon or Saron of the Old and New Testaments. The Philistine plain is on an average 15 or 16 miles in width from the coast to the beginning of the belt of hills which forms the gradual approach to the high land of the mountains of Judah. The larger towns, as Gaza and Ashdod, which stand near the shore, are surrounded with huge groves of olive, sycamore and, as in the days King David. (1 Chronicles 27:28) The whole plain appears to consist of brown loamy soil, light but rich and almost without a stone. It is now, as it was when the Philistines possessed it, one enormous cornfield; an ocean of wheat covers the wide expense between the hills and the sand dunes of the seashore, without interruption of any kind--no break or hedge, hardly even a single olive tree. Its fertility is marvellous; for the prodigious crops which if raises are produced, and probably have been produced almost year by year for the last forty centuries, without any of the appliances which we find necessary for success. The plain of Sharon is much narrower then Philistia. It is about 10 miles wide from the sea to the foot of the mountains, which are here of a more abrupt character than those of Philistia, and without the intermediate hilly region there occurring. The one ancient port of the Jews, the \"beautiful\", city of Joppa, occupied a position central between the Shefelah and Sharon. Roads led from these various cities to each other to Jerusalem, Neapolis and Sebaste in the interior, and to Ptolemais and Gaza on the north and south. The commerce of Damascus, and beyond Damascus, of Persia and India, passed this way to Egypt, Rome and the infant colonies of the West; and that traffic and the constant movement of troops backward and forward must have made this plain, at the time of Christ, one of the busiest and most populous regions of Syria. + The Jordan valley .--The chacteristics already described are hardly peculiar to Palestine, but there is one feature, as yet only alluded to, in which she stands alone. This feature is the Jordan--the one river of the country. The river is elsewhere described; [[939]Jordan] but it and the valley through which it rushes down its extraordinary descent must be here briefly characterized. This valley begins with the river at its remotest springs of Hasbeiya, on the northwest side of Hermon, and accompanies it to the lower end of the Dead Sea, a length of about 1,50 miles. During the whole of this distance its course is straight and its direction nearly due north and south. The springs of Hasbeiya are 1700 feet above the level of the Mediterranean and the northern end of the Dead Sea is 1317 feet below it, so that between these two points the valley falls with more or less regularity through a height of more than 3000 feet. But though the river disappears at this point, the valley still continues its descent below the waters of the Dead Sea till it reaches a further depth of 1308 feet. So that the bottom of this extraordinary crevasse is actually more than 2600 feet below the surface of the ocean. In width the valley varies. In its upper and shallower portion, as between Banias and the lake of Merom (Huleh), it is about five miles across. Between the lake of Merom and the Sea or Galilee it contracts, and becomes more of an ordinary ravine or glen. It is in its third and lower portion that the valley assumes its more definite and regular character. During the greater part of this portion it is about seven miles wide from the one wall to the other. The eastern mountains preserve their straight line of direction, and their massive horizontal wall-like aspect, during almost the whole distance. The western mountains are more irregular in height, their slopes less vertical. North of Jericho they recede in a kind of wide amphitheatre, and the valley becomes twelve miles broad--a breadth which it thenceforward retains to the southern extremity of the Dead Sea. Buried as it is between such lofty ranges, and shielded from every breeze, the climate of the Jordan valley is extremely hot and relaxing. Its enervating influence is shown by the inhabitants of Jericho. All the irrigation necessary for the cultivation which formerly existed is obtained front the torrents of the western mountains. For all purposes to which a river ordinarily applied the Jordan is useless. The Dead Sea, which is the final receptacle of the Jordan, is described elsewhere. [[940]Sea, The Salt, THE SALT.) + Climate .--\"Probably there is no country in the world of the same extent which has a greater variety of climate than Palestine. On Mount Hermon, at its northern border there is perpetual snow. From this we descend successively by the peaks of Bashan and upper Galilee, where the oak and pine flourish, to the hills of Judah and Samaria, where the vine and fig tree are at home, to the plains of the seaboard where the palm and banana produce their fruit down to the sultry shores of the Sea, on which we find tropical heat and tropical vegetation.\" McClintock and Strong . As in the time of our Saviour (Luke 12:64) the rains come chiefly from the south or southwest. They commence at the end of October or beginning of November and continue with greater or less constancy till the end of February or March. It is not a heavy, continuous rain so much as a succession of severe showers or storms, with intervening periods of fine, bright weather. Between April and November there is, with the rarest exceptions, an uninterrupted succession of fine weather and skies without a cloud. Thus the year divides itself into two and only two seasons--as indeed we see it constantly divided in the Bible-\" winter and summer\" \"cold and heat,\" \"seed-time and harvest.\" + Botany .--The botany of Syria and Palestine differs but little from that of Asia Minor, which is one of the most rich and varied on the globe. Among trees the oak is by far the most prevalent. The trees of the genus Pistacia rank next to the oak in abundance, and of these there are three species in Syria. There is also the carob or locust tree (Ceratonia siliqua), the pine, sycamore, poplar and walnut. Of planted trees large shrubs the first in importance is the vine, which is most abundantly cultivated all over the country, and produces, as in the time of the Canaanites, enormous bunches of grapes. This is especially the case in the southern districts, those of Eshcol being still particularly famous. Next to the vine, or even in some respects its superior in importance, ranks the olive, which nowhere grows in greater luxuriance and abundance than in Palestine, where the olive orchards form a prominent feature throughout the landscape, and have done so from time immemorial. The fig forms another most important crop in Syria and Palestine. (Besides these are the almond, pomegranate, orange, pear, banana, quince and mulberry among fruit trees. Of vegetables there are many varieties, as the egg plant, pumpkin, asparagus, lettuce, melon and cucumber. Palestine is especially distinguished for its wild flowers, of which there are more than five hundred varieties. The geranium, pink, poppy, narcissus, honeysuckle, oleander, jessamine, tulip and iris are abundant. The various grains are also very largely cultivated.--ED.) + Zoology.--It will be sufficient in this article to give a general survey of the fauna of Palestine, as the reader will find more particular information in the several articles which treat of the various animals under their respective names. Jackals and foxes are common; the hyena and wolf are also occasionally observed; the lion is no longer a resident in Palestine or Syria. A species of squirrel the which the term orkidaun \"the leaper,\" has been noticed on the lower and middle parts of Lebanon. Two kinds of hare, rats and mice, which are said to abound, the jerboa, the porcupine, the short-tailed field-mouse, may be considered as the representatives of the Rodentia . Of the Pachydermata the wild boar, which is frequently met with on Taber and Little Hermon, appears to be the only living wild example. There does not appear to be at present any wild ox in Palestine. Of domestic animals we need only mention the Arabian or one-humped camel, the ass, the mule and the horse, all of which are in general use. The buffalo (Bubalus buffalo) is common. The ox of the country is small and unsightly in the neighborhood of Jerusalem, but in the richer pastures the cattle, though small, are not unsightly The common sheep of Palestine is the broadtail, with its varieties. Goats are extremely common everywhere. Palestine abounds in numerous kinds of birds. Vultures, eagles, falcons, kites, owls of different kinds represent the Raptorial order. In the south of Palestine especially, reptiles of various kinds abound. It has been remarked that in its physical character Palestine presents on a small scale an epitome of the natural features of all regions, mountainous and desert, northern and tropical, maritime and inland, pastoral, arable and volcanic. + Antiquities .--In the preceding description allusion has been made to many of the characteristic features of the holy land; but it is impossible to close this account without mentioning a defect which is even more characteristic--its luck of monuments and personal relies of the nation which possessed it for so many centuries and gave it its claim to our veneration and affection. When compared with other nations of equal antiquity--Egypt, Greece Assyria--the contrast is truly remarkable. In Egypt and Greece, and also in Assyria, as far as our knowledge at present extends, we find a series of buildings reaching down from the most remote and mysterious antiquity, a chain of which hardly a link is wanting, and which records the progress of the people in civilization art and religion as certainly as the buildings of the medieval architects do that of the various nations of modern Europe. But in Palestine it is not too much to say that there does not exist a single edifice or part of an edifice of which we call be sure that it is of a date anterior to the Christian era. And as with the buildings, so with other memorials, With one exception, the museums of Europe do not possess a single piece of pottery or metal work, a single weapon or household utensil, an ornament or a piece of armor of Israelite make, which can give us the least conception of the manners or outward appliances of the nation before the date of the destruction of Jerusalem by Titus. The coins form the single exception. M. Renan has named two circumstances which must have had a great effect in suppressing art or architecture amongst the ancient Israelites, while their very existence proves that the people had no genius in that direction. These are (1) the prohibition of sculptured representations of living creatures, and (2) the command not to build a temple anywhere but at Jerusalem."
        ]
    },
    {
        "Word": "Palluites",
        "Definitions": [
            "(descendants of Pullu), The. (Numbers 26:5)"
        ]
    },
    {
        "Word": "Palm Tree",
        "Definitions": [
            "(Heb. tamar). Under this generic term many species are botanically included; but we have here only to do with the date palm, the Phoenix dactylifera of Linnaeus. While this tree was abundant generally in the Levant, it was regarded by the ancients as peculiarly characteristic of Palestine and the neighboring regions, though now it is rare. (\"The palm tree frequently attains a height of eighty feet, but more commonly forty to fifty. It begins to bear fruit after it has been planted six or eight years, and continues to be productive for a century. Its trunk is straight, tall and unbroken, terminating in a crown of emerald-green plumes, like a diadem of gigantic ostrich-feathers; these leaves are frequently twenty feet in length, droop slightly at the ends, and whisper musically in the breeze. The palm is, in truth, a beautiful and most useful tree. Its fruit is the daily food of millions; its sap furnishes an agreeable wine; the fibres of the base of its leaves are woven into ropes and rigging; its tall stem supplies a valuable timber; its leaves are manufactured into brushes, mats, bags, couches and baskets. This one tree supplies almost all the wants of the Arab or Egyptian.\"--Bible Plants.) Many places are mentioned in the Bible as having connection with palm trees; Elim, where grew three score and ten palm trees, (Exodus 15:27) and Elath. (2:8) Jericho was the city of \"palm trees.\" (31:3) Hazezon-tamar, \"the felling of the palm tree,\" is clear in its derivation. There is also Tamar, \"the palm.\" (Ezekiel 47:19) Bethany means the \"house of dates.\" The word Phoenicia, which occurs twice in the New Testament-- (Acts 11:19; 15:3)--is in all probability derived from the Greek word for a palm. The, striking appearance of the tree, its uprightness and beauty, would naturally suggest the giving of Its name occasionally to women. (Genesis 38:6; 2 Samuel 13:1; 14:27) There is in the Psalms, (Psalms 92:12) the familiar comparison, \"The righteous shall flourish like the palm tree.\" which suggests a world of illustration whether respect be had to the orderly and regular aspect of the tree, its fruitfulness, the perpetual greenness of its foliage, or the height at which the foliage grows, as far as possible from earth and as near as possible to heaven. Perhaps no point is more worthy of mention, we wish to pursue the comparison, than the elasticity of the fibre of the palm and its determined growth upward even when loaded with weights. The passage in (Revelation 7:9) where the glorified of all nations are described as \"clothed with white robes and palms in their hands,\" might seem to us a purely classical image; but palm branches were used by the Jews in token of victory and peace. (To these points of comparison may be added, its principle of growth: it is an endogen, and grows from within; its usefulness; the Syrians enumerating 360 different uses to which it may be put; and the statement that it bears its best fruit in old age.--ED.) It is curious that this tree, once so abundant in Judea, is now comparatively rare, except in the Philistine plain and in the old Phoenicia about Beyrout ."
        ]
    },
    {
        "Word": "Palmerworm",
        "Definitions": [
            "(Heb. gazam) occurs (Joel 1:4; 2:25; Amos 4:9) It is maintained by many that gazam denotes some species of locust. but it is more probably a caterpillar."
        ]
    },
    {
        "Word": "Paran, Elparan",
        "Definitions": [
            "(peace of caverns), a desert or wilderness, bounded on the north by Palestine, on the east by the valley of Arabah, on the south by the desert of Sinai, and on the west by the wilderness of Etham, which separated it from the Gulf of Suez and Egypt. The first notice of Paran is in connection with the invasion of the confederate kings. (Genesis 14:6) The detailed itinerary of the children of Israel in (Numbers 33:1) ... does not mention Paran because it was the name of a wide region; but the many stations in Paran are recorded, chs. 17-36. and probably all the eighteen stations were mentioned between Hazeroth and Kadesh were in Paran. Through this very wide wilderness, from pasture to pasture as do modern Arab tribes, the Israelites wandered in irregular lines of march. This region through which the Israelites journeyed so long is now called by the name it has borne for ages--Bedu et-Tih, \"the wilderness of wandering.\" (\"Bible Geography,\" Whitney.) \"Mount\" Paran occurs only in two poetic passages, (33:2); Habb 3:3 It probably denotes the northwestern member of the Sinaitic mountain group which lies adjacent to the Wady Teiran . (It is probably the ridge or series of ridges lying on the northeastern part of the desert of Paran, not far from Kadesh.--ED.)"
        ]
    },
    {
        "Word": "Parlor",
        "Definitions": [
            "a word in English usage meaning the common room of the family, and hence probably in Authorized Version denoting the king's audience-chamber, so used in reference to Eglon. (Judges 3:20-25)"
        ]
    },
    {
        "Word": "Parnaeh",
        "Definitions": [
            "(delicate), father or ancestor of Elizaphan prince of the tribe of Zebulun. (Numbers 34:25) (B.C. before 1452.)"
        ]
    },
    {
        "Word": "Pasdammim",
        "Definitions": [
            "(boundary of blood). [EPHES-DAMMIM]"
        ]
    },
    {
        "Word": "Pathrusim",
        "Definitions": [
            "people of Pathros. [[943]Pathros]"
        ]
    },
    {
        "Word": "Peacocks",
        "Definitions": [
            "(Heb. tuccyyim). Among the natural products which Solomon's fleet brought home to Jerusalem, mention is made of \"peacocks,\" (1 Kings 10:22; 2 Chronicles 9:21) which is probably the correct translation. The Hebrew word may be traced to the Talmud or Malabaric togei, \"peacock.\""
        ]
    },
    {
        "Word": "Pedarhzur",
        "Definitions": [
            "(whom the rock (i.e. God) redeems), father of Gamaliel, the chief of the tribe of Manasseh at the time of the exodus. (Numbers 1:10; 2:20; 7:54,59; 10:23) (B.C. 1491.)"
        ]
    },
    {
        "Word": "Pelican",
        "Definitions": [
            "(Heb. kaath, sometimes translated \"cormorant,\" as (Isaiah 34:11; Zephaniah 2:14) though in the margin correctly rendered \"pelican\"), a voracious waterbird, found most abundantly in tropical regions. It is equal to the swan in size. (It has a flat bill fifteen inches long, and the female has under the bill a pouch capable of great distension. It is capacious enough to hold fish sufficient for the dinner of half a dozen men. The young are fed from this pouch, which is emptied of the food by pressing the pouch against the breast. The pelican's bill has a crimson tip, and the contrast of this red tip against the white breast probably gave rise to the tradition that the bird tore her own breast to feed her young with her blood. The flesh of the pelican was forbidden to the Jews. (Leviticus 11:18)--ED.) The psalmist in comparing his pitiable condition to the pelican, (Psalms 102:6) probably has reference to its general aspect as it sits in apparent melancholy mood, with its bill resting on its breast."
        ]
    },
    {
        "Word": "Pelonite, The",
        "Definitions": [
            "Two of David's men, Helez and Ahijah, are called Pelonites. (1 Chronicles 11:27,36) (B.C. about 1015.) From (1 Chronicles 27:10) it appears that the former was of the tribe of Ephraim, and \"Pelonite\" would therefore be an appellation derived from his place of birth or residence. \"Ahijah the Pelonite\" appears in (2 Samuel 23:34) as \"Eliam the son of Ahithophel the Gilonite,\" of which the former is a corruption."
        ]
    },
    {
        "Word": "Pen",
        "Definitions": [
            "[[947]Writing]"
        ]
    },
    {
        "Word": "Penny, Pennyworth",
        "Definitions": [
            "In the New Testament \"penny,\" either alone or in the compound \"pennyworth,\" occurs as the rendering of the Roman denarius . (Matthew 20:2; 22:10; Mark 6:37; 12:15; Luke 20:24; John 6:7; Revelation 6:6) The denarius was the chief Roman silver coin, and was worth about 15 to 17 cents."
        ]
    },
    {
        "Word": "Pentateuch, The",
        "Definitions": [
            "is the Greek name given to the five books commonly called the \"five books of Moses.\" This title is derived from \"pente\", five, and \"teucos\") which, meaning originally \"vessel\" \"instrument,\" etc., came In Alexandrine Greek to mean \"book\" hence the fivefold book. In the time of Ezra and Nehemiah it was called \"the law of Moses,\" (Ezra 7:6) or \"the book of the law of Moses,\" (Nehemiah 8:1) or simply \"the book of Moses.\" (2 Chronicles 25:4; 35:12; Ezra 6:13; Nehemiah 13:1) This was beyond all reasonable doubt our existing Pentateuch. The book which was discovered the temple in the reign of Josiah, and which is entitled, (2 Chronicles 34:14) \"a book of the law of Jehovah by the hand of Moses,\" was substantially, it would seem the same volume, though it may afterward have undergone some revision by Ezra. The present Jews usually called the whole by the name of Torah, i.e. \"the Law,\" or Torath Mosheh \"the Law of Moses.\" The division of the whole work into five parts was probably made by the Greek translators; for the titles of the several books are not of Hebrew but of Greek origin. The Hebrew names are merely taken from the first words of each book, and in the first instance only designated particular sections and not whole books. The MSS. of the Pentateuch form a single roll or volume, and are divided not into books but into the larger and smaller sections called Parshiyoth and Sedarim . The five books of the Pentateuch form a consecutive whole. The work, beginning with the record of creation end the history of the primitive world, passes on to deal more especially with the early history of the Jewish family, and finally concludes with Moses' last discourses and his death. Till the middle of the last century it was the general opinion of both Jews and Christians that the whole of the Pentateuch was written by Moses, with the exception of a few manifestly later additions,--such as the, 34th chapter of Deuteronomy, which gives the account of Moses death. The attempt to call in question the popular belief was made by Astruc, doctor and professor of medicine in the Royal College at Paris, and court physician to Louis XIV. He had observed that throughout the book of Genesis, and as far as the 6th chapter of Exodus, traces were to be found of two original documents, each characterized by a distinct use of the names of God; the one by the name Elohim, and the other by the name Jehovah. [[949]God] Besides these two principal documents, he supposed Moses to have made use of ten others in the composition of the earlier part of his work. The path traced by Astruc has been followed by numerous German writers; but the various hypotheses which have been formed upon the subject cannot be presented in this work. It is sufficient here to state that there is evidence satisfactory that the main bulk of the Pentateuch, at any rate, was written by Moses, though the probably availed himself of existing documents in the composition of the earlier part of the work. Some detached portions would appear to be of later origin; and when we remember how entirely, during some periods of Jewish history, the law seems to have been forgotten, and again how necessary it would be after the seventy years of exile to explain some of its archaisms, and to add here and there short notes to make it more intelligible to the people, nothing can be more natural than to suppose that such later additions were made by Ezra and Nehemiah. To briefly sum up the results of our inquiry--",
            "+ The book of Genesis rests chiefly on documents much earlier than the time of Moses though it was probably brought to very nearly its, present shape either by Moses himself or by one of the elders who acted under him. + The books of Exodus, Leviticus and Numbers are to a great extent Mosaic. Besides those portions which are expressly declared to have been written by him other portions, and especially the legal sections, were, if not actually written, in all probability dictated by him. + Deuteronomy, excepting the concluding part, is entirely the work of Moses as it professes to be. + It is not probable that this was written before the three preceding books, because the legislation in Exodus and Leviticus, as being the more formal, is manifestly the earlier whilst Deuteronomy is the spiritual interpretation and application of the law. But the letter is always before the spirit; the thing before its interpretation. + The first composition of the Pentateuch as a whole could not have taken place till after the Israelites entered Cannan. It is probable that Joshua and the elders who were associated with him would provide for its formal arrangement, custody and transmission. + The whole work did not finally assume its present shape till its revision was undertaken by Ezra after the return from the Babylonish captivity. For an account of the separate books see [950]Genesis, [951]Exodus, [952]Leviticus, [953]Numbers, [954]Deuteronomy."
        ]
    },
    {
        "Word": "Perezuzza",
        "Definitions": [
            "(breaking of Uzzah), (1 Chronicles 13:11) and PEREZ-UZZAH (2 Samuel 6:8) the title which David conferred on the threshing-floor of Nachon or Cidon, in commemoration of the sudden death of Uzzah. (B.C. 1042.)"
        ]
    },
    {
        "Word": "Pergamum",
        "Definitions": [
            "In the Revised Version for Pergamos. (Revelation 1:11) Pergamum is the form usual in the classic writers."
        ]
    },
    {
        "Word": "Perizzite, The",
        "Definitions": [
            "and Per'izzites (belonging to a village), one of the nations inhabiting the land of promise before and at the time of its conquest by Israel. (B.C. 1450.) They are continually mentioned in the formula so frequently occurring to express the promised land. (Genesis 15:20; Exodus 3:8,17; 23:23; 33:2; 34:11) The notice in the book of Judges locates them in the southern part of the holy land. The signification of the name is not by any means clear. It possibly meant rustics, dwellers in open, unwalled villages, which are denoted by a similar word."
        ]
    },
    {
        "Word": "Persepolis",
        "Definitions": [
            "mentioned only in 2 Macc. 9:2, was the capital of Persia proper, and the occasional residence of the Persian court from the time of Darius Hystaspes, who seems to have been its founder, to the invasion of Alexander. Its wanton destruction by that conqueror is well known. Its site is now called the Chehl-Minar, or Forty Pillars. Here, on a platform hewn out of the solid rock the sides of which face the four cardinal points, are the remains of two great palaces, built respectively by Darius Hytaspes and his son Xerxes, besides a number of other edifices, chiefly temples. They are of great extent and magnificence, covering an area of many acres."
        ]
    },
    {
        "Word": "Pestilence",
        "Definitions": [
            "[[958]Plague, The, THE]"
        ]
    },
    {
        "Word": "Peter, First Epistle Of",
        "Definitions": [
            "The external evidence of authenticity of this epistle is of the strongest kind and the internal is equally strong. It was addressed to the churches of Asia Minor which had for the most part been founded by Paul and his companions, Supposing it to have been written at Babylon, (1 Peter 5:13) it ia a probable conjecture that Silvanus, By whom it was transmitted to those churches, had joined Peter after a tour of visitation, and that his account of the condition of the Christians in those districts determined the apostle to write the epistle. (On the question of this epistle having been written at Babylon commentators differ. \"Some refer it to the famous Babylon in Asia, which after its destruction was still inhabited by a Jewish colony; others refer it to Babylon in Egypt, now called Old Cairo; still others understand it mystically of heathen Rome, in which sense 'Babylon' is certainly used in the Apocalypse of John.\"--Schaff.) The objects of the epistle were--",
            "+ To comfort and strengthen the Christians in a season of severe trial. + To enforce the practical and spiritual duties involved in their calling + To warn them against special temptations attached to their position. + To remove all doubt as to the soundness and completeness of the religious system which they had already received. Such an attestation was especially needed by the Hebrew Christians, who were to appeal from Paul's authority to that of the elder apostles, and above all to that of Peter. The last, which is perhaps the very principal object, is kept in view throughout the epistle, and is distinctly stated (1 Peter 5:12) The harmony of such teaching with that of Paul is sufficiently obvious. Peter belongs to the school, or to speak more correctly, is the leader of the school, which at once vindicates the unity of the law and the gospel, and puts the superiority of the latter on its true basis-that of spiritual development. The date of this epistle is uncertain, but Alford believes it to have been written between A.D. 63 and 67."
        ]
    },
    {
        "Word": "Peter, Second Epistle Of",
        "Definitions": [
            "The following is a brief outline of the contents of this epistle: The customary opening salutation is followed by an enumeration of Christian blessings and exhortation to Christian duties. (2 Peter 1:1-13) Referring then to his approaching death, the apostle assigns as grounds of assurance for believers his own personal testimony as eye-witness of the transfiguration and the sure word of prophecy--that is the testimony of the Holy Ghost. vs. (2 Peter 1:14-21) The danger of being misled by false prophets is dwelt upon with great earnestness throughout the second chapter, which is almost identical in language and subject with the Epistle of Jude. The overthrow of all opponents of Christian truth is predicted in connection with prophecies touching the second advent of Christ, the destruction of the world by fire, and the promise of new heavens and a new earth wherein dwelleth righteousness. ch. 3. This epistle of Peter presents questions of difficulty. Doubts as to its genuineness were entertained by the early Church; in the time of Eusebius it was reckoned among the disputed books, and was not formally admitted into the canon until the year 393, at the Council of Hippo. These difficulties, however, are insufficient to justify more than hesitation in admitting its genuineness. A majority of names may be quoted in support of the genuineness and authenticity of this epistle. (It is very uncertain as to the time when it was written. It was written near the close of Peter's life--perhaps about A.D. 68--from Rome or somewhere on the journey thither from the East--Alford .)"
        ]
    },
    {
        "Word": "Phaltiel",
        "Definitions": [
            "The same as Phalti. (2 Samuel 5:15)"
        ]
    },
    {
        "Word": "Pharaoh, The Wife Of",
        "Definitions": [
            "The wife of one Pharaoh, the king who received Hadad the Edomite, is mentioned in Scripture. She is called \"queen,\" and her name, Tahpenes, is given. [[961]Tahpenes; [962]Pharaoh, 6]"
        ]
    },
    {
        "Word": "Pharaohs Daughter",
        "Definitions": [
            "Three Egyptian princesses, daughters of Pharaohs, are mentioned in the Bible:--",
            "+ The preserver of Moses, daughter of the Pharaoh who first oppressed the Israelites. (Exodus 2:6-10) Osborn thinks her name was Thouoris, daughter of Rameses II, others that her name was Merrhis. (B.C. 1531.) + Bithiah wife of Mered, an Israelite. daughter of a Pharaoh of an uncertain age, probably of about the time of the exodus. (1 Chronicles 4:18) [[963]Pharaoh, No. 5] + A wife of Solomon. (1 Kings 3:1; 7:8; 8:24) [[964]Pharaoh, 7] (B.C.1000.)"
        ]
    },
    {
        "Word": "Phares, Pharez Or Perez",
        "Definitions": [
            "The son of Judah. (Matthew 1:3; Luke 3:33)"
        ]
    },
    {
        "Word": "Pharosh",
        "Definitions": [
            "(Ezra 8:3) [See PAROSH]"
        ]
    },
    {
        "Word": "Pharzites. The",
        "Definitions": [
            "the descendants of Parez the son of Judah. (Numbers 26:20)"
        ]
    },
    {
        "Word": "Phaseah",
        "Definitions": [
            "(Nehemiah 7:51) [[965]Paseah, 2]"
        ]
    },
    {
        "Word": "Phaselis",
        "Definitions": [
            "a town on the coast of Asia Minor, on the confines of Lycia and Pamphylia, and consequently ascribed by the ancient writers sometimes to one and sometimes to the other. 1 Macc. 15:23."
        ]
    },
    {
        "Word": "Philemon, The Epistle Of Paul To",
        "Definitions": [
            "is one of the letters which the apostle wrote during his first captivity at Rome A.D. 63 or early in A.D. 64. Nothing is wanted to confirm the genuineness of the epistle: the external testimony is unimpeachable; nor does the epistle itself offer anything to conflict with this decision. The occasion of the letter was that Onesimus, a slave of Philemon, had run away from him to Rome, either desiring liberty or, as some suppose, having committed theft. (Philemon 1:18) Here he was converted under the instrumentality of Paul. The latter; intimately connected with the master and the servant, was naturally anxious to effect a reconciliation between them. He used his influence with Onesimus, ver. 12, to induce him to return to Colosse and place himself again at the disposal of his master. On his departure, Paul put into his hand this letter as evidence that Onesirnus was a true and approved disciple of Christ, and entitled as such to received, not as a servant but above a servant, as a brother in the faith. The Epistle to Philemon has one peculiar feature--its aesthetical character it may be termed--which distinguishes it from all the other epistles. The writer had peculiar difticulties to overcame; but Paul, it is confessed, has shown a degree of self-denial and a fact in dealing with them which in being equal to the occasion could hardly be greater."
        ]
    },
    {
        "Word": "Philip The Evangelist",
        "Definitions": [
            "is first mentioned in the account of the dispute between the Hebrew and Hellenistic disciples in Acts 6. He is one of the deacons appointed to superintend the daily distribution of food and alms, and so to remove all suspicion of partiality. The persecution of which Saul was the leader must have stopped the \"daily ministrations\" of the Church. The teachers who had been most prominent were compelled to take flight, and Philip was among them. It is noticeable that the city of Samaria, is the first scene of his activity. Acts 8. He is the precursor of St. Paul in his work, as Stephen had been in his teaching. The scene which brings Philip and Simon the sorcerer into contact with each other, (Acts 8:9-13) which the magician has to acknowledge a power over nature greater than his own, is interesting. This step is followed by another. On the road from Jerusalem to Gaza he meets the Ethiopian eunuch. (Acts 8:26) ff. The History that follows is interesting as one of the few records in the New Testament of the process of individual conversion. A brief sentence tells us that Philip continued his work as a preacher at Azotus (Ashdod) and among the other cities that had formerly belonged to the Philistines, and, following the coast-line, came to Caesarea. Then for a long period--not less than eighteen or nineteen years--we lose sight of him. The last glimpse of him in the New Testament is in the account of St. Paul's journey to Jerusalem. It is to his house as to one well known to them, that St. Paul and his companions turn for shelter. He has four daughters, who possess the gift of prophetic utterance and who apparently give themselves to the work of teaching instead of entering on the life of home. (Acts 21:8,9) He is visited by the prophets and elders of Jerusalem. One tradition places the scene of his death at Hierapolis in Phrygia. According to another, he died bishop of Tralles. The house in which he and-his daughters had lived was pointed out to travellers in the time of Jerome."
        ]
    },
    {
        "Word": "Philippians, Epistle To The",
        "Definitions": [
            "was St. Paul from Rome in A.D. 62 or 63. St. Paul's connection with Philippi was of a peculiar character, which gave rise to the writing of this epistle. St. Paul entered its walls A.D. 52. (Acts 16:18) There, at a greater distance from Jerusalem than any apostle had yet penetrated, the long-restrained energy of St, Paul was again employed in laying the foundation of a Christian church, Philippi was endeared to St. Paul not only by the hospitality of Lydia, the deep sympathy of the converts, and the remarkable miracle which set a seal on his preaching, but, also by the successful exercise of his missionary activity after a long suspense, and by the happy consequences of his undaunted endurance of ignominies which remained in his memory, (Philemon 1:30) after the long interval of eleven years. Leaving Timothy and Luke to watch over the infant church, Paul and Silas went to Thessalonica, (1 Thessalonians 2:2) whither they were followed by the alms of the Philippians, (Philemon 4:16) and thence southward. After the lapse of five years, spent chiefly at Corinth and Ephesus, St. Paul passed through Macedonia, A.D. 57, on his way to Greece, and probably visited Philippi for the second time, and was there joined by Timothy. He wrote at Philippi his second Epistle to the Corinthians. On returning from Greece, (Acts 20:4) he again found a refuge among his faithful Philippians, where he spent some days at Easter, A.D. 58, with St. Luke, who accompanied him when he sailed from Neapolis. Once more, in his Roman captivity, A.D. 62, their care of him revived-again. They sent Epaphroditus bearing their alms for the apostle's support, and ready also to tender his personal service. (Philemon 2:25) St. Paul's aim in writing is plainly this: while acknowledging the alms of the Philippians and the personal services of their messenger, to give them some information respecting his own condition, and some advice respecting theirs. Strangely full of joy and thanksgiving amidst adversity, like the apostle's midnight hymn from the depth of his Philippian dungeon, this epistle went forth from his prison at Rome. In most other epistles he writes with a sustained effort to instruct, or with sorrow, or with indignation; he is striving to supply imperfect or to correct erroneous teaching, to put down scandalous impurity or to schism in the church which he addresses. But in this epistle, though he knew the Philippians intimately and was not blind to the faults and tendencies to fault of some of them, yet he mentions no evil so characteristic of the whole Church as to call for general censure on his part or amendment on theirs. Of all his epistles to churches, none has so little of an official character as this."
        ]
    },
    {
        "Word": "Philosophy",
        "Definitions": [
            "It is the object of the following article to give some account (I.) of that development of thought among the Jews which answered to the philosophy of the West; (II.) of the systematic progress of Greek philosophy as forming a complete whole; and (III.) of the contact of Christianity with philosophy. I. THE PHILOSOPHIC DISCIPLINE OF THE JEWS.--Philosophy, if we limit the word strictly to describe the free pursuit of knowledge of which truth is the one complete end is essentially of western growth. In the East the search after wisdom has always been connected with practice. The history of the Jews offers no exception to this remark: there is no Jewish philosophy, properly so called. The method of Greece was to proceed from life to God; the method of Israel (so to speak) was to proceed from God to life. The axioms of one system are the conclusions of the other. The one led to the successive abandonment of the noblest domains of science which man had claimed originally as his own, till it left bare systems of morality; the other, in the fullness of time, prepared many to welcome the Christ--the Truth. The philosophy of the Jews, using the word in a large sense, is to be sought for rather in the progress of the national life than in special books. Step by step the idea of the family was raised into that of the people; and the kingdom furnished the basis of those wider promises which included all nations in one kingdom of heaven. The social, the political, the cosmical relations of man were traced out gradually in relation to God. The philosophy of the Jews is thus essentially a moral philosophy, resting on a definite connection with God. The doctrines of Creation and Providence, of an infinite divine person and of a responsible human will, which elsewhere form the ultimate limits of speculation, are here assumed at the outset. The Psalms, which, among the other infinite lessons which they convey, give a deep insight into the need of a personal apprehension of truth, everywhere declare the absolute sovereignty of God over the material and the moral world. One man among all is distinguished among the Jews as \"the wise man\". The description which is given of his writings serves as a commentary on the national view of philosophy (1 Kings 4:30-33) The lesson of practical duty, the full utterance of \"a large heart,\" ibid. 29, the careful study of God's creatures,--this is the sum of wisdom. Yet in fact the very practical aim of this philosophy leads to the revelation of the most sublime truth. Wisdom was gradually felt to be a person, throned by God and holding converse with men. (Proverbs 8:1) ... She was seen to stand in open enmity with \"the strange woman\"), who sought to draw them aside by sensuous attractions; and thus a new step was made toward the central doctrine of Christianity:--the incarnation of the Word. Two books of the Bible, Job and Ecclesiastes, of which the latter at any rate belongs to the period of the close of the kingdom, approach more nearly than any others to the type of philosophical discussions. But in both the problem is moral and not metaphysical. The one deals with the evils which afflict \"the perfect and upright;\" the other with the vanity of all the pursuits and pleasures of earth. The captivity necessarily exercised a profound influence. The teaching of Persia Jewish thought. The teaching of Persia seems to have been designed to supply important elements in the education of the chosen people. But it did yet more than this. The contact of the Jews with Persia thus gave rise to a traditional mysticism. Their contact with Greece was marked by the rise of distinct sects. In the third century B.C. the great Doctor Antigonus of Socho bears a Greek name, and popular belief pointed to him as the teacher of Sadoc and Boethus the supposed founders of Jewish rationalism. At any rate we may date from this time the twofold division of Jewish speculation, The Sadducees appear as the supporters of human freedom in its widest scope; the Pharisees of a religious Stoicism. At a later time the cycle of doctrine was completed, when by a natural reaction the Essenes established as mystic Asceticism. II. THE DEVELOPMENT OF GREEK PHILOSOPHY.--The various attempts which have been made to derive western philosophy from eastern sources have signally failed. It is true that in some degree the character of Greek speculation may have been influenced, at least in its earliest-stages, by religious ideas which were originally introduced from the East; but this indirect influence does hot affect the real originality of the Greek teachers. The very value of Greek teaching lies in the fact that it was, as far as is possible, a result of simple reason, or, if faith asserts ifs prerogative, the distinction is sharply marked. Of the various classifications of the Greek schools which have been proposed, the simplest and truest seems to be that which divides the history of philosophy into three great periods, the first reaching to the era of the Sophists, the next to the death of Aristotle, the third to the Christian era. In the first period the world objectively is the great centre of inquiry; in the second, the \"ideas\" of things, truth, and being; in the third, the chief interest of philosophy falls back upon the practical conduct of life. After the Christian era philosophy ceased to have any true vitality in Greece, but it made fresh efforts to meet the conditions of life at Alexandria and Rome.",
            "+ The pre-Socratic schools .--The first Greek philosophy was little more than an attempt to follow out in thought the mythic cosmogonies of earlier poets. What is the one permanent element which underlies the changing forms of things?--this was the primary inquiry, to which the Ionic school endeavored to find an answer. Thales (cir. B.C. 639-543) pointed to moisture (water) as the one source and supporter of life. Anaximenes (cir. B.C. 520-480) substituted air for wafer. At a much later date (cir. B.C. 460) Diogenes of Apollonia represented this elementary \"air\" as endowed with intelligence. + The Socratic schools .--In the second period of Greek philosophy the scene and subject were both changed. A philosophy of ideas, using the term in its widest sense, succeeded a philosophy of nature, in three generations Greek speculation reached its greatest glory in the teaching of Socrates, Plato and Aristotle. The famous sentence in which Aristotle characterizes the teachings of Socrates (B.C.465-399) places his scientific position in the clearest light. There are two things, he says, which we may rightly attribute to Socrates--inductive reasoning and general definition. By the first he endeavored to discover the permanent element which underlies the changing forms of appearances and the varieties of opinion; by the second he fixed the truth which he had thus gained. But, besides this, Socrates rendered another service to truth. Ethics occupied in his investigations the primary place which had hitherto been held by Physics. The great aim of his induction was to establish the sovereignty of Virtue. He affirmed the existence of a universal law of right and wrong. He connected philosophy with action, both in detail and in general. On the one side he upheld the supremacy of Conscience, on the other the working of Providence. + The post-Socratic schools .--after Aristotle, philosophy took a new direction. Speculation became mainly personal. Epicurus (B.C. 352-270) defined the object of philosophy to be the attainment of a happy life. The pursuit of truth for its own sake he recognized as superfluous. He rejected dialectics as a useless study, and accepted the senses, in the widest acceptation of the term, as the criterion of truth. But he differed widely from the Cyrenaics in his view of happiness. The happiness at which the wise man aims is to be found, he said, not in momentary gratification, but in life-long pleasure. All things were supposed to come into being by chance, and so pass away. The individual was left master of own life. While Epicurus asserted in this manner the claims of one part of man's nature in the conduct of life, Zeno of Citium (cir. B.C. 280), with equal partiality advocated a purely spiritual (intellectual) morality. Opposition between the two was complete. The infinite, chance-formed worlds of the one stand over against the one harmonious world of the other. On the one aide are gods regardless of material things, on the other a Being permeating and vivifying all creation. This difference necessarily found its chief expression in Ethics. III. CHRISTIANITY IN CONTACT WITH ANCIENT PHILOSOPHY.--The only direct trace of the contact of Christianity with western philosophy in the New Testament is in the account of St. Paul's visit to Athens, (Acts 17:18) and there is nothing in the apostolic writings to show that it exercised any important influence upon the early Church. Comp. (1 Corinthians 1:22-24) But it was otherwise with eastern speculation, which penetrated more deeply through the mass of the people. The \"philosophy\" against which the Colossians were warned, (Colossians 2:8) seems undoubtedly to have been of eastern origin, containing elements similar to those which were afterward embodied in various shapes of Gnosticism, as a selfish asceticism, and a superstitions reverence for angels, (Colossians 2:16-23) and in the Epistles to Timothy, addressed to Ephesians, in which city St. Paul anticipated the rise of false teaching, (Acts 20:30) two distinct forms of error may be traced in addition to Judaism, due more or less to the same influence. The writings of the sub-apostolic age, with the exception of the famous anecdote of Justin Martyr (Dial. 2--1), throw little light upon the relations of Christianity and philosophy. Christian philosophy may be in one sense a contradiction in terms, for Christianity confessedly derives its first principles from revelation, and not from simple reason; but there is no less a true philosophy of Christianity, which aims to show how completely these meet the instincts and aspirations of all ages. The exposition of such a philosophy would be the work of a modern Origen."
        ]
    },
    {
        "Word": "Phoebe",
        "Definitions": [
            "(radiant) the first and one of the most important of the Christian persons the detailed mention of whom nearly all the last chapter of the Epistle to the Romans. (A.D.55.) What is said of her, (Romans 16:1,2) is worthy of special notice because of its bearing on the question of the deaconesses of the apostolic Church."
        ]
    },
    {
        "Word": "Phoenice, Phoenicia",
        "Definitions": [
            "(land of palm trees) a tract of country, of which Tyre and Sidon were the principal cities, to the north of Palestine, along the coast of the Mediterranean Sea bounded by that sea on the west, and by the mountain range of Lebanon on the east. The name was not the one by which its native inhabitants called it, but was given to it by the Greeks, from the Greek word for the palm tree. The native name of Phoenicia was Kenaan (Canaan) or Kna, signifying lowland, so named in contrast to the ad joining Aram, i.e. highland, the Hebrew name of Syria. The length of coast to which the name of Phoenicia was applied varied at different times.",
            "+ What may be termed Phoenicia proper was a narrow undulating plain, extending from the pass of Ras el-Beyad or Abyad, the Promontorium Album of the ancients, about six miles south of Tyre, to the Nahr el-Auly, the ancient Bostrenus, two miles north of Sidon. The plain is only 28 miles in length. Its average breadth is about a mile; but near Sidon the mountains retreat to a distance of two miles, and near Tyre to a distance of five miles. + A longer district, which afterward became entitled to the name of Phoenicia, extended up the coast to a point marked by the island of Aradus, and by Antaradus toward the north; the southern boundary remaining the same as in Phoenicia proper. Phoenicia, thus defined is estimated to have been about 120 miles in length; while its breadth, between Lebanon and the sea, never exceeded 20 miles, and was generally much less. The whole of Phoenicia proper is well watered by various streams from the adjoining hills. The havens of Tyre and Sidon afforded water of sufficient depth for all the requirements of ancient navigation, and the neighboring range of the Lebanon, in its extensive forests, furnished what then seemed a nearly inexhaustible supply of timber for ship-building. Language and race .--The Phoenicians spoke a branch of the Semitic language so closely allied to Hebrew that Phoenician and Hebrew, though different dialects, may practically be regarded as the same language. Concerning the original race to which the Phoenicians belonged, nothing can be known with certainty, because they are found already established along the Mediterranean Sea at the earliest dawn of authentic history, and for centuries afterward there is no record of their origin. According to Herodotus, vii. 89, they said of themselves in his time that they came in days of old from the shores of the Red Sea and in this there would be nothing in the slightest degree improbable as they spoke a language cognate to that of the Arabians, who inhabited the east coast of that sea. Still neither the truth nor the falsehood of the tradition can now be proved. But there is one point respecting their race which can be proved to be in the highest degree probable, and which has peculiar interest as bearing on the Jews, viz., that the Phoenicians were of the same race as the Canaanites. Commerce, etc .--In regard to Phoenician trade, connected with the Israelites, it must be recollected that up to the time of David not one of the twelve tribes seems to have possessed a single harbor on the seacoast; it was impossible there fore that they could become a commercial people. But from the time that David had conquered Edom, an opening for trade was afforded to the Israelites. Solomon continued this trade with its king, obtained timber from its territory and employed its sailors and workmen. (2 Samuel 5:11; 1 Kings 5:9,17,18) The religion of the Phoenicians, opposed to Monotheism, was a pantheistical personification of the forces of nature and in its most philosophical shadowing forth of the supreme powers it may be said to have represented the male and female principles of production. In its popular form it was especially a worship of the sun, moon and five planets, or, as it might have been expressed according to ancient notions, of the seven planets--the most beautiful and perhaps the most natural form of idolatry ever presented to the human imagination. Their worship was a constant temptation for the Hebrews to Polytheism and idolatry-- + Because undoubtedly the Phoenicians, as a great commercial people, were more generally intelligent, and as we should now say civilized, than the inland agricultural population of Palestine. When the simple-minded Jews, therefore, came in contact with a people more versatile and apparently more enlightened than themselves, but who nevertheless, either in a philosophical or in a popular form admitted a system of Polytheism an influence would be exerted on Jewish minds tending to make them regard their exclusive devotion to their own one God Jehovah, however transcendent his attributes, as unsocial and morose. + The Phoenician religion had in other respects an injurious effect on the people of Palestine, being in some points essentially demoralizing, For example, it mentioned the dreadful superstition of burning children as sacrifices to a Phoenician god. Again, parts of the Phoenician religion, especially the worship of Astarte, fended to encourage dissoluteness in the relations of the sexes, and even to sanctify impurities of the most abominable description. The only other fact respecting the Phoenicians that need be mentioned here is that the invention of letters was universally asserted by the Greeks and Romans to have been communicated by the Phoenicians to the Greeks. For further details respecting the Phoenicians see [970]Tyre and [971]Zidon, Or Sidon. Phoenicia is now a land of ruins."
        ]
    },
    {
        "Word": "Phurim",
        "Definitions": [
            "(Esther 11:1) [[972]Purim]"
        ]
    },
    {
        "Word": "Phut, Put",
        "Definitions": [
            "(a bow) the third name in the list of the sons of Ham (Genesis 10:6; 1 Chronicles 1:8) elsewhere applied to an African country or people. The few mentions of Phut in the Bible clearly indicate a country or people of Africa, and, it must be added, probably not far from Egypt. (Isaiah 66:19; Jeremiah 46:9; Ezekiel 27:10; 30:5; 38:5; Nahum 3:9) Some identify it with Libya, in the northern part Africa near the Mediterranean Sea; others, as Mr. Poole, with Nubia, south of Egypt."
        ]
    },
    {
        "Word": "Phuvah",
        "Definitions": [
            "(mouth), one of the sons of Issachar, (Genesis 46:13) and founder of the family of the Punites."
        ]
    },
    {
        "Word": "Phygelus",
        "Definitions": [
            "Used in the Revised Version in (2 Timothy 1:15) for [974]Phygellus."
        ]
    },
    {
        "Word": "Phylactery",
        "Definitions": [
            "[[975]Frontlets, Or Phylacteries]"
        ]
    },
    {
        "Word": "Pibeseth",
        "Definitions": [
            "a town of lower Egypt, mentioned in (Ezekiel 30:17) the same as Bubastis, so named from the goddess Bubastis. It was situated on the west bank of the Pelusiac branch of the Nile, about 40 miles front Memphis. It was probably a city of great importance when Ezekiel foretold its doom."
        ]
    },
    {
        "Word": "Picture",
        "Definitions": [
            "In two of the three passages in which \"picture\" is used in the Authorized Version it denotes idolatrous representations, either independent images or more usually stones \"portrayed,\" i.e. sculptured in low relief, or engraved and colored. (Ezekiel 23:14) Layard, Nin. and Rob. ii. 306, 308. Moveable pictures, in the modern sense, were doubtless unknown to the Jews. The \"pictures of silver\" of (Proverbs 25:11) were probably well surfaces or cornices with carvings."
        ]
    },
    {
        "Word": "Piece Of Gold",
        "Definitions": [
            "The rendering \"pieces of gold,\" as in (2 Kings 5:5) is very doubtful; and \"shekels of gold\") as designating the value of the whole quantity, not individual pieces is preferable. Coined money was unknown in Palestine till the Persian period."
        ]
    },
    {
        "Word": "Piece Of Silver",
        "Definitions": [
            "I. In the Old Testament the word \"pieces\" is used in the Authorized Version for a word understood in the Hebrew (if we except) (Psalms 68:30) The phrase is always \"a thousand,\" or the like, \"of silver.\" (Genesis 20:16; 37:28; 45:28; Judges 9:4; 16:5; 2 Kings 6:25; Hosea 3:2; Zechariah 11:12,13) In similar passages the word \"shekels\" occurs in the Hebrew. There are other passages in which the Authorized Version supplies the word \"shekels\" instead of \"pieces,\" (22:19,29; Judges 17:2,3,4,10; 2 Samuel 18:11,12) and of these the first two require this to be done. The shekel, be it remembered, was the common weight for money, and therefore most likely to be understood in an elliptical phrase. The \"piece\" or shekel of silver weighed 220 grains, or about half an ounce, and was worth a little more than half a dollar (55 cents). II. In the New Testament two words are rendered by the phrase \"piece of silver:\"",
            "+ Drachma, (Luke 15:8,9) which was a Greek silver coin, equivalent, at the time of St. Luke, to the Roman denarias (15 or 16 cents). + Silver occurs only in the account of the betrayal of our Lord for \"thirty pieces of silver.\" (Matthew 26:15; 17:3,5,6,9) It is difficult to ascertain what coins are here intended. If the most common silver pieces be meant, they would be denarii. The parallel passage in Zachariah, (Zechariah 11:12,13) must, however, be taken into consideration where shekels (worth about 55 cents) must be understood. It is more probable that the thirty pieces of silver were tetradrachms than that they were denarii (80 cents)."
        ]
    },
    {
        "Word": "Pihahiroth",
        "Definitions": [
            "a place before or at which the Israelites encamped, at the close of the third march from Rameses (the last place before they crossed the Red Sea), when they went out of Egypt. (Exodus 14:2,9; Numbers 35:7,8) It is an Egyptian word, signifying \"the place where sedge grows.\""
        ]
    },
    {
        "Word": "Pildash",
        "Definitions": [
            "(flame of fire), one of the eight sons of Nahor, Abraham's brother by Iris wife and niece, Milcah. (Genesis 22:22) (B.C. 1900.)"
        ]
    },
    {
        "Word": "Pileha",
        "Definitions": [
            "(worship), the name of one of the chief of the people, probably a family, who signed the covenant with Nehemiah. (Nehemiah 10:24) (B.C. 410.)"
        ]
    },
    {
        "Word": "Pillar, Plain Of The",
        "Definitions": [
            "or rather \"oak of the pillar\" (that being the real signification of the Hebrew word elon), a tree which stood near Shechem and at which the men of Shechem and the house of Millo assembled to crown Abimelech the son of Gideon. (Judges 9:6)"
        ]
    },
    {
        "Word": "Pilled",
        "Definitions": [
            "(Genesis 30:37,38) \"peeled,\" Isai 18:2; Ezek 29:28 The verb \"to pill\" appears in old English as identical in meaning with \"to peel, to strip.\""
        ]
    },
    {
        "Word": "Piltai, Or Piltai",
        "Definitions": [
            "(my deliverances), the representative of the priestly house of Moadiah or Maadiah, in the time of Joiakim the son of Jeshua. (Nehemiah 12:17) (B.C. 445.)"
        ]
    },
    {
        "Word": "Pine Tree",
        "Definitions": [
            "+ Heb. tidhar . (Isaiah 41:19; 60:13) What tree is intended is not certain: but the rendering \"pine,\" seems least probable of any. + Shemen, (Nehemiah 8:16) is probably the wild olive."
        ]
    },
    {
        "Word": "Plague, The",
        "Definitions": [
            "The plague is considered to be a severe kind of typhus, accompanied by buboes (tumors).--Like the cholera, it is most violent at the first outbreak, causing almost instant death. Great difference of opinion has obtained as to whether it is contagious or not. It was very prevalent in the East, and still prevails in Egypt. Several Hebrew words are translated \"pestilence\" or \"plague\" but not one of these words call be considered as designating by its signification the disease now called the plague. Whether the disease be mentioned must be judged from the sense of passages, not from the sense of words. Those pestilences which were sent as special judgments, and were either supernaturally rapid in their effects or were in addition directed against particular culprits are beyond the reach of human inquiry. But we also read of pestilences which, although sent as judgments, have the characteristics of modern epidemics, not being rapid beyond nature nor directed against individuals. (Leviticus 26:25; 28:21) In neither of these passages does it seem certain that the plague is specified. The notices in the prophets present the same difficulty. Hezekiah's disease has been thought to have been the plague, and its fatal nature, as well as the mention of a boil, makes this not improbable. On the other hand, there Is no mention of a pestilence among his people at the time."
        ]
    },
    {
        "Word": "Plagues, The Ten",
        "Definitions": [
            "The occasion on which the plagues were sent is described in Exod 3-12.",
            "+ The plague of blood.When Moses and Aaron came before Pharaoh, a miracle was required of them. Then Aaron's rod became \"a serpent (Authorized Version), or rather \"a crocodile.\" Its being changed into an animal reverenced by all the Egyptians, or by some of them, would have been an especial warning to Pharaoh, The Egyptian magicians called by the king produced what seemed to be the same wonder, yet Aaron's rod swallowed up the others. (Exodus 7:3-12) This passage, taken alone would appear to indicate that the magicians succeeded in working wonders, but, if it is compared with the others which relate their opposition on the occasions of the first three plagues, a contrary inference seems more reasonable for the very first time that Moses wrought his miracle without giving previous notice, the magicians \"did so with their enchantments,\" but failed. A comparison with other passages strengthens us in the inference that the magicians succeeded merely by juggling. After this warning to Pharaoh, Aaron, at the word of Moses, waved his rod over the Nile, and the river was turned into blood, with all its canals and reservoirs, and every vessel of water drawn from them; the fish died, and the river stank. The Egyptians could not drink of it, and digged around it for water. This plague was doubly humiliating to the religion of the country, as the Nile was held sacred, as well as some kinds of its fish, not to speak of the crocodiles, which probably were destroyed. (Exodus 7:16-25) Those who have endeavored to explain this plague by natural causes have referred to the changes of color to which the Nile is subject, the appearance of the Red Sea, and the so called rain and dew of blood of the middle ages; the last two occasioned by small fungi of very rapid growth. But such theories do not explain why the wonder happened at a time of year when the Nile is most clear nor why it killed the fish and made the water unfit to he drunk. + The plague of frogs .--When seven days had passed after the first plague, the river and all the open waters of Egypt brought forth countless frogs, which not only covered the land but filled the houses, even in their driest parts and vessels, for the ovens and kneading-troughs are specified. This must have been an especially trying judgment to the Egyptians, as frogs were included among the sacred animals. (Exodus 8:1-15) + The plague of lice .--The dry land was now smitten by the rod, and very dust seemed turned into minute noxious insects, so thickly did they swarm on man and beast, or rather \"in\" them. The scrupulous cleanliness of the Egyptians would add intolerably to the bodily distress of this plague, by which also they again incurred religious defilement. As to the species of the vermin, there seems no reason to disturb the authorized translation of the word. The magicians, who had imitated by their enchantments the two previous miracles, were now foiled. They struck the ground, as Aaron did, and repeated their own incantations. but it was without effect. (Exodus 8:16-19) + The plague of flies .--After the river and the land, the air was smitten, being filled with winged insects, which swarmed in the houses and devoured the land, but Goshen was exempted from the plague. The word translated \"swarms of flies\" most probably denotes the great Egyptian beetle, Scarabaeus sacer, which is constantly represented in their sculptures. Besides the annoying and destructive habits of its tribe, it was an object of worship, and thus the Egyptians were again scourged by their own superstitions. (Exodus 8:20-32) + The plague of the murrain of beasts .--Still coming closer and closer to the Egyptians, God sent a disease upon the cattle, which were not only their property but their deities. At the precise time of which Moses forewarned Pharaoh, all the cattle of the Egyptians were smitten with a murrain and died, but not one of the cattle of the Israelites suffered. (Exodus 9:1-7) + The plague of boils--From the cattle the hand of God was extended to the persons of the Egyptians. Moses and Aaron were commanded to take ashes of the furnace, and to \"sprinkle it toward the heaven in the sight of Pharaoh.\" It was to become \"small dust\" throughout Egypt, and \"be a boil breaking forth [with] blains upon man and upon beast.\" (Exodus 9:8-12) This accordingly came to pass. The plague seems to have been the leprosy, a fearful kind of elephantiasis which was long remembered as \"the botch of Egypt.\" (28:27,35) + The plague of hail .--The account of the seventh plague is preceded by a warning which Moses was commanded to deliver to Pharaoh, respecting the terrible nature of the plagues that were to ensue if he remained obstinate. Man and beast were smitten, and the herbs and every tree broken, save in the land of Goshen. The ruin caused by the hail was evidently far greater than that effected by any of the earlier plagues. Hail is now extremely rare, but not unknown, in Egypt, and it is interesting that the narrative seems to imply that if sometimes falls there. (Exodus 9:13-34) + The plague of locusts .--The severity of this plague can be well understood by those who have been in Egypt in a part of the country where a flight of locusts has alighted. In this case the plague was greater than an ordinary visitation, since it extended over a far wider space, rather than because it was more intense; for it is impossible to imagine any more complete destruction than that always caused by a swarm of locusts. (Exodus 10:1-20) + The plague of darkness .--\"There was a darkness in all the land of Egypt three days;\" while \"all the children of Israel had light in their dwellings.\" It has been illustrated by reference to the samoom and the hot wind of the Khamaseen. The former is a sand-storm which occurs in the desert, seldom lasting more than a quarter of an hour or twenty minutes, but for the time often causing the darkness of twilight, and affecting man and beast. The hot wind of the Khamaseen usually blows for three days and nights, and carries so much sand with it that it produces the appearance of a yellow fog. It thus resembles the samoom, though far less powerful and less distressing in its effects. It is not known to cause actual darkness. The plague may have been an extremely severe sandstorm, miraculous in its violence and duration, for the length of three days does not make it natural since the severe storms are always very brief. (Exodus 10:21-29) + The death of the first-born .--Before the tenth plague Moses went to warn Pharaoh: \"Thus saith the Lord, about midnight will I go out into the midst of Egypt; and all the first-born in the land of Egypt shall die, from the first-born of Pharaoh that sitteth upon his throne even to the first-born of the maidservant that is behind the mill; and all the first-born of beasts.\" (Exodus 11:4,5) The clearly miraculous nature of this plague, its falling upon man and in its beast; and the singling out of the firstborn, puts it wholly beyond comparison with any natural pestilence, even the severest recorded in history, whether of the peculiar Egyptian plague or of other like epidemics. The history of the ten plagues strictly ends with the death of the first-born. The gradual increase in severity of the plagues is perhaps the best key to their meaning. They seem to have been sent as warnings to the oppressor, to afford him a means of seeing God's will and an opportunity of repenting before Egypt was ruined. The lesson that Pharaoh's career teaches us seems to be that there are men whom the meet signal judgments do not affect so as to cause any lasting repentance. The following characteristics of the plagues may be specially noticed: (1) Their relation to natural phenomena. Each of the inflictions has a demonstrable connection with Egyptian customs and phenomena; each is directly aimed at some Egyptian superstition all are marvellous, not for the most part as reversing, but as developing, forces inherent in nature, and directing them to a special end.--Canon Cook . (2) Their order. They are divided first into nine and one the last one standing clearly apart from all the others. The nine are arranged in threes. In the first of each three the warning is given to Pharaoh in the morning. In the first and second of each three the plague is announced beforehand in the third, not. At the third the magicians acknowledge the finger of God; at the sixth they cannot stand before Moses; and at the ninth Pharaoh refuses to see the face of Moses any more. The gradation of the severity of these strokes is no less obvious. In the first three no distinction is made among the inhabitants of the land; in the remaining seven a distinction is made between the Israelites, who are shielded from, and the Egyptians who are exposed to, the stroke. -Kurlz, (3) Their duration. It is probable that the plagues extended through a period of several months. The first plague occurred probably during the annual inundation of the Nile, hence about the middle of June (Edersheim). The second, that of the frogs, in September, the time when Egypt often suffers in this way. The seventh (hail) came when the barley was in ear, and before the wheat was grown, and hence in February; and the tenth came in the following March or April. (4) Their significance. The first plague was directed against the Nile one of the Egyptian deities, adored as a source of life, not only to the produce of the land, but to its inhabitants. The second plague, that of the frogs, struck also at the idolatry of Egypt; for the frog was an object of worship. The third plague turned the land, which was worshipped, into a source of torment the dust produced a curse. The fourth plague consisted in the torment of either flies of a ravenous disposition, or beetles. If the former, then the air, which was worshipped, was turned into a source of exquisite annoyance; if the latter then the beetle, one of the most common of the Egyptian idols, swarmed with voracious appetite, attacking even man, as the Egyptian beetle still does and inflicting painful wounds. The fifth plague, that of murrain, struck at the cattle-worship for which Egypt was celebrated. The sixth plague, produced by the ashes scattered toward heaven in conformity with an ancient Egyptian rite, as if an invocation of the sun-god, continued the warfare of Jehovah upon Egyptian idolatry; the religious ceremony which was employed to invoke blessing brought disease. The seventh plague, beginning a new series, seems to have been aimed like those which followed, to demonstrate the power of Jehovah over all the elements, and even life itself, in contrast with the impotence of the idols. The storm and the hail came at his bidding. The locusts appeared and departed at his word. The sun itself was veiled at his command. Nay, the angel of death was held and loosed by his hand alone. The tenth plague had an immediate relation to idolatry, since it destroyed not only the first-born of man, but the first-born of beast; so that the sacred animals in the temples were touched by a power higher than those they were supposed to represent. The victory was complete; upon all the gods of Egypt, Jehovah had executed judgment.--Rev. Franklin Johnson ."
        ]
    },
    {
        "Word": "Plains",
        "Definitions": [
            "This one term does duty in the Authorized Version for no less than seven distinct Hebrew words.",
            "+ Abel . This word perhaps answers more nearly to our word \"meadow\" than any other. It occurs in the names of Abel-maim Abel-meholah, Abel-shittim and is rendered \"plain\" in (Judges 11:33)--\"plain of vineyards.\" + Bik'ah . Fortunately we are able to identify the most remarkable of the bik'ahs of the Bible, and thus to ascertain the force of the term. The great plain or valley of Coele-Syria, the \"hollow land\" of the Greeks, which separates the two ranges of Lebanon and Anti-Lebanon is the most remarkable of them all. Out of Palestine we find denoted by the word bik'ah the \"plain of the land of Shiner,\" (Genesis 11:2) the \"plain of Mesopotamia,\" (Ezekiel 3:22,23; 8:4; 37:1,2) and the \"plain in the province of Dura.\" (Daniel 3:1) + Ha shefelah the invariable designation of the depressed, flat or gently-undulating region which intervened between the highlands of Judah and the Mediterranean, and was commonly in possession of the Philistines. + Elon . Our translators have uniformly rendered this word \"plain;\" but this is not the verdict of the majority or the most trustworthy of the ancient versions. They regard the word as meaning an \"oak\" or \"grove of oaks,\" a rendering supported by nearly all the commentators and lexicographers of the present day, The passages in which the word occurs erroneously translated \"plain\" are as-follows: Plain of Moreh, (Genesis 12:6; 11:30) plain of Mamre, (Genesis 13:18; 14:13; 18:1) plain of Zaanaim, (Judges 4:11) plain of the pillar, (Judges 9:6) plain of Meonenim, (Judges 9:37) plain of Tabor, (1 Samuel 10:5)"
        ]
    },
    {
        "Word": "Poetry, Hebrew",
        "Definitions": [
            "+ Lyrical poetry .--Of the three kinds of poetry which are illustrated by the Hebrew literature, the lyric occupies the foremost place. That literature abounds with illustrations of all forms of Lyrical poetry, in its most manifold and wide-embracing compass, from such short ejaculations as the songs of the two Lamechs and Psal 15, 117 and others, to the longer chants of victors and thanksgiving, like the songs of Deborah and David. Judg 5; Psal 18. The Shemitic nations have nothing approaching to an epic poem, and in proportion to this defect the lyric element prevailed more greatly, commencing in the pre-Mosaic times, flourishing in rude vigor during the earlier periods of the judges, the heroic age of the Hebrews, growing with the nation's growth and strengthening with its strength, till it reached its highest excellence in David, the warrior poet, and from thenceforth began slowly to decline. + Gnomic poetry .--The second grand division of Hebrew poetry is occupied by a class of poems which are peculiarly Shemitic, and which represent the nearest approaches made by the people of that race to anything like philosophic thought. Reasoning there is none: we have only results, and those rather the product of observation and reflection than of induction or argumentation. As lyric poetry is the expression of the poet's own feelings and impulses, so gnomic poetry is the form in which the desire of communicating knowledge to others finds vent. Its germs are the floating proverbs which pass current in the mouths of the people, and embody the experiences of many with the wit of one. The utterer of sententious sayings was to the Hebrews the wise man, the philosopher. Of the earlier isolated proverbs but few examples remain. + Dramatic poetry .--It is impossible to assert that no form of the drama existed among the Hebrew people. It is unquestionably true, as Ewald observes, that the Arab reciters of romances will many times in their own persons act out a complete drama in recitation, changing their voice and gestures with the change of person and subject. Something of this kind may possibly have existed among the Hebrews; still there is no evidence that it did exist, nor any grounds for making even a probable conjecture with regard to it. But the mere fact of the existence of these rude exhibitions' among the Arabs and Egyptians of the present day is of no weight when the question to be decided is whether the Song of Songs was designed to be so represented, as a simple pastoral drama, or whether the book of Job is a dramatic poem or not. Inasmuch as it represents an action and a progress, it is a drama as truly and really as any poem can be which develops the working of passion and the alter-nations of faith, hope, distrust, triumph and confidence and black despair, in the struggle which it depicts the human mind as engaged in while attempting to solve one of the most intricate problems it can be called upon to regard. It is a drama as life is a drama, the most powerful of all tragedies but that it is a dramatic poem, intended to be represented upon a stage, or capable of being so represented, may be confidently denied. One characteristic of Hebrew poetry, not indeed peculiar to it, but shared by it in common with the literature of other nations, is its intensely national and local coloring. The writers were Hebrews of the Hebrews, drawing their inspiration from the mountains and rivers of Palestine, which they have immortalized in their poetic figures, and even while uttering the sublimest and most universal truths never forgetting their own nationality in its narrowest and intensest form. Examples of this remarkable characteristic the Hebrew poets stand thick upon every page of these writings, and in striking contrast with the vague generalizations of the indian philosophic poetry. About one third of the Old Testament is poetry in the Hebrew--a large part of Job, Psalms, Proverbs, Ecclesiastes, the Song of Solomon, besides a great part of the prophets. Fragments of poetry are also found in the historical books. (The form which biblical poetry takes is not of rhyme and metre--the rhythm of quantity in the syllables--as with us, but the rhythm of the thought--there usually being two corresponding members to each distich or verse, which is called a parallelism. To some extent there is verbal rhythm. Sometimes there were alliterations, as in the 119th Psalm, which is divided up into sections, one for each letter of their alphabet, and each of the eight verses in a section begins with the same letter in the Hebrew; and chap. 31, vs. 10-31, of the book of Proverbs is an alphabetical acrostic in praise of \"the virtuous woman.\" The poetry of the Hebrews, in its essential poetic nature, stands in the front rank. It abounds in metaphors and images and in high poetic feeling and fervor.--ED.)"
        ]
    },
    {
        "Word": "Pollux",
        "Definitions": [
            "[[980]Castor And Pollux AND POLLUX]"
        ]
    },
    {
        "Word": "Polygamy",
        "Definitions": [
            "[[981]Marriage]"
        ]
    },
    {
        "Word": "Pond",
        "Definitions": [
            "The ponds of Egypt, (Exodus 7:19; 13:5) were doubtless water left by the inundation of the Nile. Ponds for fish mentioned in (Isaiah 19:10)"
        ]
    },
    {
        "Word": "Porch",
        "Definitions": [
            "+ Ulam, or ulam . (1 Chronicles 28:11) + Misderon ulam, (Judges 3:23) strictly a vestibule, was probably a sort of veranda chamber in the works of Solomon, open in front and at the sides, but capable of being enclosed with awnings or curtains. The porch, (Matthew 26:71) may have been the passage from the street into the first court of the house, in which, in eastern houses, is the mastabah or stone bench, for the porter or persons waiting, and where also the master of the house often receives visitors and transacts business."
        ]
    },
    {
        "Word": "Possession",
        "Definitions": [
            "[[984]Demoniacs]"
        ]
    },
    {
        "Word": "Pot",
        "Definitions": [
            "The term \"pot\" is applicable to so many sorts of vessels that it can scarcely be restricted to any one in particular.",
            "+ Asuc (2 Kings 4:2) the earthen jar, deep and narrow, without handles, probably like the Roman and Egyptian amphora, inserted in a stand of wood or stone. + Cheres, an earthen vessel for stewing or seething. (Leviticus 6:28; Ezekiel 4:9) + Dud, a vessel for culinary purposes, perhaps of smaller size. (1 Samuel 2:14) The \"pots\" set before the Rachabites, (Jeremiah 35:5) were probably bulging jars or bowls. The water-pots of Cana appear to have been large amphorae, such as are in use at the present day in Syria. These were of stone or hard earthenware. The water-pot of the Samaritan woman may have been a leathern bucket, such as Bedouin women use."
        ]
    },
    {
        "Word": "Potipherah, Or Potipherah",
        "Definitions": [
            "was priest or prince of On, and his daughter Asenath was given Joseph to wife by Pharaoh. (Genesis 41:45,50; 46:20) (B.C. 1715.)"
        ]
    },
    {
        "Word": "Potters Field, The",
        "Definitions": [
            "a piece of ground which, according to the statement of St. Matthew, (Matthew 27:7) was purchased by the Priests with the thirty pieces of silver rejected by Judas, and converted into a burial-place for Jews not belonging to the city. [[987]Aceldama]"
        ]
    },
    {
        "Word": "Praltite, The",
        "Definitions": [
            "Helez \"the Paltite\" is named in (2 Samuel 23:26) among David's mighty men. (B.C. 1015.)"
        ]
    },
    {
        "Word": "Presents",
        "Definitions": [
            "[[990]Gift]",
            "Antiquity of -- Ge 32:13; 43:15.",
            "Were given",
            "To judges to secure a favourable hearing. -- Pr 17:23; Am 2:6.",
            "To kings to engage their aid. -- 1Ki 15:18.",
            "By kings to each other in token of inferiority. -- 1Ki 10:25; 2Ch 9:23,24; Ps 72:10.",
            "To appease the angry feelings of others. -- Ge 32:20; 1Sa 25:27,28,35.",
            "To confirm covenants. -- Ge 21:28-30.",
            "To reward service. -- 2Sa 18:12; Da 2:6,48.",
            "To show respect. -- Jdj 6:18.",
            "In token of friendship. -- 1Sa 18:3,4.",
            "As tribute. -- Jdj 3:15; 2Sa 8:2; 2Ch 17:5.",
            "On occasions of visits. -- 2Ki 8:8.",
            "On all occasions of public rejoicing. -- Ne 8:12; Es 9:19.",
            "At marriages. -- Ge 24:53; Ps 45:12.",
            "On recovering from sickness. -- 2Ki 20:12.",
            "On restoration to prosperity. -- Job 42:10,11.",
            "On sending away friends. -- Ge 45:22; Jer 40:5.",
            "Considered essential on all visits of business -- 1Sa 9:7.",
            "Not bringing, considered a mark of disrespect and disaffection -- Isa 10:27; 2Ki 17:24.",
            "Generally procured a favourable reception -- Pr 18:16; 19:6.",
            "When small or defective, refused -- Mal 1:8.",
            "Of persons of rank, of great value and variety -- 2Ki 5:2; 2Ch 9:1.",
            "Receiving of, a token of good will -- Ge 33:10,11.",
            "Things given as",
            "Cattle. -- Ge 32:14,15,18.",
            "Horses and mules. -- 1Ki 10:25.",
            "Money. -- Ge 45:22; 1Sa 9:8; Job 42:11.",
            "Food. -- Ge 43:11; 1Sa 25:18; 1Ki 14:3.",
            "Garments. -- Ge 45:22; 1Sa 18:4.",
            "Weapons of war. -- 1Sa 18:4.",
            "Ornaments. -- Ge 24:22,47; Job 42:11.",
            "Gold and silver vessels. -- 1Ki 10:25.",
            "Precious stones. -- 1Ki 10:2.",
            "Servants. -- Ge 20:14; 29:24,29.",
            "Often borne by servants -- Jdj 3:18.",
            "Often conveyed on camels -- 1Sa 25:18; 2Ki 8:9; 2Ch 9:1.",
            "Sometimes sent before the giver -- Ge 32:21.",
            "Generally presented in person -- Ge 43:15,26; Jdj 3:17; 1Sa 25:27.",
            "Laid out and presented with great ceremony -- Ge 43:25; Jdj 3:18; Mt 2:11."
        ]
    },
    {
        "Word": "President",
        "Definitions": [
            "(sarac or sareca, only used (Daniel 6:1) ... the Chaldee equivalent for Hebrew shter, probably from sara, Zend. a \"head\"), a high officer in the Persian court, a chief, a president, used of the three highest ministers."
        ]
    },
    {
        "Word": "Prince, Princess",
        "Definitions": [
            "The only special uses of the word \"prince\" are--",
            "+ \"Princes of provinces\" (1 Kings 20:14) who were probably local governors or magistrates. + The \"princes\" mentioned in (Daniel 6:1) (see Esth 1:1) wore the predecessors of the satraps of Darius Hystaspes. The word princess is seldom used in the Bible, but the persons to which it alludes-- \"daughters of kings\" are frequently mentioned."
        ]
    },
    {
        "Word": "Principality",
        "Definitions": [
            "In several passages of the New Testament the term \"principalities and powers\" appears to denote different orders of angels, good or bad. See (Ephesians 6:12)"
        ]
    },
    {
        "Word": "Proconsul",
        "Definitions": [
            "(for, or in place of, the consul). At the division of the provinces by Augustus, in the year B.C. 27, into senatorial and imperial, the emperor assigned to the senate such portions of territory as were peaceable and could be held without force of arms. Those which he retained were called imperial, and were governed by legates and procurators . [[994]Procurator] Over the senatorial provinces the senate appointed by lot yearly an officer, who was called \"proconsul\" and who exercised purely proconsul, civil functions. The provinces were in consequence called \"proconsular.\""
        ]
    },
    {
        "Word": "Procurator",
        "Definitions": [
            "The Greek agemon, rendered \"governor\" in the Authorized Version, is applied in the New Testament to the officer who presided over the imperial province of Judea. It is used of Pontius Pilate, (Matthew 27:1) ... of Felix, Acts 23, 24, and of Festus. (Acts 26:30) It is explained under [995]Proconsul that after the battle of Actium, B.C. 27, the provinces of the Roman empire were divided by Augustus into two portions, giving some to the senate and reserving to himself the rest. The imperial provinces were administered by legali . No quaestor came into the emperor's provinces, but the property and revenues of the imperial treasury were administered by procuratores. Sometimes a province was governed by a procurator with the functions of a legatus. This was especially the case with the smaller provinces an the outlying districts of a larger province; and such is the relation in which Judea stood to Syria. The headquarters of the procurator were at Caesarea, (Acts 23:23) where he had a judgment seat, (Acts 25:6) in the audience chamber, (Acts 25:23) and was assisted by a council (Acts 25:12) whom he consulted in cases of difficulty. He was attended by a cohort as body-guard, (Matthew 27:27) and apparently went up to Jerusalem at the time of the high festivals, and there resided at the palace of Herod, in which was the praetorium or \"judgment hall.\" (Matthew 27:27; Mark 15:16) comp. Acts 23:35"
        ]
    },
    {
        "Word": "Proverbs, Book Of",
        "Definitions": [
            "The title of this book in Hebrew is taken from its first word, mashal, which originally meant \"a comparison.\" It is sometimes translated parable, sometimes proverb as here. The superscriptions which are affixed to several portions of the book, in chs. (Proverbs 1:1; 10:1; 25:1) attribute the authorship of those portions to Solomon the son of David, king of Israel. With the exception of the last two chapters, which are distinctly assigned to other author it is probable that the statement of the superscriptions is in the main correct, and that the majority of the proverbs contained in the book were uttered or collected by Solomon. Speaking roughly, the book consists of three main divisions, with two appendices:--",
            "+ Chs. 1-9 form a connected didactic Wisdom is praised and the youth exhorted to devote himself to her. This portion is preceded by an introduction and title describing the character and general aim of the book. + Chs. 10-24 with the title \"The Proverbs of Solomon,\" consist of three parts: (Proverbs 10:1-22; Proverbs 10:16) a collection of single proverbs and detached sentences out of the region of moral teaching and worldly prudence; (Proverbs 22:17-24; Proverbs 22:21) a more connected didactic poem, with an introduction, (Proverbs 22:17-22) which contains precepts of righteousness and prudence; (Proverbs 24:23-34) with the inscription \"These also belong to the wise,\" a collection of unconnected maxims, which serve as an appendix to the preceding. Then follows the third division chs. 25-29, which, according to the superscription, professes to be collection of Solomon's proverbs, consisting of single sentences, which the men of the court of Hezekiah copied out. The first appendix, ch. 30, \"The words of Agur the son of Jakeh,\" is a collection of partly proverbial and partly enigmatical sayings; the second, ch. 31, is divided into two parts, \"The words of King Lemuel,\" vs. 1-6, and an alphabetical acrostic in praise of a virtuous woman, which occupies the rest of the chapter. Who was Agur and who was Jakeh, are questions which have been often asked and never satisfactorily answered. All that can be said of the first is that he was an unknown Hebrew sage, the son of an equally unknown Jakeh, and that he lived after the time of Hezekiah. Lemuel, like Agur, is unknown. It is even uncertain whether he is to be regarded as a real personage, or whether the name is merely symbolical. The Proverbs are frequently quoted or alluded to in the New Testament and the canonicity of the book thereby confirmed. The following is a list of the principal passages:-- (Proverbs 1:16) compare Roma 3:10,15 (Proverbs 3:7) compare Roma 12:16 (Proverbs 3:11,12) compare Hebr 12:5,6, see also Reve 3:19 (Proverbs 3:34) compare Jame 4:6 (Proverbs 10:12) compare 1Pet 4:8 (Proverbs 11:31) compare 1Pet 4:18 (Proverbs 17:13) compare Roma 12:17; 1The 5:15; 1Pet 3:9 (Proverbs 17:27) compare Jame 1:19 (Proverbs 20:9) compare 1Joh 1:8 (Proverbs 20:20) compare Matt 15:4; Mark 7:10 (Proverbs 22:8) (LXX.), compare 2Cor 9:7 (Proverbs 25:21,22) compare, Roma 12:20 (Proverbs 26:11) compare, 2Pet 2:22 (Proverbs 27:1) compare, Jame 4:13,14"
        ]
    },
    {
        "Word": "Province",
        "Definitions": [
            "+ In the Old Testament this word appears in connection with the wars between Ahab and Ben-hadad. (1 Kings 20:14,15,19) The victory of the former is gained chiefly \"by the young\" probably men of the princes of the provinces the chiefs: of tribes in the Gilead country. + More commonly the word is used of the divisions of the Chaldean kingdom. (Daniel 2:49; 3:1,30) and the Persian kingdom. (Ezra 2:1; Nehemiah 7:6; Esther 1:1,22; 2:3) etc. In the New Testament we are brought into contact with the administration of the provinces of the Roman empire. The classification of provinces supposed to need military control and therefore placed under the immediate government of the Caesar, and those still belonging theoretically to the republic and administered by the senate, and of the latter again into proconsular and praetorian, is recognized, more or less distinctly, in the Gospels and the Acts. [[997]Proconsul; [998]Procurator] The strategoi of (Acts 16:22) (\"magistrates,\" Authorized Version), on the other hand were the duumviri or praetors of a Roman colony. The right of any Roman citizen to appeal from a provincial governor to the emperor meets us as asserted by St. Paul. (Acts 25:11) In the council of (Acts 25:12) we recognize the assessors who were appointed to take part in the judicial functions of the governor."
        ]
    },
    {
        "Word": "Psalms, Book Of",
        "Definitions": [
            "The present Hebrew name of the book is Tehill'im, \"Praises;\" but in the actual superscriptions of the psalms the word Tehillah is applied only to one, (Psalms 145:1) ... which is indeed emphatically a praise-hymn. The LXX. entitled them psalmoi or \"psalms,\" i.e., lyrical pieces to be sung to a musical instrument. The Christian Church obviously received the Psalter from the Jews not only as a constituent portion of the sacred volume of Holy Scripture, but also as the liturgical hymn-book which the Jewish Church had regularly used in the temple. Division of the Psalms .--The book contains 150 psalms, and may be divided into five great divisions or books, which must have been originally formed at different periods. Book I. is, by the superscriptions, entirely Davidic nor do we find in it a trace of any but David's authorship. We may well believe that the compilation of the book was also David's work. Book II. appears by the date of its latest psalm, (Psalms 46:1) ... to have been compiled in the reign of King Hezekiah. It would naturally comprise, 1st, several or most of the Levitical psalms anterior to that date; and 2d, the remainder of the psalms of David previously uncompiled. To these latter the collector after properly appending the single psalm of Solomon has affixed the notice that \"the prayers of David the son of Jesse are ended.\" (Psalms 72:20) Book III., the interest of which centers in the times of Hezekiah stretches out, by its last two psalms, to the reign of Manasseh: it was probably compiled in the reign of Josiah. It contains seventeen psalms, from Psal 73-89 eleven by Asaph, four by the sons of Horah, one (86) by David, and one by Ethan. Book IV. contains the remainder of the psalms up to the date of the captivity, There are seventeen, from Psal 90-106--one by Moses, two by David, and the rest anonymous. Book V., the psalms of the return, contains forty-four, from Psal 107-180--fifteen by David, one by Solomon and the rest anonymous. There is nothing to distinguish these two books from each other in respect of outward decoration or arrangement and they may have been compiled together in the days of Nehemiah. Connection of the Psalms with Israelitish history .--The psalm of Moses Psal 90, which is in point of actual date the earliest, faithfully reflects the long, weary wanderings, the multiplied provocations and the consequent punishments of the wilderness. It is, however, with David that Israelitish psalmody may be said virtually to commence. Previous mastery over his harp had probably already prepared the way for his future strains, when the anointing oil of Samuel descended upon him, and he began to drink in special measure, from that day forward, of the Spirit of the Lord. It was then that, victorious at home over the mysterious melancholy of Saul and in the held over the vaunting champion of the Philistine hosts, he sang how from even babes and sucklings God had ordained strength because of his enemies. Psal 8. His next psalms are of a different character; his persecutions at the hands of Saul had commenced. When David's reign has begun, it is still with the most exciting incidents of his history, private or public, that his psalms are mainly associated. There are none to which the period of his reign at Hebron can lay exclusive claim. But after the conquest of Jerusalem his psalmody opened afresh with the solemn removal of the ark to Mount Zion; and in Psal 24-29 which belong together, we have the earliest definite instance of David's systematic composition or arrangement of psalms for public use. Even of those psalms which cannot be referred to any definite occasion, several reflect the general historical circumstances of the times. Thus Psal 9 is a thanksgiving for the deliverance of the land of Israel from its former heathen oppressors. Psal 10 is a prayer for the deliverance of the Church from the highhanded oppression exercised from within. The succeeding psalms dwell on the same theme, the virtual internal heathenism by which the Church of God was weighed clown. So that there remain very few e.g. Psal 15-17,19,32 (with its choral appendage, 23), 37 of which some historical account may not be given. A season of repose near the close of his reign induced David to compose his grand personal thanksgiving for the deliverances of his whole life, Psal 18 the date of which is approximately determined by the place at which it ia inserted in the history. (2 Samuel 22:1) ... It was probably at this period that he finally arranged for the sanctuary service that collection of his psalms which now constitutes the first book of the Psalter. The course of David's reign was not, however, as yet complete. The solemn assembly convened by him for the dedication of the materials of the future temple, 1Chr 28, 29, would naturally call forth a renewal of his best efforts to glorify the God of Israel in psalms; and to this occasion we doubtless owe the great festal hymns, Psal 65-68, containing a large review of the past history, present position and prospective glories of God's chosen people. The supplications of Psal 69, suit best with the renewed distress occasioned by the sedition of Adonijah. Psal 71 to which Psal 70 a fragment of a former psalm, is introductory, forms David's parting strain. Yet that the psalmody of Israel may not seem finally to terminate with hint, the glories of the future are forthwith anticipated by his son in Psal 72. The great prophetical ode, Psal 45, connects itself most readily with the splendors of Jehoshaphat's reign. Psal 42-44, 74 are best assigned to the reign of Ahaz. The reign of Hezekiah is naturally rich in psalmody, Psal 46,73,75,76 connect themselves with the resistance to the supremacy of the Assyrians and the divine destruction of their host. We are now brought to a series of psalms of peculiar interest, springing out of the political and religious history of the, separated ten tribes. In date of actual composition they commence before the times of Hezekiah. The earliest is probably Psal 80 A supplication for the Israelitish people at the time of the Syrian oppression. All these psalms--80-83-- are referred by their superscriptions to the Levite singers, and thus beer witness to the efforts of the Levites to reconcile the two branches of the chosen nation. The captivity of Manasseh himself proved to be but temporary; but the sentence which his sins had provoked upon Judah and Jerusalem still remained to be executed, and precluded the hope that God's salvation could be revealed till after such an outpouring of his judgments as the nation had never yet known. Labor and sorrow must be the lot of the present generation; through these mercy might occasionally gleam, but the glory which was eventually to be manifested must be for posterity alone. The psalms of Book IV.--bear generally the impress of this feeling. We pass to Book V. Psal 107 is the opening psalm of the return, sung probably at the first feast of tabernacles. Ezra 3 A directly historical character belongs to Psal 120-134, styled in our Authorized Version \"Songs of Degrees.\" Internal evidence refers these to the period when the Jews under Nehemiah were, in the very face of the enemy, repairing the walls of Jerusalem and the title may well signify \"songs of goings up upon the walls,\" the psalms being from their brevity, well adapted to be sung by the workmen and guards while engaged in their respective duties. Psal 139 is a psalm of the new birth of Israel from the womb of the Babylonish captivity, to a life of righteousness; Psal 140-143 may be a picture of the trials to which the unrestored exiles were still exposed in the realms of the Gentiles. Henceforward, as we approach the close of the Psalter, its strains rise in cheerfulness; and it fittingly terminates with Psal 147-150 which were probably sung on the occasion of the thanksgiving procession of Nehe 12, after the rebuilding of the walls of Jerusalem had been completed. Moral characteristics of the Psalms .--Foremost among these meets us, undoubtedly, the universal recourse to communion with God. Connected with this is the faith by which the psalmist everywhere lives in God rather than in himself. It is of the essence of such faith that his view of the perfections of God should be true and vivid. The Psalter describes God as he is: it glows with testimonies to his power and providence, his love and faithfulness, his holiness and righteousness. The Psalms not only set forth the perfections of God; they proclaim also the duty of worshipping him by the acknowledgment and adoration of his perfections. They encourage all outward rites and means of worship. Among these they recognize the ordinance of sacrifice as in expression of the worshipper's consecration of himself to God's service. But not the less do they repudiate the outward rite when separated from that which it was designed to express. Similar depth is observable in the view taken by the psalmists of human sin. In regard to the law, the psalmist, while warmly acknowledging its excellence, feels yet that it cannot so effectually guide his own unassisted exertions as to preserve him from error Psal 19. The Psalms bear repeated testimony to the duty of instructing other in the ways of holiness. Psal 32,34, 51 This brings us to notice, lastly, the faith of the psalmists in righteous recompense to all men according to their deeds. Psal 37, etc. Prophetical character of the Psalms .--The moral struggle between godliness and ungodliness, so vividly depicted in the Psalms, culminates in Holy Scripture, in the life of the Incarnate Son of God upon earth. It only remains to show that the Psalms themselves definitely anticipated this culmination. Now there are in the Psalter at least three psalms of which the interest evidently centers in a person distinct from the speaker, and which, since they cannot without violence to the language be interpreted of any but the Messiah, may be termed directly and exclusively Messianic. We refer to Psal 2,45,110, to which may perhaps be added, Psal 72. It would be strange if these few psalms stood, in their prophetical significance absolutely alone among the rest. And hence the impossibility of viewing the psalms generally, notwithstanding the drapery in which they are outwardly clothed, as simply the past devotions of the historical David or the historical Israel. The national hymns of Israel are indeed also prospective; but in general they anticipate rather the struggles and the triumphs of the Christian Church than those of Christ himself."
        ]
    },
    {
        "Word": "Ptolemaeus, Or Ptolemy",
        "Definitions": [
            "was the common name of the Greek dynasty of Egyptian kings. PTOLEMAEUS I. SOTER, the son of Lagus, a Macedonian of low rank, distinguished himself greatly during the campaigns of Alexander; at whose death he secured for himself the government of Egypt, where he proceeded at once to lay the foundations of a kingdom, B.C. 323. He abdicated in favor of his youngest son, Ptolemy II. Philadelphus, two years before his death which took place in B.C. 283. Ptolemy Soter is described very briefly in Daniel, (Daniel 11:6) as one of those who should receive part of the empire of Alexander when it was \"divided toward the four winds of heaven.\" PTOLEMAEUS II. PHILADELPHUS, B.C. 285-247, the youngest son of Ptolemy I., was made king two years before his father's death, to confirm the irregular succession. The conflict between Egypt and Syria was renewed during his reign in consequence of the intrigue of his half brother Magas. Ptolemy bestowed liberal encouragement on literature and science, founding the great library and museum at Alexandria, and gathered about him many men of learning, as the poet Theocritus, the geometer Euclid and the astronomer Aratua. This reign was a critical epoch for the development of Judaism, as it was for the intellectual history of the ancient world. The critical faculty was called forth in place of the creative, and learning in some sense supplied the place of original speculation. It was impossible on the Jew who was now become us true a citizen of the world as the Greek, should remain passive in the conflict of opinions. It is enough now to observe the greatness of the consequences involved in the union of Greek language with Jewish thought. From this time the Jew was familiarized with the great types of western literature, and in some degree aimed at imitating them. A second time and in new fashion Egypt disciplined a people of God. It first impressed upon a nation the firm unity of a family and then in due time reconnected a matured people with the world from which it had been called out. PTOLEMAEUS III. EUERGETES, B.C. 247-222, was the eldest son of Ptolemy Philadelphus and brother of Berenice the wife of Antiochus II. The repudiation and murder of his sister furnished him with an occasion for invading Syria, cir. B.C. 246. (Daniel 11:7) He extended his conquests as far as Antioch, and then eastward to Babylon, but was recalled to Egypt by tidings of seditions which had broken out there. His success was brilliant and complete. He carried \"captives into Egypt their gods of the conquered nations, with their princes and with their precious vessels of silver and of gold.\" (Daniel 11:8) This capture of sacred trophies earned for the king the name Euergetes-- \"Benefactor.\" After his return to Egypt, cir. B.C. 243 he suffered a great part of the conquered provinces to fall again under the power of Seleucus. PTOLEMAEUS IV. PHILOPATOR, B.C. 222-205. After the death of Ptolemy Euergetes the line of the Ptolemies rapidly degenerated. Ptolemy Philopator, his eldest son, who succeeded him, was to the last degree sensual, effeminate and debased. But externally his kingdom retained its power and splendor and when circumstances forced him to action. Ptolemy himself showed ability not unworthy of his race. The description of the campaign of Raphia (B.C. 217) in the book of Daniel gives a vivid description of his character. (Daniel 11:10-12) cf. Macc. 1:1-3. After offering in the temple at Jerusalem sacrifices for the success they achieved, he attempted to enter the sanctuary. A sudden paralysis hindered his design; but when he returned to Alexandria he determined to inflict on the Alexandrine Jews the vengeance for his disappointment. He was succeeded by his only child, Ptolemy V. Epiphanes who was at the time only four or five years old. PTOLEMAEUS V. EPIPHANES, B.C. 205-181. The reign of Ptolemy Epiphanes was a critical epoch in the history of the Jews. The rivalry between the Syrian and Egyptian parties, some time divided the people, came to an open rupture in the struggles which marked his minority. In the strong language of Daniel \"The robbers of the people exalted themselves to establish the vision.\" (Daniel 11:14) The accession of Ptolemy and the confusion of a disputed regency furnished a favorable opportunity for foreign invasion. \"Many stood up against the king of the south\" under Antiochus the Great and Philip III of Macedonia, who formed a league for the dismemberment of his kingdom. \"So the king of the north [Antiochus] came, and cast up a mount, and took the most fenced city [Sidon], and the arms of the south did not withstand\" [at Paneas B.C. 198]. (Daniel 11:14,15) The Romans interfered, and in order to retain the provinces of Coele-Syria, Phoenicia and Judea, Antiochus \"gave him [Ptolemy] a young maiden\" [his daughter Cleopatra as his betrothed wife]. (Daniel 11:27) But in the end his policy only partially succeeded. After the marriage of Ptolemy and Cleopatra was consummated B.C. 193, (Cleopatra, did \"not stand on his side,\" but supported her husband in maintaining the alliance with Rome. The disputed provinces, however remained in the possession of Antiochus and Ptolemy was poisoned at the time when he was preparing an expedition to recover them from Seleucus, the unworthy successor of Antiochus. PTOLEMAEUS VI. PHILOMETOR, B.C. 181-145. On the death of Ptolemy Epiphanes, his wife Cleopatra held the regency for her young son, Ptolemy Philometor, and preserved peace with Syria till she died, B.C. 173. The government then fell into unworthy hands, and an attempt was made to recover Syria. Comp. 2 Macc. 4:21. Antiochus Epiphanes seems to have made the claim a pretext for invading Egypt. The generals of Ptolemy were defeated near Pelusium, probably at the close of B.C. 171, 1 Macc. 1:16 ff; and in the next year Antiochus, having secured the person of the young king, reduced almost the whole of Egypt. Comp. 2 Macc. 5:1. Meanwhile Ptolemy Euergetes II., the younger brother of Ptolemy Philometor, assumed the supreme power at Alexandris; and Antiochus, under the pretext of recovering the crown for Philometor, besieged Alexandria in B.C. 169. By this time, however, his selfish designs were apparent: the brothers were reconciled, and Antiochus was obliged to acquiesce for the time in the arrangement which they made. But while doing so he prepared for another invasion of Egypt, and was already approaching Alexandria when he was met by the Roman embassy led by C. Popillius Laenas, who, in the name of the Roman senate insisted on his immediate retreat (B.C.168), a command which the late victory at Pydna made it impossible to disobey. These campaigns, which are intimately connected with the visits of Antiochus to Jerusalem in B.C. 170, 168, are briefly described in (Daniel 11:25,30) The whole of Syria was afterward subdued by Ptolemy, and he was crowned at Antioch king of Egypt and Asia. 1 Macc. 11:13. Alexander, a rival claimant, attempted to secure the crown, but was defeated and afterward put to death by Ptolemy. But the latter did not long enjoy his success. He fell from his horse in the battle and died within a few days. 1 Macc. 11:18. Ptolemy Philometor is the last king of Egypt who is noticed in sacred history, and his reign was marked also by the erection of the temple at Leontopolis."
        ]
    },
    {
        "Word": "Ptolemee, Or Ptolemeus",
        "Definitions": [
            "+ \"The son of Dorymenes,\" 1 Macc. 3:38; 2 Macc. 4:45; comp. Polyb. v, 61, a courtier who possessed great influence with Antiochus Epiphanes. + The son of Agesarchus, a Megalopolitan, surnamed Macron, 2 Macc. 10:12, who was governor of Cyprus during the minority of Ptolemy Philometor. He afterward deserted the Egyptian service to join Antiochus Epiphanes. He stood in the favor of Antiochus, and received from him the government of Phoenicia and Coele-Syria. 2 Macc 8:8; 10:11,12. On the accession of Antiochus Eupator his conciliatory policy toward the Jews brought him into suspicion at court. He was deprived of his government, and in consequence of this disgrace he poisoned himself, cir. B.C. 164. 2 Macc. 10:13. + The son of Abuhus, who married the daughter of Simon the Maccabee. He was a man of great wealth, and being invested with the government of the district of Jericho, formed the design of usurping the sovereignty of Judea."
        ]
    },
    {
        "Word": "Pua",
        "Definitions": [
            "properly Puvvah. Phuvah the son of Issachar. (Numbers 26:23) (B.C. 1452.)"
        ]
    },
    {
        "Word": "Puhites, The",
        "Definitions": [
            "According to (1 Chronicles 2:53) the \"Puhites\" or \"Puthites\" belonged to the families of Kirjath-jearim."
        ]
    },
    {
        "Word": "Punishments",
        "Definitions": [
            "The earliest theory of punishment current among mankind is doubtless the one of simple retaliation, \"blood for blood.\" Viewed historically, the first case of punishment for crime mentioned in Scripture, next to the Fall itself, is that of Cain, the first murderer. That death was regarded as the fitting punishment for murder appears plain from the remark of Lamech. (Genesis 4:24) In the post-diluvian code, if we may so call it, retribution by the hand of man, even in the case of an offending animal, for blood shed, is clearly laid dawn. (Genesis 9:5,6) Passing onward to Mosaic times, we find the sentence of capital punishment, in the case of murder, plainly laid down in the law. The murderer was to be put to death, even if he should have taken refuge at God's altar or in a refuge city, and the same principle was to be carried out even in the case of an animal. Offences punished with death.-- I. The following offences also are mentioned in the law as liable to the punishment of death:",
            "+ Striking, or even reviling, a parent. (Exodus 21:15,17) + Blasphemy. (Leviticus 24:14,16,23) + Sabbath-breaking. (Exodus 31:14; 35:2; Numbers 15:32-36) + Witchcraft, and false pretension to prophecy. (Exodus 22:18; Leviticus 20:27; 13:5; 18:20) + Adultery. (Leviticus 20:10; 22:22) + Unchastity. (Leviticus 21:9; 22:21,23) + Rape. (22:25) + Incestuous and unnatural connections. (Exodus 22:19; Leviticus 20:11,14,16) + Manstealing. (Exodus 21:16; 24:7) + Idolatry, actual or virtual, in any shape. (Leviticus 20:2; 13:8,10,15; 17:2-7) see Josh 7:1 ... and Josh 22:20 and Numb 25:8 + False witness in certain cases. (19:16,19) II. But there is a large number of offences, some of them included in this list, which are named in the law as involving the penalty of \"cutting off from the people. On the meaning of this expression some controversy has arisen. There are altogether thirty six or thirty seven cases in the Pentateuch in which this formula is used. We may perhaps conclude that the primary meaning of \"cutting off\" is a sentence of death to be executed in some cases without remission, but in others voidable-- (1) by immediate atonement on the offender's part; (2) by direct interposition of the Almighty i.e., a sentence of death always \"regarded,\" but not always executed. Kinds of punishments .--Punishments are twofold, Capital and Secondary. I. Capital. (A) The following only are prescribed by the law: + Stoning, which was the ordinary mode of execution. (Exodus 17:4; Luke 20:6; John 10:31; Acts 14:5) In the case of idolatry, and it may be presumed in other cases also, the witnesses, of whom there were to be at least two, were required to cast the first stone. (13:9; Acts 7:58) + Hanging is mentioned as a distinct punishment. (Numbers 25:4; 2 Samuel 21:6,9) + Burning, in pre-Mosaic times, was the punishment for unchastity. (Genesis 38:24) Under the law it was ordered in the case of a priest's daughter (Leviticus 21:9) + Death by the sword or spear is named in the law, (Exodus 19:13; 32:27; Numbers 25:7) and it occurs frequently in regal and post-Babylonian times. (1 Kings 2:25,34; 19:1; 2 Chronicles 21:4) etc. + Strangling is said by the rabbis to have been regarded as the most common but least severe of the capital punishments, and to have been performed by immersing the convict in clay or mud, and then strangling him by a cloth twisted round the neck. (B) Besides these ordinary capital punishments, we read of others, either of foreign introduction or of an irregular kind. Among the former + [1000]Crucifixion is treated elsewhere. + Drowning, though not ordered under the law, was practiced at Rome, and is said by St. Jerome to have been in use among the Jews. + Sawing asunder or crushing beneath iron instruments. (2 Samuel 12:31) and perhaps (Proverbs 20:26; Hebrews 11:37) + Pounding in a mortar, or beating to death, is alluded to in (Proverbs 27:22) but not as a legal punishment, and cases are described. 2 Macc. 6:28,30. + Precipitation, attempted in the case of our Lord at Nazareth, and carried out in that of captives from the Edomites, and of St. James, who is said to have been cast from \"the pinnacle\" of the temple. Criminals executed by law were burned outside the city gates, and heaps of stones were flung upon their graves. (Joshua 7:25,26; 2 Samuel 18:17; Jeremiah 22:19) II. Of secondary punishments among the Jews, the original Principles were, + Retaliation, \"eye for eye,\" etc. (Exodus 21:24,25) + Compensation, Identical (restitution)or analogous payment for loss of time or of power. (Exodus 21:18-36; Leviticus 24:18-21; 19:21) Slander against a wife's honor was to be compensated to her parents by a fine of one hundred shekels, and the traducer himself to be punished with stripes (22:18,19) + Stripes, whose number was not to exceed forty, (25:3) whence the Jews took care not to exceed thirty-nine. (2 Corinthians 11:24) + Scourging with thorns is mentioned (Judges 8:16) The stocks are mentioned (Jeremiah 20:2) passing through fire, (2 Samuel 12:31) mutilation, (Judges 1:6) 2 Macc. 7:4, and see (2 Samuel 4:12) plucking out hair, (Isaiah 50:6) in later times, imprisonment and confiscation or exile. (Ezra 7:26; Jeremiah 37:15; 38:6; Acts 4:3; 5:18; 12:4)",
            "Antiquity of -- Ge 4:13,14.",
            "Power of inflicting, given to magistrates -- Job 31:11; Ro 13:4.",
            "Designed to be a warning to others -- De 13:11; 17:13; 19:20.",
            "Were inflicted",
            "On the guilty. -- De 24:16; Pr 17:26.",
            "Without pity. -- De 19:13,21.",
            "Without partiality. -- De 13:6-8.",
            "By order of magistrates. -- Ac 16:22.",
            "By order of kings. -- 2Sa 1:13-16; 1Ki 2:23-46.",
            "Immediately after sentence was passed. -- De 25:2; Jos 7:25.",
            "By the witnesses. -- De 13:9; 17:7; Joh 8:7; Ac 7:58,59.",
            "By the people. -- Nu 15:35,36; De 13:9.",
            "By soldiers. -- 2Sa 1:15; Mt 27:27-35.",
            "Sometimes deferred until God was consulted -- Nu 15:34.",
            "Sometimes deferred for a considerable time -- 1Ki 2:5,6,8,9.",
            "Secondary kinds of",
            "Imprisonment. -- Ezr 7:26; Mt 5:25.",
            "Confinement in a dungeon. -- Jer 38:6; Zec 9:11.",
            "Confinement in stocks. -- Jer 20:2; Ac 16:24.",
            "Fine, or giving of money. -- Ex 21:22; De 22:19.",
            "Restitution. -- Ex 21:36; 22:1-4; Le 6:4,5; 24:18.",
            "Retaliation or injuring according to the injury done. -- Ex 21:24; De 19:21.",
            "Binding with chains and fetters. -- Ps 105:18.",
            "Scourging. -- De 25:2,3; Mt 27:26; Ac 22:25; 2Co 11:24.",
            "Selling the criminal. -- Mt 18:25.",
            "Banishment. -- Ezr 7:26; Re 1:9.",
            "Torturing. -- Mt 18:34; Heb 11:37.",
            "Putting out the eyes. -- Jdj 16:21; 1Sa 11:2.",
            "Cutting off hands and feet. -- 2Sa 4:12.",
            "Mutilating the hands and feet. -- Jdj 1:5-7.",
            "Cutting off nose and ears. -- Eze 23:25.",
            "Plucking out the hair. -- Ne 13:25; Isa 50:6.",
            "Confiscating the property. -- Ezr 7:26.",
            "Inflicting of capital, not permitted to the Jews by the Romans -- Joh 18:31.",
            "Capital kinds of",
            "Burning. -- Ge 38:24; Le 20:14; Da 3:6.",
            "Hanging. -- Nu 25:4; De 21:22,23; Jos 8:29; 2Sa 21:12; Es 7:9,10.",
            "Crucifying. -- Mt 20:19; 27:35.",
            "Beheading. -- Ge 40:19; Mr 6:16,27.",
            "Slaying with the sword. -- 1Sa 15:33; Ac 12:2.",
            "Stoning. -- Le 24:14; De 13:10; Ac 7:59.",
            "Cutting in pieces. -- Da 2:5; Mt 24:51.",
            "Sawing asunder. -- Heb 11:37.",
            "Exposing to wild beasts. -- Da 6:16,24; 1Co 15:32.",
            "Bruising in mortars. -- Pr 27:22.",
            "Casting headlong from a rock. -- 2Ch 25:12.",
            "Casting into the sea. -- Mt 18:6.",
            "Strangers not exempted from -- Le 20:2.",
            "Were sometimes commuted -- Ex 21:29,30.",
            "For murder not to be commuted -- Nu 35:31,32."
        ]
    },
    {
        "Word": "Punites, The",
        "Definitions": [
            "the descendants of Pua, or Puvah, the son of Issachar. (Numbers 26:23)"
        ]
    },
    {
        "Word": "Purim",
        "Definitions": [
            "(lots), the annual festival instituted to commemorate the preservation of the Jews in Persia from the massacre with which they were threatened through the machinations of Haman. (Esther 9:1) ... It was probably called Purim by the Jews in irony. Their great enemy Haman appears to have been very superstitious, and much given to casting lots. (Esther 3:7) They gave the name. Purim, or \"Lots,\" to the commemorative festival because he had thrown lots to ascertain what day would be suspicious for him to carry into effect the bloody decree which the king had issued at his instance. (Esther 9:24) The festival lasted two days, and was regularly observed on the 14th and 15th of Adar. According to modern custom, as soon as the stars begin to appear, when the 14th of the month has commenced, candles are lighted up in token of rejoicing, and the people assemble in the synagogue. After a short prayer and thanksgiving, the reading of the book of Esther commences. The book is written in a peculiar manner, on a roll called \"the Roll\" (Megillah). When the reader comes to the name of Haman, the congregation cry out, \"May his name be blotted out,\" or, \"Let the name of the ungodly perish.\" When the Megillah is read through, the whole congregation exclaim, \"Cursed be Haman; blessed be Mordecai; cursed be Zoresh (the wife of Haman); blessed be Esther; cursed be all idolaters; blessed be all Israelites, and blessed be Harbonah who hanged Haman.\" In the morning service in the synagogue, on the 14th, after the prayers, the passage is read from the law, (Exodus 17:8-16) which relates the destruction of the Amalekites, the people of Agag, (1 Samuel 15:8) the supposed ancestor of Haman. (Esther 3:1) The Megillah is then read again in the same manner. The 14th of Adar, as the very day of the deliverance of the Jews, is more solemnly kept than the 13th; but when the service in the synagogue is over, all give themselves up to merry making."
        ]
    },
    {
        "Word": "Purosh",
        "Definitions": [
            "(flea). The descendants of Parosh, in number 2172, returned front Babylon with Zerubbabel. (Ezra 2:3; Nehemiah 7:8) Another detachment of 150 males, with Zechariah at their head, accompanied Ezra. (Ezra 8:3) They assisted in the building of the well of Jerusalem, (Nehemiah 3:26) and signed the covenant with Nehemiah. (Nehemiah 10:14) (B.C. before 535-445.)"
        ]
    },
    {
        "Word": "Put",
        "Definitions": [
            "(1 Chronicles 1:8; Nahum 3:9) [[1001]Phut, Put]"
        ]
    },
    {
        "Word": "Pyrrhus",
        "Definitions": [
            "the father of Sopater of Berea. (Acts 20:4) in Revised Version. (A.D. 55.)"
        ]
    },
    {
        "Word": "Queen Of Heaven",
        "Definitions": [
            "(Jeremiah 7:18; 45:17,18,19,25) is the moon Ashtaroth or Astarte to whom worshiped as Hebrew women offered cakes in the streets of Jerusalem."
        ]
    },
    {
        "Word": "Quicksands, The",
        "Definitions": [
            "more properly THE [1002]Syrtis, The, (Acts 27:17) the broad a deep bight on the north African coast between Carthage and Cyrene. There were properly two Syrtes--the eastern or larger, now called the Gulf of Sidra, and the western or smaller, now the Gulf of Cabes . It is the former to which our attention is directed in this passage of the Acts."
        ]
    },
    {
        "Word": "Rabbath Of The Children Of Ammon",
        "Definitions": [
            "and Rabbath of the Ammonites, [See RABBATH]"
        ]
    },
    {
        "Word": "Rabbathmoab",
        "Definitions": [
            "[[1005]Ar]"
        ]
    },
    {
        "Word": "Rabbith",
        "Definitions": [
            "(multitude) a town in the territory, perhaps on the boundary, of Issachar. (Joshua 18:20) only."
        ]
    },
    {
        "Word": "Race",
        "Definitions": [
            "[[1008]Games]"
        ]
    },
    {
        "Word": "Rages",
        "Definitions": [
            "an important city in northeastern Media, where that country bordered its ruins, still known by the name of Rhey, lie about five miles southeast of Teheran."
        ]
    },
    {
        "Word": "Raguel, Or Reuel",
        "Definitions": [
            "(friend of God).",
            "+ Probably the same as Jethro. [[1009]Jethro; [1010]Hobab] (B.C. 1490.) + A pious Jew of \"Ecbatane, a of Media,\" father of Sara, the wife of Tobias. Tob. 3:7,17, etc."
        ]
    },
    {
        "Word": "Rahab, Or Rachab",
        "Definitions": [
            "(wide), a celebrated woman of Jericho who received the spies sent by Joshua to spy out the land, hid them in her house from the pursuit of her countrymen, was saved with all her family when the Israelites sacked the city, and became the wife of Salmon and the ancestress of the Messiah. (Joshua 2:1; Matthew 1:5) (B.C. 1450.) She was a \"harlot\", and probably combined the trade of lodging-keeper for wayfaring men. Her reception of the spies, the artifice by which she concealed them from the king: their escape, and the saving of Rahab and her family at the capture of the city in accordance with their promise, are fold in the narrative of (Joshua 2:1) ... As regards Rahab herself, she probably repented, and we learn from (Matthew 1:5) that she became the wife of Salmon the son of Naasson, and the mother of Boaz, Jesse's grandfather. The author of the Epistle to the Hebrews tells us that \"by faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace,\" (Hebrews 11:31) and St. James fortifies his doctrine of justification by works by asking, \"Was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?\" (James 2:25)"
        ]
    },
    {
        "Word": "Rahel",
        "Definitions": [
            "the original form in our Authorized Version of the now familiar Rachel. (Jeremiah 31:15)"
        ]
    },
    {
        "Word": "Rakem",
        "Definitions": [
            "(flower garden), a descendant of Machir the son of Manasseh. (1 Chronicles 7:16) (B.C. before 1451.)"
        ]
    },
    {
        "Word": "Ramath Of The South",
        "Definitions": [
            "one of the towns at the extreme south limit of Simeon. (Joshua 19:8) It is in all probability the same place as south Ramoth. (1 Samuel 30:27)"
        ]
    },
    {
        "Word": "Ramathaimzophim",
        "Definitions": [
            "(the two heights of the watchers). [[1015]Ramah, 2]"
        ]
    },
    {
        "Word": "Ramathite, The",
        "Definitions": [
            "Shimei the Ramathite, i.e. a native of Ramah, had charge of the royal vineyards of King David. (1 Chronicles 27:27) (B.C. 1050.)"
        ]
    },
    {
        "Word": "Ramathlehi",
        "Definitions": [
            "(hill of the jawbone, or hill of Lehi), the name bestowed by Samson on the scene of his slaughter of the thousand Philistines with the jaw bone, (Judges 15:17) a place by the rock Elam, in western Judah of the Philistines."
        ]
    },
    {
        "Word": "Ramathmizpeh",
        "Definitions": [
            "(high place of the watch-tower). [RAMOTH-GILEAD]"
        ]
    },
    {
        "Word": "Rameses, Or Raamses",
        "Definitions": [
            "(child of the sun), a city and district of lower Egypt. (Genesis 47:11; Exodus 12:37; Numbers 33:3,5) This land of Rameses either corresponds to the land of Goshen or was a district of it, more probably the former. The city was one of the two store-cities built for the Pharaoh who first oppressed the children of Israel. (Exodus 1:11) (It was probably the capital of Goshen and situated in the valley of the Pelusiac mouth of the Nile. McClintock and Strong say that its location is indicated by the present Tell Ramsis, a quadrangular mound near Belbeis. Dr. Brugsch thinks that it was at Zoan-Tanis, the modern San, on the Tanitic branch of the Nile, and that it was built or enlarged by Rameses II and made his capital.--ED.)"
        ]
    },
    {
        "Word": "Ramothgilead",
        "Definitions": [
            "(heights of Gilead), one of the great fastnesses on the east of jordan, and the key to an important district. (1 Kings 4:13) It was the city of refuge for the tribe of Gad, (4:43; Joshua 20:8; 21:38) and the residence of one of Solomon's commissariat officers. (1 Kings 4:13) During the invasion related in (1 Kings 15:20) or some subsequent incursion, this important place had seized by Ben-hadad I., king of Syria. The incidents of Ahab's expedition are well known. [[1016]Ahab] Later it was taken by Israel, and held in spite of all the efforts of Hazael who was now on the throne of Damascus, to regain it. (2 Kings 9:14) Henceforward Ramoth-gilead disappears from our view. Eusebius and Jerome specify the position of Ramoth as 15 miles from Philadelphia (Amman). It may correspond to the site bearing the name of Jel'ad, exactly identical with the ancient Hebrew Gilead, which is four or five miles north of es-Salt, 25 miles east of the Jordan and 13 miles south of the brook Jabbok."
        ]
    },
    {
        "Word": "Rams Horns",
        "Definitions": [
            "[[1017]Cornet; [1018]Jubilee, The Year Of]"
        ]
    },
    {
        "Word": "Raphael",
        "Definitions": [
            "(the divine healer). According to Jewish tradition, Raphael was one of the four angels which stood round the throne of God--Michael, Uriel, Gabriel, Raphael."
        ]
    },
    {
        "Word": "Raphon",
        "Definitions": [
            "a city of Gilead, 1 Macc. 15:37 perhaps identical with Raphana, which is mentioned by Pliny as one of the cities of the Decapolis."
        ]
    },
    {
        "Word": "Reaia",
        "Definitions": [
            "a Reubenite, son of Micah, and apparently prince of his tribe. (1 Chronicles 5:5) The name is identical with Reai'ah."
        ]
    },
    {
        "Word": "Rebecca",
        "Definitions": [
            "(Romans 9:10) only. [[1019]Rebekah]"
        ]
    },
    {
        "Word": "Rechah",
        "Definitions": [
            "(uttermost part), probably a place in Judah--a village, Rashiah, three miles south of Jerusalem."
        ]
    },
    {
        "Word": "Refuges Cities Of",
        "Definitions": [
            "[CITIES OF REFUGE] CITIES OF REFUGE - 1019"
        ]
    },
    {
        "Word": "Remmonmethoar",
        "Definitions": [
            "a place which formed one of the landmarks of Zebulun. (Joshua 19:13) only. Methoar does not really form a part of the name, but should be translated (as in the margin of the Authorized Version) \"Remmon which reaches to Neah.\" Dr. Robinson and Mr. Van Deuteronomy Velde place Rummaneh on the south border of the plain of Buttauf, three miles north-northeast of Seffurieh ."
        ]
    },
    {
        "Word": "Rephah",
        "Definitions": [
            "a son of Ephraim, and ancestor of Joshua. (1 Chronicles 7:26)"
        ]
    },
    {
        "Word": "Rephaim, The Valley Of",
        "Definitions": [
            "(1 Samuel 5:18,22; 23:13; 1 Chronicles 11:15; 14:9; Isaiah 17:5) also in (Joshua 15:8) and Josh 18:16 It is translated in the Authorized Version \"the valley of the giants,\" a spot which was the scene of some of David's most remarkable adventures. He twice encountered and defeated the Philistines there. (2 Samuel 5:17-25; 23:13) etc. Since the latter part of the sixteenth century the name has been attached to the upland plain which stretches south of Jerusalem and is crossed by the road to Bethlehem--the el Buk'ah of the modern Arabs. (This valley begins near the valley of Hinnom, southwest of Jerusalem extending toward Bethlehem. It is about a mile long, with hills on either side. This agrees with Josephus and is the generally-accepted location of this valley.--ED.) Tobler, however, in his last investigations conclusively adopts the Wady Der Jasin, on the northwest of Jerusalem. The valley appears to derive its name from the ancient nation of the Rephaim. [[1026]Giants]"
        ]
    },
    {
        "Word": "Rephan",
        "Definitions": [
            "the reading, in the Revised Version, for Remphan, (Acts 7:43)"
        ]
    },
    {
        "Word": "Resheph",
        "Definitions": [
            "(flame), a son of Ephraim. (1 Chronicles 7:25)"
        ]
    },
    {
        "Word": "Revelation Of St. John",
        "Definitions": [
            "the last book of the New Testament. It is often called the Apocalypse, which is its title in Greek, signifying \"Revelation,\"",
            "+ Canonical authority and authorship.--The inquiry as to the canonical authority of the Revelation resolves itself into a question of authorship. Was St. John the apostle and evangelist the writer of the Revelation? The evidence adduced in support of his being the author consists of (1) the assertions of the author and (2) historical tradition. (1) The author's description of himself in the 1st and 22d chapters is certainly equivalent to an assertion that he is the apostle. He names himself simply John, without prefix or addition. is also described as a servant of Christ, one who had borne testimony as an eye-witness of the word of God and of the testimony of Christ. He is in Patmos for the word of God and the testimony of Jesus Christ. He is also a fellow sufferer with those whom he addresses, and the authorized channel of the most direct and important communication that was ever made to the Seven Churches of Asia, of which churches John the apostle was at that time the spiritual governor and teacher. Lastly, the writer was a fellow servant of angels and a brother of prophets. All these marks are found united in the apostle John, and in him alone of all historical persons. (2) A long series of writers testify to St. John's authorship: Justin Martyr (cir. 150 A.D.), Eusebius, Irenaeus (A.D. 195), Clement of Alexandria (about 200), Tertullian (207), Origen",
            "(233). All the foregoing writers, testifying that the book came from an apostle, believed that it was a part of Holy Scripture. The book was admitted into the list of the Third Council of Carthage, A.D. 397. + Time and place of writing.--The date of the Revelation is given by the great majority of critics as A.D. 95-97. Irenaeus says: \"It (i.e. the Revelation) was seen no very long time ago, but almost in our own generation, at the close of Domitian's reign. Eusebius also records that, in the persecution under Domitian, John the apostle and evangelist was banished to the Island Patmos for his testimony of the divine word. There is no mention in any writer of the first three centuries of any other time or place, and the style in which the messages to the Seven Churches are delivered rather suggests the notion that the book was written in Patmos. + Interpretation .--Modern interpreters are generally placed in three great divisions: (a) The Historical or Continuous exposition, in whose opinion the Revelation is a progressive history of the fortunes of the Church from the first century to the end of time. (b) The Praeterist expositors, who are of opinion that the Revelation has been almost or altogether fulfilled in the time which has passed since it was written; that it refers principally to the triumph of Christianity over Judaism and Paganism, signalized in the downfall of Jerusalem and of Rome. (c) The Futurist expositors, whose views show a strong reaction against some extravagances of the two preceding schools. They believe that the whole book, excepting perhaps the first three chapters, refers principally, if not exclusively, to events which are yet-to come. Dr.Arnold in his sermons \"On the Interpretation of Prophecy\" suggests that we should bear in mind that predictions have a lower historical sense as well as a higher spiritual sense; that there may be one or more than one typical, imperfect, historical fulfillment of the prophecy, in each of which the higher spiritual fulfillment is shadowed forth more or less distinctly."
        ]
    },
    {
        "Word": "Rezia",
        "Definitions": [
            "(delight), an Asherite, of the sons of Ulla. (1 Chronicles 7:39) (B.C. 1444.)"
        ]
    },
    {
        "Word": "Ribai, Or Ribai",
        "Definitions": [
            "(pleader with Jehovah), the father of Ittai the Benjamite, of Gibeah. (2 Samuel 23:29; 1 Chronicles 11:31) (B.C. before 1020.)"
        ]
    },
    {
        "Word": "Riusah",
        "Definitions": [
            "(a ruin), a march-station in the wilderness. (Numbers 33:21,22)"
        ]
    },
    {
        "Word": "River Of Egypt",
        "Definitions": [
            "+ The Nile. (Genesis 15:18) [[1027]Nile] + A desert stream on the border of Egypt, still occasionally flowing in the valley called Wadi-l-'Areesh . The centre of the valley is occupied by the bed of this torrent, which only flows after rains, as is usual in the desert valleys. This stream is first mentioned as the point where the southern border of the promised land touched the Mediterranean, which formed its western border. (Numbers 34:3-6) In the latter history we find Solomon's kingdom extending from the \"entering in of Hamath unto the river of Egypt,\" (1 Kings 8:65) and Egypt limited in the same manner where the loss of the eastern provinces is mentioned. (2 Kings 24:7)"
        ]
    },
    {
        "Word": "Roe, Roebuck",
        "Definitions": [
            "The Hebrew words thus translated denote some species of antelope, probably the Gazella arabica of Syria and Arabia. The gazelle was allowed as food, (12:15,22) etc.; it is mentioned as very fleet of foot, (2 Samuel 2:18; 1 Chronicles 12:8) it was hunted, (Isaiah 13:14; Proverbs 6:5) it was celebrated for its loveliness. (Song of Solomon 2:9,17; 8:14)"
        ]
    },
    {
        "Word": "Romamtiezer",
        "Definitions": [
            "one of the fourteen sons of Heman. (1 Chronicles 25:4,31) (B.C. about 1014.)"
        ]
    },
    {
        "Word": "Roman Empire",
        "Definitions": [
            "+ The first historic mention of Rome in the Bible is in 1 Macc. 1:10, about the year 161 B.C. in the year 65 B.C., when Syria was made a Roman province by Pompey, the Jews were still governed by one of the Asmonaean princes. The next year Pompey himself marched an army into Judea and took Jerusalem. From this time the Jews were practically under the government of Rome. Finally, Antipater's son Herod the Great was made king by Antony's interest, B.C. 40, and confirmed in the kingdom by Augustus, B.C. 30. The Jews, however, were all this time tributaries of Rome, and their princes in reality were Roman procurators, On the banishment of Archelaus, A.D. 6, Judea became a mere appendage of the province of Syria, and was governed by a Roman procurator, who resided at Caesarea. Such were the relations of the Jewish people to the Roman government at the time when the New Testament history begins. + Extent of the empire .--Cicero's description of the Greek states and colonies as a \"fringe on the skirts of barbarism\" has been well applied to the Roman dominions before the conquests of Pompey and Caesar. The Roman empire was still confined to a narrow strip encircling the Mediterranean Sea. Pompey added Asia Minor and Syria. Caesar added Gaul. The generals of Augustus overran the northwest Portion of Spain and the country between the Alps and the Danube. The boundaries of the empire were now the Atlantic on the west, the Euphrates on the east, the deserts of Africa, the cataracts of the Nile and the Arabian deserts on the south, the British Channel, the Rhine, the Danube and the Black Sea on the north. The only subsequent conquests of importance were those of Britain by Claudius and of Dacia by Trajan. The only independent powers of importance were the Parthians on the east and the Germans on the north. The population of the empire in the time of Augustus has been calculated at 85,000,000. + The provinces .--The usual fate of a country conquered by Rome was to be come a subject province, governed directly from Rome by officers sent out for that purpose. Sometimes, however, petty sovereigns were left in possession of a nominal independence on the borders or within the natural limits of the province. Augustus divided the provinces into two classes-- (1) Imperial; (2) Senatorial; retaining in his own hands, for obvious reasons, those provinces where the presence of a large military force was necessary, and committing the peaceful and unarmed provinces to the senate. The New Testament writers invariably designate the governors of senatorial provinces by the correct title anthupatoi, proconsuls. (Acts 13:7; 18:12; 19:38) For the governor of an imperial province, properly styled \"legatus Caesaris,\" the word hegemon (governor) is used in the New Testament. The provinces were heavily taxed for the benefit of Rome and her citizens. They are said to have been better governed under the empire than under the commonwealth, and those of the emperor better than those of the senate. + The condition of the Roman empire at the time when Christianity appeared has often been dwelt upon as affording obvious illustrations of St. Paul's expression that the \"fullness of time had come.\" (Galatians 4:4) The general peace within the limits of the empire the formation of military roads, the suppression of piracy, the march of the legions, the voyages of the corn fleets, the general in crease of traffic, the spread of the Latin language in the West as Greek had already spread in the East, the external unity of the empire, offered facilities hitherto unknown for the spread of a world-wide religion. The tendency, too, of despotism like that of the Roman empire to reduce all its subjects to a dead level was a powerful instrument in breaking down the pride of privileged races and national religious, and familiarizing men with the truth that \"God had made of one blood all nations on the face of the earth.\" (Acts 17:24,26) Put still more striking than this outward preparation for the diffusion of the gospel was the appearance of a deep and wide-spread corruption, which seemed to defy any human remedy."
        ]
    },
    {
        "Word": "Romans, Epistle To The",
        "Definitions": [
            "+ The date of this epistle is fixed at the time of the visit recorded in Acts 20:3 during the winter and spring following the apostle's long residence at Ephesus A.D. 58. On this visit he remained in Greece three months. + The place of writing was Corinth. + The occasion which prompted it, and the circumstances attending its writing, were as follows:--St. Paul had long purposed visiting Rome, and still retained this purpose, wishing also to extend his journey to Spain. Etom. 1:9-13; 15:22-29. For the time, however, he was prevented from carrying out his design, as he was bound for Jerusalem with the alms of the Gentile Christians, and meanwhile he addressed this letter to the Romans, to supply the lack of his personal teaching. Phoebe, a deaconess of the neighboring church of Cenchreae, was on the point of starting for Rome, ch. (Romans 16:1,2) and probably conveyed the letter. The body of the epistle was written at the apostle's dictation by Tertius, ch. (Romans 16:22) but perhaps we may infer, from the abruptness of the final doxology, that it was added by the apostle himself. + The origin of the Roman church is involved in obscurity. If it had been founded by St. Peter according to a later tradition, the absence of any allusion to him both in this epistle and in the letters written by St. Paul from Rome would admit of no explanation. It is equally clear that no other apostle was like founder. The statement in the Clementines--that the first tidings of the gospel reached Rome during the lifetime of our Lord is evidently a fiction for the purposes of the romance. On the other hand, it is clear that the foundation of this church dates very far back. It may be that some of these Romans, \"both Jews and proselytes,\" present. On the day of Pentecost (Acts 2:10) carried back the earliest tidings of the new doctrine; or the gospel may have first reached the imperial city through those who were scattered abroad to escape the persecution which followed on the death of Stephen. (Acts 8:4; 11:10) At first we may suppose that the gospel had preached there in a confused and imperfect form, scarcely more than a phase of Judaism, as in the case of Apollos at Corinth, (Acts 18:25) or the disciples at Ephesus. (Acts 19:1-3) As time advanced and better-instructed teachers arrived the clouds would gradually clear away, fill at length the presence of the great apostle himself at Rome dispersed the mists of Judaism which still hung about the Roman church. + A question next arises as to the composition of the Roman church at the time when St. Paul wrote. It is more probable that St. Paul addressed a mixed church of Jews and Gentiles, the latter perhaps being the more numerous. These Gentile converts, however, were not for the most part native Romans. Strange as the: paradox appears, nothing is more certain than that the church of Rome was at this time a Greek and not a Latin church. All the literature of the early Roman church was written in the Greek tongue. + The heterogeneous composition of this church explains the general character of the Epistle to the Romans. In an assemblage so various we should expect to find, not the exclusive predominance of a single form of error, but the coincidence of different and opposing forms. It was: therefore the business of the Christian teacher to reconcile the opposing difficulties and to hold out a meeting-point in the gospel. This is exactly what St. Paul does in the Epistle to the Romans. + In describing the purport of this epistle we may start from St. Paul's own words, which, standing at the beginning of the doctrinal portion, may be taken as giving a summary of the contents. ch. (Romans 1:16,17) Accordingly the epistle has been described as comprising \"the religious philosophy of the world's history \"The atonement of Christ is the centre of religious history. The epistle, from its general character, lends itself more readily to an analysis than is often the case with St. Paul's epistles. While this epistle contains the fullest and most systematic exposition of the apostle's teaching, it is at the same time a very striking expression of his character . Nowhere do his earnest and affectionate nature and his tact and delicacy in handling unwelcome topics appear more strongly than when he is dealing with the rejection of his fellow country men the Jews. Internal evidence is so strongly in favor of the genuineness of the Epistle to the Romans that it has never been seriously questioned."
        ]
    },
    {
        "Word": "Roof",
        "Definitions": [
            "[[1030]House]"
        ]
    },
    {
        "Word": "Room",
        "Definitions": [
            "The references to \"room\" in (Matthew 23:6; Mark 12:39; Luke 14:7,8; 20:46) signify the highest place on the highest couch round the dinner or supper table--the \"uppermost seat\", as it is more accurately rendered in (Luke 11:43)"
        ]
    },
    {
        "Word": "Rubies",
        "Definitions": [
            "Concerning the meaning of the Hebrew words translated \"rubies\" there is much difference of opinion. (Job 28:18) see also Prov 3:15; 8:11; 31:10 Some suppose \"coral\" to be in tended; others \"pearl,\" supposing that the original word signifies merely \"bright in color,\" or \"color of a reddish tinge.\" (The real ruby is a red sapphire, next in value to the diamond. The finest rubies are brought chiefly from Ceylon and Burmah.)"
        ]
    },
    {
        "Word": "Ruhamah, Or Ruhamah",
        "Definitions": [
            "(having obtained mercy). (Hosea 2:1) The name if name it be, is symbolical, and is addressed to the DAUGHTERS of the people, to denote that they were still the objects of love and tender compassion."
        ]
    },
    {
        "Word": "Ruth, Book Of",
        "Definitions": [
            "contains the history of Ruth, as narrated in the preceding article. The main object of the writer is evidently to give an account of David's ancestors; and the book was avowedly composed long after the time of the heroine. See (Ruth 1:1; 4:7,17) Its date and author are quite uncertain. Tradition is in favor of Samuel. It is probable that the books of Judges, Ruth, Samuel and Kings originally formed but one work. The book of Ruth clearly forms part of the books of Samuel, supplying as it does the essential point of David's genealogy and early family history, and is no less clearly connected with the book of Judges by its opening verse and the epoch to which the whole book relates."
        ]
    },
    {
        "Word": "Sabachthani, Or Sabachthani",
        "Definitions": [
            "(why hast thou forsaken me?), part of Christ's fourth cry on the cross. (Matthew 27:46; Mark 15:34) This, with the other words uttered with it, as given in Mark, is Aramaic (Syro-Chaldaic), the common dialect of the people of palestine in Christ's time and the whole is a translation of the Hebrew (given in Matthew) of the first words of the 22d Psalm.--ED."
        ]
    },
    {
        "Word": "Sabaoth, The Lord Of",
        "Definitions": [
            "occurs in (Romans 9:29; James 5:4) but is more familiar through its occurrence in the Sanctus of Te Deum--\"Holy, holy, holy, Lord God of Sabaoth.\" Sabaoth is the Greek form of the Hebrew word tsebaoth \"armies,\" and is translated in the Authorized Version of the Old Testament by \"Lord of hosts,\" \"Lord God of hosts.\" In the mouth and the mind of an ancient Hebrew, Jehovah-tsebaoth was the leader and commander of the armies of the nation, who \"went forth with them\" (Psalms 44:9) and led them to certain victory over the worshippers of Baal Chemosh. Molech, Ashtaroth and other false gods."
        ]
    },
    {
        "Word": "Sabbathdays Journey",
        "Definitions": [
            "(Acts 1:12) The law as regards travel on the Sabbath is found in (Exodus 16:29) As some departure from a man's own place was unavoidable, it was thought necessary to determine the allowable amount, which was fixed at 2000 paces, or about six furlongs from the wall of the city. The permitted distance seems to have been grounded on the space to he kept between the ark and the people, (Joshua 3:4) in the wilderness, which tradition said was that between the ark and the tents. We find the same distance given as the circumference outside the walls of the Levitical cities to be counted as their suburbs. (Numbers 33:5) The terminus a quo was thus not a man's own house, but the wall of the city where he dwelt."
        ]
    },
    {
        "Word": "Sabbatical Year",
        "Definitions": [
            "Each seventh year, by the Mosaic code, was to be kept holy. (Exodus 23:10,11) The commandment is to sow and reap for six years, and to let the land rest on the seventh, \"that the poor of thy people may eat; and what they leave the beasts of the held shall eat. It is added in (15:1) ... that the seventh Year should also be one of release to debtors. (15:1-11) Neither tillage nor cultivation of any sort was to be practiced. The sabbatical year opened in the sabbatical month, and the whole law was to be read every such year, during the feast of Tabernacles, to the assembled people. At the completion of a week of sabbatical years, the sabbatical scale received its completion in the year of jubilee. [[1031]Jubilee, The Year Of] The constant neglect of this law from the very first was one of the national sins that were punished by the Babylonian captivity. Of the observance of the sabbatical year after the captivity we have a proof in 1 Macc. 6:49."
        ]
    },
    {
        "Word": "Sabtecha, Or Sabtechah",
        "Definitions": [
            "(striking), (Genesis 10:7; 1 Chronicles 1:9) the fifth in order of the sons of Cush. (B.C. 2218.)"
        ]
    },
    {
        "Word": "Sala, Or Salah",
        "Definitions": [
            "(sprout), the son of Arphaxad, and father of Eber. (Genesis 10:24; 11:18-14; Luke 3:35) (B.C. 2307.)"
        ]
    },
    {
        "Word": "Salcah, Or Salchah",
        "Definitions": [
            "(migration), a city named in the early records of Israel as the extreme limit of Bashan, (3:10; Joshua 13:11) and of the tribe of Gad. (1 Chronicles 5:71) On another occasion the name seems to denote a district rather than a town. (Joshua 12:5) It is identical with the town of Sulkhad (56 miles east of the Jordan, at the southern extremity of the Hauran range of mountains. The place is nearly deserted, though it contains 800 stone houses, many of them in a good state of preservation.-ED.)"
        ]
    },
    {
        "Word": "Salma, Or Salmon",
        "Definitions": [
            "(garment), (Ruth 4:20,21; 1 Chronicles 2:11,51,54; Matthew 1:4,5; Luke 3:32) son of Nahshon. the prince of the children of Judah, and father of Boat, the husband of Ruth. (B.C. 1296.) Bethlehem-ephratah, which was Salmon's inheritance, was part of the territory of Caleb, the grandson of Ephratah; and this caused him to be reckoned among the sons of Caleb."
        ]
    },
    {
        "Word": "Salt Sea, Or Dead Sea",
        "Definitions": [
            "[[1038]Sea, The Salt, THE SALT]"
        ]
    },
    {
        "Word": "Salt, City Of",
        "Definitions": [
            "the fifth of the six cities of Judah which lay in the \"wilderness.\" (Joshua 15:62) Mr. Robinson expresses his belief that it lay somewhere near the plain at the south end of the Salt Sea."
        ]
    },
    {
        "Word": "Salt, Valley Of",
        "Definitions": [
            "a valley in which occurred two memorable victories of the Israelite arms:",
            "+ That of David over the Edomites. (2 Samuel 8:13; 1 Chronicles 18:12) + That of Amaziah. (2 Kings 14:7; 2 Chronicles 25:11) It is perhaps the broad open plain which lies at the lower end of the Dead Sea, and intervenes between the lake itself and the range of heights which crosses the valley at six or eight miles to the south. This same view is taken by Dr. Robinson. Others suggest that it is nearer to Petra. What little can be inferred from the narrative as to its situation favors the latter theory."
        ]
    },
    {
        "Word": "Salu",
        "Definitions": [
            "(weighed), the father of Zimri the prince of the Simeonites who was slain by Phinehas. (Numbers 25:14) Called also Salom. (B.C.1452.)"
        ]
    },
    {
        "Word": "Samaria, Country Of",
        "Definitions": [
            "Samaria at first included all the tribes over which Jeroboam made himself king, whether east or west of the river Jordan. (1 Kings 13:32) But whatever extent the word might have acquired, it necessarily be came contracted as the limits of the kingdom of Israel became contracted. In all probability the territory of Simeon and that of Dan were very early absorbed in the kingdom of Judah. It is evident from an occurrence in Hezekiah's reign that just before the deposition and death of Hoshea, the last king of Israel, the authority of the king of Judah, or at least his influence, was recognized by portions of Asher, Issachar and Zebulun and even of Ephraim and Manasseh. (2 Chronicles 30:1-26) Men came from all those tribes to the Passover at Jerusalem. This was about B.C. 728. Samaria (the city) and a few adjacent cities or villages only represented that dominion which had once extended from Bethel to Dan northward, and from the Mediterranean to the borders of Syria and Ammon eastward. In New Testament times Sa maria was bounded northward by the range of hills which commences at Mount Carmel on the west, and, after making a bend to the southwest, runs almost due east to the valley of the Jordan, forming the southern border of the plain of Esdraelon. It touched toward the south, is nearly as possible, the northern limits of Benjamin. Thus it comprehended the ancient territory of Ephraim and that of Manasseh west of Jordan. The Cuthaean Samaritans, however, possessed only a few towns and villages of this large area, and these lay almost together in the centre of the district. At Nablus the Samaritans have still a settlement, consisting of about 200 persons. [[1039]Shechem]"
        ]
    },
    {
        "Word": "Samgarnebo",
        "Definitions": [
            "(sword of Nebo), one of the princes or generals of the king of Babylon. (Jeremiah 39:3)"
        ]
    },
    {
        "Word": "Samothrace",
        "Definitions": [
            "In the Revised Version for Samothracia."
        ]
    },
    {
        "Word": "Samuel, Books Of",
        "Definitions": [
            "are not separated from each other in the Hebrew MSS., and, from a critical point of view, must be regarded as one book. The present, division was first made in the Septuagint translation, and was adopted in the Vulgate from the Septuagint. The book was called by the Hebrews: \"Samuel,\" probably because the birth and life of Samuel were the subjects treated of in the beginning of the work. The books of Samuel commence with the history of Eli and Samuel, and contain all account of the establishment of the Hebrew monarchy and of the reigns of Saul and David, with the exception of the last days of the latter monarch which are related in the beginning of the books of Kings, of which those of Samuel form the previous portion. [[1041]Kings, First And Second Books Of, B00KS OF] Authorship and date of the book,--",
            "+ As to the authorship. In common with all the historical books of the Old Testament, except the beginning of Nehemiah, the book of Samuel contains no mention in the text of the name of its author. It is indisputable that the title \"Samuel\" does not imply that the prophet was the author of the book of Samuel as a whole; for the death of Samuel is recorded in the beginning of the 25th chapter. In our own time the most prevalent idea in the Anglican Church seems to have been that the first twenty-four chapters of the book of Samuel were written by the prophet himself, and the rest of the chapters by the prophets Nathan and Gad. This, however, is doubtful. + But although the authorship cannot be ascertained with certainty, it appears clear that, in its present form it must have been composed subsequent to the secession of the ten tribes, B.C. 975. This results from the passage in (1 Samuel 27:6) wherein it is said of David, \"Then Achish gave him Ziklag that day wherefore Ziklag pertaineth unto the kings of Judah to this day:\" for neither Saul, David nor Solomon is in a single instance called king of Judah simply. On the other hand, it could hardly have been written later than the reformation of Josiah, since it seems to have been composed at a time when the Pentateuch was not acted on as the rule of religious observances, which received a special impetus at the finding of the Book of the Law at the reformation of Josiah. All, therefore, that can be asserted with any certainty is that the book, as a whole, can scarcely have been composed later than the reformation of Josiah, and that it could not have existed in its present form earlier than the reign of Rehoboam. The book of Samuel is one of the best specimens of Hebrew prose in the golden age of Hebrew literature. In prose it holds the same place which Joel and the undisputed prophecies of Isaiah hold in poetical or prophetical language."
        ]
    },
    {
        "Word": "Sandal",
        "Definitions": [
            "was the article ordinarily used by the Hebrews for protecting the feet. It consisted simply of a sole attached to the foot by thongs. We have express notice of the thong (Authorized Version \"shoe latchet\") in several passages, notably (Genesis 14:23; Isaiah 5:27; Mark 1:7) Sandals were worn by all classes of society in Palestine, even by the very poor; and both the sandal and the thong or shoe-latchet were so cheap and common that they passed into a proverb for the most insignificant thing. (Genesis 14:23) Ecclus. 46;13, They were dispensed with in-doors, and were only put on by persons about to undertake some business away from their homes. During mealtimes the feet were uncovered. (Luke 7:38; John 13:5,6) It was a mark of reverence to cast off the shoes in approaching a place or person of eminent sanctity. (Exodus 3:5; Joshua 5:15) It was also an indication of violent emotion, or of mourning, if a person appeared barefoot in public. (2 Samuel 15:30) To carry or to unloose a person's sandal was a menial office, betokening great inferiority on the part of the person performing it. (Matthew 3:11)"
        ]
    },
    {
        "Word": "Sara",
        "Definitions": [
            "Greek form of Sarah."
        ]
    },
    {
        "Word": "Saraph",
        "Definitions": [
            "(burning) mentioned in (1 Chronicles 4:22) among the descendants of Judah."
        ]
    },
    {
        "Word": "Sardine, Sardius",
        "Definitions": [
            "(red) (Heb. odem) the stone which occupied the first place in the first row of the high priest's breastplate. (Exodus 28:27) The sard, which is probably the stone denoted by odem, is a superior variety of agate, sometimes called camelian, and has long been a favorite stone for the engraver's art. Sardis differ in color: there is a bright-red variety, and perhaps the Hebrew odem from a root means \"to be red,\" points to this kind."
        ]
    },
    {
        "Word": "Sardites, The",
        "Definitions": [
            "descendants of Sered the son of Zebulun. (Numbers 26:26) (In the Revised Version of (Revelation 4:3) for sardine stone. The name is derived from Sardis, where the stone was first found.)"
        ]
    },
    {
        "Word": "Sarothie",
        "Definitions": [
            "are among the sons of the servants of Solomon who returned with Zerubbabel. 1 Esd. 6:34."
        ]
    },
    {
        "Word": "Saw",
        "Definitions": [
            "Egyptian saws, so far as has yet been discovered, are single-handed. As is the case in modern Oriental saws, the teeth usually incline toward the handle, instead of away from it like ours. They have, in most cases, bronze blades, apparently attached to the handles by leathern thongs. No evidence exists of the use of the saw applied to stone in Egypt, but we read of sawn stones used in the temple. (1 Kings 7:9) The saws \"under\" or \"in\" which David is said to have placed his captives were of iron. The expression in (2 Samuel 12:31) does not necessarily imply torture, but the word \"cut\" in (1 Chronicles 20:3) can hardly be understood otherwise."
        ]
    },
    {
        "Word": "Schools",
        "Definitions": [
            "(In the early ages most of the instruction of young children was by the parents. The leisure hours of the Sabbaths and festival days brought the parents in constant contact with the children. After the captivity schools came more into use, and at the time of Christ were very abundant. The schools were in connection with the synagogues, which were found in every village of the city and land. Their idea of the value of schools may be gained from such sayings from the Talmud as \"The world is preserved by the breath of the children in the schools;\" \"A town in which there are no schools must perish;\" \"Jerusalem was destroyed because the education of children was neglected.\" Josephus says, \"Our principal care is to educate our children.\" The Talmud states that in Bechar there were 400 schools, having each 400 teachers, with 400 children each and that there were 4000 pupils in the house of Rabban Simeon Ben-Gamaliel. Maimonides thus describes a school: \"The teacher sat at the head, and the pupils surrounded him as the crown the head so that every one could see the teacher and hear his words. The teacher did not sit in a chair while the pupils sat on the ground but all either sat on chairs or on the ground.\" The children read aloud to acquire fluency. The number of school-hours was limited, and during the heat of the summer was only four hours. The punishment employed was beating with a strap, never with a rod. The chief studies were their own language and literature the chief school-book the Holy Scriptures; and there were special efforts to impress lessons of morality and chastity. Besides these they studied mathematics, astronomy and the natural sciences. Beyond the schools for popular education there were higher schools or colleges scattered throughout the cities where the Jews abounded.--ED.)"
        ]
    },
    {
        "Word": "Scorpion",
        "Definitions": [
            "(Heb. 'akrab), a well known venomous insect of hot climates, shaped much like a lobster. It is usually not more than two or three inches long, but in tropical climates is sometimes six inches in length. The wilderness of Sinai is especially alluded to as being inhabited by scorpions at the time of the exodus, and to this day these animals are common in the same district, as well as in some parts of Palestine. Scorpions are generally found in dry and in dark places, under stones and in ruins. They are carnivorous in the habits, and move along in a threatening attitude, with the tail elevated. The sting, which is situated at the end of the tail, has at its base a gland that secretes a poisonous fluid, which is discharged into the wound by two minute orifices at its extremity. In hot climates the sting often occasions much suffering, and sometimes alarming symptoms. The \"scorpions\" of (1 Kings 12:1,14; 2 Chronicles 10:11,14) have clearly no allusion whatever to the animal, but to some instrument of scourging--unless indeed the expression is a mere figure."
        ]
    },
    {
        "Word": "Scythopolis",
        "Definitions": [
            "[BETH-SHEAN]"
        ]
    },
    {
        "Word": "Sea",
        "Definitions": [
            "The sea, yam, is used in Scripture to denote--",
            "+ \"The gathering of the waters,\" \"the Ocean.\" (Genesis 1:2,10; 30:13) etc. + Some portion of this, as the Mediterranean Sea, called the \"hinder,\" the \"western\" and the \"utmost\" sea, (11:24; 34:2; Joel 2:20) \"sea of the Philistines,\" (Exodus 23:31) \"the great sea,\" (Numbers 36:6,7; Joshua 15:47) \"the sea.\" Genesis49:13; Psal 80:11 Also frequently of the Red Sea. (Exodus 15:4) [[1053]Red Sea SEA] + Inland lakes termed seas, as the Salt or Dead Sea. [See the special article] + Any great collection of waters, as the river Nile (Isaiah 19:5) and the Euphrates. (Jeremiah 51:36)"
        ]
    },
    {
        "Word": "Sea, Molten",
        "Definitions": [
            "In the place of the laver of the tabernacle Solomon caused a laver to be cast for a similar purpose, which from its size was called a sea. It was made partly or wholly of the brass, or rather copper, which was captured by David from \"Tibhath and Chun, cities of Hadarezer king of Zobah.\" (1 Kings 7:23-26; 1 Chronicles 18:8) It is said to have been 15 feet in diameter and 7 1/2 feet deep, and to have been capable of containing 2000, or according to (2 Chronicles 4:5) 3000 Baths (16,000 to 24,000 gallons). The lever stood on twelve oxen three toward each quarter of the heavens, and all looking outward. It was mutilated by Ahaz by being removed from its basis of oxen and placed on a stone base, and was finally broken up by the Assyrians. (2 Kings 16:14,17; 25:13)"
        ]
    },
    {
        "Word": "Sea, The Salt",
        "Definitions": [
            "the usual and perhaps the most ancient name for the remarkable lake which to the western world is now generally known as the Dead Sea. I. Names.-- (1) The Salt Sea, (Genesis 14:3) (2) Sea of the Arabah (Authorized Version \"sea of the plain,\" which is found in (4:49)); (3) The East Sea (Joel 2:20) (4) The sea, (Ezekiel 47:8) (5) Sodomitish Sea, 2 Esdras; (6) Sea of Salt and Sea of Sodom, in the Talmud; (7) The Asphaltic Lake, in Josephus; (8) The name \"Dead Sea\" appears to have been first used in Greek by Pausanias and Galen, and in Latin (mare mortuum) by Justin xxxvi. 3,6, or rather by the older historian Trogus Pompeius (cir. B.C. 10), whose work he epitomized. (9) The Arabic name is Bahr Lut, the \"Sea of Lot.\" II Description .--The so-called Dead Sea is the final receptacle of the river Jordan, the lowest and largest of the three lakes which interrupt the rush of its downward course. It is the deepest portion of that very deep natural fissure which runs like a furrow from the Gulf of Akabah to the range of Lebanon, and from the range of Lebanon to the extreme north of Syria. Viewed on the map, the lake is of an oblong form, of tolerably regular contour, interrupted only by a large and long peninsula which projects from the eastern shore near its southern end, and virtually divides the expanse of the water into two portions, connected by a long, narrow and somewhat devious passage. Its surface is from north to south as nearly as possible 40 geographical or 46 English miles long. Its greatest width is about 9 geographical or 10 1/2 English miles. Its area is about 250 geographical square miles. At its northern end the lake receives the stream of the Jordan; on its eastern side the Zurka Ma'in (the ancient Callirrhoe, and possibly the more ancient en-Eglaim), the Mojib (the Arnon of the Bible), and the Beni-Hemad ; on the south the Kurahy or el-Ahsy ; and on the west that of Ain Jidy . The depression of its surface, and the depth which it attains below that surface, combined with the absence of any outlet, render it one of the most remarkable spots on the globe. The surface of the lake in May, 1848, was 1316.7 feet below the level of the Mediterranean at Jaffa. Its depth, at about one third of its length from the north end, is 1308 feet. The water of the lake is not less remarkable than its other features. Its most obvious peculiarity is its great weight. Its specific gravity has been found to be as much as 12.28; that is to say, a gallon of it would weigh over 12 1/4 lbs., instead of 10 lbs., the weight of distilled water. Water so heavy must not only be extremely buoyant, but must possess great inertia. Its buoyancy is a common theme of remark by the travellers who have been upon it or in it. Dr. Robinson \"could never swim before, either in fresh or salt water,\" yet here he \"could sit, stand, lie or swim without difficulty.\" (B.R.i.506.) The remarkable weight of the water is due to the very large quantity of mineral salts which it holds in solution. Each gallon of the water, weighing 12 1/4 lbs., contains nearly 3 1/3 lbs. of matter in solution--an immense quantity when we recollect that seawater, weighing 10 1/4 lbs. per gallon, contains less than 1/2 a lb. Of this 3 1/2 lbs. nearly 1 lb. is common salt (chloride of sodium), about 2 lbs. chloride of magnesium, and less than 3 a lb. chloride of calcium (or muriate of lime). The most usual ingredient is bromide of magnesium, which exists in truly extraordinary quantity. It has been long supposed that no life whatever existed in the lake; but recent facts show that some inferior organizations do find a home even in these salt and acrid waters. The statements of ancient travellers and geographers to the effect that no living creature could exist on the shores of the lake, or bird fly across its surface, are amply disproved by later travellers. The springs on the margin of the lake harbor snipe, partridges, ducks, nightingales and other birds as well as frogs; and hawks, doves and hares are found along the shore. The appearance of the lake does not fulfill the idea conveyed by its popular name. \"The Dead Sea,\" says a recent traveller, \"did not strike me with that sense of desolation and dreariness which I suppose it ought. I thought it a pretty, smiling lake--a nice ripple on its surface.\" The truth lies, as usual, somewhere between these two extremes. On the one hand, the lake certainly is not a gloomy, deadly, smoking gulf. In this respect it does not at all fulfill the promise of its name. At sunrise and sunset the scene must be astonishingly beautiful. But on the other hand, there is something in the prevalent sterility and the dry, burnt look of the shores, the overpowering heat, the occasional smell of sulphur, the dreary salt marsh at the southern end, and the fringe of dead driftwood round the margin, which must go far to excuse the title which so many ages have attached to the lake, and which we may be sure it will never lose. The connection between this singular lake and the biblical history is very slight. In the topographical records of the Pentateuch and the book of Joshua it forms one among the landmarks of the boundaries of the whole country, as well as of the inferior divisions of Judah and Benjamin. As a landmark it is once named in what to be a quotation from a lost work of the prophet Jonah, (2 Kings 14:25) itself apparently a reminiscence of the old Mosaic statement. (Numbers 34:8,12) Besides this the name occurs once twice in the imagery of the prophets the New Testament there is not even an allusion to it. There is however, one passage in which the \"Salt Sea\" is mentioned in a manner different from any of those already quoted viz. as having been in the time of Abraham the vale of Siddim. (Genesis 14:3) In consequence of this passage it has been believed that the present lake covered a district which in historic times had been permanently habitable dry land. But it must not he overlooked that the passage in question is the only one in the whole Bible to countenance the notion that the cities of the plain were submerged; a notion which does not date earlier than the Christian era. [[1054]Sodom; [1055]Zoar] The belief which prompted the idea of some modern writers that the Dead Sea was formed by the catastrophe which overthrew the \"cities of the plain\" is a mere assumption. It is not only unsupported by Scripture, but is directly in the teeth of the evidence of the ground itself of the situation of those cities, we only know that, being in the \"plain of the Jordan, they must have been to the north of the lake. Of the catastrophe which destroyed them we only know that it is described as a shower of ignited sulphur descending from the skies. Its date is uncertain, but we shall be safe in placing it within the Limit of 2000 years before Christ. (It is supposed that only the southern bay of the Dead Sea was formed by the submergence of the cities of the plain, and is still probable. If Hugh Miller's theory of the flood in correct--and it is the most reasonable theory yet propounded--then the Dead Sea was formed by the depression of that part of the valley through which the Jordan once flowed to the Red Sea. But this great depression caused all the waters of the Jordan to remain without outlet, and the size of the Dead Sea must be such that the evaporation from its surface just balances the amount of water which flows in through the river. This accounts in part for the amount of matter held in solution by the Dead Sea waters; for the evaporation is of pure water only, while the inflow contains more or less of salts and other matter in solution. This theory also renders it probable that the lake was at first considerably larger than at present, for in earlier times the Jordan had probably a larger flow of water.--ED.) The destruction of Sodom and Gomorrah may have been by volcanic action, but it may be safely asserted that no traces of it have yet been discovered, and that, whatever it was, it can have had no connection with that far vaster and far more ancient event which opened the great valley of the Jordan and the Dead Sea, and at some subsequent time cut it off from communication with the Red Sea by forcing up between them the tract of the Wady Arabah ."
        ]
    },
    {
        "Word": "Secacah, Or Secacah",
        "Definitions": [
            "(thicket), one of the six cities of Judah which were situated in the Midbar (\"wilderness\"), that is, the tract bordering on the Dead Sea. (Joshua 15:61) Its portion is not known."
        ]
    },
    {
        "Word": "Sela, Or Selah",
        "Definitions": [
            "(the rock), (2 Kings 14:7; Isaiah 16:1) so rendered in the Authorized Version in Judges city later (2 Chronicles 25:12) probably known as Petra, the ruins of which are found about two days journey north of the top of the Gulf of Akabah and three or four south from Jericho and about halfway between the southern end of the Dead Sea and the northern end of the Gulf of Akabah. It was in the midst of Mount Seir, in the neighborhood of Mount Hor, and therefore Edomite territory, taken by Amaziah, and called Joktheel. In the end of the fourth century B.C. it appears as the headquarters of the Nabatheans, who successfully resisted the attacks of Antigonus. About 70 B.C. Petra appears as the residence of the Arab princes named Aretas. It was by Trajan reduced to subjection to the Roman empire. The city Petra lay, though at a high level, in a hollow three quarters of a mile long and from 800 to 1500 feet wide, shut in by mountain cliffs, and approached only by a narrow ravine, through which, and across the city's site, the river winds. There are extensive ruins at Petra of Roman date, which have been frequently described by modern travellers."
        ]
    },
    {
        "Word": "Selahammahlekoth",
        "Definitions": [
            "(the cliff of escapes or of divisions), a rock or cliff in the wilderness of Maon, southeast of Hebron, the scene of one of those remarkable escapes which are so frequent in the history of Saul's pursuit of David. (1 Samuel 23:28)"
        ]
    },
    {
        "Word": "Seleucia, Or Seleucia",
        "Definitions": [
            "(named after its founder, Seleucus), near the mouth of the Orontes, was practically the seaport of Antioch. The distance between the two towns was about 16 miles. St. Paul, with Barnabas, sailed from Seleucia at the beginning of his first missionary circuit. (Acts 13:4) This strong fortress and convenient seaport was constructed by the first Seleucus, and here he was buried. It retained its importance in Roman times and in St. Paul's day it had the privileges of a free city. The remains are numerous."
        ]
    },
    {
        "Word": "Seleucus",
        "Definitions": [
            "the name of five kings of the Greek dominion of Syria who are hence called Seleucidae . Only one--the fourth--is mentioned in the Apocrypha."
        ]
    },
    {
        "Word": "Seleucus Iv",
        "Definitions": [
            "(Philopator), son of Antiochus the Great, whom he succeeded B.C. 187 \"king of Asia,\" 2 Macc. 3:3, that is, of the provinces included in the Syrian monarchy, according to the title claimed by the Seleucidae, even when they had lost their footing in Asia Minor. He took part in the disastrous battle of Magnesia, B.C. 190, and three years afterward, on the death of his father, ascended the throne. He was murdered B.C. 175 after a reign of twelve years, by Heliodorus, one of his own courtiers. (Daniel 11:20) His son Demetrius I. (Soter) whom he had sent while still a boy, as hostage to Rome, after a series of romantic adventures, gained the crown in 162 B.C. 1 Macc. 7:1; 2 Macc. 14:1. The general policy of Seleucus toward the Jews, like that of his father, 2 Macc. 3:2,3, was conciliatory, and he undertook a large share of expenses of the temple service. 2 Macc. 3:3,6."
        ]
    },
    {
        "Word": "Semein",
        "Definitions": [
            "In the Revised Version of (Luke 3:26) for Semei."
        ]
    },
    {
        "Word": "Semitic Languages",
        "Definitions": [
            "[[1064]Shemitic Languages LANGUAGES; [1065]Hebrew Language]"
        ]
    },
    {
        "Word": "Sennacherib, Or Sennacherib",
        "Definitions": [
            "(sin, the moon, increases brothers), was the son and successor of Sargon. [[1066]Sargon] His name in the original is read as Tsinakki-irib, the meaning of which, as given above indicates that he was not the first-born of his father. Sennacherib mounted the throne B.C. 702. His efforts were directed to crushing the revolt of Babylonia, which he invaded with a large army. Merodach-baladan ventured on a battle, but was defeated and driven from the country. In his third year, B.C. 700, Sennacherib turned his arms toward the west, chastised Sidon, and, having probably concluded a convention with his chief enemy finally marched against Hezekiah, king of Judah. It was at this time that \"Sennacherib came up against all the fenced cities of Judah, and took them.\" (2 Kings 18:13) There can be no doubt that the record which he has left of his campaign against \"Hiskiah\" in his third year is the war with Hezekiah so briefly touched in vs. 13-16 of this chapter. In the following year (B.C. 699) Sennacherib made his second expedition into Palestine. Hezekiah had again revolted, and claimed the protection of Egypt. Sennacherib therefore attacked Egypt, and from his camp at Lachish and Libnah he sent an insulting letter to Hezekiah at Jerusalem. In answer to Hezekiah's prayer an event occurred which relieved both Egypt and Judea from their danger. In one night the Assyrians lost, either by a pestilence or by some more awful manifestation of divine power, 185,000 men! The camp immediately broke up; the king fled. Sennacherib reached his capital in safety, and was not deterred by the terrible disaster which had befallen his arms from engaging in other wars, though he seems thenceforward to have carefully avoided Palestine. Sennacherib reigned 22 years and was succeeded by Esar-haddon, B.C. 680. Sennacherib was one of the most magnificent of the Assyrian kings. Seems to have been the first who fixed the seat of government permanently at Nineveh, which he carefully repaired and adorned with splendid buildings. His greatest work is the grand palace Kouyunjik. Of the death of Sennacherib nothing is known beyond the brief statement of Scripture that \"as he was worshipping in the house of Nisroch his god, Adrammelech and Sharezer his sons smote him with the sword and escaped into the land of Armenia.\" (2 Kings 19:37; Isaiah 37:38)"
        ]
    },
    {
        "Word": "Senuah",
        "Definitions": [
            "(bristling, properly Hassenuah, with the definite article), a Benjamite. (Nehemiah 11:9)"
        ]
    },
    {
        "Word": "Sephela",
        "Definitions": [
            "the Greek form of the ancient word has-Shefelah, the native name for the southern division of the low-lying flat district which intervenes between the central highlands of the holy land and the Mediterranean, the other and northern portion of which was known as Sharon. The name occurs throughout the topographical records of Joshua. The historical works, and the topographical passages in the prophets always with the article prefixed, and always denoting the same region. In each of these passages, however, the word is treated in the Authorized Version not as a proper name, analogous to the Campagna, the Wolds, the Carse, but as a mere appellative, and rendered \"the vale,\" \"the valley,\" \"the plain,\" \"the low plains,\" and \"the low country.\" The Shefelah was and is one of the most productive regions of the holy land. It was in ancient times the cornfield of Syria, and as such the constant subject of warfare between Philistines and Israelites, and the refuge of the latter when the harvests in the central country were ruined by drought. (2 Kings 8:1-3)"
        ]
    },
    {
        "Word": "Servant",
        "Definitions": [
            "[[1072]Slave]"
        ]
    },
    {
        "Word": "Shaalbim, Or Shaalabbin",
        "Definitions": [
            "(home of foxes), a town in the allotment of Dan. (Joshua 19:42; Judges 1:35; 1 Kings 4:9) By Eusebius and Jerome it is mentioned in the Onomasticon as a large village in the district of Sebaste (i.e. Samaria), and as then called Selaba."
        ]
    },
    {
        "Word": "Shaalbonite, The",
        "Definitions": [
            "Eliahba the Shaalbonite was one of David's thirty seven heroes. (2 Samuel 23:32; 1 Chronicles 11:33) He was a native of a place named Shaalbon, but where it was is unknown. (B.C. 1048.)"
        ]
    },
    {
        "Word": "Shaaph",
        "Definitions": [
            "(division).",
            "+ The son of Jahdai. (1 Chronicles 2:47) + The son of Caleb the brother of Jerahmeel, by his concubine Maachah. (1 Chronicles 2:49) (B.C. after 1445.)"
        ]
    },
    {
        "Word": "Shaasgaz",
        "Definitions": [
            "(servant of the beautiful), the eunuch in the palace of Xerxes who had the custody of the women in the second house. (Esther 2:14)"
        ]
    },
    {
        "Word": "Shaharaim",
        "Definitions": [
            "(double dawn) a Benjamite. (1 Chronicles 8:8) (B.C. about 1546.)"
        ]
    },
    {
        "Word": "Shahazimah",
        "Definitions": [
            "(toward the heights), one of the towns of the allotment of Issachar. (Joshua 10:22) only."
        ]
    },
    {
        "Word": "Shalim, The Land Of",
        "Definitions": [
            "(the land of foxes), a district through which Saul passed on his journey in quest of his father's asses. (1 Samuel 9:4) only. It probably was east of Shalisha."
        ]
    },
    {
        "Word": "Shalisha, The Land Of",
        "Definitions": [
            "one of the districts traversed by Saul when in search of the asses of Kish. (1 Samuel 9:4) only. It was a district near Mount Ephraim. In it perhaps was situated the place called Baal-shalisha, (2 Kings 4:42) 15 Miles north of Lydda."
        ]
    },
    {
        "Word": "Shallecheth",
        "Definitions": [
            "(overthrow), The gate, one of the gates of the \"house of Jehovah.\" (1 Chronicles 26:16) It was the gate \"to the causeway of the ascent.\" As the causeway is actually in existence, the gate Shallecheth can hardly fail to be identical with the Bab Silsileh or Sinsleh which enters the west wall of the Haram about 600 feet from the southwest corner of the Haram wall."
        ]
    },
    {
        "Word": "Shallun",
        "Definitions": [
            "(retribution), the son of Cohozeh, and ruler of a district of the Mizpah. (Nehemiah 3:15)"
        ]
    },
    {
        "Word": "Shama",
        "Definitions": [
            "(obedient), one of David's guard. (1 Chronicles 11:44) (B.C. 1020.)"
        ]
    },
    {
        "Word": "Shamma",
        "Definitions": [
            "(astonishment), one of the sons of Zophar, an Asherite. (1 Chronicles 7:37)"
        ]
    },
    {
        "Word": "Sharonite",
        "Definitions": [
            "(belonging to Sharon), The Shitrai, who had charge of the royal herds in the plain of Sharon, (1 Chronicles 27:29) is the only Sharonite mentioned in the Bible."
        ]
    },
    {
        "Word": "Sharuhen",
        "Definitions": [
            "(refuge of grace), a town named in (Joshua 19:6) only among those which were in Jadah to Simeon. It is identified with Sheriah a large ruin in the south country, northwest of Beersheba."
        ]
    },
    {
        "Word": "Shaveh Kiriathaim",
        "Definitions": [
            "(plain of the double city), mentioned (Genesis 14:5) as the residence of the Emim at the time of Chedorlaomer's incursion. Kiriathaim is named in the later history, though it has not been identified; and Shaveh Kiriathaim was probably the valley in or by which the town lay."
        ]
    },
    {
        "Word": "Shawm",
        "Definitions": [
            "In the Prayer-book version of (Psalms 98:6) \"with trumpets also stands also and shawms \" is the rendering of what stands in the Authorized Version \"with trumpets and sound of cornet .\" The Hebrew word translated cornet is treated under the head. The \"shawm\" was a musical instrument resembling the clarinet."
        ]
    },
    {
        "Word": "Sheal",
        "Definitions": [
            "(asking), one of the sons of Bani who had married a foreign wife. (Ezra 10:29) (B.C. 452.)"
        ]
    },
    {
        "Word": "Shearinghouse, The",
        "Definitions": [
            "a place on the road between Jezreel and Samaria, at which Jehu, on his way to the latter, encountered forty-two members of the royal family of Judah, whom he slaughtered. (2 Kings 10:12,14) Eusebius mentions it as a village of Samaria \"in the great plain [of Esdraelon], 15, miles from Legion.\""
        ]
    },
    {
        "Word": "Shearjashub",
        "Definitions": [
            "(lit. a remnant shall return), the symbolical name of the son of Isaiah the prophet. (Isaiah 7:3)"
        ]
    },
    {
        "Word": "Shebah",
        "Definitions": [
            "(an oath), the famous well which gave its name to the city of Beersheba. (Genesis 26:53) [[1088]Beersheba, Or Beersheba]"
        ]
    },
    {
        "Word": "Shebuel, Or Shebuel",
        "Definitions": [
            "(captive of God).",
            "+ A descendant of Moses, (1 Chronicles 23:16; 26:24) called also [1093]Shubael. (1 Chronicles 24:20) (B.C. 1013). + One of the fourteen sons of Heman the minstrel, (1 Chronicles 25:4) called also [1094]Shubael. (1 Chronicles 25:20) (B.C. 1013.)"
        ]
    },
    {
        "Word": "Shechaniah",
        "Definitions": [
            "(dweller with Jehovah).",
            "+ A descendant of Zerubbabel. (1 Chronicles 3:21,22) + Some descendants of Shechaniah returned with Ezra. (Ezra 8:3) + The sons of Shechaniah were another family who returned with Ezra. (Ezra 8:5) (B.C. 459.) + The son of Jehiel, of the sons of Elam. (Ezra 10:2) + The father of Shemaiah, 2. (Nehemiah 3:29) + The son of Arah. (Nehemiah 6:18) + The head of a priestly family who returned with Zerubbabel. (Nehemiah 12:3)",
            "(dweller with Jehovah).",
            "+ The tenth in order of the priests who were appointed by lot in the reign of David. (1 Chronicles 24:11) (B.C. 1014.) + A priest in the reign of Hezekiah. (2 Chronicles 31:15) (B.C. 925.)"
        ]
    },
    {
        "Word": "Shechemites, The",
        "Definitions": [
            "the family of Shechem son of Gilead. (Numbers 26:31) comp. Josh 17:2"
        ]
    },
    {
        "Word": "Sheepgate, The",
        "Definitions": [
            "one of the gates of Jerusalem as rebuilt by Nehemiah. (Nehemiah 3:1,32; 12:39) It stood between the tower of Meah and the chamber of the corner, ch. (Nehemiah 3:1,32) or gate of the guard-house, ch. (Nehemiah 12:39) Authorized Version, \"prison-gate.\" The latter seems to have been at the angle formed by the junction of the wall of the city of David with that of the city of Jerusalem proper, having the sheep-gate on the north of it. The position of the sheep-gate may therefore have been on or near that of the Bab el Kattanin."
        ]
    },
    {
        "Word": "Sheepmarket, The",
        "Definitions": [
            "(John 5:2) The world \"market\" is an interpolation of our translators. We ought probably to supply the word \"gate.\""
        ]
    },
    {
        "Word": "Shelanites, The",
        "Definitions": [
            "the descendants of Shelah. 1. (Numbers 26:20)"
        ]
    },
    {
        "Word": "Shelomith",
        "Definitions": [
            "(peaceful).",
            "+ The daughter of Dibri, of the tribe of Dan. (Leviticus 24:11) + The daughter of Zerubbabel. (1 Chronicles 3:19) (B.C. after 536.) + Chief of the Izharites. (1 Chronicles 23:18) + A descendant of Eliezer the son of Moses, in the reign of David. (1 Chronicles 26:25,26,28) (B.C. 1013.) + A Gershonite. (1 Chronicles 23:9) + One whose sons returned from Babylon with Ezra. (Ezra 8:10)"
        ]
    },
    {
        "Word": "Shelomoth",
        "Definitions": [
            "the same as Shelomith, 3. (1 Chronicles 24:22)"
        ]
    },
    {
        "Word": "Shemidah",
        "Definitions": [
            "Shemida the son of Gilead. (1 Chronicles 7:19)"
        ]
    },
    {
        "Word": "Shemidaites, The",
        "Definitions": [
            "the descendants of Shemida the son of Gilead. (Numbers 26:32)"
        ]
    },
    {
        "Word": "Shemitic Languages",
        "Definitions": [
            "the family of languages spoken by the descendants of Shem, chiefly the Hebrew, Chaldaic, Assyrian, Arabic Phoenician and Aramaic or Syriac. The Jews in their earlier history spoke the Hebrew, but in Christ's time they spoke the Aramaic, sometimes called the Syro-Chaldaic."
        ]
    },
    {
        "Word": "Shephathiah",
        "Definitions": [
            "a Benjamite, father of Meshullam 6. (1 Chronicles 9:8)"
        ]
    },
    {
        "Word": "Shetharboznai",
        "Definitions": [
            "(Pers. star of splendor), a Persian officer of rank in the reign of Darius Hystaspes. (Ezra 5:3,6; 6:6,13) (B.C. 320.)"
        ]
    },
    {
        "Word": "Shihor Of Egypt",
        "Definitions": [
            "[[1116]Sihor]"
        ]
    },
    {
        "Word": "Shihorlibnath",
        "Definitions": [
            "(black of whiteness), named only in (Joshua 19:26) as one of the landmarks of the boundary of Asher. (probably the little stream called on the map of Pal. Ord. Survey Wady en Nebra, \"which enters the Mediterranean a little south of Athlit.\" The name would come from the turgid character of the stream contrasted with the white and glistening sands of its shore.--ED.)"
        ]
    },
    {
        "Word": "Shillemites, The",
        "Definitions": [
            "[[1117]Shillem]"
        ]
    },
    {
        "Word": "Shiloah, The Waters Of",
        "Definitions": [
            "a certain soft-flowing stream, (Isaiah 8:6) better known under the later name of Siloam -the only perennial spring of Jerusalem."
        ]
    },
    {
        "Word": "Shiloni",
        "Definitions": [
            "This word occurs in the Authorized Version only in (Nehemiah 11:5) where it should be rendered--as it is in other cases-- \"the Shilonite,\" that is the descendant of Sheluh the youngest son of Judah."
        ]
    },
    {
        "Word": "Shilonite, The",
        "Definitions": [
            "that is, the native or resident of Shiloh; a title ascribed only to Ahijah. (1 Kings 11:29; 12:15; 15:29; 2 Chronicles 9:29; 10:15)"
        ]
    },
    {
        "Word": "Shilonites, The",
        "Definitions": [
            "are mentioned among the descendants of Judah dwelling in Jerusalem at a date difficult to (1 Chronicles 8:5) They are doubtless the members of the house of Shelah, who in the Pentateuch are more accurately designated Shelanites."
        ]
    },
    {
        "Word": "Shimeam",
        "Definitions": [
            "(their fame), a descendant of Jehiel, the founder or prince of Gibeon. (1 Chronicles 9:38) Called [1120]Shimeah in (1 Chronicles 8:32)"
        ]
    },
    {
        "Word": "Shimeath",
        "Definitions": [
            "(feminine of Shimeah), an Ammonitess, mother of Jozachar or Zabad, one of the murderers of King Joash. (2 Kings 12:21) (22); 2Chr 24:26 (B.C. 809.)"
        ]
    },
    {
        "Word": "Shimi",
        "Definitions": [
            "= [1122]Shimei, 1. (Exodus 6:17)"
        ]
    },
    {
        "Word": "Shimites, The",
        "Definitions": [
            "the descendants of Shimei the son of Gershon. (Numbers 3:21)"
        ]
    },
    {
        "Word": "Shimronites, The",
        "Definitions": [
            "[[1125]Shimron]"
        ]
    },
    {
        "Word": "Shimronmeron",
        "Definitions": [
            "(watch-height of Meron). The king of Shimron-meron is mentioned as one of the thirty-one kings vanquished by Joshua. (Joshua 12:20) It is probably the complete name of the place elsewhere called Shimron, a city of Zebulun. (Joshua 11:1; 19:15)"
        ]
    },
    {
        "Word": "Shimshai, Or Shimshai",
        "Definitions": [
            "(sunny), the scribe or secretary of Kehum, who was a kind of satrap of the conquered province of Judea and of the colony of Samaria, supported by the Persian court. (Ezra 4:8,13,17,23) He was apparently an Aramaean, for the letter which he wrote to Artaxerxes was in Syriac. (Ezra 4:7) (B.C. 529.)"
        ]
    },
    {
        "Word": "Ship",
        "Definitions": [
            "No one writer in the whole range of Greek and Roman literature has supplied us with so much information concerning the merchant-ships of the ancients as St. Luke in the narrative of St. Paul's voyage to Rome. Acts 27,28. It is important to remember that he accomplished it in three ships: first, the Adramyttian vessel which took him from Caesarea to Myra, and which was probably a coasting-vessel of no great size, (Acts 27:1-6) secondly, the large Alexandrian corn-ship, in which he was wrecked on the coast of Malta (Acts 27:6-28) :1; and thirdly, another large Alexandrian corn-ship, in which he sailed from Malta by Syracuse and Rhegium to Puteoli. (Acts 28:11-13)",
            "+ Size of ancient ships .--The narrative which we take as our chief guide affords a good standard for estimating this. The ship, in which St. Paul was wrecked had persons on board, (Acts 27:37) besides a cargo of wheat, ibid. (Acts 27:10,38) and all these passengers seem to have been taken on to Puteoli in another ship, ibid, (Acts 28:11) which had its own crew and its own cargo. Now, in modern transport-ships, prepared far carrying troops, it is a common estimate to allow a toll and a half per man. On the whole, if we say that an ancient merchant-ship might range from 500 to 1000 tons, we are clearly within the mark. + Steering apparatus .--Some commentators have fallen into strange perplexities from observing that in (Acts 27:40) (\"the fastenings of the rudders\") St. Luke uses the plural. Ancient ships were in truth not steered at all by rudders fastened or hinged to the stern, but by means of two paddle-rudders one on each quarter, acting in a rowlock or through a port-hole as the vessel might be small or large. + Build and ornaments of the hull.--It is probable that there was no very marked difference between the bow and the stern. The \"hold,\" (Jonah 1:5) would present no special peculiarities. That personification of ships which seems to be instinctive led the ancients to paint an eye on each side of the bow. Comp. (Acts 27:15) An ornament of the ship which took Paul from Malta to Pozzuoli is more explicitly referred to. The \"sign\" of that ship, (Acts 28:11) was Castor and Pollux; and the symbols of those heroes were doubtless painted or sculptured on each side of the bow. + Under-girders .--The imperfection of the build, and still more (see below, 6) the peculiarity of the rig, in ancient ships, resulted in a greater tendency than in our times to the starting of the pranks and consequently to leaking and foundering. Hence it was customary to take on board peculiar contrivances, suitable called helps,\" (Acts 27:17) as precautions against such dangers. These were simply cables or chains, which in case of necessity could be passed round the frame of the ship, at right angles to its length, and made tight. + Anchors.--Ancient anchors were similar in form to those which we use now. except that they were without flukes. The ship in which Paul was sailing had four anchors on board. The sailors on this occasion anchored by the stern. (Acts 27:29) + Masts, sails, ropes and yards . -The rig of an ancient ship was more simple and clumsy than that employed in modern times. Its great feature was one large mast, with one large square sail fastened to a yard of great length. Hence the strain upon the hull, and the danger of starting the planks, were greater than under the present system, which distributes the mechanical pressure more evenly over the whole ship. Not that there were never more masts than one, or more sails than one on the same mast, in an ancient merchantman; but these were repetitions, so to speak, of the same general unit of rig. Another feature of the ancient, as of the modern, feature of the ancient, as of ship is the flag at the top of the mast. Isai l.c., and (Isaiah 30:17) We must remember that the ancients had no compass, and very imperfect charts and instruments, if any at all. + Rate of sailing .--St. Paul's voyages furnish excellent data for approximately estimating this; and they are quite in harmony with what we learn from other sources. We must notice here, however--what commentators sometimes curiously forget-that winds are variable. That the voyage between Troas and Philippi, accomplished on one occasion, (Acts 16:11,12) in two days, occupied on another occasion, (Acts 20:6) five days. With a fair wind an ancient ship would sail fully seven knots an hour. + Sailing before the wind.--The rig which has been described is, like the rig of Chinese junks, peculiarly favorable to a quick run before the wind. (Acts 16:11; 27:16) It would, however, be a great mistake to suppose that ancient ships could not work to windward. The superior rig and build, however, of modern ships enable them to sail nearer to the wind than was the case in classical times. A modern ship, if the weather is not very boisterous, will sail within six points of the wind. To an ancient vessel, of which the hull was more clumsy and the yards could not be braced so tight, it would be safe to assign seven points as the limit. Boats on the Sea Of Galilee .--In the narrative of the call of the disciples to be \"fishers of men,\" (Matthew 4:18-22; Mark 1:16,20; Luke 5:1-11) there is no special information concerning the characteristics of these. With the large population round the Lake of Tiberias, there must have been a vast number of both fighting-boats and pleasure-boats, and boat-building must have been an active trade on its shores."
        ]
    },
    {
        "Word": "Shiphmite The",
        "Definitions": [
            "probably, though not certainly, the native of Shepham. (1 Chronicles 27:27)"
        ]
    },
    {
        "Word": "Shiramoth",
        "Definitions": [
            "(name of heights, i.e. Jehovah).",
            "+ A Levite of the second degree in the choir formed by David. (1 Chronicles 15:18,20; 16:5) (B.C. 104.) + A Levite in the reign of Jehoshaphat. (2 Chronicles 17:8) (B.C. 909.)"
        ]
    },
    {
        "Word": "Shittah Tree, Shittim",
        "Definitions": [
            "(Heb. shittah, the thorny), is without doubt correctly referred to some species of Acacia, of which three or four kinds occur in the Bible lands. The woof of this tree--perhaps the Acacia seyal is more definitely signified--was extensively employed in the construction of the tabernacle. See Exod 25,26,36,37,38. (This tree is sometimes three or four feet in diameter (Tristram). The wood is close-grained and hard, of a fine orange-brown color, and admirably adapted to cabinet work.--ED.) The A. seyal is very common in some parts of the peninsula of Sinai. It yields the well-known substance called gum arabic, which is obtained by incisions in the bark, but it is impossible to say whether the ancient Jews were acquainted with its use. From the tangled thicket into which the stem of this tree expands, Stanley well remarks that hence is to be traced the use of the plural form of the Heb. noun shittim, the singular number occurring once only in the Bible. This acacia must not be confounded with the tree (Robinia pseudo-acacia) popularly known by this name in England, which is a North American plant, and belongs to a different genus and suborder. The true acacias belong to the order Leguminosae, sub-order Mimoseae ."
        ]
    },
    {
        "Word": "Shoco",
        "Definitions": [
            "(2 Chronicles 11:7) a variation in the Authorized Version of the name Socoh."
        ]
    },
    {
        "Word": "Shual, The Land Of",
        "Definitions": [
            "a district named in (1 Samuel 13:17) only. It is pretty certain from the passage that it lay north of Michmash. If therefore it be identical with the \"land of Shalim\" (1 Samuel 9:4)--as is not impossible--we have the first and only clue yet obtained to Saul's journey in quest of the asses. The name Shual has not yet been identified."
        ]
    },
    {
        "Word": "Shuhamites, The",
        "Definitions": [
            "[[1129]Shuham]"
        ]
    },
    {
        "Word": "Shulamite, The",
        "Definitions": [
            "one of the personages in the poem of Solomon's (Song of Solomon 6:13) The name denotes a woman belonging to a place called Shulem, which is probably the same as Shunem. [[1130]Shunem] If, then, Shulamite and Shunammite are equivalent, we may conjecture that the Shunammite who was the object of Solomon's passion was Abishag, the most lovely girl of her day, and at the time of David's death the most prominent person at Jerusalem."
        ]
    },
    {
        "Word": "Shumathites, The",
        "Definitions": [
            "one of the four families who sprang from Kirjath-jearim. (1 Chronicles 2:53)"
        ]
    },
    {
        "Word": "Shunammite, The",
        "Definitions": [
            "i.e. the native of Shunem, is applied to two persons: Abishag, the nurse of King David, (1 Kings 1:3,15; 2:17,21,22) and the nameless hostess of Elisha. (2 Kings 4:12,25; 36)"
        ]
    },
    {
        "Word": "Shunites, The",
        "Definitions": [
            "the descendants of Shuni."
        ]
    },
    {
        "Word": "Shupham",
        "Definitions": [
            "[[1131]Shuppim]"
        ]
    },
    {
        "Word": "Shuphamites, The",
        "Definitions": [
            "the descendants of Shupham or Shephupham, the Benjamite. (Numbers 26:3)"
        ]
    },
    {
        "Word": "Shuppim",
        "Definitions": [
            "(serpents). In the genealogy of Benjamin \"Shuppim and Huppim, the children of Ir,\" are reckoned in (1 Chronicles 7:12) It is the same as Iri the son of Bela the son of Benjamin, so that Shuppim was the great-grandson of Benjamin."
        ]
    },
    {
        "Word": "Shushan, Or Susa",
        "Definitions": [
            "(a lily), is said to have received its name from the abundance of the lily (shushan or shushanah) in its neighborhood. It was originally the capital of the country called in Scripture Elam, and by the classical writers Susis or Susiana. In the time of Daniel Susa was in the possession of the Babylonians, to whom Elam had probably passed at the division of the Assyrian empire made by Cyaxares and Nabopolassar. (Daniel 8:2) The conquest of Babylon by Cyrus transferred Susa to the Persian dominion; and it was not long before the Achaemenian princes determined to make it the capital of their whole empire and the chief place of their own residence. According to some writers the change was made by Cyrus; according to others it had at any rate taken place before the death of Cambyses; but, according to the evidence of the place itself and of the other Achaemenian monuments, it would seem most probable that the transfer was really the work of Darius Hystaspes. Nehemiah resided here. (Nehemiah 1:1) Shushan was situated on the Ulai or Choaspes. It is identified with the modern Sus or Shush, its ruins are about three miles in circumference. (Here have been found the remains of the great palace build by Darius, the father of Xerxes, in which and the surrounding buildings took place the scenes recorded in the life of Esther. The great central hall was 343 feet long by 244 feet wide. The king's gate, says Schaff, where Mordecai sat, \"was probably a hall 100 feet square, 150 feet from the northern portico. Between these two was probably the inner court, where Esther appeared before the king.\"--ED.)"
        ]
    },
    {
        "Word": "Shushaneduth",
        "Definitions": [
            "(the lily of testimony), (Psalms 60:1) ... is probably an abbreviation of \"Shoshannim-eduth.\" (Psalms 80:1) ... [[1132]Shoshannim]"
        ]
    },
    {
        "Word": "Shuthalhites, The",
        "Definitions": [
            "[[1133]Shuthelah]"
        ]
    },
    {
        "Word": "Siaha",
        "Definitions": [
            "- Sia. (Ezra 2:44)"
        ]
    },
    {
        "Word": "Sibboleth",
        "Definitions": [
            "the Ephraimite pronunciation of the word Shibboleth. (Judges 12:6) [[1136]Shibboleth]"
        ]
    },
    {
        "Word": "Sibraim",
        "Definitions": [
            "(twofold hope), one of the landmarks on the northern boundary of the holy land as stated by Ezekiel. (Ezekiel 47:16) It has not been identified."
        ]
    },
    {
        "Word": "Sicyon",
        "Definitions": [
            "(sish'eon), 1 Macc. 15:23, a celebrated Greek city in Peloponnesus, upon the Corinthian Gulf."
        ]
    },
    {
        "Word": "Side",
        "Definitions": [
            "a city on the coast of Pamphylia, 10 or 12 miles to the east of the river Eurymedon. It is mentioned in 1 Macc. 15:23, and was a colony of Cumaeans."
        ]
    },
    {
        "Word": "Sidonians",
        "Definitions": [
            "the Greek form of the word Zidonians, usually so exhibited in the Authorized Version of the Old Testament. It occurs (3:9; Joshua 13:4,6; Judges 3:3; 1 Kings 5:6) [[1141]Zidon, Or Sidon]"
        ]
    },
    {
        "Word": "Sihimma",
        "Definitions": [
            "the third son of Jesse, and brother of David. (1 Chronicles 2:13) Same as Shimeah."
        ]
    },
    {
        "Word": "Siloah, The Pool Of",
        "Definitions": [
            "properly \"the pool of Shelach.\" (Nehemiah 3:15) [[1142]Siloam]"
        ]
    },
    {
        "Word": "Siloam",
        "Definitions": [
            "(sent). Shiloach, (Isaiah 8:6) Siloah, (Nehemiah 3:15) Siloam, (John 9:11) Siloam is one of the few undisputed localities in the topography of Jerusalem; still retaining its old name (with Arabic modification, Silwan), while every other pool has lost its Bible designation. This is the more remarkable as it is a mere suburban tank of no great size, and for many an age not particularly good or plentiful in its waters, though Josephus tells us that in his day they were both \"sweet and abundant.\" A little way below the Jewish burying-ground, but on the opposite side of the valley, where the Kedron turns slightly westward and widens itself considerable, is the fountain of the Virgin, or Um'ed'Deraj, near the beginning of that saddle-shaped projection of the temple hill supposed to be the Ophel of The Bible and the Ophlas of Josephus. At the back part of this fountain a subterraneous passage begins, through which the water flows, and through which a man may make his way, sometimes walking erect, sometimes stooping, sometimes kneeling, and sometime crawling, to Siloam. This conduit is 1708 feet long, 16 feet high at the entrance, but only 16 inches at its narrowest tributaries which sent their waters down from the city pools or temple wells to swell Siloam. It enters Siloam at the northwest angle; or rather enters a small rock-cut chamber which forms the vestibule of Siloam, about five or six feet broad. To this you descend by a few rude steps, under which the water pours itself into the main pool. This pool is oblong, about 52 feet long, 18 feet broad and 19 feet deep; but it is never filled, the water either passing directly through or being maintained at a depth of three or four feet. The present pool is a ruin, with no moss or ivy to make it romantic; its sides fallen in; its pillars broken; its stair a fragment; its walls giving way; the edge of every stone was round or sharp by time; in some parts mere debris, though around its edges wild flowers, and among other plants the caper trees, grow luxuriantly. The present pool is not the original building; it may be the work of crusaders, perhaps even improved by Saladin, whose affection for wells and pools led him to care for all these things. Yet the spot is the same. This pool, which we may call the second, seems anciently to have poured its waters into a third before it proceeded to water the royal gardens. This third is perhaps that which Josephus calls \"Solomon's pool,\" and which nehemiah calls the \"king's pool.\" (Nehemiah 2:14) The expression in (Isaiah 8:6) \"waters of Shiloah that go softly,\" seems to point to the slender rivulet, flowing gently though once very profusely out of Siloam into the lower breadth of level where the king's gardens, or royal paradise, stood, and which is still the greenest spot about the holy city. Siloam is a mere spot even to the Moslem; much more to the Jew. It was to Siloam that the Levite was sent with the golden pitcher on the \"last and great day of the feast\" of Tabernacles; it was from Siloam that he brought the water which was then poured over the sacrifice, in memory of the water from the rock of Rephidim; and it was to this Siloam water that the Lord pointed when he stood in the temple on that day and cried, \"If any man thirst let him come unto me and drink.\" The Lord sent the blind man to wash, not in, as our version has it, but at (eis), the pool of siloam; for it was the clay from his eyes that was to be washed off."
        ]
    },
    {
        "Word": "Siloam, Tower, In",
        "Definitions": [
            "(Luke 13:4) Of this we know nothing definitely beyond these words of the Lord. In connection with Ophel, there is mention made of \"a tower that lieth out,\" (Nehemiah 3:26) and there is no unlikelihood in connecting this projecting tower with the tower in Siloam, while one may be almost excused for the conjecture that its projection was the cause of its ultimate fall."
        ]
    },
    {
        "Word": "Silverlings",
        "Definitions": [
            "a word used once only in the Authorized Version, (Isaiah 7:23) as a translation of the Hebrew word elsewhere rendered \"silver\" or \"money.\""
        ]
    },
    {
        "Word": "Simeon Niger",
        "Definitions": [
            "(Acts 13:1) [[1144]Niger]"
        ]
    },
    {
        "Word": "Sin Offering",
        "Definitions": [
            "The sin offering among the Jews was the sacrifice in which the ideas of propitiation and of atonement for sin were most distinctly marked. The ceremonial of the sin offering is described in Levi 4 and 6. The trespass offering is closely connected with the sin offering in Leviticus, but at the same time clearly distinguished from it, being in some cases offered with it as a distinct part of the same sacrifice; as, for example, in the cleansing of the leper. Levi 14. The distinction of ceremonial clearly indicates a difference in the idea of the two sacrifices. The nature of that difference is still a subject of great controversy. We find that the sin offerings were--",
            "+ Regular . (a) For the whole people, at the New Moon, Passover, Pentecost, Feast of Trumpets and Feast of Tabernacles, (Numbers 28:15-29; 38:1) ... besides the solemn offering of the two goats on the Great Day of Atonement. Levi 16 (B) For the priests and Levites at their consecration, (Exodus 29:10-14,36) besides the yearly sin offering (a, bullock) for the high priest on the Great Day of Atonement. (Leviticus 16:2) Special . For any sin of \"ignorance\" and the like recorded in Levi 4 and 5. It is seen that in the law most of the sins which are not purely ceremonial are called sins of \"ignorance,\" see (Hebrews 9:7) and in Numb 15:30 It is expressly said that while such sins call be atoned for by offerings, \"the soul that doeth aught presumptuously \" (Heb. with a high hand) \"shall be cut off from among his people.\" \"His iniquity shall he upon him.\" Comp. (Hebrews 10:20) But here are sufficient indications that the sins here called \"of ignorance\" are more strictly those of \"negligence\" or \"frailty\" repented of by the unpunished offender, as opposed to those of deliberate and unrepentant sin. It is clear that two classes of sacrifices, although distinct, touch closely upon each other. It is also evident that the sin offering was the only regular and general recognition of sin in the abstract and accordingly was for more solemn and symbolical in it's ceremonial; the trespass offering was confined to special cases, most of which related to the doing of some material damage, either to the holy things or to man. Josephus declares that the sin offering is presented by those \"who fall into sin in ignorance.\" and the trespass offering by \"one who has sinned and is conscious of his sin. But has no one to convict him thereof.\" Without attempting to decide so difficult and so controverted a question, we may draw the following conclusions. First, that the sin offering was for the more solemn and comprehensive of the two sacrifices. Secondly, that the sin offering looked more to the guilt of the sin done, irrespective of its consequences, while the trespass offering looked to the evil consequences of sin, either against the service of God or against man, and to the duty of atonement, as far as atonement was possible. Thirdly, that in the sin offering especially we find symbolized the acknowledgment of sinfulness as inherent in man, and of the need of expiation by sacrifice to renew the broken covenant between man and God. In considering this subject, it must he remembered that the sacrifices of the law had a temporal as well as a spiritual significance and effect. They restored sin offender to his place in the commonwealth of Israel; they were therefore an atonement to the King of Israel for the infringement of his low.",
            "Probable origin of -- Ge 4:4,7.",
            "Was offered",
            "For sins of ignorance. -- Le 4:2,13,22,27.",
            "At the consecration of priests. -- Ex 29:10,14; Le 8:14.",
            "At the consecration of Levites. -- Nu 8:8.",
            "At the expiration of a Nazarite's vow. -- Nu 6:14.",
            "On the day of atonement. -- Le 16:3,9.",
            "Was a most holy sacrifice -- Le 6:25,29.",
            "Consisted of",
            "A young bullock for priests. -- Le 4:3; 9:2,8; 16:3,6.",
            "A young bullock or he-goat for the congregation. -- Le 4:14; 16:9; 2Ch 29:23.",
            "A male kid for a ruler. -- Le 4:23.",
            "A female kid or female lamb for a private person. -- Le 4:28,32.",
            "Sins of the offerer transferred to, by imposition of hands -- Le 4:4,15,24,29; 2Ch 29:23.",
            "Was killed in the same place as the burnt-offering -- Le 4:24; 6:25.",
            "The blood of",
            "For a priest or for the congregation, brought by the priest into the tabernacle. -- Le 4:5,16.",
            "For a priest or for the congregation, sprinkled seven times before the Lord, outside the vail, by the priest with his finger. -- Le 4:6,17.",
            "For a priest of for the congregation, put upon the horns of the altar of burnt offering by the priest with his finger. -- Le 4:25,30.",
            "In every case poured at the foot of the altar of burnt offering. -- Le 4:7; 18:25,30; 9:9.",
            "Fat of the inside, kidneys, burned on the altar of burnt offering -- Le 4:8-10,19,26,31; 9:10.",
            "When for a priest or the congregation, the skin, carcass, burned without the camp -- Le 4:11,12,21; 6:30; 9:11.",
            "Was eaten by the priests in a holy place, when its blood had not been brought into the tabernacle -- Le 6:26,29,30.",
            "Aaron, &c rebuked for burning and not eating that of the congregation, its blood not having been brought into the tabernacle -- Le 10:16-18; 9:9,15.",
            "Whatever touched the flesh of, was rendered holy -- Le 6:27.",
            "Garments sprinkled with the blood of, to be washed -- Le 6:27.",
            "Laws respecting the vessels used for boiling the flesh of -- Le 6:28.",
            "Was typical of Christ's sacrifice -- 2Co 5:21; Heb 13:11-13."
        ]
    },
    {
        "Word": "Sin, Wilderness Of",
        "Definitions": [
            "a tract of the wilderness which the Israelites reached after leaving the encampment by the Red Sea. (Numbers 33:11,23) Their next halting-place, (Exodus 16:1; 17:1) was Rephidim, probably the Wady Feiran [[1148]Rephidim]; on which supposition it would follow that Sin must lie between that way and the coast of the Gulf of Suez, and of course west of Sinai. In the wilderness of Sin the manna was first gathered, and those who adopt the supposition that this was merely the natural product of the tarfa bush find from the abundance of that shrub in Wady es-Sheikh, southeast of Wady Ghurundel, a proof of local identity."
        ]
    },
    {
        "Word": "Sina, Mount",
        "Definitions": [
            "the Greek form of the well-known name Sinai. (Acts 7:30,38)"
        ]
    },
    {
        "Word": "Sinai, Or Sinai",
        "Definitions": [
            "(thorny). Nearly in the centre of the peninsula which stretches between the horns of the Red Sea lies a wedge of granite, grunstein and porphyry rocks rising to between 8000 and 9000 feet above the sea. Its shape resembles st scalene triangle. These mountains may be divided into two great masses-that of Jebel Serbal (8759 feet high), in the northwest above Wady Feiran, and the central group, roughly denoted by the general name of Sinai. This group rises abruptly from the Wady es-Sheikh at its north foot, first to the cliffs of the Ras Sufsafeh, behind which towers the pinnacle of Jebel Musa (the Mount of Moses), and farther back to the right of it the summit of Jebel Katerin (Mount St. Catherine, 8705 feet) all being backed up and. overtopped by Um Shamer (the mother of fennel, 9300 feet), which is the highest point of the whole peninsula.",
            "+ Names .--These mountains are called Horeb, and sometimes Sinai. Some think that Horeb is the name of the whole range, and Sinai the name of a particular mountain; others, that Sinai is the range and Horeb the particular mountain; while Stanley suggests that the distinction is one of usage, and that both names are applied to the same place. + The mountain from which the law was given .--Modern investigators have generally come to the conclusion that of the claimants Jebel Serba, Jebel Musa and Ras Sufsafeh, the last the modern Horeb of the monks--viz. the northwest and lower face of the Jebel Musa, crowned with a range of magnificent cliffs, the highest point called Ras Sufsafeh, as overlooking the plain er Rahah--is the scene of the giving of the law, and that peak the mountain into which Moses ascended. (But Jebel Musa and Ras Sufsafeh are really peaks of the Same mountain, and Moses may have received the law on Jebel Musa, but it must have been proclaimed from Ras Sufsafeh. Jebel Musa is the traditional mount where Moses received the law from God. It is a mountain mass two miles long and one mile broad, The southern peak is 7363 feet high; the northern peak, Ras Sufsafeh is 6830 feet high. It is in full view of the plain er Rahah, where the children of Israel were encamped. This plain is a smooth camping-ground, surrounded by mountains. It is about two miles long by half a mile broad, embracing 400 acres of available standing round made into a natural amphitheatre by a low semicircular mount about 300 yards from the foot of the mountain. By actual measurement it contains over 2,000,000 square yards, and with its branches over 4,000,000 square yards, so that the whole people of Israel, two million in number, would find ample accommodations for seeing and hearing. In addition to this, the air is wonderfully clear, both for seeing and hearing. Dean Stanley says that \"from the highest point of Ras Sufsafeh to its lower peak, a distance of about 60 feet, the page of a book distinctly but not loudly read was perfectly audible.\" It was the belief of the Arabs who conducted Niebuhr that they could make themselves heard across the Gulf of Akabah,--a belief fostered by the great distance to which the voice can actually be carried. There is no other place known among all these mountains so well adapted for the purpose of giving and receiving the law as this rocky pulpit of Ras Sufsafeh and the natural amphitheatre of er Rahah."
        ]
    },
    {
        "Word": "Sirach",
        "Definitions": [
            "the father of Jesus (Joshua), the writer of the Hebrew original of the book of Ecclesiasticus. (B.C. 310-220.)"
        ]
    },
    {
        "Word": "Sochoh",
        "Definitions": [
            "another form of the name which is more correctly given in the Authorized version as Socoh. The present one occurs in (1 Kings 4:10) and is therefore probably, though not certainly, Socoh, 1."
        ]
    },
    {
        "Word": "Solomon, Wisdom Of",
        "Definitions": [
            "[[1157]Wisdom, The, Of Solomon, BOOK OF]"
        ]
    },
    {
        "Word": "Solomons Porch",
        "Definitions": [
            "[[1158]Palace; [1159]Temple]."
        ]
    },
    {
        "Word": "Solomons Servants",
        "Definitions": [
            "([1160]Children OF). (Ezra 2:55,58; Nehemiah 7:57,60) The persons thus named appear in the lists of the exiles who returned from the captivity. They were the descendants of the Canaanites who were reduced by Solomon to the helot state, and compelled to labor in the king's stone-quarries and in building his palaces and cities. (1 Kings 5:13,14; 9:20,21; 2 Chronicles 8:7,8) They appear to have formed a distinct order, inheriting probably the same functions and the same skill as their ancestors."
        ]
    },
    {
        "Word": "Solomons Song",
        "Definitions": [
            "[[1161]Canticles]"
        ]
    },
    {
        "Word": "Son",
        "Definitions": [
            "The term \"son\" is used in Scripture language to imply almost any kind of descent or succession, as ben shanah, \"son of a year,\" i.e. a year old; ben kesheth, \"son of a bow,\" i.e. an arrow. The word bar is often found in the New Testament in composition, as Bar-timaeus."
        ]
    },
    {
        "Word": "South Ramoth",
        "Definitions": [
            "[[1164]Ramath Of The South OF THE SOUTH]"
        ]
    },
    {
        "Word": "Sow",
        "Definitions": [
            "[[1165]Swine]"
        ]
    },
    {
        "Word": "Sower, Sowing",
        "Definitions": [
            "The operation of a sowing with the hand is one of so simple a character as to need little description. The Egyptian paintings furnish many illustrations of the mode in which it was conducted. The sower held the vessel or basket containing the seed in his left hand, while with his right he scattered the seed broadcast. The \"drawing out\" of the seed is noticed, as the most characteristic action of the sower, in (Psalms 126:6) (Authorized Version \"precious\") and (Amos 9:13) In wet soils the seed was trodden in by the feet of animals. (Isaiah 32:20) The sowing season began in October and continued to the end of February, wheat being put in before, and barley after, the beginning of January. The Mosaic law prohibited the sowing of mixed seed. (Leviticus 19:19; 22:9)"
        ]
    },
    {
        "Word": "Sparta",
        "Definitions": [
            "a celebrated city of Greece, between whose inhabitants and the Jews a relationship was believed to subsist. Between the two nations a correspondence ensued.--Whitney. The act of the Jews and Spartans, 2 Macc. 5:9 is an ethnological error, which it is difficult to trace to its origin."
        ]
    },
    {
        "Word": "Spear",
        "Definitions": [
            "[[1166]Arms, Armor]",
            "An offensive weapon -- 2Sa 23:8,18.",
            "First mention of, in Scripture -- Jos 8:18.",
            "Parts of mentioned",
            "The staff of wood. -- 1Sa 17:7.",
            "The head of iron or brass. -- 1Sa 17:7; 2Sa 21:16.",
            "Probably pointed at both ends -- 2Sa 2:23.",
            "Called the glittering spear -- Job 39:23; Hab 3:11.",
            "Different kinds of",
            "Lances. -- Jer 50:42.",
            "Javelins. -- Nu 25:7; 1Sa 18:10.",
            "Darts. -- 2Sa 18:14; Job 41:26,29.",
            "Those who used, called spearmen -- Ps 68:30; Ac 23:23.",
            "Frequently used by horse soldiers -- Na 3:3.",
            "Furbished before war -- Jer 46:4.",
            "Pruning-hooks made into, before war -- Joe 3:10.",
            "Made into pruning-hooks in peace -- Isa 2:4; Mic 4:3.",
            "The Israelites",
            "Acquainted with the making of. -- 1Sa 13:19.",
            "Frequently used. -- Ne 4:13,16.",
            "Ill provided with, in the times of Deborah and Saul. -- Jdj 5:8; 1Sa 13:22.",
            "Provided by the kings of Israel in great abundance -- 2Ch 11:12; 32:5.",
            "Frequently thrown from the hand -- 1Sa 18:11; 19:10.",
            "Often retained in the hand of the person using -- Nu 25:7; 2Sa 2:23.",
            "Stuck in the ground beside the bolster during sleep -- 1Sa 26:7-11.",
            "Illustrative of the bitterness of the wicked -- Ps 57:4."
        ]
    },
    {
        "Word": "Spearmen",
        "Definitions": [
            "(Acts 23:23) These were probably troops so lightly armed as to be able to keep pace on the march with mounted soldiers."
        ]
    },
    {
        "Word": "Spice, Spices",
        "Definitions": [
            "+ Heb. basam, besem or bosem . In (Song of Solomon 5:1) \"I have gathered my myrrh with my spice,\" the word points apparently to some definite substance. In the other places, with the exception perhaps of (Song of Solomon 1:13; 6:2) the words refer more generally to sweet aromatic odors, the principal of which was that of the balsam or balm of Gilead; the tree which yields this substance is now generally admitted to be the Balsam-odendron opobalsamum . The balm of Gilead tree grows in some parts of Arabia and Africa, and is seldom more than fifteen feet high, with straggling branches and scanty foliage. The balsam is chiefly obtained from incisions in the bark, but is procured also from the green and ripe berries. + Necoth . (Genesis 37:25; 43:11) The most probable explanation is that which refers the word to the Arabic naku'at i.e. \"the gum obtained from the tragacanth\" (Astragalus). + Sammim, a general term to denote those aromatic substances which were used in the preparation of the anointing oil, the incense offerings, etc. The spices mentioned as being used by Nicodemus for the preparation of our Lord's body, (John 19:39,40) are \"myrrh and aloes,\" by which latter word must be understood not the aloes of medicine, but the highly-scented wood of the Aquilaria agallochum ."
        ]
    },
    {
        "Word": "Spinning",
        "Definitions": [
            "The notices of spinning in the Bible are confined to (Exodus 35:25,26; Proverbs 31:19; Matthew 6:28) The latter passage implies (according to the Authorized Version) the use of the same instruments which have been in vogue for hand-spinning down to the present day, viz. the distaff and spindle. The distaff however, appears to have been dispensed with, and the term so rendered means the spindle itself, while that rendered \"spindle\" represents the whirl of the spindle, a button of circular rim which was affixed to it, and gave steadiness to its circular motion. The \"whirl\" of the Syrian women was made of amber in the time of Pliny. The spindle was held perpendicularly in the one hand, while the other was employed in drawing out the thread. Spinning was the business of women, both among the Jews and for the most part among the Egyptians."
        ]
    },
    {
        "Word": "Standards",
        "Definitions": [
            "The Assyrian standards were emblematic of their religion, and were therefore the more valuable as instruments for leading and guiding men in the army. The forms were imitations of animals",
            "(1), emblems of deities (2), and symbols of power and wisdom",
            "(3). Many of them were crude, but others were highly artistic and of great cost. The Egyptian standards were designed in the same idea as those of the Romans, exhibiting some sacred emblem (5,6,8), or a god in the form of an animal (3,4), a group of victory (7), or the king's name or his portrait as (1), of lower, and (2) of upper, Egypt, or an emblematic sign, as No. 9."
        ]
    },
    {
        "Word": "Star Of The Wise Men",
        "Definitions": [
            "[[1168]Magi]"
        ]
    },
    {
        "Word": "Stocks",
        "Definitions": [
            "(An instrument of punishment, consisting of two beams, the upper one being movable, with two small openings between them, large enough for the ankles of the prisoner.--ED.) The term \"stocks\" is applied in the Authorized Version to two different articles one of which answers rather to our pillory, inasmuch as the body was placed in a bent position, by the confinement of the neck and arms as well as the legs while the other answers to our \"stocks,\" the feet alone being confined in it. The prophet Jeremiah was confined in the first sort, (Jeremiah 20:2) which appears to have been a common mode of punishment in his day, (Jeremiah 29:26) as the prisons contained a chamber for the special purpose, termed \"the house of the pillory.\" (2 Chronicles 16:10) (Authorized Version \"prison-house\"). The stocks, properly so called, are noticed in (Job 13:27; 33:11; Acts 16:24) The term used in (Proverbs 7:22) (Authorized Version \"stocks\") more properly means a fetter."
        ]
    },
    {
        "Word": "Stones",
        "Definitions": [
            "Besides the ordinary uses to which stones were applied, we may mention that large stones were set up to commemorate any remarkable event. (Genesis 28:18; 35:14; 31:45; Joshua 4:9; 1 Samuel 7:12) Such stones were occasionally consecrated By anointing. (Genesis 28:18) Heaps of stones were piled up on various occasions, as in token of a treaty, (Genesis 31:47) or over the grave of some notorious offender. (Joshua 7:26; 8:29; 2 Samuel 18:17) The \"white stone\" noticed in (Revelation 2:17) has been variously regarded as referring to the pebble of acquittal used in the Greek courts; to the lot cast in elections in Greece to both these combined; to the stones in the high priest's breastplate; to the tickets presented to the victor at the public games; or, lastly, to the custom of writing on stones. The notice in (Zechariah 12:3) of the \"burdensome stone\" is referred by Jerome to the custom of lifting stones as an exercise of strength, comp. Ecclus. 6:21; but it may equally well be explained of a large corner-stone as a symbol of strength. (Isaiah 28:16) Stones are used metaphorically to denote hardness or insensibility, (1 Samuel 25:37; Ezekiel 11:19; 36:26) as well as firmness or strength. (Genesis 49:24) The members of the Church are called \"living stones,\" as contributing to rear that living temple in which Christ, himself \"a living stone,\" is the chief or head of the corner. (Ephesians 2:20-22; 1 Peter 2:4-8)"
        ]
    },
    {
        "Word": "Strain At",
        "Definitions": [
            "(So translated in the Authorized Version, but in the Revised Version \"strain out,\" (Matthew 23:24) which is undoubtedly the true reading.--ED.)"
        ]
    },
    {
        "Word": "Stream Of Egypt",
        "Definitions": [
            "occurs once in the Old Testament-- (Isaiah 27:12) [RIVER OF EGYPT] RIVER OF EGYPT - 3664"
        ]
    },
    {
        "Word": "Succothbenoth",
        "Definitions": [
            "Occurs only in (2 Kings 17:30) It has generally been supposed that this term is pure Hebrew, and signifies the tents of daughters; which some explain as \"the booths in which the daughters of the Babylonians prostituted themselves in honor of their idol,\" others as \"small tabernacles in which were contained images of female deities.\" Sir H. Rawlinson thinks that Succoth-benoth represents the Chaldaean goddess Zerbanit, the wife of Merodach, who was especially worshipped at Babylon."
        ]
    },
    {
        "Word": "Suchathites",
        "Definitions": [
            "one of the families of scribes at Jabez. (1 Chronicles 2:55)"
        ]
    },
    {
        "Word": "Sukkiim",
        "Definitions": [
            "(booth-dwellers), a nation mentioned (2 Chronicles 12:3) with the Lubim and Cushim as supplying part of the army which came with Shishak out of Egypt when he invaded Judah. The Sukkiim may correspond to some one of the shepherd or wandering races mentioned on the Egyptian monuments."
        ]
    },
    {
        "Word": "Suretyship",
        "Definitions": [
            "In the entire absence of commerce the law laid down no rules on the subject of suretyship; but it is evident that in the time of Solomon commercial dealings had become so multiplied that suretyship in the commercial sense was common. (Proverbs 6:1; 11:15; 17:18; 20:16; 22:26; 27:13) But in older times the notion of one man becoming a surety for a service to be discharged by another was in full force. See (Genesis 44:32) The surety of course became liable for his client's debts in case of his failure."
        ]
    },
    {
        "Word": "Susa",
        "Definitions": [
            "(Esther 11:3; 16:18) [[1174]Shushan, Or Susa]."
        ]
    },
    {
        "Word": "Swearing",
        "Definitions": [
            "[[1176]Oath]"
        ]
    },
    {
        "Word": "Sweat, Bloody",
        "Definitions": [
            "One of the physical phenomena attending our Lord's agony in the garden of Gethsemane is described by St. Luke, (Luke 22:44) \"His sweat was as it were great drops (lit. clots) of blood falling down to the ground.\" Of this malady, known in medical science by the term diapedesis, there have been examples recorded in both ancient and modern times. The cause assigned is generally violent mental emotion."
        ]
    },
    {
        "Word": "Sycamine Tree",
        "Definitions": [
            "is mentioned only in (Luke 17:6) There is no reason to doubt that the sycamine is distinct from the sycamore of the same evangelist. (Luke 19:4) The sycamine is the mulberry tree (Morus). Both black and white mulberry trees are common in Syria and Palestine."
        ]
    },
    {
        "Word": "Symeon",
        "Definitions": [
            "(The Jewish form of the name Simon, used in the Revised Version of (Acts 15:14) and referring to Simon Peter.-ED.)"
        ]
    },
    {
        "Word": "Synagogue, The Great",
        "Definitions": [
            "On the return of the Jews from Babylon, a great council was appointed according to rabbinic tradition, to reorganize the religious life of the people. It consisted of 120 members, and these were known as the men of the Great Synagogue, the successors of the prophets, themselves, in their turn, succeeded by scribes prominent, individually, as teachers. Ezra was recognized as president, Their aim was to restore again the crown, or glory, of Israel. To this end they collected all the sacred writings of the former ages and their own and so completed the canon of the Old Testament. They instituted the feast of Purim organized the ritual of the synagogue, and gave their sanction to the Shemoneh Esreh, the eighteen solemn benedictions in it. Much of this is evidently uncertain. The absence of any historical mention of such a body, not only in the Old Testament and the Apocrypha, but in Josephus, Philo, etc., has had some critics to reject the whole statement as a rabbinic invention. The narrative of (Nehemiah 8:13) clearly implies the existence of a body of men acting as councillors under the presidency of Ezra; and these may have been an assembly of delegates from all provincial synagogues-a synod of the national Church."
        ]
    },
    {
        "Word": "Syrophoenician",
        "Definitions": [
            "occurs only in (Mark 7:26) The word denoted perhaps a mixed race, half Phoenicians and half Syrians; (or the Phoenicians in this region may have been called Syro-phoenicians because they belonged to the Roman province of Syria, and were thus distinguished from the Phoenicians who lived in Africa, or the Carthaginians.--ED.)"
        ]
    },
    {
        "Word": "Syrtis, The",
        "Definitions": [
            "(Acts 27:17) in the Revised Version in place of \"quicksands\" in the Authorized Version. It was the well-known Syrtis Major, the terror of all Mediterranean sailors. \"It is a dangerous shallow on the coast of Africa, between Tripoli and Barca, southwest of the island of Crete.\" The other Syrtis Syrtis Minor, was too far west to be feared by Paul's fellow voyagers.--ED."
        ]
    },
    {
        "Word": "Taanathshiloh",
        "Definitions": [
            "(approach to Shiloh), a place named once only-- (Joshua 16:6)--as one of the landmarks of the boundary of Ephraim. Perhaps Taanath was the ancient Canaanite name of the place, and Shiloh the Hebrew name."
        ]
    },
    {
        "Word": "Tabelel",
        "Definitions": [
            "(God is good), an officer of the Persian government in Samaria in the reign of Artaxerxes. (Ezra 4:7) His name appears to indicate that he was a Syrian. (B.C.519.)"
        ]
    },
    {
        "Word": "Tabernacles, The Feast Of",
        "Definitions": [
            "(Exodus 23:16) (\"the feast of ingathering\"), the third of the three great festivals: of the Hebrews, which lasted from the 15th till the 22d of Tisri.",
            "+ The following are the principal passages in the Pentateuch which refer to it: (Exodus 23:16; Leviticus 23:34-36; 39-43; Numbers 29:12-38; 16:13-15; 31:10-13) In Nehe 8, there is an account of the observance of the feast by Ezra. + The time of the festival fell in the autumn, when the whole of the chief fruits of the ground, the corn, the wine and the oil, were gathered in. (Exodus 23:16; Leviticus 23:39; 15:13-15) Its duration was strictly only seven days, (16:13; Ezekiel 45:25) but it was followed by a day of holy convocation, distinguished by sacrifices of its own, which was sometimes spoken of as an eighth day. (Leviticus 23:36; Nehemiah 8:18) During the seven days the Israelites were commanded to dwell in booths or huts formed of the boughs of trees. The boughs were of the olive palm, pine, myrtle and other trees with thick foliage. (Nehemiah 8:15,16) According to rabbinical tradition each Israelite used to tie the branches into a bunch, to be carried in his hand to which the name lulab was given. The burnt offerings of the Feast of Tabernacles were by far more numerous than those of any other festival. There were offered on each day two rams, fourteen lambs and a kid for a sin offering. But what was most peculiar was the arrangement of the sacrifices of bullocks, in amounting to seventy. (Numbers 29:12-38) The eighth day was a day of holy convocation of peculiar solemnity. On the morning of this day the Hebrews left their huts and dismantled them, and took up their abode again in their houses. The special offerings of the day were a bullock a ram, seven lambs and a goat for a sin offering. (Numbers 29:36,38) When the Feast of Tabernacles fell on a sabbatical year, portions of the law were read each day in public, to men, women, children and strangers. (31:10-13) We find Ezra reading the law during the festival \"day by day, from the first day to the last day.\" (Nehemiah 8:18) + There are two particulars in the observance of the Feast of Tabernacles which appear to be referred to in the New Testament, but are not noticed in the Old. These were the ceremony of pouring out some water of the pool of Siloam and the display of some great lights in the court of the women. We are told that each Israelite, in holiday attire, having made up his lulab, before he broke his fast repaired to the temple with the lulab in one hand and the citron in the other, at the time of the ordinary morning sacrifice. The parts of the victim were laid upon the altar. One of the priests fetched some water in a golden ewer from the pool of Siloam, which he brought into the court through the water-gate. As he entered the trumpets sounded, and he ascended the slope of the altar. At the top of this were fixed two silver basins with small openings at the bottom. Wine was poured into that on the eastern side, and the water into that on the western side, whence it was conducted by pipes into the Cedron. In the evening, both men and women assembled in the court of the women, expressly to hold a rejoicing for the drawing of the water of Siloam. At the same time there were set up in the court two lofty stands, each supporting four great lamps. These were lighted on each night of the festival. It appears to be generally admitted that the words of our Saviour, (John 7:37,38)--\"If a man thirst, let him come unto me drink. He that believeth on me as the Scripture hath said, out of his belly shall flow rivers of living water\"--were suggested by the pouring out of the water of Siloam. But it is very doubtful what is meant by \"the last day, that great day of the feast.\" It would seem that either the last day of the feast itself, that is, the seventh, or the last day of the religious observances of the series of annual festivals, the eighth, must be intended. The eighth day may be meant and then the reference of our Lord would be to an ordinary and well-known observance of the feast, though it was not, at the very time, going on. We must resort to some such explanation if we adopt the notion that our Lord's words (John 8:12)--\"I am the light of the world \"-- refer to the great lamps of the festival. + Though all the Hebrew annual festivals were seasons of rejoicing, the Feast of Tabernacles was, in this respect, distinguished above them all. The huts and the lulabs must have made a gay end striking spectacle over the city by day, and the lamps, the flambeaux, the music and the joyous gatherings in the court of the temple must have given a still more festive character to the night. The main purposes of the Feast of Tabernacles are plainly set forth in (Exodus 23:16) and Levi 23:43 It was to be at once a thanksgiving for the harvest and a commemoration of the time when the Israelites dwelt in tents during their passage through the wilderness. In one of its meanings it stands in connection with the Passover. as the Feast of Abib, and with Pentecost, as the feast of harvest; in its other meaning, it is related to the Passover as the great yearly memorial of the deliverance from the destroyer and from the tyranny of Egypt. But naturally connected with this exultation in their regained freedom was the rejoicing in the more perfect fulfillment of God's promise in the settlement of his people in the holy blessing. But the culminating point of was the establishment of the central spot of the national worship in the temple at Jerusalem. Hence it was evidently fitting that the Feast of Tabernacles should be kept with an unwonted degree of observance at the dedication of Solomon's temple, (1 Kings 8:2,65) Joseph. Ant. viii. 4,5; again, after the rebuilding of the temple by Ezra, (Nehemiah 8:13-18) and a third time by Judas Maccabaeus when he had driven out the Syrians and restored the temple to the worship of Jehovah. 2 Macc. 10:5-8."
        ]
    },
    {
        "Word": "Tabor, The Plain Of",
        "Definitions": [
            "This is an incorrect translation, and should be THE [1191]Oak OF [1192]Tabor, [1193]Tabor. It is mentioned in (1 Samuel 10:3) only, as one of the points in the homeward journey of Saul after his anointing by Samuel."
        ]
    },
    {
        "Word": "Tache",
        "Definitions": [
            "The word thus rendered occurs only in the description of the structure of the tabernacle and its fittings, (Exodus 26:6,11,33; 35:11; 36:13; 39:33) and appears to indicate the small hooks by which a curtain is suspended to the rings from which it hangs, or connected vertically, as in the case of the veil of the holy of holies, with the loops of another curtain."
        ]
    },
    {
        "Word": "Tachmonite, The",
        "Definitions": [
            "\"The Tachmonite that sat in the seat,\" chief among David's captains, (2 Samuel 23:8) Isa in 1Chr 11:11 Called \"Jashobeam an Hachmonite,\" or, as the margin gives it, \"son of Hachmoni.\" Kennicott has shown that the words translated \"he that sat in the seat\" are a corruption of Jashobeam, and that \"the Tachmonite\" is a corruption of the \"son of Hachmoni,\" which was the family or local name of Jashobeam. Therefore he concludes \"Jashobeam the Hachmonite\" to have been the true reading."
        ]
    },
    {
        "Word": "Tahanites, The",
        "Definitions": [
            "(Numbers 26:35) [[1195]Tahan]"
        ]
    },
    {
        "Word": "Tahpanhes, Tehaphnehes, Tahapanes",
        "Definitions": [
            "a city of Egypt, mentioned in the time of the prophets Jeremiah and Ezekiel. The name is evidently Egyptian, and closely resembles that of the Egyptian queen Tahpenes. It was evidently a town of lower Egypt, near or on the eastern border. When Johanan and the other captains went into Egypt \"they came to Tahpanhes.\" (Jeremiah 43:7) The Jews in Jeremiah's time remained here. (Jeremiah 44:1) It was an important town, being twice mentioned by the latter prophet with Noph or Memphis. (Jeremiah 2:16; 46:14) Here stood a house of Pharaoh-hophra before which Jeremiah hid great stones. (Jeremiah 43:8-10)"
        ]
    },
    {
        "Word": "Tahtimhodshi",
        "Definitions": [
            "(lowlands of Hodshi?), The land of, one of the places visited by Joab during his census of the land of Israel. It occurs between Gilead and Dan-jaan. (2 Samuel 24:6) The name has puzzled all the interpreters, (Kitto says it was probably a section of the upper valley of the Jordan, now called Ard el-Huleh, lying deep down at the western base of Hermon.--ED.)"
        ]
    },
    {
        "Word": "Talitha Cumi",
        "Definitions": [
            "two Syriac words, (Mark 5:41) signifying damsel, arise ."
        ]
    },
    {
        "Word": "Talmud",
        "Definitions": [
            "(i.e. doctrine, from the Hebrew word \"to learn\") is a large collection of writings, containing a full account of the civil and religious laws of the Jews. It was a fundamental principle of the Pharisees, common to them with all orthodox modern Jews, that by the side of the written law, regarded as a summary of the principles and general laws of the Hebrew people, there was an oral law, to complete and to explain the written law. It was an article of faith that in the Pentateuch there was no precept, and no regulation, ceremonial, doctrinal or legal, of which God had not given to Moses all explanations necessary for their application, with the order to transmit them by word of mouth. The classical subject is the following in the Mishna on this wing: \"Moses received the (oral) law from Sinai, and delivered it to Joshua, and Joshua to the elders, and the elders to the prophets and the prophets to the men of the Great Synagogue.\" This oral law, with the numerous commentaries upon it, forms the Talmud. It consists of two parts, the Mishna and Gemara.",
            "+ The MISHNA, or \"second law,\" which contains a compendium of the whole ritual law, was reduced to writing in its present form by Rabbi Jehuda the Holy, a Jew of great wealth and influence, who flourished in the second century of the Christian era. Viewed as a whole, the precepts in the Mishna treated men like children, formalizing and defining the minutest particulars of ritual observances. The expressions of \"bondage,\" or \"weak and beggarly elements,\" and of \"burdens too heavy for men to bear,\" faithfully represent the impression produced by their multiplicity. The Mishna is very concisely written, and requires notes. + This circumstance led to the commentaries called GEMARA (i.e. supplement, completion), which form the second part of the Talmud, and which are very commonly meant when the word \"Talmud\" is used by itself. There are two Gemaras; one of Jerusalem, in which there is said to be no passage which can be proved to be later than the first half of the fourth century; and the other of Babylon, completed about 500 A.D. The latter is the more important and by far the longer."
        ]
    },
    {
        "Word": "Taphon",
        "Definitions": [
            "one of the cities in Judea fortified by Bacchides. 1 Macc. 9:50. It is probably the Beth-tappuah of the Old Testament."
        ]
    },
    {
        "Word": "Tappush",
        "Definitions": [
            "(the apple-city).",
            "+ A city of Judah, of the Shefelah or lowland. (Joshua 15:34) + A place on the boundary of the \"children of Joseph.\" (Joshua 16:8; 17:8) Its full name was probably En-tappuah. (Joshua 17:7) (\"Around the city was a district called the land of Tappuah; the city belonged to Ephraim and the land to Manasseh. (Joshua 17:8) \"--Schaff.) + One of the sons of Hebron, of the tribe of Judah. (1 Chronicles 2:43) It is doubtless the same as Beth-tappuah. (B.C. before 1450.)"
        ]
    },
    {
        "Word": "Targum",
        "Definitions": [
            "[See [1199]Versions, Ancient, Of The Old And New Testaments, [1200]Versions, Authorized]"
        ]
    },
    {
        "Word": "Tarpelites, The",
        "Definitions": [
            "A race of Assyrian colonists who were planted int he cites of Samaria after the captivity of the northern kingdom of Israel. (Ezra 4:9) They have not been identified with any certainty."
        ]
    },
    {
        "Word": "Taverns, The Three",
        "Definitions": [
            "[[1201]Three Taverns TAVERNS]"
        ]
    },
    {
        "Word": "Teil Tree",
        "Definitions": [
            "[[1204]Oak]"
        ]
    },
    {
        "Word": "Tekoa, Or Tekoah",
        "Definitions": [
            "(a stockade).",
            "+ A town in the tribe of Judah. (2 Chronicles 11:6) on the range of hills which rise near Hebron and stretch eastward toward the Dead Sea. Jerome says that Tekoa was six Roman miles from Bethlehem, and that as he wrote he had that village daily before his eyes. The \"wise woman\" whom Joab employed to effect a reconciliation between David and Absalom was obtained from this place. (2 Samuel 14:2) Here also Ira the son of Ikkesh, one of David's thirty, \"the mighty men,\" was born, and was called on that account \"the Tekoite,\" (2 Samuel 23:26) It was one of the places which Rehoboam fortified, at the beginning of his reign, as a defence against invasion from the south. (2 Chronicles 11:6) Some of the people from Tekoa took part in building the walls of Jerusalem, after the return from the captivity. (Nehemiah 3:6,27) In (Jeremiah 6:1) the prophet exclaims, \"Blow the trumpet in Tekoa, and set up a sign of fire in Bethhaccerem.\" But Tekoa is chiefly memorable as the birthplace (Amos 7:14) of the prophet Amos. Tekoa is still as Teku'a. It lies on an elevated hill, which spreads itself out into an irregular plain of moderate extent. Various ruins exist, such as the walls of houses, cisterns, broken columns and heaps of building-stones. + A name occurring in the genealogies of Judah, (1 Chronicles 2:24; 4:5) as the son of Ashur. There is little doubt that the town of Tekoa is meant."
        ]
    },
    {
        "Word": "Tekoite, The",
        "Definitions": [
            "Ira ben-Ikkesh, one of David's warriors, is thus designated. (2 Samuel 23:26; 1 Chronicles 11:28; 27:8) The common people among the Tekoites displayed great activity in the repairs of the wall of Jerusalem under Nehemiah. (Nehemiah 3:6,27)"
        ]
    },
    {
        "Word": "Telasear",
        "Definitions": [
            "(Assyrian hill) is mentioned in (2 Kings 19:12) and in Isai 37:12 As a city inhabited by \"the children of Eden,\"--which had been conquered and was held in the time of Sennacherib, by the Assyrians. it must have been in western Mesopotamia, in the neighborhood of Harran and Orfa."
        ]
    },
    {
        "Word": "Telharsa, Or Telharesha",
        "Definitions": [
            "(hill of the artificer), one of the Babylonian towns or villages mentioned in (Ezra 2:59; Nehemiah 7:61) along with Tel-melah and Cherub, probably in the low country near the sea."
        ]
    },
    {
        "Word": "Telmelah",
        "Definitions": [
            "[TEL-HARSA]"
        ]
    },
    {
        "Word": "Temani",
        "Definitions": [
            "[[1207]Teman]"
        ]
    },
    {
        "Word": "Ten Commandments",
        "Definitions": [
            "The popular name in this, as in so many instances, is not that of Scripture. There we have the \"TEN WORDS,\" (Exodus 34:28; 4:13; 10:4) the \"[1215]Covenant,\" Ex., Deut. 11. cc.; (1 Kings 8:21; 2 Chronicles 6:11) etc., or, very often as the solemn attestation of the divine will, the \"TESTIMONY.\" (Exodus 25:16,21; 31:18) etc. The circumstances in which the Ten great Words were first given to the people surrounded them with an awe which attached to no other precept. In the midst of the cloud and the darkness and the flashing lightning and the fiery smoke and the thunder like the voice of a trumpet, Moses was called to Mount Sinai to receive the law without which the people would cease to be a holy nation. (Exodus 19:20) Here, as elsewhere, Scripture unites two facts which men separate. God, and not man was speaking to the Israelites in those terrors, and yet, in the language of later inspired teachers, other instrumentality was not excluded. No other words were proclaimed in like manner. And the record was as exceptional as the original revelation. Of no other words could it be said that they were written as these were written, engraved on the Tables of Stone, not as originating in man's contrivance or sagacity, but by the power of the Eternal Spirit, by the \"finger of God.\" (Exodus 31:18; 32:16) The number Ten was, we can hardly doubt, itself significant to Moses and the Israelites. The received symbol, then and at all times, of completeness, it taught the people that the law of Jehovah was perfect. (Psalms 19:7) The term \"Commandments\" had come into use in the time of Christ. (Luke 18:20) Their division into two tables is not only expressly mentioned but the stress is upon the two leaves no doubt that the distinction was important, and that answered to that summary of the law which was made both by Moses and by Christ into two precepts; so that the first table contained Duties to God, and the second, Duties to our Neighbor . There are three principal divisions of the two tables:",
            "+ That of the Roman Catholic Church, making the first table contain three commandments and the second the other seven. + The familiar division, referring the first four to our duty toward God and the six remaining to our duty toward man. + The division recognized by the old Jewish writers, Josephus and Philo, which places five commandments in each table. It has been maintained that the law of filial duty, being a close consequence of God's fatherly relation to us, maybe referred to the first table. But this is to place human parents on a level with God, and, by purity of reasoning the Sixth Commandment might be added to the first table, as murder is the destruction of God's image in man. Far more reasonable is the view which regards the authority of parents as heading the second table, as the earthly reflex of that authority of the Father of his people and of all men which heads the first, and as the first principle of the whole law of love to our neighbor; because we are all brethren and the family is, for good and ill the model of the state. \"The Decalogue differs from all the other legislation of Moses: (1) It was proclaimed by God himself in a most public and solemn manner. (2) It was given under circumstances of most appalling majesty and sublimity. (3) It was written by the finger of God on two tables of stone. (5:22) (4) It differed from any and all other laws given to Israel in that it was comprehensive and general rather than specific and particular. (6) It was complete, being one finished whole to which nothing was to be added, from which nothing was ever taken away. (6) The law of the Ten Commandments was honored by Jesus Christ as embodying the substance of the law of God enjoined upon man. (7) It can scarcely be doubted that Jesus had his eye specially if not exclusively on this law, (5:18) as one never to be repealed from which not one jot or tittle should ever pass away. (8) It is marked by wonderful simplicity and brevity such a contrast to our human legislation, our British statute-book for instance, which it would need an elephant to carry and an OEdipus to interpret.\""
        ]
    },
    {
        "Word": "Testament, New",
        "Definitions": [
            "[NEW TESTAMENT; BIBLE] NEW TESTAMENT - 3186"
        ]
    },
    {
        "Word": "Testament, Old",
        "Definitions": [
            "[OLD TESTAMENT; BIBLE] OLD TESTAMENT - 3249"
        ]
    },
    {
        "Word": "Thamar",
        "Definitions": [
            "[1217]Tamar, 1. (Matthew 1:3)"
        ]
    },
    {
        "Word": "Thank Offering, Or Peace Offering",
        "Definitions": [
            "the properly eucharistic offering among the Jews, in its theory resembling the meat offering and therefore indicating that the offerer was already reconciled to and in covenant with God. Its ceremonial is described in (Leviticus 3:1) ... The peace offerings, unlike other sacrifices, were not ordained to be offered in fixed and regular course. The only constantly-recurring peace offering appears to have been that of the two firstling lambs at Pentecost. (Leviticus 23:19) The general principle of the peace offering seems to have been that it should be entirely spontaneous, offered as occasion should arise, from the feeling of the sacrificer himself. (Leviticus 19:5) On the first institution, (Leviticus 7:11-17) peace offerings are divided into \"offerings of thanksgiving\" and \"vows or freewill offerings;\" of which latter class the offering by a Nazarite on the completion of his vow is the most remarkable. (Numbers 6:14) We find accordingly peace offerings offered for the people on a great scale at periods of unusual solemnity or rejoicing. In two cases only-- (Judges 20:26; 2 Samuel 24:26)--peace offerings are mentioned se offered with burnt offerings at a time of national sorrow and fasting."
        ]
    },
    {
        "Word": "Thara",
        "Definitions": [
            "Terah the father of Abraham. (Luke 3:34)"
        ]
    },
    {
        "Word": "Tharra",
        "Definitions": [
            "(Esther 12:1) a corrupt form of Teresh."
        ]
    },
    {
        "Word": "Thebes",
        "Definitions": [
            "(Authorized Version No, the multitude of No. populous No), a chief cite of ancient Egypt, long the capital of the upper country, and the seat of the Diospolitan dynasties, that ruled over all Egypt at the era of its highest splendor. It was situated on both sides of the Nile, 400 or 500 miles from its mouth. The sacred name of Thebes was P-amen \"the abode of Amon,\" which the Greeks reproduced in their Diospolis, especially with the addition the Great . No-amon is the name of Thebes in the Hebrew Scriptures. (Jeremiah 46:25; Nahum 3:8) Ezekiel uses No simply to designate the Egyptian seat of Amon. (Ezekiel 30:14,16) [[1218]No-Amon] its origin and early allusions to it.--The origin of the city is lost in antiquity. Niebuhr is of opinion that Thebes was much older than Memphis, and that, \"after the centre of Egyptian life was transferred to lower Egypt, Memphis acquired its greatness through the ruin of Thebes.\" But both cities date from our earliest authentic knowledge of Egyptian history. The first allusion to Thebes in classical literature is the familiar passage of the Iliad (ix. 381-385): \"Egyptian Thebes, were are vast treasures laid up in the houses; where are a hundred gates, and from each two hundred men to forth with horses and chariots.\" In the first century before Christ, Diodorus visited Thebes, and he devotes several sections of his general work to its history and appearance. Though he saw the city when it had sunk to quite secondary importance, he confirms the tradition of its early grandeur--its circuit of 140 stadia, the size of its public edifices, the magnificence of its temples, the number of its monuments, the dimensions of its private houses, some of them four or five stories high--all giving it an air of grandeur and beauty surpassing not only all other cities of Egypt, but of the world. Monuments.--The monuments of Thebes are the most reliable witnesses for the ancient splendor of the city. These are found in almost equal proportions upon both sides of the river. The plan of the city, as indicated by the principal monuments, was nearly quadrangular, measuring two miles from north to south and four from east to west. Its four great landmarks were, Karnak and Luxor upon the eastern or Arabian side, and Qoornah and Medeenet Haboo upon the western or Libyan side. There are indications that each of these temples may have been connected with those facing it upon two sides by grand dromoi, lined with sphinxes and other colossal figures. Upon the western bank there was almost a continuous line of temples and public edifices for a distance of two miles, from Qoonah to Medeenet Haboo; and Wilkinson conjectures that from a point near the latter, perhaps in the line of the colossi, the \"Royal street\" ran down to the river, which was crossed by a ferry terminating at Luxor, on the eastern side. Behind this long range of temples and palaces are the Libyan hills, which for a distance of five miles are excavated to the depth of several hundred feet for sepulchral chambers. Some of these, in the number and variety of their chambers, the finish of their sculptures, and the beauty and freshness of their frescoes, are among the most remarkable monuments of Egyptian grandeur and skill. The eastern side of the river is distinguished by the remains of Lurer and Karnak, the latter being of itself a city of temples. The approach to Karnak from the south is marked by a series of majestic gateways and towers, which were the appendages of later times to the original structure. The temple properly faces the river, i.e. toward the northwest. The courts land properly connected with this structure occupy a space nearly 1800 feet square, and the buildings represent almost very dynasty of Egypt. Ezekiel proclaims the destruction of Thebes by the arm of Babylon, (Ezekiel 30:14-16) and Jeremiah predicted the same overthrow, (Jeremiah 46:25,26) The city lies to-day a nest of Arab hovels amid crumbling columns and drifting sands. The Persian invader (Cambyses, B.C. 525) completed the destruction that the Babylonian had begun."
        ]
    },
    {
        "Word": "Thessalonians, First Epistle To The",
        "Definitions": [
            "was written by the apostle Paul at Corinth, a few months after he had founded the church at Thessalonica, at the close of the year A.D. 62 or the beginning of 53. The Epistles to the Thessalonians, then (for the second followed the first after no long interval), are the earliest of St. Paul's writings--perhaps the earliest written records of Christianity. It is interesting, therefore, to compare the Thessalonian epistles with the later letters, and to note the points of These differences are mainly",
            "+ In the general style of these earlier letters there is greater simplicity and less exuberance of language. + The antagonism to St. Paul is not the same. Here the opposition comes from Jews. A period of five years changes the aspect of the controversy. The opponents of St. Paul are then no longer Jews so much as Judaizing Christians . + Many of the distinctive doctrines of Christianity were yet not evolved and distinctly enunciated till the needs of the Church drew them out into prominence at a later date. It has often been observed, for instance, that there is in the Epistles to the Thessalonians no mention of the characteristic contrast of \"faith and works;\" that the word \"justification\" does not once occur; that the idea of dying with Christ and living with Christ, so frequent in St. Paul's later writings, is absent in these. In the Epistles to the Thessalonians, the gospel preached is that of the coming of Christ, rather than of the cross of Christ. The occasion of this epistle was as follows: St. Paul had twice attempted to re-visit Thessalonica, and both times had been disappointed. Thus prevented from seeing them in person, he had sent Timothy to inquire and report to him as to their condition. (1 Thessalonians 3:1-6) Timothy returned with more favorable tidings, reporting not only their progress in Christian faith and practice, but also their strong attachment to their old teacher. (1 Thessalonians 3:6-10) The First Epistle to the Thessalonians is the outpouring of the apostle's gratitude on receiving this welcome news. At the same time there report of Timothy was not unmixed with alloy. There were certain features in the condition of the Thessalonian church which called for St. Paul's interference and to which he addresses himself in his letter. + The very intensity of their Christian faith, dwelling too exclusively on the day of the Lord's coming, had been attended with evil consequences. On the other hand, a theoretical difficulty had been felt. Certain members of the church had died, and there was great anxiety lest they should be excluded from any share in the glories of the Lord's advent. ch. (1 Thessalonians 4:13-18) + The Thessalonians needed consolation and encouragement under persecution. ch. (1 Thessalonians 2:14; 3:2-4) + An unhealthy state of feeling with regard to spiritual gifts was manifesting itself. ch. (1 Thessalonians 6:19,20) + There was the danger of relapsing into their old heathen profligacy. ch. (1 Thessalonians 4:4-8) Yet notwithstanding all these drawbacks, the condition of the Thessalonian church was highly satisfactory, and the most cordial relations existed between St. Paul and his converts there. This honorable distinction it shares with the other great church of Macedonia, that of Philippi. The epistle is rather practical than doctrinal. The external evidence in favor of the genuineness of the First Epistle to the Thessalonians is chiefly negative, but this is important enough. There is no trace that it was ever disputed at any age or in any section of the Church, or even by any individual till the present century. Toward the close of the second century from Irenaeus downward. we find this epistle directly quoted and ascribed to Paul. The evidence derived from the character of the epistle itself is so strong that it may fairly be called irresistible."
        ]
    },
    {
        "Word": "Thessalonians, Second Epistle To The",
        "Definitions": [
            "appears to have been written from Corinth not very long after the first, for Silvanus and Timotheus were still with St. Paul. (2 Thessalonians 1:1) In the former letter we saw chiefly the outpouring of strong personal affection, occasioned by the renewal of the apostle's intercourse with the Thessalonians, and the doctrinal and hortatory portions are there subordinate. In the Second Epistle, on the other hand, his leading motive seems to have been the desire of correcting errors in the church of Thessalonica. We notice two points especially which call for his rebuke:-- First, it seems that the anxious expectation of the Lord's advent. Instead of subsiding, had gained ground since the writing of the First Epistle. Second, the apostle had also a personal ground of complaint. His authority was not denied by any, but it was tampered with, and an unauthorized use was made of his name. It will be seen that the teaching of the Second Epistle is corrective of or rather supplemental to that of the first, and therefore presupposes it. This epistle, in the range of subject as well as in style and general character closely resembles the first; and the remarks made on that epistle apply for the most part equally well to this. The structure is somewhat similar the main body of the epistle being divided into two parts in the same way, and each part closing with a prayer. ch. (2 Corinthians 2:16,17; 3:16) The epistle ends with a special direction and benediction. ch. (2 Corinthians 3:17,18) The external evidence in favor of the Second Epistle is somewhat more definite than that which can be brought in favor of the first. The internal character of the epistle too, as in the former case, bears the strongest testimony to its Pauline origin. Its genuineness, in fact, was never questioned until the beginning of the present century."
        ]
    },
    {
        "Word": "Thieves, The Two",
        "Definitions": [
            "The men who under this name appear in the history of the crucifixion were robbers rather than thieves, belonging to the lawless bands by which Palestine was at that time and afterward infested. Against these brigands every Roman procurator had to wage continual war. It was necessary to use an armed police to encounter them. (Luke 22:62) Of the previous history of the two who suffered on Golgotha we know nothing. They had been tried and condemned, and were waiting their execution before our Lord was accused. It is probable enough, as the death of Barabbas was clearly expected at the same time that they had taken part in his insurrection had expected to die with Jesus Barabbas. They find themselves with one who bore the same name, but who was described in the superscription on his cross as Jesus of Nazareth. They could hardly have failed to hear something of his fame as a prophet, of his triumphal entry as a king; They catch at first the prevailing tone of scorn. But over one of them there came a change. He looked back upon his past life, and saw an infinite evil. He looked to the man dying on the cross beside him, and saw an infinite compassion. There indeed was one unlike all other \"kings of the Jews\" whom the robber had ever known. Such a one must be all that he had claimed to be. To be forgotten by that king seems to him now the most terrible of all punishments; to take part in the triumph of his return, the most blessed of all hopes. The yearning prayer was answered, not in the letter, but in the spirit."
        ]
    },
    {
        "Word": "Thimnathah",
        "Definitions": [
            "a town in the allotment of Dan. (Joshua 19:43) only. It is named between Elon and Ekron. The name is the same as that of the residence of Samson's wife. [See [1220]Timna, Or Timnah, [1221]Timnah]"
        ]
    },
    {
        "Word": "Thorns",
        "Definitions": [
            "and Thistles. There appear to be eighteen or twenty Hebrew words which point to different kinds of prickly or thorny shrubs. These words are variously rendered in the Authorized Version By \"thorns,\" \"briers,\" \"thistles,\" etc. Palestine abounded in a great variety of such plants. (\"Travellers call the holy land 'a land of thorns.' Giant thistles, growing to the height of a man on horseback, frequently spread over regions once rich and fruitful, as they do on the pampas of South America; and many of the most interesting historic spats and ruins are rendered almost inaccessible by thickets of fiercely-armed buckthorns. Entire fields are covered with the troublesome creeping stems of the spinous ononis, while the bare hillsides are studded with the dangerous capsules of the puliuris and tribulus . Roses of the most prickly kinds abound on the lower slopes of Hermon; while the sub-tropical valleys of Judea are choked up in many places by the thorny lycium .\"-- Biblical Things not generally Known.) Crown of thorns.--The crown which was put in derision upon our Lord's head before his crucifixion, is by some supposed to have been the Rhamnus, or Spina Christi ; but although abundant in the neighborhood of Jerusalem, it cannot be the plant intended, because its thorns are so strong and large that it could not have been woven into a wreath. The large-leaved acanthus (bear's-foot) is totally unsuited for the purpose. Had the acacia been intended, as some suppose, the phrase would have been ex akanthes . Obviously some small, flexile, thorny shrub is meant; perhaps Cappares spinosae . Hasselquist (\"Travels,\" p. 260) says that the thorn used was the Arabian nabk . \"It was very suitable for their purpose, as it has many sharp thorns, which inflict painful wounds; and its flexible, pliant and round branches might easily be plaited in the form of a crown.\" It also resembles the rich dark crown green of the triumphal ivy-wreath, which would give additional pungency to its ironical purpose."
        ]
    },
    {
        "Word": "Three Taverns",
        "Definitions": [
            "A station on the Appian Road, along which St. Paul travelled from Puteoli to Rome. (Acts 28:15) The distances, reckoning southward from Rome are given as follows in the Antonine Itinerary: \"to Aricia, 16 miles; to Three Taverns, 17 miles; to Appii Forum, 10 miles;\" and, comparing this with what is still observed along the line of road, we have no difficulty in coming to the conclusion that \"Three Taverns\" was near the modern Cisterna . Just at this point a road came in from Antium on the coast. There is no doubt that \"Three Taverns\" was a frequent meeting-place of travellers."
        ]
    },
    {
        "Word": "Thresholds, The",
        "Definitions": [
            "This word, Asuppe, appears to be inaccurately rendered in (Nehemiah 12:25) though its real force has perhaps not yet been discovered. The \"house of Asuppim,\" or simply \"the Asuppim,\" is mentioned in (1 Chronicles 26:15,17) as a part, probably a gate of the enclosure of the \"house of Jehovah,\" apparently at its southwest corner. The allusion in (Nehemiah 12:29) is undoubtedly to the same place. [[1224]Gate]"
        ]
    },
    {
        "Word": "Thuhash",
        "Definitions": [
            "(badger), son of Nahor by his concubine Reumah. (Genesis 22:24) (B.C. 1880.)"
        ]
    },
    {
        "Word": "Thyine Wood",
        "Definitions": [
            "occurs in (Revelation 18:12) where the margin has \"sweet\" (wood). There can be little doubt that the wood here spoken of is that of the Thuya articulata, Desfont the Callitris quadrivalvis of present botanists. It is a cone bearing tree and allied to the pine. This tree was much prized by Greeks and Romans on account of the beauty of its wood for various ornamental purposes. By the Romans the tree was called citrus, the wood citrum . It is a native of Barbary, and grows to the height of 15 to 25 feet."
        ]
    },
    {
        "Word": "Tiberias, The Sea Of",
        "Definitions": [
            "(John 21:1) [[1226]Gennesaret, Sea Of, SEA OF]"
        ]
    },
    {
        "Word": "Tibhath",
        "Definitions": [
            "(extension), a city of Hadadezer, king of Zobah, (1 Chronicles 18:8) which in 2Sam 8:8 Is called Betah. Its exact Position is unknown."
        ]
    },
    {
        "Word": "Tiglathpileser",
        "Definitions": [
            "(In (1 Chronicles 5:26) and again in 2Chr 28:20 The name of this king is given as TIGLATH-PILNESER.) Tiglath-pileser is the second Assyrian king mentioned in Scripture as having come into contact with the Israelites. He attacked Samaria in the reign of Pekah, B.C. 756-736. probably because Pekah withheld his tribute, and having entered his territories, he \"took Ijon, and Abel-beth-maachah and Janoah and Kedesh, and Hazer, and Gilead, and Galilee, and all the land of Naphtali, and carried them captive to Assyria.\" (2 Kings 15:29) The date of this invasion cannot be fixed. After his first expedition a close league was formed between Rezin, king of Syria, and Pekah, having for its special object the humiliation of Judah. At first great successes were gained by Pekah and his confederate, (2 Kings 15:37; 2 Chronicles 28:6-8) but on their proceeding to attack Jerusalem itself, Ahaz applied to Assyria for assistance, and Tiglath-pileser, consenting to aid him, again appeared at the head of an army in these regions. He first marched, naturally, against Damascus. which he took, (2 Kings 16:9) razing it to the ground, and killing Rezin, the Damascene monarch. After this, probably, he proceeded to chastise Pekah, whose country he entered on the northeast, where it bordered upon \"Syria of Damascus.\" Here he overran the whole district to the east of Jordan, carrying into captivity \"the Reubenites, the Gadites and the half tribe of Manasseh,\" (1 Chronicles 5:26) Before returning into his own land, Tiglath pileser had an interview with Ahaz at Damascus. (2 Kings 16:10) This is all that Scripture tells us of Tiglath-pileser. He reigned certainly from B.C. 747 to B.C. 730, and possibly a few years longer, being succeeded by Shalmaneser at least as early as B.C. 785, Tiglath-pileser's wars do not generally, appear to have been of much importance. No palace or great building can be ascribed to this king. His slabs, which are tolerably numerous show that he must have built or adorned a residence at Calah (Nimrud), where they were found."
        ]
    },
    {
        "Word": "Tigris",
        "Definitions": [
            "is used by the LXX. as the Greek equivalent of the Hebrew Hiddekel, and occurs also in several of the apocryphal books, as in Tobit, ch. 6:1, Judith, ch. 1:6, and Ecclesiasticus, ch. 24:25. The Tigris, like the Euphrates, rises from two principal sources in the Armenian mountains, and flows into the Euphrates. Its length, exclusive of windings, is reckoned at 1146 miles. It receives, along its middle and lower course no fewer than five important tributaries. These are the river of Zakko or eastern Khabour, the Great Zab (Zab Ala), the Lesser Zab (Zab Asfal), the Adhem, and the Diyaleh or ancient Gyndes. All these rivers flow from the high range of Zagros. We find but little mention of the Tigris in Scripture. It appears, indeed, under the name of Hiddekel, among the rivers of Eden, (Genesis 2:14) and is there correctly described as \"running eastward to Assyria;\" but after this we hear no more of it, if we accept one doubtful allusion in Nahum (Nahum 2:6) until the captivity, when it becomes well known to the prophet Daniel. With him it is \"the Great River.\" The Tigris, in its upper course, anciently ran through Armenia and Assyria."
        ]
    },
    {
        "Word": "Tikvath",
        "Definitions": [
            "(assemblage) (properly Tokehath or Tokhath), Tikvah the father of Shallum. (2 Chronicles 34:22)"
        ]
    },
    {
        "Word": "Tilgathpilneser",
        "Definitions": [
            "a variation, and probably a corruption, of the name Tiglath-pileser. (1 Chronicles 5:6,26; 2 Chronicles 28:20)"
        ]
    },
    {
        "Word": "Timbrel, Tabret",
        "Definitions": [
            "(Heb. toph). In old English tabor was used for any drum. Tabouret and tambourine are diminutives of tabor, and denote the instrument now known as the tambourine. Tabret is a contraction of tabouret. The Hebrew toph is undoubtedly the instrument described by travellers as the duff or diff of the Arabs. It was played principally by women, (Exodus 15:20; Judges 11:34; 1 Samuel 18:6; Psalms 68:25) as an accompaniment to the song and dance. The diff of the Arabs is described by Russell as \"a hoop (sometimes with pieces of brass fixed in it to make a jingling) over which a piece of parchment is stretched. It is beaten with the fingers, and is the true tympanum of the ancients.\" In Barbary it is called tar ."
        ]
    },
    {
        "Word": "Timna, Or Timnah",
        "Definitions": [
            "(restraint).",
            "+ A concubine of Eliphaz son of Esau, and mother of Amalek (Genesis 36:12) it may be presumed that she was the same as Timna sister of Lotan. Ibid. ver. 22, and (1 Chronicles 1:39) (B.C. after 1800.) + A duke or phylarch of Edom in the last list in (Genesis 36:40-43; 1 Chronicles 1:51-54) Timnah was probably the name of a place or a district. [See the following article]"
        ]
    },
    {
        "Word": "Timnathah",
        "Definitions": [
            "the residence of Samson's wife. (Judges 14:1,2,5)"
        ]
    },
    {
        "Word": "Timnathheres",
        "Definitions": [
            "(portion of the sun) the name under which the city and burial-place of Joshua, previously called Timnath-serah is mentioned in (Judges 2:9) [TIMNATH-GERAH]"
        ]
    },
    {
        "Word": "Timnathserah",
        "Definitions": [
            "(portion of abundance), the name of the city which was presented to Joshua after the partition of the country, (Joshua 19:50) and in \"the border\" of which he was buried. (Joshua 24:30) It is specified as \"in Mount Ephraim on the north side of Mount Gaash.\" In (Judges 2:9) the name is altered to TIMNATH-HERES. The latter form is that adopted by the Jewish writers. Accordingly, they identify the place with Kefar-cheres, which is said by Jewish travellers to be about five miles south of Shechem (Nablus). No place with that name appears on the maps. Another identification has, however been suggested by Dr. Eli Smith. In his journey from Jifna to Mejdel-Yaba, about six miles from the former he discovered the ruins of a considerable town. Opposite the town was a much higher hill, in the north side of which are several excavated sepulchres. The whole bears the name of Tibneh ."
        ]
    },
    {
        "Word": "Timnite, The",
        "Definitions": [
            "Samson's father-in-law, a native of Timnathah. (Judges 15:6)"
        ]
    },
    {
        "Word": "Timothy, Epistles Of Paul To",
        "Definitions": [
            "The Epistles to Timothy and Titus are called the Pastoral Epistles, because they are principally devoted to directions about the work of the pastor of a church. The First Epistle was probably written from Macedonia, A.D. 65, in the interval between St. Paul's first and second imprisonments at Rome. The absence of any local reference but that in (1 Timothy 1:3) suggests Macedonia or some neighboring district. In some MSS. and versions Laodicea is named in the inscription as the place from which it was sent. The Second Epistle appears to have been written A.D. 67 or 68, and in all probability at Rome. The following are the characteristic features of these epistles:--",
            "(1) The ever-deepening sense in St. Paul's heart of the divine mercy of which he was the object, as shown in the insertion of the \"mercy\" in the salutations of both epistles, and in the \"obtained mercy\" of (1 Timothy 1:13) (2) The greater abruptness of the Second Epistle. From first to last there is no plan, no treatment of subjects carefully thought out. All speaks of strong overflowing emotion memories of the past, anxieties about the future. (3) The absence, as compared with St. Paul other epistles, of Old Testament references. This may connect itself with the fact just noticed, that these epistles are not argumentative, possibly also with the request for the \"books and parchments\" which had been left behind. (2 Timothy 4:13) (4) The conspicuous position of the \"faithful sayings\" as taking the place occupied in other epistles by the Old Testament Scriptures. The way in which these are cited as authoritative, the variety of subjects which they cover, suggests the thought that in them we have specimens of the prophecies of the apostolic Church which had most impressed themselves on the mind of the apostle and of the disciples generally. (1 Corinthians 14:1) ... shows how deep a reverence he was likely to feel for spiritual utterances. In (1 Timothy 4:1) we have a distinct reference to them. (5) The tendency of the apostle's mind to dwell more on the universality of the redemptive work of Christ, (1 Timothy 2:3-6; 4:10) and his strong desire that all the teaching of his disciples should be \"sound.\" (6) The importance attached by him to the practical details of administration. The gathered experience of a long life had taught him that the life and well being of the Church required these for its safeguards.",
            "(7) The recurrence of doxologies, (1 Timothy 1:17; 6:15,16; 2 Timothy 4:18) as from one living perpetually in the presence of God, to whom the language of adoration was as his natural speech."
        ]
    },
    {
        "Word": "Tirathites, The",
        "Definitions": [
            "one of the three families of scribes residing at Jabez, (1 Chronicles 2:55) the others being the Shimeathites and Sucathites. The passage is hopelessly obscure."
        ]
    },
    {
        "Word": "Tire",
        "Definitions": [
            "an old English word for headdress. It was an ornamental headdress worn on festive occasions, (Ezekiel 24:17,23) and perhaps, as some suppose, also an ornament for the neck worn by both women, (Isaiah 3:18) and men, and even on the necks of camels. (Judges 8:21,26)"
        ]
    },
    {
        "Word": "Tirhakah, Or Tirhakah",
        "Definitions": [
            "(exalted?) king of Ethiopia (Cush), the opponent of Sennacherib. (2 Kings 19:9; Isaiah 37:9) He may be identified with Tarkos or Tarakos, who was the third and last king of the twenty-fifth dynasty, which was of Ethiopians. His accession was probably about B.C. 695. Possibly Tirhakah ruled over Ethiopia before becoming king of Egypt."
        ]
    },
    {
        "Word": "Tirhanah",
        "Definitions": [
            "(favor), son of Caleb ben-Hezron by his concubine Maachah. (1 Chronicles 2:48) (B.C. about 1451.)"
        ]
    },
    {
        "Word": "Tirras",
        "Definitions": [
            "(desire), the youngest son of Japheth, (Genesis 10:2) usually identified with the Thracians, as presenting the closest verbal approximation to the name."
        ]
    },
    {
        "Word": "Tishbite, The",
        "Definitions": [
            "the well-known designation of Elijah. (1 Kings 17:1; 21:17,28; 2 Kings 1:3,8; 9:36) The name naturally points to a place called Tishbeh, Tishbi, or rather perhaps Tesheb, as the residence of the prophet. Assuming that a town is alluded to as Elijah's native place, it is not necessary to infer that it was itself in Gilead, as many have imagined. The commentators and lexicographers, with few exceptions, adopt the name \"Tishbite\" as referring to the place Thisbe in Naphtali which is found in the Septuagint text of Tobit 1:2."
        ]
    },
    {
        "Word": "Tithe Or Tenth",
        "Definitions": [
            "the proportion of property devoted to religious uses from very early times. Instances of the use of tithes are found prior to the appointment of the Levitical tithes under the law. In biblical history the two prominent instances are--",
            "+ Abram presenting the tenth of all his property, or rather of the spoils of his victory, to Melchizedek. (Genesis 14:20; Hebrews 7:2,6) + Jacob, after his vision at Luz, devoting a tenth of all his property to God in case he should return home in safety (Genesis 28:22) The first enactment of the law in respect of tithe is the declaration that the tenth of all produce, as well as of flocks and cattle belongs to Jehovah and must be offered to him that the tithe was to be paid in kind, or, if redeemed, with an addition of one fifth to its value. (Leviticus 27:30-33) This tenth is ordered to be assigned to the Levites as the reward of their service, and it is ordered further that they are themselves to dedicate to the Lord a tenth of these receipts, which is to be devoted to the maintenance of the high priest. (Numbers 18:21-28) This legislation is modified or extended in the book of Deuteronomy, i.e. from thirty-eight to forty years later. Commands are given to the people-- + To bring their tithes, together with their votive and other offerings and first-fruits, to the chosen centre of worship, the metropolis, there to be eaten in festive celebration in company with their children their servants and the Levites. (12:5-18) + All the produce of the soil was to be tithed every and these tithes with the firstlings of the flock and herd, were to be eaten in the metropolis. + But in case of distance, permission is given to convert the produce into money, which is to be taken to the appointed place, and there laid out in the purchase of food for a festal celebration, in which the Levite is, by special command, to be included. (14:22-27) + Then follows the direction that at the end of three years all the tithe of that year is to be gathered and laid up \"within the gates\" and that a festival is to be held of which the stranger, the fatherless and the widow together with the Levite, are to partake. Ibid. (5:28,29) + Lastly it is ordered that after taking the tithe in each third year, \"which is the year of tithing,\" an exculpatory declaration is to be made by every Israelite that he has done his best to fulfill the divine command, (26:12-14) From all this we gather-- (1) That one tenth of the whole produce of the soil was to be assigned for the maintenance of the Levites. (2) That out of this the Levites were to dedicate a tenth to God for the use of the high priest. (3) That a tithe, in all probability a second tithe, was to be applied to festival purposes. (4) That in every third year, either this festival tithe or a third tenth was to be eaten in company with the poor and the Levites. (These tithes in early times took the place of our modern taxes, us well as of gifts for the support of religious institutions.--ED.)"
        ]
    },
    {
        "Word": "Titus Justus",
        "Definitions": [
            "(The form given in the Revised Version, of the proselyte Justus, at whose house in Corinth Paul preached when driven from the synagogue. He is possibly the same as Titus the companion of Paul.)"
        ]
    },
    {
        "Word": "Titus, Epistle To",
        "Definitions": [
            "There are no specialties in this epistle which require any very elaborate treatment distinct from the other Pastoral Letters of St. Paul. It was written about the same time and under similar circumstances with the other two i.e., from Ephesus, in the autumn of 67 in the interval between Paul's two Roman imprisonments."
        ]
    },
    {
        "Word": "Tizite, The",
        "Definitions": [
            "the designation of Joha, one of the heroes of David's army. (1 Chronicles 11:45) It occurs nowhere else, and nothing is known of the place or family which it denotes."
        ]
    },
    {
        "Word": "Tobadonijah",
        "Definitions": [
            "(Adonijah the good), one of the Levites sent by Jehoshaphat through the cities of Judah to teach the law to the people. (2 Chronicles 17:8) (B.C. 910.)"
        ]
    },
    {
        "Word": "Tobit, Book Of",
        "Definitions": [
            "a book of the Apocryphal which exists at present in Greek, Latin, Syriac and Hebrew texts, but it was probably written originally in Greek. The scene of the book is placed in Assyria, whither Tobit, a Jew, had been carried as a captive by Shalmaneser. It is represented and completed shortly after the fall of Nineveh (B.C. 606), Tob. 14:15, and written, in the main, some time before. Tob. 12:20. But the whole tone of the narrative bespeaks a later age and above all, the doctrine of good and evil spirits is elaborated in a form which belongs to a period considerably posterior to the Babylonian captivity. Asmodeus iii. 8; vi. 14; viii. 3; Raphael xii. 15. It cannot be regarded as a true history. It is a didactic narrative and its point lies in the moral lessons which it conveys, and not in the incidents. In modern times the moral excellence of the book has been rated highly, except in the heat of controversy. Nowhere else is there preserved so complete and beautiful a picture of the domestic life of the Jews after the return. Almost every family relation is touched upon with natural grace and affection. A doctrinal feature of the book is the firm belief in a glorious restoration of the Jewish people. Tob. 14:5; 13:9-18. But the restoration contemplated is national, and not the work of a universal Saviour. In all there is not the slightest trace of the belief in a personal Messiah."
        ]
    },
    {
        "Word": "Tolaites, The",
        "Definitions": [
            "the descendants of Tola the son of Issachar. (Numbers 26:23)"
        ]
    },
    {
        "Word": "Tomb",
        "Definitions": [
            "From the burial of Sarah in the cave of Machpelah, (Genesis 23:19) to the funeral rites prepared for Dorcas, (Acts 9:37) there is no mention of any sarcophagus, or even coffin, in any Jewish burial. Still less were the rites of the Jews like those of the Pelasgi or Etruscans. They were marked with the same simplicity that characterized all their religious observances. This simplicity of rite led to what may be called the distinguishing characteristic of Jewish sepulchres--the deep loculus--which, so far as is now known, is universal in all purely Jewish rock-cut tombs, but hardly known elsewhere. Its form will be understood by referring to the following diagram, representing the forms of Jewish sepulture. In the apartment marked A there are twelve such loculi about two feet in width by three feet high. On the ground floor these generally open on the level of the door; when in the upper story, as at C, on a ledge or platform, on which the body might be laid to be anointed, and on which the stones might rest which closed the outer end of each loculus. The shallow loculus is shown in chamber B, but was apparently only used when sarcophagi were employed, and therefore, so far as we know, only during the Graeco-Roman period, when foreign customs came to be adopted. The shallow loculus would have been singularly inappropriate and inconvenient where an unembalmed body was laid out to decay, as there would evidently be no means of shutting it off from the rest of the catacomb. The deep loculus, on the other hand, was strictly conformable with Jewish customs, and could easily be closed by a stone fitted to the end and luted into the groove which usually exists there. This fact is especially interesting as it affords a key to much that is otherwise hard to be understood in certain passages in the New Testament; Thus in (John 11:59) Jesus says, \"Take away the stone,\" and (ver. 40) \"they took away the stone\" without difficulty, apparently. And in ch. (John 20:1) the same expression is used \"the stone is taken away.\" There is one catacomb-- that known as the \"tomb of the kings\"--which is closed by a stone rolled across its entrance; but it is the only one, and the immense amount of contrivance and fitting which it has required is sufficient proof that such an arrangement was not applied to any other of the numerous rock tombs around Jerusalem nor could the traces of it have been obliterated had if anywhere existed. Although, therefore, the Jews were singularly free from the pomps and vanities of funereal magnificence, they were at all stages of their independent existence an eminently burying people. Tombs of the patriarchs .--One of the most striking events in the life of Abraham is the purchase of the field of Ephron the Hittite at Hebron, in which was the cave of Machpelah, in order that he might therein bury Sarah his wife, and that it might be a sepulchre for himself and his children. There he and his immediate descendants were laid 3700 years ago, and there they are believed to rest now, under the great mosque of Hebron; but no one in modern times has seen their remains, or been allowed to enter into the cave where they rest. From the time when Abraham established the burying-place of his family at Hebron till the time when David fixed that of his family in the city which bore his name, the Jewish rulers-had no fixed or favorite place of sepulture. Each was buried on his own property, or where he died, without much caring for either the sanctity or convenience chosen. Tomb of the kings.--Of the twenty-two kings of Judah who reigned at Jerusalem from 1048 to 590 B.C. eleven, or exactly one half, were buried in one hypogeum in the \"city of David.\" Of all these it is merely said that they were buried in \"the sepulchres of their fathers\" or \"of the kings\" in the city of David, except of two-- Asa and Hezekiah. Two more of these kings--Jehoram and Joash--were buried also in the city of David \"but not in the sepulchres of the kings.\" The passage in (Nehemiah 3:18) and in Ezek 43:7,9 Together with the reiterated assertion of the books of Kings and Chronicles that these sepulchres were situated in the city of David, leaves no doubt that they were on Zion, or the Eastern Hill, and in the immediate proximity of the temple. Up to the present time we have not been able to identify one single sepulchral excavation about Jerusalem can be said with certainty to belong to a period anterior to that of the Maccabees, or more correctly, to have been used for burial before the time of the Romans. The only important hypogeum which is wholly Jewish in its arrangement, and may consequently belong to an earlier or to any epoch, is that known as the tombs of the prophets, in the western flank of the Mount of Olives. It has every appearance of having originally been a natural cavern improved by art, and with an external gallery some 140 feet in extent, into which twenty-seven deep or Jewish loculi open. Graeco-Roman tombs .--Besides the tombs above enumerated, there are around Jerusalem, in the valleys of Hinnom and Jehoshaphat and on the plateau to the north, a number of remarkable rock-cut sepulchres, with more or less architectural decoration, sufficient to enable us to ascertain that they are all of nearly the same age, and to assert with very tolerable confidence that the epoch to which they belong must be between the introduction of Roman influence and the destruction of the city by Titus, A.D. 70. In the village of Siloam there is a monolithic cell of singularly Egyptian aspect which Deuteronomy Saulcy assumes to be a chapel of Solomon's Egyptian wife. It is probably of very much more modern date, and is more Assyrian than Egyptian in character. The principal remaining architectural sepulchres may be divided into three groups: first, those existing in the valley of Jehoshaphat, and known popularly as the tombs of Zechariah of St. James and of Absalom. Second those known as the tombs of the Judges, and the so-called Jewish tomb about a mile north of the city. Third, that known as the tomb of the kings, about half a mile north of the Damascus Gate. Of the three first-named tombs the most southern is known as that of Zechariah a popular name which there is not even a shadow of tradition to justify. Tombs of the judges .--The hypogeum known as the tombs of the judges is one of the most remarkable of the catacombs around Jerusalem, containing about sixty deep loculi, arranged in three stories; the upper stories with ledges in front, to give convenient access, and to support the stones that close them; the lower flush with the ground; the whole, consequently, so essentially Jewish that it might be of any age if it were not for its distance from the town and its architectural character. Tombs of Herod .--The last of the great groups enumerated above is that known as the tomb of the kings--Kebur es Sulton--or the Royal Caverns, so called because of their magnificence and also because, that name is applied to them by Josephus. They are twice again mentioned under the title of the \"monuments of Herod.\" There seems no reason for doubting that all the architectural tombs of Jerusalem belong to the age of the Romans. Tomb of Helena of Adiabene .--There was one other very famous tomb at Jerusalem, which cannot he passed over in silence, though not one vestige of it exists--the supposed tomb of Helena. We are told that \"she with her brother was buried in the pyramids which she had ordered to be constructed at a distance of three stadia from Jerusalem.\" Joseph. Ant. xx. 4,3. This is confirmed by Pelusanias. viii. 16. The tomb was situated outside the third wall near a gate between the tower Psephinus and the Royal Caverns. B.J. v. 22 and v. 4,2. The people still cling to their ancient cemeteries in the valley of Jehoshaphat with a tenacity singularly characteristic of the east. [[1231]Burial, Sepulchres]"
        ]
    },
    {
        "Word": "Tongues, Confusion Of",
        "Definitions": [
            "The unity of the human race is most clearly implied, if not positively asserted, in the Mosaic writings. Unity of language is assumed by the sacred historian apparently as a corollary of the unity of race. (This statement is confirmed by philologists.) No explanation is given of the origin of speech, but its exercise is evidently regarded as coeval with the creation of man. The original unity of speech was restored in Noah. Disturbing causes were, however, early at work to dissolve this twofold union of community and speech. The human family endeavored b check the tendency to separation by the establishment of a great central edifice and a city which should serve as the metropolis of the whole world. The project was defeated by the interposition of Jehovah, who determined to \"confound their language, so that they might not understand one another's speech.\" Contemporaneously with, and perhaps as the result of, this confusion of tongues, the people were scattered abroad from thence upon the face of all the earth, and the memory of the great event was preserved in the name Babel. [[1232]Babel. [1233]Tower OF] Inscription of Nebuchadnezzar .--In the Borsippa inscription of Nebuchadnezzar there is an allusion to the confusion of tongues. \"We say for the other, that is, this edifice, the house of the Seven Lights of the Earth, the most ancient monument of Borsippa, a former king built it [they reckon forty-two ages], but he did not complete its head. Since a remote time people had abandoned it, without order expressing their words . Since that time the earthquake and the thunder had dispersed its sun-dried clay; the bricks of the casing had been split, and the earth of the interior had been scattered in heaps.\" It is unnecessary to assume that the judgment inflicted on the builders of Babel amounted to a loss, or even a suspension of articulate speech. The desired object would be equally attained by a miraculous forestallment of those dialectical differences of language which are constantly in process of production. The elements of the one original language may have remained, but so disguised by variations of pronunciation and by the introduction of new combinations as to be practically obliterated. The confusion of tongues and the dispersion of nations are spoken of in the Bible as contemporaneous events. The divergence of the various families into distinct tribes and nations ran parallel with the divergence of speech into dialects and languages, and thus the tenth chapter of Genesis is posterior in historical sequence to the events recorded in the eleventh chapter."
        ]
    },
    {
        "Word": "Tongues, Gift Of",
        "Definitions": [
            "I. glotta, or glossa, the word employed throughout the New Testament for the gift now under consideration, is used-- (1) for the bodily organ of speech; (2) for a foreign word imported and half-naturalized in Greek; (3) in Hellenistic Greek, for \"speech\" or \"language.\" The received traditional view, which starts from the third meaning, and sees in the gift of tongues a distinctly linguistic power, is the more correct one. II. The chief passages from which we have to draw our conclusion as to the nature and purpose of the gift in question are--",
            "+ (Mark 16:17) + (Acts 2:1-13; 10:46; 19:6) + (2 Corinthians 12:1; 2 Corinthians 14:1) ... III. The promise of a new power coming from the divine Spirit, giving not only comfort and insight into truth, but fresh powers of utterance of some kind, appears once and again in our Lord's teaching. The disciples are to take no thought what they shall speak, for the spirit of their Father shall speak in them. (Matthew 10:19,20; Mark 13:11) The lips of Galilean peasants are to speak freely and boldly before kings. The promise of our Lord to his disciples, \"They shall speak with new tongues,\" (Mark 16:17) was fulfilled on the day of Pentecost, when cloven tongues like fire sat upon the disciples, and \"every man heard them speak in his own language.\" (Acts 2:1-12) IV. The wonder of the day of Pentecost is, in its broad features, familiar enough to us. What views have men actually taken of a phenomenon so marvellous and exceptional? The prevalent belief of the Church has been that in the Pentecostal gift the disciples received a supernatural knowledge of all such languages as they needed for their work as evangelists. The knowledge was permanent. Widely diffused as this belief has been it must be remembered that it goes beyond the data with which the New Testament supplies us. Such instance of the gift recorded in the Acts connects it not with the work of teaching, but with that of praise and adoration; not with the normal order of men's lives but with exceptional epochs in them. The speech of St. Peter which follows, like meet other speeches addressed to a Jerusalem audience, was spoken apparently in Aramaic. When St. Paul, who \"spake with tongues more than all,\" was at Lystra, there is no mention made of his using the language of Lycaonia. It is almost implied that he did not understand it. (Acts 14:11) Not one word in the discussion of spiritual gifts in 1Cor 12-14 implies that the gift was of this nature, or given for this purpose. Nor, it may be added, within the limits assigned the providence of God to the working of the apostolic Church, was such a gift necessary. Aramaic, Greek, Latin, the three languages of the inscription on the cross were media, of intercourse throughout the empire. Some interpreters have seen their way to another solution of the difficulty by changing the character of the miracle. It lay not in any new character bestowed on the speakers, but in the impression produced on the hearers. Words which the Galilean disciples uttered in their own tongue were heard as in their native speech by those who listened. There are, it is believed, weighty reasons against both the earlier and later forms of this hypothesis. + It is at variance with the distinct statement of (Acts 2:4) \"They began to speak with other tongues.\" + It at once multiplies the miracle and degrades its character. Not the 120 disciples, but the whole multitude of many thousands, are in this case the subjects of it. + It involves an element of falsehood. The miracle, on this view, was wrought to make men believe what was not actually the fact. + It is altogether inapplicable to the phenomena of (1 Corinthians 14:1) ... Critics of a negative school have, as might be expected, adopted the easier course of rejecting the narrative either altogether or in part. What then, are, the facts actually brought before us? What inferences may be legitimately drawn from them? (a) The utterance of words by the disciples, in other languages than their own Galilean Aramaic, is distinctly asserted. (b) The words spoken appear to have been determined, not by the will of the speakers, but by the Spirit which \"gave them utterance.\" (c) The word used, apoftheggesthai, has in the LXX. a special association with the oracular speech of true or false prophets, and appears to imply a peculiar, perhaps physical, solemn intonation. Comp. (1 Chronicles 25:1; Ezekiel 13:9) (d) The \"tongues\" were used as an instrument not of teaching, but of praise. (e) Those who spoke them seemed to others to be under the influence of some strong excitement, \"full of new wine.\" (f) Questions as to the mode of operation of a power above the common laws of bodily or mental life lead us to a region where our words should be \"wary and few.\" It must be remembered then, that in all likelihood such words as they then uttered had been heard by the disciples before. The difference was that before the Galilean peasants had stood in that crowd neither heeding nor understanding nor remembering what they heard, still less able to reproduce it; now they had the power of speaking it clearly and freely. The divine work would in this case take the form of a supernatural exaltation of the memory, not of imparting a miraculous knowledge of words never heard before. (g) The gift of tongues, the ecstatic burst of praise, is definitely asserted to be a fulfillment of the prediction of (Joel 2:28) We are led, therefore, to look for that which answers to the gift of tongues in the other element of prophecy which is included in the Old Testament use of the word; and this is found in the ecstatic praise, the burst of sang. (1 Samuel 10:5-13; 19:20-24; 1 Chronicles 25:3) (h) The other instances in the Acts offer essentially the same phenomena. By implication in ch. (Acts 14:16-10) by express statement in ch. (Acts 10:47; 11:15,17; 19:6) it belongs to special critical epochs. V. The First Epistle to the Corinthians supplies fuller data. The spiritual gifts are classified and compared arranged, apparently, according to their worth. The facts which may be gathered are briefly these: + The phenomena of the gift of tongues were not confined to one church or section of a church. + The comparison of gifts, in both the lists given by St. Paul-- (1 Corinthians 12:8-10,28-30)--places that of tongues and the interpretation of tongues lowest in the scale. + The main characteristic of the \"tongue\" is that it is unintelligible. The man \"speaks mysteries,\" prays, blesses, gives thanks, in the tongue, (1 Corinthians 14:15,16) but no one understands him. + The peculiar nature of the gift leads the apostle into what at first appears a contradiction. \"Tongues are for a sign,\" not to believers, but to those who do not believe; yet the effect on unbelievers is not that of attracting, but of repelling. They involve of necessity a disturbance of the equilibrium between the understanding and the feeling. Therefore it is that, for those who believe already, prophecy is the greater gift. + The \"tongues,\" however, must be regarded as real languages. The \"divers kinds of tongues.\" (1 Corinthians 12:28) the \"tongues of men,\" (1 Corinthians 13:1) point to differences of some kind and it is easier to conceive of these as differences of language than as belonging to utterances all equally mild and inarticulate. + Connected with the \"tongues\" there was the corresponding power of interpretation. VI. + Traces of the gift are found in the Epistles to the Romans, the Galatians, the Ephesians. From the Pastoral Epistles, from those of St. Peter and St. John, they are altogether absent, and this is in itself significant. + It is probable, however, that the disappearance of the \"tongues\" was gradual. There must have been a time when \"tongues\" were still heard, though less frequently and with less striking results. For the most part, however, the pierce which they had filled in the worship of the Church was supplied by the \"hymns and spiritual songs\" of the succeeding age, after this, within the Church we lose nearly all traces of them. The gift of the day of Pentecost belonged to a critical epoch, not to the continuous life of the Church. It implied a disturbance of the equilibrium of man's normal state but it was not the instrument for building up the Church."
        ]
    },
    {
        "Word": "Topheth",
        "Definitions": [
            "and once To'phet (place of burning), was in the southeast extremity of the \"valley of the son of Hinnom,\" (Jeremiah 7:31) which is \"by the entry of the east gate.\" (Jeremiah 19:2) The locality of Hinnom is to have been elsewhere. [[1234]Hinnom] It seems also to have been part of the king's gardens, and watered by Siloam, perhaps a little to the south of the present Birket el-Hamra . The name Tophet occurs only in the Old Testament. (2 Kings 23:10; Isaiah 30:33; Jeremiah 7:31,32; 19:6,11,12,13,14) The New does not refer to it, nor the Apocrypha. Tophet has been variously translated. The most natural meaning seems that suggested by the occurrence of the word in two consecutive verses, in one of which it is a tabret and in the other Tophet. (Isaiah 30:32,37) The Hebrew words are nearly identical; and Tophet war probably the king's \"music-grove\" or garden, denoting originally nothing evil or hateful. Certainly there is no proof that it took its name from the beaten to drown the cries of the burning victims that passed through the fire to Molech. Afterward it was defiled by idols and polluted by the sacrifices of Baal and the fires of Molech. Then it became the place of abomination, the very gate or pit of hell. The pious kings defiled it and threw down its altars and high places, pouring into it all the filth of the city, till it became the \"abhorrence\" of Jerusalem."
        ]
    },
    {
        "Word": "Tormah",
        "Definitions": [
            "occurs only in the margin of (Judges 9:31) By a few commentators it has been conjectured that the word was originally the same with [1235]Arumah in ver. 41."
        ]
    },
    {
        "Word": "Tou, Or Toi",
        "Definitions": [
            "king of Hamath. (1 Chronicles 18:9,10)"
        ]
    },
    {
        "Word": "Tower",
        "Definitions": [
            "Watch-towers or fortified posts in frontier or exposed situations are mentioned in Scripture, as the tower of Edar, etc., (Genesis 35:21; Isaiah 21:5,8,11; Micah 4:8) etc.; the tower of Lebanon. (2 Samuel 8:6) Besides these military structures, we read in Scripture of towers built in vineyards as an almost necessary appendage to them. (1 Samuel 5:2; Matthew 22:33; Mark 12:1) Such towers are still in use in Palestine in vineyards, especially near Hebron, and are used as lodges for the keepers of the vineyards."
        ]
    },
    {
        "Word": "Town Clerk",
        "Definitions": [
            "the title ascribed in our version to the magistrate at Ephesus who appeased the mob in the theatre at the time of the tumult excited by Demetrius and his fellow craftsmen. (Acts 19:35) The original service of this class of men was to record the laws and decrees of the state, and to read them in public."
        ]
    },
    {
        "Word": "Transfiguration, The",
        "Definitions": [
            "(The event in the earthly life of Christ which marks the culminating point in his public ministry, and stands midway between the temptation in the wilderness and the agony in Gethsemane, (Matthew 17:1-13; Mark 9:2-13; Luke 9:28-36) Place . Though tradition locates the transfiguration on Mount Tabor there is little to confirm this view and modern critics favor Mount Hermon, the highest mountain-top in Gaulanitis, or one of the spurs of the Anti-Lebanus. Time .--The transfiguration probably took place at night, because it could then be seen to better advantage than in daylight, and Jesus usually went to mountains to spend there the night in prayer. (Matthew 14:23,24; Luke 6:12; 21:37) The apostles were asleep, and are described its having kept themselves awake through the act of transfiguration. (Luke 9:32) The actors and witnesses .--Christ was the central figure, the subject of transfiguration. Moses and Elijah appeared from the heavenly world, as the representatives of the Old Testament, the one of the law the other of prophecy, to do homage to him who was the fulfillment of both. Mr. Ellicott says, \"The close of the ministry of each was not after the 'common death of all men.' No man knew of the sepulchre of Moses, (34:6) and Elijah had passed away in the chariot and horses of fire. (2 Kings 2:11) Both were associated in men's minds with the glory of the kingdom of the Christ. The Jerusalem Targum on (Exodus 12:1) ... connects the coming of Moses with that of the Messiah. Another Jewish tradition predicts his appearance with that of Elijah.\" Moses the law giver and Elijah the chief of the prophets both appear talking with Christ the source of the gospel, to show that they are all one and agree in one. St. Luke, (Luke 9:31) adds the subject of their communing: \"They spake of his decease which he should accomplish at Jerusalem.\" Among the apostles the three favorite disciples, Peter, James and John were the sole witnesses of the scene-- \"the sons of thunder and the man of rock.\" The event itself .--The transfiguration or transformation, or, as the Germans call it, the glorification, consisted in a visible manifestation of the inner glory of Christ's person, accompanied by an audible voice from heaven. It was the revelation and anticipation of his future state of glory, which was concealed under the veil of his humanity in the state of humiliation. The cloud which overshadowed the witnesses was bright or light-like, luminous, of the same kind as the cloud at the ascension. Significance of the miracle .--",
            "+ It served as a solemn inauguration of the history of the passion and final consummation of Christ's work on earth. + It confirmed the faith of the three favorite disciples, and prepared them for the great trial which was approaching, by showing them the real glory and power of Jesus. + It was a witness that the spirits of the lawgiver and the prophet accepted the sufferings and the death which had shaken the faith of the disciples as the necessary conditions of the messianic kingdom.--Ellicott. As envoys from the eternal Majesty, audibly affirmed that it was the will the Father that with his own precious blood he should make atonement for sin. They impressed a new seal upon the ancient, eternal truth that the partition wall which sin had raised could he broken down by no other means than by the power of his sufferings; that he as the good Shepherd could only ransom his sheep with the price of his own life.-Krummacher. + It furnishes also to us all a striking proof of the unity of the Old and New Testaments, for personal immortality, and the mysterious intercommunion of the visible and invisible worlds. Both meet in Jesus Christ; he is the connecting link between the Old and New Testaments, between heaven and earth, between the kingdom of grace and the kingdom of glory. It is very significant that at the end of the scene the disciples saw no man save Jesus alive. Moses and Elijah, the law and the promise, types and shadows, pass away; the gospel, the fulfillment, the substance Christ remains--the only one who can relieve the misery of earth and glorify our nature, Christ all in all. (chiefly from Smith's larger Bib. Dic.--ED.)"
        ]
    },
    {
        "Word": "Treasurecities",
        "Definitions": [
            "The kings of Judah had keepers of their treasures both in city and country (1 Chronicles 27:25) and the places where these magazines were laid up were called treasure-cities. and the buildings treasure-houses. Pharaoh compelled the Hebrews to build him treasure-cities. (Exodus 1:11)--McClintock and Strong. [[1237]Pithom]"
        ]
    },
    {
        "Word": "Trespass Offering",
        "Definitions": [
            "[[1238]Sin Offering OFFERING]",
            "Esteemed as a sin offering, and frequently so called -- Le 5:6,9.",
            "To be offered",
            "For concealing knowledge of a crime. -- Le 5:1.",
            "For involuntarily touching unclean things. -- Le 5:2,3.",
            "For rash swearing. -- Le 5:4.",
            "For sins of ignorance in holy things. -- Le 5:15.",
            "For any sin of ignorance. -- Le 5:17.",
            "For breach of trust, or fraud. -- Le 6:2-5.",
            "Was a most holy offering -- Le 14:13.",
            "Consisted of",
            "A she lamb or kid. -- Le 5:6.",
            "A ram without blemish. -- Le 5:15; 6:6.",
            "Two turtle doves by those unable to bring a lamb. -- Le 5:7-10.",
            "A meat offering by the very poor. -- Le 5:11-13.",
            "Being for minor offences was lessened for the poor, not so the sin offering -- Le 4:1-5:19.",
            "Atonement made by -- Le 5:6,10,13,16,18; 6:7; 19:22.",
            "Accompanied by confession -- Le 5:5.",
            "Generally accompanied by restitution -- Le 5:16; 6:5.",
            "To be slain where the sin offering and burnt offering were slain -- Le 14:13; Eze 40:39.",
            "Sometimes waved alive before the Lord -- Le 14:12,13.",
            "Special occasions of offering",
            "Cleansing of a leper. -- Le 14:2,12-14,21,22.",
            "Purification of women. -- Le 12:6-8.",
            "Purification of those with issues. -- Le 15:14,15.",
            "Purification of Nazarites who had broken their vow. -- Nu 6:12.",
            "For connection with a betrothed bondmaid. -- Le 19:20-22.",
            "Was the perquisites of the priest -- Le 14:13; Eze 44:29.",
            "Illustrative of Christ -- Isa 53:10; Eze 46:20."
        ]
    },
    {
        "Word": "Trial",
        "Definitions": [
            "Information on the subject of trials under the Jewish law will be found in the articles on [1239]Judges and [1240]Sanhedrin, and also in [1241]Jesus Christ CHRIST."
        ]
    },
    {
        "Word": "Tribute Money",
        "Definitions": [
            "[[1243]Taxes; [1244]Tribute]"
        ]
    },
    {
        "Word": "Troop, Band",
        "Definitions": [
            "These words are employed to represent the Hebrew word gedud, which has invariably the sense of an irregular force, gathered with the object of marauding and plunder."
        ]
    },
    {
        "Word": "Trumpet",
        "Definitions": [
            "[[1247]Cornet]"
        ]
    },
    {
        "Word": "Trumpets, Feast Of",
        "Definitions": [
            "(Numbers 29:1; Leviticus 23:24) the feast of the new moon, which fell on the first of Tisri. It differed from the ordinary festivals of the new moon in several important particulars. It was one of the seven days of holy convocation. Instead of the mere blowing of the trumpets of the temple at the time of the offering of the sacrifices, it was \"a day of blowing of trumpets.\" In addition to the daily sacrifices and the eleven victims offered on the first of every month, there were offered a young bullock, a ram and seven lambs of the first year, with the accustomed meat offerings, and a kid for a sin offering. (Numbers 29:1-6) The regular monthly offering was thus repeated, with the exception of the young bullock. It has been conjectured that (Psalms 81:1) ... one of the songs of Asaph, was composed expressly for the Feast of Trumpets. The psalm is used in the service for the day by the modern Jews. Various meanings have been assigned to the Feast of Trumpets; but there seems to be no sufficient reason to call in question the common opinion of Jews and Christians, that if was the festival of the New Year's day of the civil year, the first of Tisri, the month which commenced the sabbatical year and the year of jubilee."
        ]
    },
    {
        "Word": "Tubalcain",
        "Definitions": [
            "the son of Lamech the Cainite by his wife Zillah, (Genesis 4:22) (B.C. about 3000.) He is called \"a furbisher of every cutting instrument of copper and iron.\""
        ]
    },
    {
        "Word": "Turpentine Tree",
        "Definitions": [
            "occurs only once, via. in the Apocrypha. Ecclus. 24:16. It is the Pistacia terebinthus, terebinth tree, common in Palestine and the East. The terebinth occasionally grows to a large size. It belongs to the natural order Anacurdiaceas, the plants of which order generally contain resinous secretions."
        ]
    },
    {
        "Word": "Turtle, Turtledove",
        "Definitions": [
            "Turtur auritus (Heb. tor). The name is phonetic, evidently derived from the plaintive cooing of the bird. It is one of the smaller members of the group of birds which ornithologists usually call pigeons . The turtle-dove occurs first in Scripture in (Genesis 15:9) In the Levitical law a pair of turtle-doves or of young pigeons are constantly prescribed as a substitute for those who were too poor to provide a lamb or a kid. The offering of two young pigeons must have been one easily within the reach of the poorest. The admission of a pair of turtle-doves was perhaps a yet further concession to extreme poverty, for they were extremely numerous, and their young might easily be found and captured by those who did not possess pigeons. In the valley of the Jordan, an allied species, the palm-dove (so named because it builds its nest in the palm tree), or Egyptian turtle-- Turtur aegyptiacus, Temm.--is by no means uncommon. It is not improbable that the palm-dove may in some measure have supplied the sacrifice in the wilderness, for it is found in amazing numbers wherever the palm tree occurs, whether wild or cultivated. From its habit of pairing for life, and its fidelity to its mate, the turtle-dove was a symbol of purity and an appropriate offering. The regular migration of the turtle-dove and its return in the spring are alluded to in (Jeremiah 8:7) and Song 2:11,12 It is from its plaintive note doubtless that David in (Psalms 74:19) pouring forth his lament to God, compares himself to a turtle-dove."
        ]
    },
    {
        "Word": "Twin Brothers",
        "Definitions": [
            "This term is used in the Revised Version of (Acts 28:11) for [1249]Castor And Pollux AND [1250]Pollux, which see."
        ]
    },
    {
        "Word": "Tyrus",
        "Definitions": [
            "This form is employed in the Authorized Version of the books of Jeremiah, Ezekiel, Hosea (Joel has \"Tyre\"), Amos and Zechariah, as follows: (Jeremiah 25:22; 27:3; 47:4; Ezekiel 26:2,3,4,7,15; 27:2,3,8,32; 28:2,12; 29:18; Hosea 9:13; Amos 1:9,10; Zechariah 9:2,3)"
        ]
    },
    {
        "Word": "Uknaz",
        "Definitions": [
            "In the margin of (1 Chronicles 4:16) the words \"even Kenaz\" in the text are rendered \"Uknaz,\" as the proper name."
        ]
    },
    {
        "Word": "Unclean Meats",
        "Definitions": [
            "These were things strangled, or dead of themselves or through beasts or birds of prey; whatever beast did not both part the hoof and chew the cud; and certain other smaller animals rated as \"creeping things;\" certain classes of birds mentioned in Levi 11 and Deuteronomy 14 twenty or twenty-one in all; whatever in the waters had not both fins and scales whatever winged insect had not besides four legs the two hindlegs for leaping; Besides things offered in sacrifice to idols; and ail blood or whatever contained it (save perhaps the blood of fish, as would appear from that only of beast and bird being forbidden,) (Leviticus 7:26) and therefore flesh cut from the live animal; as also all fat, at any rate that disposed in masses among the intestines, and probably wherever discernible end separable among the flesh. (Leviticus 3:14-17; 7:23) The eating of blood was prohibited even to \"the stranger that sojourneth among you.\" (Leviticus 17:10; 12:14) As regards blood, the prohibition indeed dates from the declaration to Noah against \"flesh with the life thereof, which is the blood thereof\" in (Genesis 9:4) which was perhaps by Moses as still binding upon all Noah's descendants. It is noteworthy that the practical effect of the rule laid down is to exclude all the carnivora among quadrupeds, and, so far as we can interpret the nomenclature the raptores among birds. They were probably excluded as being not averse to human carcasses, and in most eastern countries acting as the servitors of the battle-field and the gibbet. Among fish those which were allowed contain unquestionably the most wholesome varieties, save that they exclude the oyster. Practically the law left among the allowed Meats an ample variety. As Orientals have minds sensitive to teaching by types, there can be little doubt that such cere menial distinctions not only tended to keep Jew and Gentile apart (and so prevented the Jews from becoming contaminated with the idolatry of the Gentiles), but were a perpetual reminder to the former that he and the latter were not on one level before God. Hence, when that ceremony was changed we find that this was the very symbol selected to instruct St. Peter in the truth that God was not a \"respecter of persons.\" It remains to mention the sanitary aspect of the case. Swine are said to peculiarly liable to disease in their own bodies. This probably means that they are more easily led than other creatures to the foul feeding which produces it. As regards the animals allowed for food, comparing them with those forbidden, there can be no doubt on which side the balance of wholesomeness lies."
        ]
    },
    {
        "Word": "Uncleanness",
        "Definitions": [
            "The distinctive idea attached to ceremonial uncleanness among the Hebrews was that it cut a person off for the time from social privileges, and left his citizenship among God's people for the while in abeyance. There is an intense reality in the fact of the divine law taking hold of a man by the ordinary infirmities of flesh, and setting its stamp, as it were, in the lowest clay of which he is moulded. The sacredness attached to the human body is parallel to that which invested the ark of the covenant itself. It is as though Jehovah thereby would teach men that the \"very hairs of their head were all numbered\" before him and that \"in his book were all their members written.\" Thus was inculcated so to speak a bodily holiness. Nor were the Israelites to be only \"separated from other people,\" but they were to be \"holy to God,\" (Leviticus 20:24,26) \"a kingdom of priests, and a holy nation.\" The importance to physical well-being of the injunctions which required frequent ablution, under whatever special pretexts, can be but feebly appreciated in our cooler and damper climate. Uncleanness, as referred to men, may be arranged in three degrees:",
            "+ That which defiled merely \"until even.\" and was removed by bathing and washing the clothes at the end of it; such were all contacts with dead animals. + That graver sort which defiled for seven days, and was removed by the use of the \"water of separation;\" such were all defilements connected with the human corpse. + Uncleanness from the morbid perpetual or menstrual state, lasting as long as that morbid state lasted; and in the case of leprosy lasting often for life. As the human person was itself the seat of a covenant token, so male and female had each their ceremonial obligations in proportion to their sexual differences. There is an emphatic reminder of human weakness in the fact of birth and death-man's passage alike into and out of his mortal state-- being marked with a stated pollution. The corpse bequeathed a defilement of seven days to all who handled it, to the \"tent\" or chamber of death, and to sundry things within it. Nay, contact with one slain in the field of battle or with even a human bone or grave, was no less effectual to pollute than that with a corpse dead by the course of nature. (Numbers 19:11-18) This shows that the source of pollution lay in the mere fact of death. The duration of defilement caused by the birth of a female infant being double that due to a male, extending respectively to eighty and forty days in All, (Leviticus 12:2-5) may perhaps represent the woman's heavier share in the first sin and first curse. (Genesis 3:16; 1 Timothy 2:14) Among causes of defilement should be noticed the fact that the ashes of the red heifer burnt whole which were mixed with water and became the standing resource for purifying uncleanness in the second degree, themselves became a source of defilement to all who were clean, even as of purification to the unclean, and so the water. Somewhat similarly the scapegoat, who bore away the sins of the people, defiled him who led him into the wilderness, and the bringing forth aid burning the sacrifice on the Great Day of Atonement had a similar power. This lightest form of uncleanness was expiated by bathing the body and washing the clothes. Besides the water of purification made as afore said, men and women, in their \"issues,\" were, after seven days, reckoned from the cessation of the disorder, to bring two turtle-doves or young pigeons to be killed by the priests. All these kinds of uncleanness disqualified for holy functions: as the layman so affected might not approach the congregation and the sanctuary, so any priest who incurred defilement must abstain from holy things. (Leviticus 22:2-8) [[1251]Leper, Leprosy] The religion of the persians shows a singularly close correspondence with the Levitical code."
        ]
    },
    {
        "Word": "Undergirding",
        "Definitions": [
            "(Acts 27:17) [[1252]Ship]"
        ]
    },
    {
        "Word": "Urbane, Or Urbane",
        "Definitions": [
            "(of the city; polite), the Greek form of the Latin Urbanus, as it is given in the Revised Version. He was a Christian disciple who is in the long list of those whom St. Paul salutes in writing to Rome. (Romans 16:9) (A.D. 55.)"
        ]
    },
    {
        "Word": "Urbanus",
        "Definitions": [
            "the form given in the Revised Version for Urbane."
        ]
    },
    {
        "Word": "Urias",
        "Definitions": [
            "+ Uriah, the husband of Bath-sheba. (Matthew 1:6) + [1254]Urijah + 1 Esdr. 9:43."
        ]
    },
    {
        "Word": "Urim And Thummim",
        "Definitions": [
            "(light and perfection). When the Jewish exiles were met on their return from Babylon by a question which they had no data for answering, they agreed to postpone the settlement of the difficulty till there should rise up \"a priest with Urim and Thummim.\" (Ezra 2:63; Nehemiah 7:65) The inquiry what those Urim and Thummim themselves were seems likely to wait as long for a final and satisfying answer. On every side we meet with confessions of ignorance. Urim means \"light,\" and Thummim \"perfection.\" Scriptural statements.--The mysterious words meet us for the first time, as if they needed no explanation, in the description of the high Priest's apparel. Over the ephod there is to be a \"breastplate of judgment\" of gold, scarlet, purple and fine linen, folded square and doubled, a \"span\" in length and width. In it are to be set four rows of precious stones, each stone with the name of a tribe of Israel engraved on it, that Aaron \"may bear them on his heart.\" Then comes a further order. In side the breastplate, as the tables of the covenant were placed inside the ark, (Exodus 25:16; 28:30) are to be placed \"the Urim and the Thummim,\" the light and the perfection; and they too are to be on Aaron's heart when he goes in before the Lord. (Exodus 28:15-30) Not a word describes them. They are mentioned as things-already familiar both to Moses and the people, connected naturally with the functions of the high priest as mediating between Jehovah and his people. The command is fulfilled. (Leviticus 8:8) They pass from Aaron to Eleazar with the sacred ephod and other pontificalia . (Numbers 20:28) When Joshua is solemnly appointed to succeed the great hero-law-giver he is bidden to stand before Eleazar, the priest, \"who shall ask counsel for him after the judgment of Urim,\" and this counsel is to determine the movements of the host of Israel. (Numbers 27:21) In the blessings of Moses they appear as the crowning glory of the tribe of Levi: \"thy Thummim and thy Urim are with thy Holy One.\" (33:8,9) In what way the Urim and Thummim were consulted is quite uncertain. Josephus and the rabbins supposed that the stones gave out the oracular answer by preternatural illumination; but it seems to be far simpler and more in agreement with the different accounts of inquiries made by Urim and Thummim, (1 Samuel 14:3,18,19; 23:2,4,9,11,12; 28:6; Judges 20:28; 2 Samuel 5:23) etc., to suppose that the answer was given simply by the word of the Lord to the high priest comp. (John 11:51) when, clothed with the ephod and the breastplate, he had inquired of the Lord. Such a view agrees with the true notion of the breastplate."
        ]
    },
    {
        "Word": "Ut",
        "Definitions": [
            "(wooded).",
            "+ A son of Aram, (Genesis 10:23; 1 Chronicles 1:17) end consequently a grand son of Shem. (B.C. 2400-2300.) + A son of Nahor by Milcah. (Genesis 22:21) Authorized Version, Huz. (B.C. about 1900.) + A son of Dishan, and grandson of Seir. (Genesis 36:28) (B.C. after 1800.) + The country in which Job lived. (Job 1:1) As far as we can gather, \"the land of Uz\" lay either east or southeast of Palestine, (Job 1:3) adjacent to the Sabaeans and the Chaldaeans, (Job 1:15,17) consequently north of the southern Arabians and west of the Euphrates; and, lastly, adjacent to the Edomites of Mount Seir, who at one period occupied Uz, probably as conquerors, (Lamentations 4:21) and whose troglodyte habits are described in (Job 30:6,7) From the above data we infer that the land of Uz corresponds to the Arabia Deserta of classical geography, at all events to so much of it as lies north of the 30th parallel of latitude."
        ]
    },
    {
        "Word": "Uta",
        "Definitions": [
            "1 Esdr. 5:30. It appears to be a corruption of [1257]Akkub. (Ezra 2:45)"
        ]
    },
    {
        "Word": "Uthii",
        "Definitions": [
            "1 Esdr. 8:40. [[1258]Uthai,2]"
        ]
    },
    {
        "Word": "Uzza, Or Uzzah",
        "Definitions": [
            "(strength), one of the sons of Abinadab, in whose house at Kirjath-jearim the ark rested for twenty years. Uzzah probably was the second and Ahio the third. They both accompanied its removal when David first undertook to carry it to Jerusalem. (B.C. 1043.) Ahio apparently went before the new cart, (1 Chronicles 13:7) on which it was placed, and Uzzah walked by the side. \"At the threshing-floor of Nachon\" (2 Samuel 6:6) or Chidon (1 Chronicles 13:9) perhaps slipping over the smooth rock oxen stumbled. Uzzah caught the ark to prevent its falling. The profanation was punished by his instant death to the great grief of David, who named the place Perez-uzzah (the breaking-forth on Uzzah). But Uzzah's fate was not merely the penalty of his own rashness. The improper mode of transporting the ark, which ought to have been borne on the shoulders of the Levites was the primary cause of his unholy deed; and David distinctly recognized it as a punishment on the people in general \"because we sought him not after the due order.\""
        ]
    },
    {
        "Word": "Uzza, The Garden Of",
        "Definitions": [
            "the spot in which Manasseh king of Judah and his son Amon were buried. (2 Kings 21:18,26) It was the garden attached to Manasseh's palace. ver. 18. The fact of its mention shows that it was not where the usual sepulchres of the kings were. No clue, however, is afforded to its position."
        ]
    },
    {
        "Word": "Uzzensherah",
        "Definitions": [
            "(ear (or point) of Sherah) a town founded or rebuilt by Sherah, an Ephraimite woman the daughter either of Ephraim himself or of Beriah. It is named only in (1 Chronicles 7:24) in connection with the two Beth-horons."
        ]
    },
    {
        "Word": "Uzzia",
        "Definitions": [
            "(strength of Jehovah), one of David's guard, and apparently a native of Ashtaroth beyond Jordan. (1 Chronicles 11:44) (B.C. 1053.)"
        ]
    },
    {
        "Word": "Uzzielites, The",
        "Definitions": [
            "the descendants of Uzziel, and one of the four great families of the Kohathites. (Numbers 3:27; 1 Chronicles 26:23)"
        ]
    },
    {
        "Word": "Vale, Valley",
        "Definitions": [
            "It is hardly necessary to state that these words signify a hollow sweep of ground between two more or less parallel ridges of high land. The structure of the greater part of the holy land does not lend itself to the formation of valleys in our sense of the word. The abrupt transitions of its crowded rocky hills preclude the existence of any extended sweep of valley. Valley is employed in the Authorized Version to render five distinct Hebrew words.",
            "+ 'Emek . This appears to approach more nearly to the general sense of the English word than any other. It is connected with several places. + Gai or ge . Of this there is fortunately one example which can be identified with certainty--the deep hollow which compasses the southwest and south of Jerusalem. This identification establishes the ge as a deep and abrupt ravine, with steep sides and narrow bottom. + Nachal . This word answers to the Arabic wady, and expresses, as no single English word can, the bed of a stream (often wide and shelving, and like a \"valley\" in character, which in the rainy season may be nearly filled by a foaming torrent, though for the greater part of the year dry). + Bik'ah . This term appears to mean rather a plain than a valley, though so far resembling it as to be enclosed by mountains. It is rendered by \"valley\" in (34:3; Joshua 11:8,17; 12:7; 2 Chronicles 35:22; Zechariah 12:11) + has-Shefelah . The district to which the name has-Shefelah is applied in the Bible has no resemblance whatever to a valley, but is a broad, swelling tract of many hundred miles in area, which sweeps gently down from the mountains Judah to the Mediterranean. It is rendered \"the vale\" in (1:7; Joshua 10:40; 1 Kings 10:27; 2 Chronicles 1:15; Jeremiah 33:13) and \"the valley\" or \"the valleys\" in (Joshua 9:1; 11:2,16; 12:8; 15:33; Judges 1:9; Jeremiah 32:44)"
        ]
    },
    {
        "Word": "Veil",
        "Definitions": [
            "With regard to the use of the veil, it is important to observe that it was by no means so general in ancient as in modern times. Much of the scrupulousness in respect of the use of the veil dates from the promulgation of the Koran, which forbade women appearing unveiled except in the presence of their nearest relatives. In ancient times the veil was adopted only in exceptional cases, either as an article of ornamental dress, (Song of Solomon 4:1,3; 6:7) or by betrothed maidens in the presence of their future husbands, especially at the time of the wedding, (Genesis 24:65) or lastly, by women of loose character for purposes of concealment. (Genesis 38:14) Among the Jews of the New Testament age it appears to have been customary for the women to cover their heads (not necessarily their faces) when engaged in public worship."
        ]
    },
    {
        "Word": "Veil Of The Tabernacle And Temple",
        "Definitions": [
            "[[1261]Tabernacle; [1262]Temple]"
        ]
    },
    {
        "Word": "Versions, Ancient, Of The Old And New Testaments",
        "Definitions": [
            "In treating of the ancient versions that have come down to us, in whole or in part, they will be described in the alphabetical order of the languages. AETHIOPIC VERSION.--Christianity was introduced into AEthiopia in fourth century through the labors of Frumentius and AEdesius of Tyre, who had been made slaves and sent to the king. The AEthiopic version which we possess is in the ancient dialect of Axum; hence some have ascribed it to the age of the earliest missionaries, but it is probably of a later date. In 1548-9 the AEthiopic New Testament was also printed at Rome, edited by three Abyssinians. ARABIC VERSIONS.--",
            "+ Arabic versions of the Old Testament were made from the Hebrew (tenth century), from the Syriac and from the LXX + Arabic versions of the New Testament . There are four versions. The first, the Roman, of the Gospels only, was printed in 1590-1. ARMENIAN VERSION.--In the year 431, Joseph and Eznak returned from the Council of Ephesus bringing with them a Greek copy of the Scriptures. From this a version in Armenian was made by Isaac, the Armenian patriarch, and Miesrob. The first printed edition of the Old and New Testaments in Armenian appeared at Amsterdam in 1666, under the care of a person commonly termed Oscan or Uscan, and described as being an Armenian bishop. CHALDEE VERSIONS.--Targum, a Chaldee word of uncertain origin, is the general term for the Chaldee, or more accurately Aramaic, versions of the Old Testament. + The Targums were originally oral, and the earliest Targum, which is that of Onkelos on the Pentateuch, began to be committed to writing about the second century of the Christian era; though if did not assume its present shape till the end of the third or the beginning of the fourth century. So far, however, from superseding the oral Targum at once, it was, on the contrary, strictly forbidden to read it in public. Its language is Chaldee, closely approaching in purity of idiom to that of Ezra and Daniel. It follows a sober and clear though not a slavish exegesis, and keeps as closely and minutely: to the text as is at all consistent with its purpose, viz. to be chiefly and above all a version for the people . Its explanations of difficult and obscure passages bear ample witness to the competence of those who gave it its final shape. It avoids, as far as circumstances would allow, the legendary character with which all the later Targums entwine the biblical word. + Targum on the prophets,--viz. Joshua, Judges, Samuel, Isaiah, Jeremiah, Ezekiel, Kings, the twelve minor prophets,--called [1263]Targum OF [1264]Jonathan BEN-UZZIEL. We shall probably not be far wrong in placing this Targum some time, although not long, after Onkelos, or about the middle of the fourth century. 3 And 4. Targum of Jonathan ben-Uzziel and Jerushalmi-Targum on the Pentateuch .--Onkelos and Jonathan on the Pentateuch and prophets, whatever be their exact date, place, authorship and editorship, are the oldest of existing Targums, and belong in their present shape, to Babylon and the Babylonian academies flourishing between the third and fourth centuries A.D. EGYPTIAN VERSIONS.--Of these there are three,--the Memphitic, of lower Egypt, the Coptic, of upper Egypt, and the Thebaic, with some fragments of another. The Thebaic was the earliest, and belongs to the third century. GOTHIC VERSION. In the year 318 the Gothic bishop and translator of Scripture Ulphilas, was born. He succeeded Theophilus as bishop of the Goths in 548; through him it is said that the Goths in general adopted Arianism. The great work of Ulphilas was his version of the Scriptures. As an ancient monument of the Gothic language the version of Ulphilas possesses great interest; as a version the use of which was once extended widely through Europe, it is a monument of the Christianization of the Goths; and as a version known to have been made in the fourth century, and transmitted to us in ancient MSS., It has its value in textual criticism. GREEK VERSIONS OF THE OLD TESTAMENT.-- + Septuagint .--[See [1265]Septuagint] + Aquila .--It is a remarkable fact that in the second century there were three versions executed of the Old Testament Scriptures into Greek. The first of these was made by Aquila, a native of Sinope in Pontus, who had become a proselyte to Judaism. It was made during the reign of Hadrian, A.D. 117-138. + Theodotion .--The second version of which we have information as executed in the second century is that of Theodotion. He is stated to have been an Ephesian, and he seems to be most generally described as an Ebionite. + Symmachus is stated by Eusebius and Jerome to have been an Ebionite; Epiphanius and others, however, style him a Samaritan. It may be that as a Samaritan he made this version for some of that people who employed Greek, and who had learned to receive more than the Pentateuch. [1266]Latin Versions VERSIONS.--[[1267]Vulgate, The] [1268]Samaritan Pentateuch VERSIONS.--[[1269]Samaritan Pentateuch [1270]Pentateuch, The] SLAVONIC VERSION,--In A.D. 862 there was a desire expressed or an inquiry made for Christian teachers in Moravia, and in the following year the labors of missionaries began among the Moravians. These missionaries were Cyrillus and Methodius, two brothers from Thessalonica. To Cyrillus is ascribed the invention of the Slavonian alphabet and the commencement of the translation of the Scriptures. He appears to have died at Rome in 868, while Methodius continued for many years to be the bishop of the Slavonians. He is stated to have continued his brother's translation. SYRIAC VERSIONS.-- + Of the Old Testament. (a) From the Hebrew. In the early times of Syrian Christianity there was executed a version of the Old Testament from the original Hebrew, the use of which must have been as widely extended as was the Christian profession among that people. It is highly improbable that any part of the Syriac version is older than the advent of our Lord. The Old Syriac has the peculiar value of being the first version from the Hebrew original made for Christian use. The first printed edition of this version was that which appeared in the Paris Polyglot of Le Jay in 1645. (b) The Syriac version from the Hexaplar Greek text. The only Syriac version of the Old Testament up to the sixth century was apparently the Peshito. The version by Paul of Tela, a Monophysite, was made in the beginning of the seventh century; for its basis he used the Hexaplar Greek text--that is, the LXX., with the corrections of Origen, the asterisks, obeli, etc., and with the references to the other Greek versions. In fact, it is from this Syriac version that we obtain our moat accurate acquaintance with the results of the critical labors of Origen. It is from a MS. in the Ambrosian Library at Milan that we possess accurate means of knowing this Syriac version. + The Syriac New Testament Versions . (a) The Peshito Syriac New Testament. It may stand as an admitted fact that a version of the New Testament in Syriac existed in the second century. (b) The Curetonian Syriac Gospels. Among the MSS. brought from the Nitrian monasteries in 1842, Dr. Cureton noticed a copy of the Gospels, differing greatly from the common text; and this is the form of text to which the name of Curetonian Syriac has been rightly applied. Every criterion which proves the common Peshito not to exhibit a text of extreme antiquity equally proves the early origin of this."
        ]
    },
    {
        "Word": "Versions, Authorized",
        "Definitions": [
            "+ WYCLIFFE.--The New Testament was translated by Wycliffe himself The Old Testament was undertaken by Nicholas Deuteronomy Hereford, but was interrupted, and ends abruptly (following so far the order of the Vulgate) in the middle of Baruch. The version was based entirely upon the Vulgate. The following characteristics may be noticed as distinguishing this version: (1) The general homeliness of its style. (2) The substitution in many cases, of English equivalents for quasitechnical words. (3) The extreme literalness with which in some instances, even at the cost of being unintelligible, the Vulgate text is followed, as in (2 Corinthians 1:17-19) + TYNDAL.--The work of Wycliffe stands by itself. Whatever power it exercised in preparing the way for the Reformation of the sixteenth century, it had no perceptible influence on later translations. With Tyndal we enter on a continuous succession. He is the patriarch, in no remote ancestry, of the Authorized Version. More than Cranmer or Ridley he is the true hero of the English Reformation. \"Ere many years, he said at the age of thirty-six (A.D. 1520), he would cause \"a boy that driveth the plough\" to know more of Scripture than the great body of the clergy then knew. He prepared himself for the work by long years of labor in Greek and Hebrew. First the Gospels of St. Matthew and St. Mark were published tentatively. In 1525 the whole of the New Testament was printed in quarto at Cologne, and in small octave at Worms. In England it was received with denunciations. Tonstal, bishop of London, preaching at Paul's Cross, asserted that there were at least two thousand errors in it, and ordered all copies of it to be bought up and burnt. An act of Parliament (35 Hen. VIII. cap. 1) forbade the use of all copies of Tyndal's \"false translation.\" The treatment which it received from professed friends was hardly less annoying. In the mean time the work went on. Editions were printed one after another. The last appeared in 1535, just before his death. To Tyndal belongs the honor of having given the first example of a translation based on true principles, and the excellence of later versions has been almost in exact proportion as they followed his. All the exquisite grace and simplicity which have endeared the Authorized Version to men of the most opposite tempers and contrasted opinions is due mainly to his clear-sighted truthfulness. + COVERDALE.--A complete translation of the Bible, different from Tyndal's, bearing the name of Miles Coverdale, printed probably at Zurich, appeared in 1535. The undertaking itself and the choice of Coverdale as the translator were probably due to Cromwell. He was content to make the translation at second hand \"out of the Douche (Luther's German Version) and the Latine.\" Fresh editions of his Bible were published, keeping their ground in spite of rivals, in 1537, 1539, 1550, 1553. He was called in at a still later period to assist in the Geneva Version. + MATTHEW.--In the year 1537, a large folio Bible appeared as edited and dedicated to the king by Thomas Matthew. No one of that name appears at all prominently in the religious history of Henry VIII., and this suggests inference that the name was adopted to conceal the real translator. The tradition which connects this Matthew with John Rogers, the proto-martyr of the Marian persecution, is all but undisputed. Matthew's Bible reproduces Tyndal's work, in the New Testament entirely, in the Old Testament as far as 2 Chron., the rest being taken with occasional modifications from Coverdale. A copy was ordered, by royal proclamation, to be set up in every church, the cost being divided between the clergy and the parishioners. This was, therefore, the first Authorized Version. + TAVERNER (1539).--The boldness of the pseudo-Matthew had frightened the ecclesiastical world from its propriety. Coverdale's version was, however, too inaccurate to keep its ground. It was necessary to find another editor, and the printers applied to Richard Taverner. But little is known of his life. The fact that, though a layman, he had been chosen as one of the canons of the Cardinal's College at Oxford indicates a reputation for scholarship, and this is confirmed by the character of his translation. In most respects this may be described as an expurgated edition of Matthew's. + CRANMER.--In the same year as Taverner's, and coming from the same press, appeared an English Bible, in a more stately folio, with a preface containing the initials T.C., which implied the archbishop's sanction. Cranmer's version presented, as might he expected, many points of interest. The prologue gave a more complete ideal of what a translation ought to be than had as yet been seen. Words not in the original were to be printed in a different type. It was reprinted again and again, and was the Authorized Version of the English Church till 1568--the interval of Mary's reign excepted. From it, accordingly, were taken most, if not all the portions of Scripture in the Prayer books of 1549 and 1552. The Psalms as a whole, the quotations from Scripture in the Homilies, the sentences in the Communion Services, and some phrases elsewhere, still preserve the remembrance of it. + GENEVA.--The exiles who fled to Geneva in the reign of Mary entered on the work of translation with more vigor than ever. The Genevan refugees-among them Whittingham, Goodman, Pullain, Sampson and Coverdale himself--labored \"for two years or more, day and night.\" Their translation of the New Testament was \"diligently revised by the most approved Greek examples.\" The New Testament, translated by Whittingham, was printed in 1667 and the whole Bible in 1660. Whatever may have been its faults, the Geneva Bible, commonly called the Breeches Bible from its rendering of (Genesis 3:7) was unquestionably, for sixty years, the most popular of all versions. Not less than eighty editions, some of the whole Bible, were printed between 1558 and 1611. It kept its ground for some time even against the Authorized Version, and gave way as it were, slowly and under protest. It was the version specially adopted by the great Puritian party through the whole reign of Elizabeth and far into that of James. As might be expected, it was based on Tyndal's version. It presents, in a calendar prefixed to the Bible, something like a declaration of war against the established order of the Church's lessons commemorating Scripture facts and the deaths of the great reformers, but ignoring saints' days altogether it was the first English Bible which entirely omitted the Apocrypha. The notes were mere characteristically Swiss, not only in their theology, but in their politics. + THE BISHOPS' BIBLE.--The facts just stated will account for the wish of Archbishop Parker to bring out another version, which might establish its claims against that of Geneva. Great preparations were made. Eight bishops, together with some deans and professors, brought out the fruit of their labors in a magnificent folio (1568 and 1672). It was avowedly based on Cranmer's but of all the English versions it had probably the least success. It did not command the respect of scholars, and its size and cost were far from meeting the wants of the people. + RHEIMS AND DOUAY.--The successive changes in the Protestant versions of the Scriptures were, as might be expected, matter of triumph to the controversialists of the Latin Church. Some saw in it an argument against any translation of Scripture into the spoken language of the people. Others pointed derisively to the want of unity which these changes displayed. There were some, however, who took the line which Sir T. More and Gardiner had taken under Henry VIII. They did not object to the principle of an English translation. They only charged the versions hitherto made with being false, corrupt, heretical. To this there was the ready retort that they had done nothing; that their bishops in the reign of Henry had promised, but had not performed. It was felt to be necessary that they should take some steps which might enable them to turn the edge of this reproach. The English Catholic refugees who were settled at Rheims undertook a new English version. The New Testament was published at Rheims in 1582 and professed to be based on \"the authentic text of the Vulgate.\" Notes were added. as strongly dogmatic as those of the Geneva Bible, and often keenly controversial. The work of translation was completed somewhat later by the publication of the Old Testament at Douay in 1609. + AUTHORIZED VERSION.--The position of the English Church in relation to the versions in use at the commencement of the reign of James was hardly satisfactory. The Bishops' Bible was sanctioned by authority. That of Geneva had the strongest hold on the affections of the people. Scholars, Hebrew scholars in particular, found grave fault with both. Among the demands of the Puritan representatives at the Hampton Court Conference in 1604 was one for a new, or at least a revised, translation. The work of organizing and superintending the arrangements for a new translation was one specially congenial to James, and accordingly in 1606 the task was commenced. It was intrusted to 64 scholars. The following were the instructions given to the translators: (1) The Bishops' Bible was to be followed, and as little altered as the original would permit. (2) The names of prophets and others were to be retained, as nearly as may be as they are vulgarly used. (3) The old ecclesiastical welds to be kept. (4) When any word hath divers significations, that to be kept which hath been most commonly used by the most eminent fathers, being agreeable to the propriety of the place and the analogy of faith. (5) The division of the chapters to be altered either not at all or as little as possible. (6) No marginal notes to be affixed but only for the explanation of Hebrew and Greek words. (7) Such quotations of places to be marginally set down as may serve for fit reference of one Scripture to another. (8) and (9) State plan of translation. Each company of translators is to take its own books; each person to bring his own corrections. The company to discuss them, and having finished their work, to send it on to another company, and so on. (10) Provides for differences of opinion between two companies by referring them to a general meeting. (11) Gives power in cases of difficulty, to consult any scholars. (12) Invites suggestions from any quarter. (13) Names the directors of the work: Andrews, dean of Westminster; Barlow, dean of Chester and the regius professors of Hebrew and Greek at both universities. (14) Names translations to be followed when they agree more with the original than the Bishops' Bible, sc. Tyndal's, Coverdale's, Matthew's, Whitchurch's (Cranmer's), and Geneva.",
            "(15) Authorizes universities to appoint three or four overseers of the work. For three years the work went on, the separate companies comparing notes as directed. When the work drew toward its completion, it was necessary to place it under the care of a select few. Two from each of the three groups were accordingly selected, and the six met in London to superintend the publication. The final correction, and the task of writing the arguments of the several books, was given to Bilson, bishop of Winchester and Dr. Miles Smith, the latter of whom also wrote the dedication and preface. The version thus published did not at once supersede the versions already in possession. The fact that five editions were published in three years shows that there was a good demand. But the Bishops' Bible probably remained in many churches, and the popularity of the Geneva Version is shown by not less than thirteen reprints, in whole or in part, between 1611 and 1617. It is not easy to ascertain the impression which the Authorized Version made at the time of its appearance. Selden says it is \"the best of all translations, as giving the true sense of the original.\" [For REVISED VERSION (of 1881), see under [1271]Bible]"
        ]
    },
    {
        "Word": "Village",
        "Definitions": [
            "This word in addition to its ordinary sense, is often used, especially in the enumeration of towns in (Joshua 13:15,19) to imply unwalled suburbs outside the walled towns. Arab villages, as found in Arabia, are often mere collections of stone huts, \"long, low rude hovels, roofed only with the stalks of palm leaves,\" or covered for a time with tent-cloths, which are removed when the tribe change their quarters. Others are more solidly built, as are most of the of palestine, though in some the dwellings are mere mud-huts."
        ]
    },
    {
        "Word": "Vine Of Sodom",
        "Definitions": [
            "occurs only in (32:32) It is generally supposed that this passage alludes to the celebrated apples of Sodom, of which Josephus speaks, \"which indeed resemble edible fruit in color, but, on being plucked by the hand, are dissolved into smoke and ashes.\" It has been variously identified. Dr. Robinson pronounced in favor of the 'osher fruit, the Asclepias (Calotropis) procera of botanists. He says, \"The fruit greatly resembles externally a large smooth apple or orange, hanging in clusters of three or four together, and when ripe is of a yellow color. It is now fair and delicious to the eye and soft to the touch but, on being pressed or struck, it explodes with a puff: like a bladder or puff-hall, leaving in the hand only the shreds of the thin rind and a few fibres. It is indeed filled chiefly with air, which gives it the round form.\" Dr. Hooker writes,\" The vine of Sodom always thought might refer to Cucumis calocynthis, which is bitter end powders inside; the term vine would scarcely be given to any but a trailing or other plant of the habit of a vine.\" His remark that the term vine must refer to some plant of the habit of a vine is conclusive against the claims of all the plants hitherto identified with the vine of Sodom."
        ]
    },
    {
        "Word": "Vineyards, Plain Of The",
        "Definitions": [
            "This place, mentioned only in (Judges 11:33) lay east of the Jordan, beyond Aroer."
        ]
    },
    {
        "Word": "Vulgate, The",
        "Definitions": [
            "the Latin version of the Bible. The influence which it exercised upon western Christianity is scarcely less than that of the LXX. upon the Greek churches. Both the Greek and the latin Vulgate have been long neglected; yet the Vulgate should have a very deep interest for all the western churches, many centuries it was the only Bible generally used; and, directly or indirectly is the real parent of all the vernacular versions of western Europe. The Gothic version of Ulphilas alone is independent of it. The name is equivalent to Vulgata editio (the current text of Holy Scripture. This translation was made by Jerome-Eusebius Hieronymus--who way born in 329 A.D. at Stridon in Dalmatia, and died at Bethlehem in 420 A.D. This great scholar probably alone for 1500 years possessed the qualifications necessary for producing an original version of the Scriptures for the use of the Latin churches. Going to Rome, he was requested by Pope Damascus, A.D. 383, to make a revision of the old Latin version of the New Testament, whose history is lost in obscurity. In middle life Jerome began the study of the Hebrew, and made a new version of the Old Testament from the original Hebrew which was completed A.D. 404. The critical labors of Jerome were received with a loud outcry of reproach. He was accused of disturbing the repose of the Church and shaking the foundations of faith. But clamor based upon ignorance soon dies away; and the New translation gradually came into use equally with the Old, and at length supplanted it. The vast power which the Vulgate has had in determining the theological terms of western Christendom can hardly be overrated. By far the greater part of the current doctrinal terminology is based on the Vulgate. Predestination, justification, supererogation (supererogo), sanctification, salvation, mediation, regeneration, revelation, visitation (met.) propitiation, first appear in the Old Vulgate. Grace, redemption, election, reconciliation, satisfaction, inspiration, scripture, were devoted there to a new and holy use. Sacrament and communion are from the same source; and though baptism is Greek, it comes to us from the Latin. It would be easy to extend the list by the addition of orders, penance, congregation, priest ; but it can be seen from the forms already brought forward that the Vulgate has brought forward that the Vulgate has left its mark both upon our language and upon our thoughts. It was the version which alone they knew who handed down to the reformers the rich stores of medieval wisdom; the version with which the greatest of the reformers were most familiar, and from which they had drawn their earliest knowledge of divine truth."
        ]
    },
    {
        "Word": "Walls",
        "Definitions": [
            "Only a few points need be noticed.",
            "+ The practice common in Palestine of carrying foundations down to the solid rock, as in the case of the temple, with structures intended to be permanent. (Luke 6:48) + A feature of some parts of Solomon's buildings, as described by Josephus, corresponds remarkably to the method adopted at Nineveh of incrusting or veneering a wall of brick or stone with slabs of a more costly material, as marble or alabaster. + Another use of walls in Palestine is to support mountain roads Or terraces formed on the sides of hills for purposes of cultivation. + The \"path of the vineyards,\" (Numbers 22:24) is a pathway through vineyards, with walls on each side.",
            "Designed for separation -- Eze 43:8; Eph 2:14.",
            "Designed for defence -- 1Sa 25:16.",
            "Mentioned in scripture",
            "Of cities. -- Nu 13:28.",
            "Of temples. -- 1Ch 29:4; Isa 56:5.",
            "Of houses. -- 1Sa 18:11.",
            "Of vineyards. -- Nu 22:24; Pr 24:31.",
            "Frequently made of stone and wood together -- Ezr 5:8; Hab 2:11.",
            "Were probably often strengthened with plates of iron or brass -- Jer 15:20; Eze 4:3.",
            "Of cities",
            "Often very high. -- De 1:28; 3:5.",
            "Strongly fortified. -- Isa 2:15; 25:12.",
            "Had towers built on them. -- 2Ch 26:9; 32:5; Ps 48:12; Song 8:10.",
            "Houses often built on. -- Jos 2:15.",
            "Were broad and places of public resort. -- 2Ki 6:26,30; Ps 55:10.",
            "Were strongly manned in war. -- 2Ki 18:26.",
            "Kept by watchmen night and day. -- Song 5:7; Isa 62:6.",
            "Houses sometimes broken down to repair, and fortify. -- Isa 22:10.",
            "Danger of approaching too near to, in time of war. -- 2Sa 11:20,21.",
            "Were battered by besieging armies. -- 2Sa 20:15; Eze 4:2,3.",
            "Adroitness of soldiers in scaling alluded to. -- Joe 2:7-9.",
            "Sometimes burned. -- Jer 49:27; Am 1:7.",
            "Frequently laid in ruins. -- 2Ch 25:23; 36:19; Jer 50:15.",
            "Destruction of, a punishment and cause of grief. -- De 28:52; Ne 1:3; 2:12-17.",
            "The falling of, sometimes occasioned great destruction. -- 1Ki 20:30.",
            "The bodies of enemies sometimes fastened on, as a disgrace. -- 1Sa 31:10.",
            "Custom of dedicating. -- Ne 12:27.",
            "idolatrous rites performed on. -- 2Ki 3:27.",
            "Instances of persons let down from. -- Jos 2:15; Ac 9:24,25; 2Co 11:33.",
            "Small towns and villages were not surrounded by -- Le 25:31; De 3:5.",
            "Of houses",
            "Usually plastered. -- Eze 13:10; Da 5:5.",
            "Had nails or pegs fastened into them when built. -- Ec 12:11; Isa 22:23.",
            "Liable to leprosy. -- Le 14:37.",
            "Often infested with serpents. -- Am 5:19.",
            "Could be easily dug through. -- Ge 49:6; Eze 8:7,8; 12:5.",
            "The seat next, was the place of distinction. -- 1Sa 20:25.",
            "Hyssop frequently grew on -- 1Ki 4:33.",
            "Miracles connected with",
            "Falling of the walls of Jericho. -- Jos 6:20.",
            "Handwriting on the wall of Belshazzar's palace. -- Da 5:5,25-28.",
            "Illustrative",
            "Of salvation. -- Isa 26:1; 60:18.",
            "Of the protection of God. -- Zec 2:5.",
            "Of those who afford protection. -- 1Sa 25:16; Isa 2:15.",
            "Of the Church as a protection to the nation. -- Song 8:9,10.",
            "Of ordinances as a protection to the Church. -- Song 2:9; Isa 5:5.",
            "Of the wealth of the rich in his own conceit. -- Pr 18:11.",
            "(Brazen,) of prophets in their testimony against the wicked. -- Jer 22:20.",
            "(Bowing or tottering,) of the wicked under judgments. -- Ps 62:3; Isa 30:13.",
            "(Of partition,) of separation of Jews and Gentiles. -- Eph 2:14.",
            "(Daubed with untempered mortar,) of the teaching of false prophets. -- Eze 13:10-15.",
            "(Whited,) of hypocrites. -- Ac 23:3."
        ]
    },
    {
        "Word": "Wandering In The Wilderness",
        "Definitions": [
            "[[1280]Wilderness Of The Wandering OF THE WANDERING]"
        ]
    },
    {
        "Word": "Washing The Hands And Feet",
        "Definitions": [
            "As knives and forks were not used in the East, in Scripture times, in eating, it was necessary that the hand, which was thrust into the common dish, should be scrupulously clean; and again, as sandals were ineffectual against the dust and heat of the climate, washing the feet on entering a house was an act both of respect to the company and of refreshment to the traveller. The former of these usages was transformed by the Pharisees of the New Testament age into a matter of ritual observance, (Mark 7:3) and special rules were laid down as to the time and manner of its performance. Washing the feet did not rise to the dignity of a ritual observance except in connection with the services of the sanctuary. (Exodus 30:19,21) It held a high place, however, among the rites of hospitality. Immediately that a guest presented himself at the tent door it was usual to offer the necessary materials for washing the feet. (Genesis 18:4; 19:2; 24:32; 43:24; Judges 19:21) It was a yet more complimentary act, betokening equally humility and affection, if the host himself performed the office for his guest. (1 Samuel 25:41; Luke 7:38,44; John 13:5-14; 1 Timothy 5:10) Such a token of hospitality is still occasionally exhibited in the East."
        ]
    },
    {
        "Word": "Watches Of Night",
        "Definitions": [
            "The Jews, like the Greeks and Romans, divided the night into military watches instead of hours, each watch representing the period for which sentinels or pickets remained on duty. The proper Jewish reckoning recognized only three such watches, entitled the first or \"beginning of the watches,\" (Lamentations 2:19) the middle watch, (Judges 7:19) and the morning watch. (Exodus 14:24; 1 Samuel 11:11) These would last respectively from sunset to 10 P.M.; from 10 P.M. to 2 A.M.; and from 2 A.M. to sunrise. After the establishment of the Roman supremacy, the number of watches was increased to four, which were described either according to their numerical order, as in the case of the \"fourth watch,\" (Matthew 14:25) or by the terms \"even,\" \"midnight,\" \"cock-crowing\" and \"morning.\" (Mark 13:35) These terminated respectively at 9 P.M., midnight, 3 A.M. and 6 A.M."
        ]
    },
    {
        "Word": "Water Of Jealousy",
        "Definitions": [
            "(Numbers 5:11-31) The ritual prescribed consisted in the husband's bringing before the priest the woman suspected of infidelity, and the essential part of it is unquestionably the oath to which the \"water\" was subsidiary, symbolical and ministerial. With her he was to bring an offering of barley meal. As she stood holding the offering, so the priest stood holding till earthen vessel of holy water mixed with the dust from the floor of the sanctuary, and, declaring her free from all evil consequences if innocent, solemnly devoted her in the name of Jehovah to be \"a curse and an oath among her people\" if guilty. He then \"wrote these curses in a book and blotted them out with the bitter water.\" and having thrown the handful of meal on the altar, \"caused the woman to drink\" the potion thus drugged, she moreover answering to the words of his imprecation, \"Amen, amen.\" Josephus adds, if the suspicion was unfounded, she obtained conception; if true, she died infamously, (This was entirely different from most trials of this kind, for the bitter water the woman must drink was harmless in itself, and only by a direct act of God could it injure her it guilty while in most heathen trials the suspected party must take poison, or suffer that which only a miracle would save them from if they were innocent.--ED.)"
        ]
    },
    {
        "Word": "Water Of Separation",
        "Definitions": [
            "[[1282]Purification]"
        ]
    },
    {
        "Word": "Wave Offering",
        "Definitions": [
            "This rite, together with that of \"heaving\" or \"raising\" the offering was an inseparable accompaniment of peace offerings. In such the right shoulder, considered the choicest part of the victim, was to be (\"heaved,\" and viewed as holy to the Lord, only eaten therefore by the priest: the breast was to be \"waved,\" and eaten by the worshipper. The scriptural notices of these rites are to be found in (Exodus 29:24,28; Leviticus 7:30,34; 8:27; 9:21; 10:14,15; 23:10,15,20; Numbers 6:20; 18:11,18,26-29) etc. In conjecturing the meaning of this rite, regard must be had that it was the accompaniment of peace offerings, which were witnesses to a ratified covenant--an established communion between God and man.",
            "Placed in the hand of the priest and waved before the Lord -- Ex 29:24; Le 8:27.",
            "Consisted of",
            "The fat, right shoulder, &c of the priest's consecration ram. -- Ex 29:22,23; Le 8:25,26.",
            "The breast of the priest's consecration ram. -- Ex 29:26; Le 8:29.",
            "The breast of all peace offerings. -- Le 7:30; 9:18,21; 6:17,20.",
            "Left shoulder, of Nazarite's peace offering. -- Nu 6:17,19.",
            "The first fruits of barely harvest. -- Le 23:10,11.",
            "The first fruits of wheaten bread. -- Le 23:20.",
            "The Jealousy offering. -- Nu 5:25.",
            "The leper's trespass offering. -- Le 14:12,24.",
            "Of the fat, &c of the consecration ram burnt on the altar -- Ex 29:25; Le 8:28.",
            "Was given to the priest as his due -- Ex 29:26-28; Le 7:31,34; 8:29; 10:15; 23:20; Nu 18:11.",
            "Was to be eaten in a holy place by the priest's family -- Le 10:14."
        ]
    },
    {
        "Word": "Weapons",
        "Definitions": [
            "[[1283]Arms, Armor]"
        ]
    },
    {
        "Word": "Weaving",
        "Definitions": [
            "The art of weaving appears to be coeval with the first dawning of civilization. We find it practiced with great skill by the Egyptians at a very early period; The vestures of fine linen\" such as Joseph wore, (Genesis 41:42) were the product of Egyptian looms. The Israelites were probably acquainted with the process before their sojourn in Egypt; but it was undoubtedly there that they attained the proficiency which enabled them to execute the hangings of the tabernacle, (Exodus 35:35; 1 Chronicles 4:21) and other artistic textures. The Egyptian loom was usually upright, and the weaver stood at his work. The cloth was fixed sometimes at the top, sometimes at the bottom. The modern Arabs use a procumbent loom, raised above the ground by short legs. The textures produced by the Jewish weavers were very various. The coarser kinds, such tent-cloth, sack-cloth and the \"hairy garments\" of the poor, were made goat's or camel's hair. (Exodus 26:7; Matthew 3:4) Wool was extensively used for ordinary clothing, (Leviticus 13:47; Proverbs 27:26; 31:13; Ezekiel 27:18) while for finer work flax was used, varying in quality, and producing the different textures described in the Bible as \"linen\" and \"fine linen.\" The mixture of wool and flax in cloth intended for a garment was interdicted. (Leviticus 19:19; 22:11)"
        ]
    },
    {
        "Word": "Wedding",
        "Definitions": [
            "[[1284]Marriage]"
        ]
    },
    {
        "Word": "Weights And Measures",
        "Definitions": [
            "A. WEIGHTS.--The general principle of the present inquiry is to give the evidence of the monuments the preference on all doubtful points. All ancient Greek systems of weight were derived, either directly or indirectly, from an eastern source. The older systems of ancient Greece and Persia were the AEginetan, the Attic, the Babylonian and the Euboic.",
            "+ The AEginetan talent is stated to have contained 60 minae, 6000 drachme. + The Attic talent is the standard weight introduced by Solon. + The Babylonian talent may be determined from existing weights found by. Mr. Layard at Nineveh. Pollux makes it equal to 7000 Attic drachms. + The Euboic talent though bearing a Greek name, is rightly held to have been originally an eastern system. The proportion of the Euboic talent to the Babylonian was probably as 60 to 72, or 5 to + Taking the Babylonian maneh at 7992 grs., we obtain 399,600 for the Euboic talent. The principal if not the only Persian gold coin is the daric, weighing about 129 grs. + The Hebrew talent or talents and divisions. A talent of silver is mentioned in Exodus, which contained 3000 shekels, distinguished as \"the holy shekel,\" or \"shekel of the sanctuary.\" The gold talent contained 100 manehs, 10,000 shekels. The silver talent contained 3000 shekels, 6000 bekas, 60,000 gerahs. The significations of the names of the Hebrew weights must be here stated. The chief unit was the [1286]Shekel (i.e. weight), called also the holy shekel or shekel of the sanctuary ; subdivided into the beka (i.e. half) or half-shekel, and the gerah (i.e. a grain or beka). The chief multiple, or higher unit, was the kikkar (i.e. circle or globe, probably for an aggregate sum), translated in our version, after the LXX., [1287]Talent; (i.e. part, portion or number), a word used in Babylonian and in the Greek hena or mina . (1) The relations of these weights, as usually: employed for the standard of weighing silver, and their absolute values, determined from the extant silver coins, and confirmed from other sources, were as follows, in grains exactly and in avoirdupois weight approximately: (2) For gold a different shekel was used, probably of foreign introduction. Its value has been calculated at from 129 to 132 grains. The former value assimilates it to the Persian daric of the Babylonian standard. The talent of this system was just double that of the silver standard; if was divided into 100 manehs, and each maneh into 100 shekels, as follows: (3) There appears to have been a third standard for copper, namely, a shekel four times as heavy as the gold shekel (or 528 grains), 1500 of which made up the copper talent of 792,000 grains. It seems to have been subdivided, in the coinage, into halves (of 264 grains), quarters (of 132 grains) and sixths (of 88 grains). B. [1288]Measures.-- I. [1289]Measures OF LENGTH.--In the Hebrew, as in every other system, these measures are of two classes: length, in the ordinary sense, for objects whose size we wish to determine, and distance, or itinerary measures, and the two are connected by some definite relation, more or less simple, between their units. The measures of the former class have been universally derived, in the first instance, from the parts of the human body; but it is remarkable that, in the Hebrew system, the only part used for this purpose is the hand and fore-arm, to the exclusion of the foot, which was the chief unit of the western nations. Hence arises the difficulty of determining the ratio of the foot to the [1290]Cubit, (The Hebrew word for the cubit (ammah) appears to have been of Egyptian origin, as some of the measures of capacity (the hin and ephah) certainly were.) which appears as the chief Oriental unit from the very building of Noah's ark. (Genesis 6:15,16; 7:20) The Hebrew lesser measures were the finger's breadth, (Jeremiah 52:21) only; the palm or handbreadth, (Exodus 25:25; 1 Kings 7:26; 2 Chronicles 4:5) used metaphorically in (Psalms 39:5) the span, i.e. the full stretch between the tips of the thumb and the little finger. (Exodus 28:16; 1 Samuel 17:4; Ezekiel 43:13) and figuratively (Isaiah 40:12) The data for determining the actual length of the Mosaic cubit involve peculiar difficulties, and absolute certainty seems unattainable. The following, however, seem the most probable conclusions: First, that three cubits were used in the times of the Hebrew monarchy, namely : (1) The cubit of a man, (3:11) or the common cubit of Canaan (in contradistinction to the Mosaic cubit) of the Chaldean standard; (2) The old Mosaic or legal cubit, a handbreadth larger than the first, and agreeing with the smaller Egyptian cubit; (3) The new cubit, which was still larger, and agreed with the larger Egyptian cubit, of about 20.8 inches, used in the Nilometer. Second, that the ordinary cubit of the Bible did not come up to the full length of the cubit of other countries. The reed (kaneh), for measuring buildings (like the Roman decempeda), was to 6 cubits. It occurs only in Ezekiel (Ezekiel 40:5-8; 41:8; 42:16-29) The values given In the following table are to be accepted with reservation, for want of greater certainty: + Of measures of distance the smallest is the pace, and the largest the day's journey . (a) The pace, (2 Samuel 6:13) whether it be a single, like our pace, or double, like the Latin passus, is defined by nature within certain limits, its usual length being about 30 inches for the former and 5 feet for the latter. There is some reason to suppose that even before the Roman measurement of the roads of Palestine, the Jews had a mile of 1000 paces, alluded to in (Matthew 5:41) It is said to have been single or double, according to the length of the pace; and hence the peculiar force of our Lord's saying: \"Whosoever shall compel thee [as a courier] to go a mile, go with him twain\"--put the most liberal construction on the demand. (b) The day's journey was the most usual method of calculating distances in travelling, (Genesis 30:36; 31:23; Exodus 3:18; 5:3; Numbers 10:33; 11:31; 33:8; 1:2; 1 Kings 19:4; 2 Kings 3:9; Jonah 3:3) 1 Macc. 5:24; 7:45; Tobit 6:1, though but one instance of it occurs in the New Testament (Luke 2:44) The ordinary day's journey among the Jews was 30 miles; but when they travelled in companies, only ten miles. Neapolis formed the first stage out of Jerusalem according to the former and Beeroth according to the latter computation, (a) The Sabbath day's journey of 2000 cubits, (Acts 1:12) is peculiar to the New Testament, and arose from a rabbinical restriction. It was founded on a universal, application of the prohibition given by Moses for a special occasion: \"Let no man go out of his place on the seventh day.\" (Exodus 16:29) An exception was allowed for the purpose of worshipping at the tabernacle; and, as 2000 cubits was the prescribed space to be kept between the ark and the people as well as the extent of the suburbs of the Levitical cities on every side, (Numbers 35:5) this was taken for the length of a Sabbath-day's journey measured front the wall of the city in which the traveller lived. Computed from the value given above for the cubit, the Sabbath-day's journey would be just six tenths of a mile . (d) After the captivity the relations of the Jews to the Persians, Greeks and Romans caused the use, probably, of the parasang, and certainly of the stadium and the mile . Though the first is not mentioned in the Bible, if is well to exhibit the ratios of the three. The universal Greek standard, the stadium of 600 Greek feet, which was the length of the race-course at Olympia, occurs first in the Maccabees, and is common in the New Testament. Our version renders it furlong ; it being, in fact, the eighth part of the Roman mile, as the furlong is of ours. 2 Macc. 11:5; 12:9,17,29; (Luke 24:13; John 6:19; 11:18; Revelation 14:20; 21:18) One measure remains to be mentioned. The fathom, used in sounding by the Alexandrian mariners in a voyage, is the Greek orguia, i.e. the full stretch of the two arms from tip to tip of the middle finger, which is about equal to the height, and in a man of full stature is six feet. For estimating area, and especially land there is no evidence that the Jews used any special system of square measures but they were content to express by the cubit the length and breadth of the surface to be measured (Numbers 35:4,5; Ezekiel 40:27) or by the reed. (Ezekiel 41:8; 42:16-19; Revelation 21:16) II. [1291]Measures OF CAPACITY.-- + The measures of capacity for liquids were: (a) The log, (Leviticus 14:10) etc. The name originally signifying basin . (b) The hin, a name of Egyptian origin, frequently noticed in the Bible. (Exodus 29:40; 30:24; Numbers 15:4,7,8; Ezekiel 4:11) etc. (c) The bath, the name meaning \"measured,\" the largest of the liquid measures. (1 Kings 7:26,38; 2 Chronicles 2:10; Ezra 7:22; Isaiah 5:10) + The dry measure contained the following denominations: (a) The cab, mentioned only in (2 Kings 6:25) the name meaning literally hollow or concave . (b) The omer, mentioned only in (Exodus 16:16-36) The word implies a heap, and secondarily a sheaf. (c) The seah, or \"measure,\" this being the etymological meaning of the term and appropriately applied to it, inasmuch as it was the ordinary measure for household purposes. (Genesis 18:6; 1 Samuel 25:18; 2 Kings 7:1,16) The Greek equivalent occurs in (Matthew 13:33; Luke 13:21) (d) The ephah, a word of Egyptian origin and frequent recurrence in the Bible. (Exodus 16:36; Leviticus 5:11; 6:20; Numbers 5:15; 28:5; Judges 6:19; Ruth 2:17; 1 Samuel 1:24; 17:17; Ezekiel 45:11,13; 46:5,7,11,14) (e) The lethec, or \"half homer\" literally meaning what is poured out; it occurs only in (Hosea 3:2) (f) The homer, meaning heap. (Leviticus 27:16; Numbers 11:32; Isaiah 5:10; Ezekiel 45:13) It is elsewhere termed cor, from the circular vessel in which it was measured. (1 Kings 4:22; 5:11; 2 Chronicles 2:10; 27:5; Ezra 7:22; Ezekiel 45:14) The Greek equivalent occurs in (Luke 16:7) The absolute values of the liquid and the dry measures are stated differently by Josephus and the rabbinists, and as we are unable to decide between them, we give a double estimate to the various denominations. In the new Testament we have notices of the following foreign measures: (a) The metretes, (John 2:6) Authorized Version \"firkin,\" for liquids. (b) The choenix, (Revelation 6:6) Authorized Version \"measure,\" for dry goods. (c) The xestec, applied, however, not to the peculiar measure so named by the Greeks, but to any small vessel, such as a cup. (Mark 7:4,8) Authorized Version \"pot.\" (d) The modius, similarly applied to describe any vessel of moderate dimensions, (Matthew 5:15; Mark 4:21; Luke 11:33) Authorized Version \"bushel,\" though properly meaning a Roman measure, amounting to about a peck. The value of the Attic metretes was 8.6696 gallons, and consequently the amount of liquid in six stone jars, containing on the average 2 1/2 metretae each, would exceed 110 gallons. (John 2:6) Very possibly, however, the Greek term represents the Hebrew bath ; and if the bath be taken at the lowest estimate assigned to it, the amount would be reduced to about 60 gallons. The choenix was 1-48th of an Attic medimnus, and contained nearly a quart. It represented the amount of corn for a day's food; and hence a choenix for a penny (or denarius), which usually purchased a bushel (Cic. Verr. iii 81), indicated a great scarcity. (Revelation 6:6)"
        ]
    },
    {
        "Word": "Widow",
        "Definitions": [
            "Under the Mosaic dispensation no legal provision was made for the maintenance of widows. They were left dependent partly on the affection of relations, more especially of the eldest son, whose birthright, or extra share of the property, imposed such a duty upon him, and partly on the privileges accorded to other distressed classes, such as a participation in the triennial third tithe, (14:29; 26:12) in leasing, (24:19-21) and in religious feasts. (16:11,14) With regard to the remarriage of widows, the only restriction imposed by the Mosaic law had reference to the contingency of one being left childless in which case the brother of the deceased husband had a right to marry the widow. (25:5,6; Matthew 22:23-30) In the apostolic Church the widows were sustained at the public expense, the relief being daily administered in kind, under the superintendence of officers appointed for this special purpose, (Acts 6:1-6) Particular directions are given by St.Paul as to the class of persons entitled to such public maintenance. (1 Timothy 5:3-16) Out of the body of such widows a certain number were to be enrolled, the qualifications for such enrollment being that they were not under sixty years of age; that they had been \"the wife of one man,\" probably meaning but once married ; and that they had led useful and charitable lives. vs. (1 Timothy 5:9,10) We are not disposed to identify the widows of the Bible either with the deaconesses or with the presbutides Of the early Church. The order of widows existed as a separate institution, contemporaneously with these offices, apparently for the same eleemosynary purpose for which it was originally instituted."
        ]
    },
    {
        "Word": "Wilderness Of The Wandering",
        "Definitions": [
            "(The region in which the Israelites spent nearly 38 years of their existence after they had left Egypt, and spent a year before Mount Sinai. They went as far as Kadesh, on the southernmost border of Palestine, from which place spies were sent up into the promised land. These returned with such a report of the inhabitants and their walled cities that the people were discouraged, and began to murmur and rebel. For their sin they were compelled to remain 38 years longer in the wilderness, because it showed that they were not yet prepared and trained to conquer and to hold their promised possessions. The wilderness of the wandering was the great central limestone plateau of the sinaitic peninsula. It was bordered on the east by the valley of the Arabah, which runs from the Dead Sea to the head of the eastern branch of the Red Sea. On the south and south west were the granite mountains of Sinai and on the north the Mediterranean Sea and the mountainous region south of Judea. It is called the Desert of Paran, and Badiet et-Tih, which means \"Desert of the Wandering.\" The children of Israel were not probably marching as a nation from place to place in this wilder new during these 38 years, but they probably had a kind of headquarters at Kadesh, and were \"compelled to linger on as do the Bedouin Arabs of the present day, in a half-savage, homeless state, moving about from place to place, and pitching their tents wherever they could find pasture for their flocks and herds.\"--E.H. Palmer. Toward the close of the forty years from Egypt they again assembled at Kadesh, and, once more under the leadership of the Shechinah, they marched down the Arabah on their way to the promised land.--ED.)"
        ]
    },
    {
        "Word": "Willows, The Brook Of The",
        "Definitions": [
            "a wady mentioned by Isaiah, (Isaiah 15:7) in his dirge over Moab. It is situated on the southern boundary of Moab, and is now called Wady el-Aksa."
        ]
    },
    {
        "Word": "Wills",
        "Definitions": [
            "Under a system of close inheritance like that of the Jews, the scope forbid bequest in respect of land was limited by the right of redemption and general re-entry in the jubilee year; but the law does not forbid bequests by will of such limited interest in land as was consistent with those rights. The case of houses in walled towns was different, and there can be no doubt that they must, in fact, have frequently been bequeathed by will, (Leviticus 25:30) Two instances are recorded in the Old Testament under the law of the testamentary disposition, (1) effected in the case of Ahithophel, (2 Samuel 17:23) (2) recommended in the case of Hezekiah. (2 Kings 20:1; Isaiah 38:1) [[1294]Heir]"
        ]
    },
    {
        "Word": "Winepress",
        "Definitions": [
            "From the scanty notices contained in the Bible we gather that, the wine-presses of the Jews consisted of two receptacles of vats placed at different elevations, in the upper one of which the grapes were trodden, while the lower one received the expressed juice. The two vats are mentioned together only in (Joel 3:13) \"The press is full: the fats overflow\"--the upper vat being full of fruit, the lower one overflowing with the must. [[1297]Wine] The two vats were usually hewn out of the solid rock. (Isaiah 5:2) margin; (Matthew 21:33) Ancient winepresses, so constructed, are still to he seen in Palestine."
        ]
    },
    {
        "Word": "Winnowing",
        "Definitions": [
            "[[1298]Agriculture]"
        ]
    },
    {
        "Word": "Wisdom Of Jesus, Son Of Sirach",
        "Definitions": [
            "[[1299]Ecclesiasticus]"
        ]
    },
    {
        "Word": "Wisdom, The, Of Solomon",
        "Definitions": [
            "a, book of the Apocrypha, may be divided into two parts, the first, chs. 1-9, containing the doctrine of wisdom in its moral and intellectual aspects: the second, the doctrine of wisdom as shown in history. chs. 10-19. The first part contains the praise of wisdom as the source of immortality, in contrast with the teaching of sensualists; and next the praise of wisdom as the guide of practical and intellectual life, the stay of princes, and the interpreter of the universe. The second part, again, follows the action of wisdom summarily, as preserving God's servants, from Adam to Moses, and more particularly in the punishment of the Egyptians and Canaanites. Style and language .--The literary character of the book is most remarkable and interesting. In the richness and freedom of its vocabulary it most closely resembles the Fourth Book of Maccabees, but it is superior to that fine declamation in both power and variety of diction. The magnificent description of wisdom ch. 7:22-8:1, must rank among the noblest passages of human eloquence, and it would be perhaps impossible to point out any piece of equal length in the remains of classical antiquity more pregnant with noble thought or more rich in expressive phraseology. Doctrinal character.--The theological teaching of the book offers, in many respects, the nearest approach to the language and doctrines of Greek philosophy that is found in any Jewish writing up to the time of Philo. There is much in the views which it gives of the world of man and of the divine nature which springs rather from the combination or conflict of Hebrew and Greek thought than from the independent development of Hebrew thought alone. The conception is presented of the body as a mere weight and clog to the soul. ch, 9:15; contrast (2 Corinthians 5:1-4) There is, on the other hand no trace of the characteristic Christian doctrine of a resurrection of the body. The identification of the tempter, (Genesis 3:1) ... directly or indirectly with the devil, as the bringer \"of death into the world\" ch. 2:23, 24, is the most remarkable development of biblical doctrine which the book contains. Generally, too, it may be observed that, as in the cognate books, Proverbs and Ecclesiastes, there are few traces of the recognition of the sinfulness even of the wise man in his wisdom, which forms in the Psalms and the prophets, the basis of the Christian doctrine of the atonement: yet comp. (Genesis 15:2) In connection with the Old Testament Scriptures, the book, as a whole, may be regarded as carrying on one step farther the great problem of life contained in Ecclesiastes and Job. Date.--From internal evidence it seems most reasonable to believe that the work was composed in Greek at Alexandria some time before the time of Philo-about 120-80 B.C. It seems impossible to study this book dispassionately and not feel that it forms one of the last links in the chain of providential connection between the Old and New Covenants. It would not be easy to find elsewhere any pre-Christian view of religion equally wide, sustained and definite."
        ]
    },
    {
        "Word": "Wise Men",
        "Definitions": [
            "[[1300]Magi]"
        ]
    },
    {
        "Word": "Witch, Witchcrafts",
        "Definitions": [
            "[[1301]Divination; [1302]Magic, Magicians]"
        ]
    },
    {
        "Word": "Women",
        "Definitions": [
            "The position of women in the Hebrew commonwealth contrasts favorably with that which in the present day is assigned to them generally in eastern countries. The most salient point of contrast in the usages of ancient as compared with modern Oriental society was the large amount of liberty enjoyed by women. Instead of being immured in a harem, or appearing in public with the face covered. The wives and maidens of ancient times mingled freely and openly with the other sex in the duties and amenities of ordinary life. Rebekah travelled on a camel with her face unveiled until she came into the presence of her affianced. (Genesis 24:64,65) Jacob saluted Rachel with a kiss in the presence of the shepherds. (Genesis 29:11) Women played no inconsiderable part in public celebrations (Exodus 15:20,21; Judges 11:34) The odes of Deborah, Judg 5, and of Hannah, (1 Samuel 2:1) etc., exhibit a degree of intellectual cultivation which is in itself a proof of the position of the sex in that period. Women also occasionally held public office, particularly that of prophetess or inspired teacher. (Exodus 15:20; Judges 4:4; 2 Kings 22:14; Nehemiah 6:14; Luke 2:36) The management of household affairs devolved mainly on the women. The value of a virtuous and active housewife forms a frequent topic in the book of Proverbs. ch. (Proverbs 11:16; 12:4; 14:1; 31:10) etc. Her influence was of course proportionably great."
        ]
    },
    {
        "Word": "Wrestling",
        "Definitions": [
            "[[1306]Games]"
        ]
    },
    {
        "Word": "Year Of Jubilee",
        "Definitions": [
            "[[1307]Jubilee, The Year Of, YEAR OF]"
        ]
    },
    {
        "Word": "Year, Sabbatical",
        "Definitions": [
            "[[1308]Sabbatical Year YEAR]"
        ]
    },
    {
        "Word": "Zaavan, Or Zavan",
        "Definitions": [
            "(migratory), a Horite chief, son of Ezer the son of Seir. (Genesis 36:27; 1 Chronicles 1:42)"
        ]
    },
    {
        "Word": "Zabadeans",
        "Definitions": [
            "an Arab tribe who were attacked and spoiled by Jonathan, on his way back to Damascus from his fruitless pursuit of the army of Demetrius. 1 Macc. 12:31. Their name probably survives in the village of Zebdany, about 26 miles from Damascus."
        ]
    },
    {
        "Word": "Zacchur",
        "Definitions": [
            "a Simeonite, of the family of Mishma. (1 Chronicles 4:26)"
        ]
    },
    {
        "Word": "Zalmon, Mount",
        "Definitions": [
            "a wooded eminence in the immediate neighborhood of Shechem. (Judges 9:48) The name of Dalmanutha has been supposed to be a corruption of that of Zalmon."
        ]
    },
    {
        "Word": "Zamzummim",
        "Definitions": [
            "(Deuteronomy 2:20) only, the Ammonite name for the people who by others were called Rephaim. They are described as having originally been a powerful and numerous nation of giants. From a slight similarity between the two names, and from the mention of the Emim in connection with each, it is conjectured that the Zamzummim are identical with the Zuzim."
        ]
    },
    {
        "Word": "Zaphnathpaaneah",
        "Definitions": [
            "a name given by Pharaoh to Joseph. (Genesis 41:45) The rabbins interpreted Zaphnath-paaneah as Hebrew in the sense revealer of a secret . As the name must have been Egyptian, it has been explained from the Coptic as meaning the preserver of the age."
        ]
    },
    {
        "Word": "Zaphon",
        "Definitions": [
            "(north), a place mentioned in the enumeration of the allotment of the tribe of Gad. (Joshua 13:27)"
        ]
    },
    {
        "Word": "Zara, Or Zarah",
        "Definitions": [
            "the son of Judah. (Matthew 1:3)"
        ]
    },
    {
        "Word": "Zarah, Or Zerah",
        "Definitions": [
            "the son of Judah. (Genesis 38:30; 48:12)"
        ]
    },
    {
        "Word": "Zareathites, The",
        "Definitions": [
            "the inhabitants of Zareah or Zorah. (1 Chronicles 2:53)"
        ]
    },
    {
        "Word": "Zared, The Valley Of",
        "Definitions": [
            "[[1314]Zered]"
        ]
    },
    {
        "Word": "Zaretan, Or Zarthan",
        "Definitions": [
            "(Joshua 3:16)"
        ]
    },
    {
        "Word": "Zarethshahar",
        "Definitions": [
            "(splendor of the dawn), a place mentioned only in (Joshua 13:19) in the catalogue of the towns allotted to Reuben."
        ]
    },
    {
        "Word": "Zarhites, The",
        "Definitions": [
            "a branch of the tribe of Judah, descended from Zerah the son of Judah. (Numbers 26:13,20; Joshua 7:17; 1 Chronicles 27:11,15)"
        ]
    },
    {
        "Word": "Zartanah",
        "Definitions": [
            "(1 Kings 4:12) [[1316]Zaretan, Or Zarthan, [1317]Zarthan]"
        ]
    },
    {
        "Word": "Zavan",
        "Definitions": [
            "(1 Chronicles 1:42) [[1318]Zaavan, Or Zavan]"
        ]
    },
    {
        "Word": "Zebulunites, The",
        "Definitions": [
            "the members of the tribe of Zebulun. (Numbers 26:27) only."
        ]
    },
    {
        "Word": "Zechariah, The Book Of",
        "Definitions": [
            "The book of Zechariah, in its existing form, consists of three principal parts, vis. chs. 1-8; chs. 9-11; chs. 12-14.",
            "+ The first of these divisions is allowed by the critics to be the genuine work of Zechariah the son of Iddo. It consists, first, of a short introduction or preface in which the prophet announces his commission; then of a series of visions, descriptive of all those hopes and anticipations of which the building of the temple was the pledge and sure foundation and finally of a discourse, delivered two years later, in reply to questions respecting the observance of certain established fasts. + The remainder of the book consists of two sections of about equal length, chs. 9-11 and 12-14, each of which has an inscription. (1) In the first section he threatens Damascus and the seacoast of Palestine with misfortune, but declares that Jerusalem shall be protected. (2) The second section is entitled \"The burden of the word of Jehovah for Israel.\" But Israel is here used of the nation at large, not of Israel as distinct from Judah. Indeed the prophecy which follows concerns Judah and Jerusalem, in this the prophet beholds the near approach of troublous times, when Jerusalem should be hard pressed by enemies. But in that day Jehovah shall come to save them an all the nations which gather themselves against Jerusalem shall be destroyed. Many modern critics maintain that the later chapters, from the ninth to the fourteenth, were written by some other prophet, who lived before the exile. The prophecy closes with a grand and stirring picture. All nations are gathered together against Jerusalem, and seem already sure of their prey. Half of their cruel work has been accomplished, when Jehovah himself appears on behalf of his people. He goes forth to war against the adversaries of his people. He establishes his kingdom over all the earth. All nations that are still left shall come up to Jerusalem, as the great centre of religious worship, and the city; from that day forward shall be a holy city. Such is, briefly, an outline of the second portion of that book which is commonly known as the Prophecy of Zechariah. Integrity . -Mede was the first to call this in question. The probability that the later chapters, from the ninth to the fourteenth, were by some other prophet seems first to have been suggested to him by the citation in St. Matthew. He rests his opinion partly on the authority of St. Matthew and partly-on the contents of the later chapters, which he considers require a date earlier than the exile. Archbishop Newcombe went further. He insisted on the great dissimilarity of style as well as subject between the earlier and later chapters and he was the first who advocated the theory that the last six chapters of Zechariah are the work of two distinct prophets."
        ]
    },
    {
        "Word": "Zelok",
        "Definitions": [
            "(fissure), an Ammonite, one of David's guard. (2 Samuel 23:37; 1 Chronicles 11:39)"
        ]
    },
    {
        "Word": "Zemarite, The",
        "Definitions": [
            "one of the Hamite tribes who in the genealogical table of (Genesis 10:18) and 1Chr 1:16 Are represented as \"sons of Canaan.\" Nothing is certainly known of this ancient tribe. The old interpreters place them at Emessa, the modern Hums ."
        ]
    },
    {
        "Word": "Zephi",
        "Definitions": [
            "(1 Chronicles 1:36) [[1326]Zepho]"
        ]
    },
    {
        "Word": "Zephon",
        "Definitions": [
            "(watch), the son of Gad, (Numbers 26:15) and ancestor of the family of the Zephonites. Called [1328]Ziphion In (Genesis 46:16) (B.C. 1706.)"
        ]
    },
    {
        "Word": "Zeri",
        "Definitions": [
            "(built), one of the sons of Jeduthun in the reign of David. (1 Chronicles 25:3) (B.C. 1043.)"
        ]
    },
    {
        "Word": "Zidon, Or Sidon",
        "Definitions": [
            "(Genesis 10:15,19; Joshua 11:8; 19:28; Judges 1:31; 18:28; Isaiah 23:2,4,12; Jeremiah 25:22; 27:3; Ezekiel 28:21,22; Joel 3:4) (Joel 4:4); Zech 9:2; Matt 11:21,22; 15:21; Mark 3:8; 1:24,31; Luke 6:17; 10:13,14 An ancient and wealthy city of Phoenicia, on the eastern coast of the Mediterranean Sea, less than twenty English miles to the north of Tyre. Its Hebrew name, Tsidon, signifies fishing or fishery . Its modern name is Saida . It is situated in the narrow plain between the Lebanon and the sea. From a biblical point of view this city is inferior in interest to its neighbor Tyre; though in early times Sidon was the more influential of the two cities. This view is confirmed by Zidonians being used as the generic name of Phoenicians or Canaanites. (Joshua 13:6; Judges 18:7) From the time of Solomon to the invasion of Nebuchadnezzar Zidon is not often directly mentioned in the Bible, and it appears to have been subordinate to Tyre. When the people called \"Zidonians\" are mentioned, it sometimes seems that the Phoenicians of the plain of Zidon are meant. (1 Kings 5:6; 11:1,5,33; 16:31; 2 Kings 23:13) All that is known are respecting the city is very scanty, amounting to scarcely more than that one of its sources of gain was trade in slaves, in which the inhabitants did not shrink from selling inhabitants of Palestine and that it was governed by kings. (Jeremiah 25:22; 27:3) During the Persian domination Zidon seems to have attained its highest point of prosperity; and it is recorded that, toward the close of that period, it far excelled all other Phoenician cities in wealth and importance. Its prosperity was suddenly cut short by an unsuccessful revolt against Persia, which ended in the destruction of the town, B.C. 351. Its king, Tennes had proved a traitor and betrayed the city to Ochus, king of the Persians; the Persian troops were admitted within the gates, and occupied the city walls. The Zidonians, before the arrival of Ochus, had burnt their vessels to prevent any one's leaving the town; and when they saw themselves surrounded by the Persian troops, they adopted the desperate resolution of shutting themselves up with their families, and setting fire each man to his own house. Forty thousand persons are said to have perished in the flames. Zidon however, gradually recovered from the blow, and became again a flourishing town. It is about fifty miles distant from Nazareth, and is the most northern city which is mentioned in connection with Christ's journeys. (The town Saida still shows signs of its former wealth, and its houses are better constructed and more solid than those of Tyre, many of them being built of stone; but it is a poor, miserable place, without trade or manufactures worthy of the name. The city that once divided with Tyre the empire of the seas is now almost without a vessel. Silk and fruit are its staple products. Its population is estimated at 10,000, 7000 of whom are Moslems, and the rest Catholics, Maronites and Protestants.--McClintock and Strong's Cyclopaedia. There is a flourishing Protestant mission here.--ED.)"
        ]
    },
    {
        "Word": "Zidonians",
        "Definitions": [
            "the inhabitants of Zidon. They were among the nations of Canaan; left to give the Israelites practice in the art of war, (Judges 3:3) and colonies of them appear to have spread up into the hill country from Lebanon to Misrephothmaim, (Joshua 13:4,6) whence in later times they hewed cedar trees for David and Solomon. (1 Chronicles 22:4) They oppressed the Israelites on their first entrance into the country, (Judges 10:12) and appear to have lived a luxurious, reckless life. (Judges 18:7) They were skillful in hewing timber, (1 Kings 5:8) and were employed for this purpose by Solomon. They were idolaters, and worshipped Ashtoreth as their tutelary goddess, (1 Kings 11:5,33; 2 Kings 23:13) as well as the sun-god Baal from whom their king was named. (1 Kings 16:31)"
        ]
    },
    {
        "Word": "Ziphim, The",
        "Definitions": [
            "the inhabitants of [1345]Ziph, 2. In this form the name is found in the Authorized Version only in the title of (Psalms 54:1) In the narrative it occurs in the more usual form of ZIPHITES. (1 Samuel 23:19; 26:1)"
        ]
    },
    {
        "Word": "Ziphion",
        "Definitions": [
            "son of Gad (Genesis 46:18) elsewhere called Zephon."
        ]
    },
    {
        "Word": "Ziphran",
        "Definitions": [
            "(fragrance), appoint in the north boundary of the promised land as specified by Moses. (Numbers 34:9)"
        ]
    },
    {
        "Word": "Zipporah, Or Zipporah",
        "Definitions": [
            "daughter of Reuel or Jethro, the priest of Midian, wife of Moses and mother of his two sons Gershom and Eliezer. (Exodus 2:21; 4:25; 18:2) comp. Exod 18:6 (B.C. 1530.) The only incident recorded in her life is that of the circumcision of Gershom. (Exodus 4:24-28)"
        ]
    },
    {
        "Word": "Zoba, Or Zobah",
        "Definitions": [
            "(station), the name of a portion of Syria which formed a separate kingdom in the time of the Jewish monarchs Saul, David and Solomon. It probably was eastward of Coele-Syria, and extended thence northeast and east toward, if not even to, the Euphrates. We first hear of Zobah in the time of Saul, when we find it mentioned as a separate country, governed apparently by a number of kings who owned no common head or chief. (1 Samuel 14:47) Some forty years later than this we find Zobah under a single ruler Hadadezer son of Rehob. He had wars with Toi king of Hamath, (2 Samuel 8:10) and held various petty Syrian princes as vassals under his yoke. (2 Samuel 10:19) David, (2 Samuel 8:3) attacked Hadadezer in the early part of his reign, defeated his army, and took from him a thousand chariots, seven hundred (seven thousand,) (1 Chronicles 18:4) horsemen and 20,000 footmen. Hadadezer's allies, the Syrians of Damascus, were defeated in a great battle. The wealth of Zobah is very apparent in the narrative of this campaign. A man of Zobah, Rezon son of Eliadah, made himself master of Damascus where he proved a fierce adversary to Israel all through the reign of Solomon. (1 Kings 11:23-25) Solomon also was, it would seem engaged in a war with Zobah itself. (2 Chronicles 8:3) This is the last that we hear of Zobah in Scripture. The name however, is found at a later date in the inscriptions of Assyria, where the kingdom of Zobah seems to intervene between Hamath and Damascus."
        ]
    },
    {
        "Word": "Zobebah",
        "Definitions": [
            "(the slow), son of Coz, of the tribe of Judah. (1 Chronicles 4:8)"
        ]
    },
    {
        "Word": "Zophai",
        "Definitions": [
            "(descended from Zuph), a Kohathite Levite, son of Elkanah and ancestor of Samuel. (2 Chronicles 6:26) (11). In ver. 35 he is called [1351]Zuph."
        ]
    },
    {
        "Word": "Zorathites, The",
        "Definitions": [
            "i.e. the people of Zorah, mentioned in (1 Chronicles 4:2) as descended from Shobal."
        ]
    },
    {
        "Word": "Zoreah",
        "Definitions": [
            "[[1352]Zorah]"
        ]
    },
    {
        "Word": "Zorites, The",
        "Definitions": [
            "are named in the genealogies of Judah, (1 Chronicles 2:54) apparently among the descendants of Salma and near connections of Joab."
        ]
    },
    {
        "Word": "Access to God",
        "Definitions": [
            "Is of God -- Ps 65:4.",
            "Is by Christ -- Joh 10:7, 9; 14:6; Ro 5:2; Eph 2:13; 3:12; Heb 7:9, 25; 10:19; 1Pe 3:18.",
            "Is by the Holy Spirit -- Eph 2:18.",
            "Obtained through faith -- Ac 14:27; Ro 5:2; Eph 3:12; Heb 11:6.",
            "Follows upon reconciliation to God -- Col 1:21,22.",
            "In Prayer -- See Prayer. De 4:7; Mt 6:6; 1Pe 1:17.",
            "In his temple -- Ps 15:1; 27:4; 43:3; 65:4.",
            "To obtain mercy and grace -- Heb 4:16.",
            "A privilege of saints -- De 4:7; Ps 15:1; 23:6; 24:3,4.",
            "Saints have, with confidence -- Eph 3:12; Heb 4:16; 10:19,20.",
            "Vouchsafed to repenting sinners -- See Repentance. Ho 14:2; Joe 2:12.",
            "Saints earnestly seek -- Ps 27:4; 42:1,2; 43:3; 84:1,2.",
            "The wicked commanded to seek -- Isa 55:6; Jas 4:8.",
            "Urge others to seek -- Isa 2:3; Jer 31:6.",
            "Promises connected with -- Ps 145:18; Isa 55:3; Mt 6:6; Jas 4:8.",
            "Blessedness connected with -- Ps 16:11; 65:4; 73:28.",
            "Typified -- Le 16:12-15; Heb 10:19-22.",
            "Exemplified",
            "Moses. -- Ex 24:2; 34:4-7."
        ]
    },
    {
        "Word": "Affections, The",
        "Definitions": [
            "Should be supremely set upon God -- De 6:3; Mr 12:30.",
            "Should be set",
            "Upon the commandments of God. -- Ps 19:8-10; 119:20,97,103,167.",
            "Upon the house and worship of God. -- 1Ch 29:3; Ps 26:8; 27:4; 84:1,2.",
            "Upon the people of God. -- Ps 16:3; Ro 12:10; 2Co 7:13-15; 1Th 2:8.",
            "Upon heavenly things. -- Col 3:1,2.",
            "Should be zealously engaged for God -- Ps 69:9; 119:139; Ga 4:18.",
            "Christ claims the first place in -- Mt 10:37; Lu 14:26.",
            "Enkindled by communion with Christ -- Lu 24:32.",
            "Blessedness of making God the object of -- Ps 91:14.",
            "Should not grow cold -- Ps 106:12,13; Mt 24:12; Ga 4:15; Re 2:4.",
            "Of saints, supremely set on God -- Ps 42:1; 73:25; 119:10.",
            "Of the wicked, not sincerely set on God -- Isa 58:1,2; Eze 33:31,32; Lu 8:13.",
            "Carnal affections should be mortified -- Ro 8:13; 13:14; 1Co 9:27; Col 3:5; 1Th 4:5.",
            "Carnal affections crucified in saints -- Ro 6:6; Ga 5:24.",
            "False teachers seek to captivate -- Ga 1:10; 4:17; 2Ti 3:6; 2Pe 2:3,18; Re 2:14,20.",
            "Of the wicked, are unnatural and perverted -- Ro 1:31; 2Ti 3:3; 2Pe 2:10."
        ]
    },
    {
        "Word": "Afflicted, Duty Toward The",
        "Definitions": [
            "To pray for them -- Ac 12:5; Php 1:16,19; Jas 5:14-16.",
            "To sympathise with them -- Ro 12:15; Ga 6:2.",
            "To pity them -- Job 6:14.",
            "To bear them in mind -- Heb 13:3.",
            "To visit them -- Jas 1:27.",
            "To comfort them -- Job 16:5; 29:25; 2Co 1:4; 1Th 4:18.",
            "To relieve them -- Job 31:19,20; Isa 58:10; Php 4:14; 1Ti 5:10.",
            "To protect them -- Ps 82:3; Pr 22:22; 31:5."
        ]
    },
    {
        "Word": "Afflicted Saints",
        "Definitions": [
            "God is with -- Ps 46:5,7; Isa 43:2.",
            "God is a refuge and strength to -- Ps 27:5,6; Isa 25:4; Jer 16:19; Na 1:7.",
            "God comforts -- Isa 49:13; Jer 31:13; Mt 5:4; 2Co 1:4,5; 7:6.",
            "God preserves -- Ps 34:20.",
            "God delivers -- Ps 34:4,19; Pr 12:13; Jer 39:17,18.",
            "Christ is with -- Joh 14:18.",
            "Christ supports -- 2Ti 4:17; Heb 2:18.",
            "Christ comforts -- Isa 61:2; Mt 11:28-30; Lu 7:13; Joh 14:1; 16:33.",
            "Christ preserves -- Isa 63:9; Lu 21:18.",
            "Christ delivers -- Re 3:10.",
            "Should praise God -- Ps 13:5,6; 56:8-10; 57:6,7; 71:20-23.",
            "Should imitate Christ -- Heb 12:1-3; 1Pe 2:21-23.",
            "Should imitate the prophets -- Jas 5:10.",
            "Should be patient -- Lu 21:19; Ro 12:12; 2Th 1:4; Jas 1:4; 1Pe 2:20.",
            "Should be resigned -- 1Sa 3:18; 2Ki 20:19; Job 1:21; Ps 39:9.",
            "Should not despise chastening -- Job 5:17; Pr 3:11; Heb 12:5.",
            "Should acknowledge the justice of their chastisements -- Ne 9:33; Job 2:10; Isa 64:5-7; La 3:39; Mic 7:9.",
            "Should avoid sin -- Job 34:31,32; Joh 5:14; 1Pe 2:12.",
            "Should trust in the goodness of God -- Job 13:15; Ps 71:20; 2Co 1:9.",
            "Should turn and devote themselves to God -- Ps 116:7-9; Jer 50:3,4; Ho 6:1.",
            "Should keep the pious resolutions made during afflictions -- Ps 66:13-15.",
            "Should be frequent in prayer -- See \"Affliction, Prayer Under\". Ps 50:15-17.",
            "Should take encouragement from former mercies -- Ps 27:9; 2Co 1:10.",
            "Examples of afflicted Saints:",
            "Joseph. -- Ge 39:20-23; Ps 105:17-19.",
            "Moses. -- Heb 11:25.",
            "Eli. -- 1Sa 3:18.",
            "Nehemiah. -- Ne 1:4.",
            "Job. -- Job 1:20-22.",
            "David. -- 2Sa 12:15-23.",
            "Paul. -- Ac 20:22-24; 21:13.",
            "Apostles. -- 1Co 4:13; 2Co 6:4-10."
        ]
    },
    {
        "Word": "Affliction, Consolation Under",
        "Definitions": [
            "God is the author and Giver of -- Ps 23:4; Ro 15:5; 2Co 1:3; 7:6; Col 1:11; 2Th 2:16,17.",
            "Christ is the Author and Giver of -- Isa 61:2; Joh 14:18; 2Co 1:5.",
            "The Holy Spirit is the Author and Giver of -- Joh 14:16,17; 15:26; 16:7; Ac 9:31.",
            "Promised -- Isa 51:3,12; 66:13; Eze 14:22,23; Ho 2:14; Zec 1:17.",
            "Through the Holy Scriptures -- Ps 119:50,76; Ro 15:4.",
            "By ministers of the gospel -- Isa 40:1,2; 1Co 14:3; 2Co 1:4,6.",
            "Is abundant -- Ps 71:21; Isa 66:11.",
            "Is strong -- Heb 6:18.",
            "Is everlasting -- 2Th 2:16.",
            "Is a cause of praise -- Isa 12:1; 49:13.",
            "Pray for -- Ps 119:8",
            "Saints should administer to each other -- 1Th 4:18; 5:11,14.",
            "Is sought in vain from the world -- Ps 69:20; Ec 4:1; La 1:2.",
            "To those who mourn for sin -- Ps 51:17; Isa 1:18; 40:1,2; 61:1; Mic 7:18,19; Lu 4:18.",
            "To the troubled in mind -- Ps 42:5; 94:19; Joh 14:1,27; 16:20,22.",
            "To those deserted by friends -- Ps 27:10; 41:9-12; Joh 14:18; 15:18,19.",
            "To the persecuted -- De 33:27.",
            "To the poor -- Ps 10:14; 34:6,9,10.",
            "To the sick -- Ps 41:3.",
            "To the tempted -- Ro 16:20; 1Co 10:13; 2Co 12:9; Jas 1:12; 4:7; 2Pe 2:9; Re 2:10.",
            "In prospect of death -- Job 19:25,26; Ps 23:4; Joh 14:2; 2Co 5:1; 1Th 4:14; Heb 4:9; Re 7:14-17; 14:13.",
            "Under the infirmities of age -- Ps 71:9,18."
        ]
    },
    {
        "Word": "Affliction, Prayer Under",
        "Definitions": [
            "Exhortation to -- Jas 5:13.",
            "That God would consider our trouble -- 2Ki 19:16; Ne 9:32; Ps 9:13; La 5:1.",
            "For the presence and support of God -- Ps 10:1; 102:2.",
            "That the Holy Spirit may not be withdrawn -- Ps 51:11.",
            "For divine comfort -- Ps 4:6; 119:76.",
            "For mitigation of troubles -- Ps 39:12,13.",
            "For deliverance -- Ps 25:17,22; 39:10; Isa 64:9-12; Jer 17:14.",
            "For pardon and deliverance from sin -- Ps 39:8; 51:1; 79:8.",
            "That we may be turned to God -- Ps 80:7; 85:4-6; Jer 31:18.",
            "For divine teaching and direction -- Job 34:32; Ps 27:11; 143:10.",
            "For increase of faith -- Mr 9:24.",
            "For mercy -- Ps 6:2; Hab 3:2.",
            "For restoration to joy -- Ps 51:8,12; 69:29; 90:14,15.",
            "For protection and preservation from enemies -- 2Ki 19:19; 2Ch 20:12; Ps 17:8,9.",
            "That we may know the causes of our trouble -- Job 6:24; 10:2; 13:23,24.",
            "That we may be taught the uncertainty of life -- Ps 39:4.",
            "That we may be quickened -- Ps 143:11."
        ]
    },
    {
        "Word": "Afflictions Made Beneficial",
        "Definitions": [
            "In promoting the glory of God -- Joh 9:1-3; 11:3,4; 21:18,19.",
            "In exhibiting the power and faithfulness of God -- Ps 34:19,20; 2Co 4:8-11.",
            "In teaching us the will of God -- Ps 119:71; Isa 26:9; Mic 6:9.",
            "In turning us to God -- De 4:30,31; Ne 1:8,9; Ps 78:34; Isa 10:20,21; Ho 2:6,7.",
            "In keeping us from again departing from God -- Job 34:31,32; Isa 10:20; Eze 14:10,11.",
            "In leading us to seek God in prayer -- Jdj 4:3; Jer 31:18; La 2:17-19; Ho 5:14,15; Jon 2:1.",
            "In convincing us of sin -- Job 36:8,9; Ps 119:67; Lu 15:16-18.",
            "In leading us to confession of sin -- Nu 21:7; Ps 32:5; 51:3,5.",
            "In testing and exhibiting our sincerity -- Job 23:10; Ps 66:10; Pr 17:3.",
            "In trying our faith and obedience -- Ge 22:1,2; Heb 11:17; Ex 15:23-25; De 8:2,16; 1Pe 1:7; Re 2:10.",
            "In humbling us -- De 8:3,16; 2Ch 7:13,14; La 3:19,20; 2Co 12:7.",
            "In purifying us -- Ec 7:2,3; Isa 1:25,26; 48:10; Jer 9:6,7; Zec 13:9; Mal 3:2,3.",
            "In exercising our patience -- Ps 40:1; Ro 5:3; Jas 1:3; 1Pe 2:20.",
            "In rendering us fruitful in good works -- Joh 15:2; Heb 12:10,11.",
            "In furthering the gospel -- Ac 8:3,4; 11:19-21; Php 1:12; 2Ti 2:9,10; 4:16,17.",
            "Exemplified",
            "Joseph's brethren. -- Ge 42:21.",
            "Joseph. -- Ge 45:5,7,8.",
            "Israel. -- De 8:3,5.",
            "Josiah. -- 2Ki 22:19.",
            "Hezekiah. -- 2Ch 32:25,26.",
            "Manasseh. -- 2Ch 33:12.",
            "Jonah. -- Jon 2:7.",
            "Prodigal's son. -- Lu 15:21."
        ]
    },
    {
        "Word": "Afflictions of the Wicked, The",
        "Definitions": [
            "God is glorified in -- Ex 14:4; Eze 38:22,23.",
            "God holds in derision -- Ps 37:13; Pr 1:26,27.",
            "Are multiplied -- De 31:17; Job 20:12-18; Ps 32:10.",
            "Are continual -- Job 15:20; Ec 2:23; Isa 32:10.",
            "Are often sudden -- Ps 73:10; Pr 6:15; Isa 30:13; Re 18:10.",
            "Are often judicially sent -- Job 21:17; Ps 107:17; Jer 30:15.",
            "Are for examples to others -- Ps 64:7-9; Zep 3:6,7; 1Co 10:5-11; 2Pe 2:6.",
            "Are ineffectual of themselves, for their conversion -- Ex 9:30; Isa 9:13; Jer 2:30; Hag 2:17.",
            "Their persecution of saints, a cause of -- De 30:7; Ps 55:19; Zec 2:9; 2Th 1:6.",
            "Impenitence is a cause of -- Pr 1:30,31; Eze 24:13; Am 4:6-12; Zec 7:11,12; Re 2:21,22.",
            "Sometimes humble them -- 1Ki 21:27.",
            "Frequently harden -- Ne 9:28,29; Jer 5:3.",
            "Produce slavish fear -- Job 15:24; Ps 73:19; Jer 49:3,5.",
            "Saints should not be alarmed at -- Pr 3:25,26.",
            "Exemplified",
            "Pharaoh and the Egyptians. -- Ex 9:14,15; 14:24,25.",
            "Ahaziah. -- 2Ki 1:1-4.",
            "Gehazi. -- 2Ki 5:27.",
            "Jehoram. -- 2Ch 21:12-19.",
            "Uzziah. -- 2Ch 26:19-21.",
            "Ahaz, &c. -- 2Ch 28:5-8,22."
        ]
    },
    {
        "Word": "Agriculture or Husbandry",
        "Definitions": [
            "The cultivation of the earth -- Ge 3:23.",
            "The occupation of man before the fall -- Ge 2:15.",
            "Rendered laborious by the curse on the earth -- Ge 3:17-19.",
            "Man doomed to labour in, after the fall -- Ge 3:23.",
            "Contributes to the support of all -- Ec 5:9.",
            "The providence of God to be acknowledged in the produce of -- Jer 5:24; Ho 2:8.",
            "Requires",
            "Wisdom. -- Isa 28:26.",
            "Diligence. -- Pr 27:23-27; Ec 11:6.",
            "Toil. -- 2Ti 2:6.",
            "Patience in waiting. -- Jas 5:7.",
            "Diligence in, abundantly recompensed -- Pr 12:11; 13:23; 28:19; Heb 6:7.",
            "Persons engaged in, called",
            "Tillers of the ground. -- Ge 4:2.",
            "Husbandmen. -- 2Ch 26:10.",
            "Labourers. -- Mt 9:37; 20:1.",
            "Peace favourable to -- Isa 2:4; Jer 31:24.",
            "War destructive to -- Jer 50:16; 51:23.",
            "Patriarchs engaged in -- Ge 4:2; 9:20.",
            "The labour of, supposed to be lessened by Noah -- Ge 5:29; 9:20.",
            "The Jews loved and followed -- Jdj 6:11; 1Ki 19:19; 2Ch 26:10.",
            "Soil of Canaan suited to -- Ge 13:10; De 8:7-9.",
            "Climate of Canaan favourable to -- De 11:10,11.",
            "Was promoted amongst the Jews by",
            "Allotments to each family. -- Nu 36:7-9.",
            "The rights of redemption. -- Le 25:23-28.",
            "Separation from other nations. -- Ex 33:16.",
            "The prohibition against usury. -- Ex 22:25.",
            "The promises of God's blessings on. -- Le 26:4; De 7:13; 11:14,15.",
            "Enactments to protect",
            "Not to covet the fields of another. -- De 5:21.",
            "Not to move landmarks. -- De 19:14; Pr 22:28.",
            "Not to cut down crops of another. -- De 23:25.",
            "Against the trespass of cattle. -- Ex 22:5.",
            "Against injuring the produce of. -- Ex 22:5.",
            "Often performed by hirelings -- 1Ch 27:26; 2Ch 26:10; Mt 20:8; Lu 17:7.",
            "Not to be engaged in during the Sabbatical year -- Ex 23:10,11.",
            "Produce of, given as rent for land -- Mt 21:33,34.",
            "Produce of, often blasted because of sin -- Isa 5:10; 7:23; Jer 12:13; Joe 1:10,11.",
            "Grief occasioned by the failure of the fruits of -- Joe 1:11; Am 5:16,17.",
            "Produce of, exported -- 1Ki 5:11; Eze 27:17.",
            "Operations in",
            "Hedging. -- Isa 5:2,5; Ho 2:6.",
            "Ploughing. -- Job 1:14.",
            "Digging. -- Isa 5:6; Lu 13:8; 16:3.",
            "Manuring. -- Isa 25:10; Lu 14:34,35.",
            "Harrowing. -- Job 39:10; Isa 28:24.",
            "Gathering out the stones. -- Isa 5:2.",
            "Sowing. -- Ec 11:4; Isa 32:20; Mt 13:3.",
            "Planting. -- Pr 31:16; Isa 44:14; Jer 31:5.",
            "Watering. -- De 11:10; 1Co 3:6-8.",
            "Weeding. -- Mt 13:28.",
            "Grafting. -- Ro 11:17-19,24.",
            "Pruning. -- Le 25:3; Isa 5:6; Joh 15:2.",
            "Mowing. -- Ps 129:7; Am 7:1.",
            "Reaping. -- Isa 17:5.",
            "Binding. -- Ge 37:7; Mt 13:30.",
            "Gleaning. -- Le 19:9; Ru 2:3.",
            "Stacking. -- Ex 22:6.",
            "Threshing. -- De 25:4; Jdj 6:11.",
            "Winnowing. -- Ru 3:2; Mt 3:12.",
            "Storing in barns. -- Mt 6:26; 13:30.",
            "Beasts used in",
            "The ox. -- De 25:4.",
            "The ass. -- De 22:10.",
            "The horse. -- Isa 28:28.",
            "Implements of",
            "The plough. -- 1Sa 13:20.",
            "The harrow. -- 2Sa 12:31.",
            "The mattock. -- 1Sa 13:20; Isa 7:25.",
            "The sickle. -- De 16:9; 23:25.",
            "The pruning-hook. -- Isa 18:5; Joe 3:10.",
            "The fork. -- 1Sa 13:21.",
            "The axe. -- 1Sa 13:20.",
            "The teethed threshing instrument. -- Isa 41:15.",
            "The flail, &c. -- Isa 28:27.",
            "The cart. -- 1Sa 6:7; Isa 28:27,28.",
            "The shovel. -- Isa 30:24.",
            "The sieve. -- Am 9:9.",
            "The fan. -- Isa 30:24; Mt 3:12.",
            "Illustrative of",
            "Culture of the Church. -- 1Co 3:9.",
            "Culture of the heart. -- Jer 4:3; Ho 10:12."
        ]
    },
    {
        "Word": "Alliance and Society With the Enemies of God",
        "Definitions": [
            "Forbidden -- Ex 23:32; 34:12; De 7:2,3; 13:6,8; Jos 23:6,7; Jdj 2:2; Ezr 9:12; Pr 1:10,15; 2Co 6:14-17; Eph 5:11.",
            "Lead to idolatry -- Ex 34:15,16; Nu 25:1-8; De 7:4; Jdj 3:5-7; Re 2:20.",
            "Have led to murder and human sacrifice -- Ps 106:37,38.",
            "Provoke the anger of God -- De 7:4; 31:16,17; 2Ch 19:2; Ezr 9:13,14; Ps 106:29,40; Isa 2:6.",
            "Provoke God to leave mean to reap the fruits of them -- Jos 23:12,13; Jdj 2:1-3.",
            "Are ensnaring -- Ex 23:33; Nu 25:18; De 12:30; 13:6; Ps 106:36.",
            "Are enslaved -- 2Pe 2:18,19.",
            "Are defiling -- Ezr 9:1,2.",
            "Are degrading -- Isa 1:23.",
            "Are ruinous to spiritual interest -- Pr 29:24; Heb 12:14,15; 2Pe 3:17.",
            "Are ruinous to moral character -- 1Co 15:33.",
            "Are a proof of folly -- Pr 12:11.",
            "Children who enter into, bring shame upon their parents -- Pr 28:7.",
            "Evil consequences of -- Pr 28:19; Jer 51:7.",
            "The wicked are prone to -- Ps 50:18; Jer 2:25.",
            "The wicked tempt saints to -- Ne 6:2-4.",
            "Sin of, to be confessed, deeply repented of, and forsaken -- Ezr 10:1-44.",
            "Involve saints in their guiltiness -- 2Jo 1:9-11; Re 18:4.",
            "Involve saints in their punishment -- Nu 16:26; Jer 51:6; Re 18:4.",
            "Unbecoming in those called saints -- 2Ch 19:2; 2Co 6:14-16; Php 2:15.",
            "Exhortations to shun all inducements to -- Pr 1:10-15; 4:14,15; 2Pe 3:17.",
            "Exhortations to hate and avoid -- Pr 14:7; Ro 16:17; 1Co 5:9-11; Eph 5:6,7; 1Ti 6:5; 2Ti 3:5.",
            "A call to come out from -- Nu 16:26; Ezr 10:11; Jer 51:6,45; 2Co 6:17; 2Th 3:6; Re 18:4.",
            "Means of preservation from -- Pr 2:10-20; 19:27.",
            "Blessedness of avoiding -- Ps 1:1.",
            "Blessedness of forsaking -- Ezr 9:12; Pr 9:6; 2Co 6:17,18.",
            "Saints grieve to meet with, in their intercourse with the world -- Ps 57:4; 120:5,6; 2Pe 2:7,8.",
            "Saints grieve to witness in their brethren -- Ge 26:35; Ezr 9:3; 10:6.",
            "Saints hate and avoid -- Ps 26:4,5; 31:6; 101:7; Re 2:2.",
            "Saints deprecate -- Ge 49:6; Ps 6:8; 15:4; 101:4,7; 119:115; 139:19.",
            "Saints are separate from -- Ex 33:16; Ezr 6:21.",
            "Saints should be circumspect when unintentionally thrown into -- Mt 10:16; Col 4:5; 1Pe 2:12.",
            "Pious parents prohibit, to their children -- Ge 28:1.",
            "Persons in authority should denounce -- Ezr 10:9-11; Ne 13:23-27.",
            "Punishment of -- Nu 33:56; De 7:4; Jos 23:13; Jdj 2:3; 3:5-8; Ezr 9:7,14; Ps 106:41,42; Re 2:16,22,23.",
            "Exemplified",
            "Solomon. -- 1Ki 11:1-8.",
            "Rehoboam. -- 1Ki 12:8,9.",
            "Jehoshaphat. -- 2Ch 18:3; 19:2; 20:35-37.",
            "Jehoram. -- 2Ch 21:6.",
            "Ahaziah. -- 2Ch 22:3-5.",
            "Israelites. -- Ezr 9:1,2.",
            "Israel. -- Eze 44:7.",
            "Judas Iscariot. -- Mt 26:14-16.",
            "Examples of avoiding",
            "Man of God. -- 1Ki 13:7-10.",
            "Nehemiah, &c. -- Ne 6:2-4; 10:29-31.",
            "David. -- Ps 101:4-7; 119:115.",
            "Jeremiah. -- Jer 15:17.",
            "Joseph of Arimathaea. -- Lu 23:51.",
            "Church of Ephesus. -- Re 2:6.",
            "Examples of forsaking",
            "Israelites. -- Nu 16:27; Ezr 6:21,22; 10:3,4,16,17.",
            "Sons of the Priests. -- Ezr 10:18,19.",
            "Examples of the judgments of God against",
            "Korah, &c. -- Nu 16:32.",
            "Ahaziah. -- 2Ch 22:7,8.",
            "Judas Iscariot. -- Ac 1:18."
        ]
    },
    {
        "Word": "Altars",
        "Definitions": [
            "Designed for sacrifice -- Ex 20:24.",
            "To be made of earth, or unhewn stone -- Ex 20:24,25; De 27:5,6.",
            "Of brick, hateful to God -- Isa 65:3.",
            "Natural rocks sometimes used as -- Jdj 6:19-21; 13:19,20.",
            "Were not to have steps up to them -- Ex 20:26.",
            "For idolatrous worship, often erected on roofs of houses -- 2Ki 23:12; Jer 19:13; 32:29.",
            "Idolaters planted groves near -- Jdj 6:30; 1Ki 16:32,33; 2Ki 21:3.",
            "The Jews not to plant groves near -- De 16:21.",
            "For idolatrous worship, to be destroyed -- Ex 34:13; De 7:5.",
            "Probable origin of inscriptions on -- De 27:8.",
            "Mentioned in scripture",
            "Of Noah. -- Ge 8:20.",
            "Of Abraham. -- Ge 12:7,8; 13:18; 22:9.",
            "Of Isaac. -- Ge 26:25.",
            "Of Jacob. -- Ge 33:20; 35:1,3,7.",
            "Of Moses. -- Ex 17:15; 24:4.",
            "Of Balaam. -- Nu 23:1,14,29.",
            "Of Joshua. -- Jos 8:30,31.",
            "Of the temple of Solomon. -- 2Ch 4:1,19.",
            "Of the second temple. -- Ezr 3:2,3.",
            "Of Reubenites, &c east of Jordan. -- Jos 22:10.",
            "Of Gideon. -- Jdj 6:26,27.",
            "Of the people of Israel. -- Jdj 21:4.",
            "Of Samuel. -- 1Sa 7:17.",
            "Of David. -- 2Sa 24:21,25.",
            "Of Jeroboam at Bethel. -- 1Ki 12:33.",
            "Of Ahaz. -- 2Ki 16:10-12.",
            "Of the Athenians. -- Ac 17:23.",
            "For burnt-offering. -- Ex 27:1-8.",
            "For incense. -- Ex 30:1-6.",
            "Protection afforded by -- 1Ki 1:50,51.",
            "Afforded no protection to murderers -- Ex 21:14; 1Ki 2:18-34."
        ]
    },
    {
        "Word": "Altar of Burnt Offering, The",
        "Definitions": [
            "Dimensions, &c of -- Ex 27:1; 38:1.",
            "Horns on the corners of -- Ex 27:2; 38:2.",
            "Covered with brass -- Ex 27:2.",
            "All its vessels of brass -- Ex 27:3; 38:3.",
            "A net-working grate of brass placed in -- Ex 27:4,5; 38:4.",
            "Furnished with rings and staves -- Ex 27:6,7; 38:5-7.",
            "Made after a divine pattern -- Ex 27:8.",
            "Called",
            "The brazen altar. -- Ex 39:39; 1Ki 8:64.",
            "The altar of God. -- Ps 43:4.",
            "The altar of the Lord. -- Mal 2:13.",
            "Placed in the court before the door of the tabernacle -- Ex 40:6,29.",
            "Sanctified by God -- Ex 29:44.",
            "Anointed and sanctified with holy oil -- Ex 40:10; Le 8:10,11.",
            "Cleansed and purified with blood -- Ex 29:36,37.",
            "Was most holy -- Ex 40:10.",
            "Sanctified whatever touched it -- Ex 29:37.",
            "All sacrifices to be offered on -- Ex 29:38-42; Isa 56:7.",
            "All gifts to be presented at -- Mt 5:23,24.",
            "Nothing polluted or defective to be offered on -- Le 22:22; Mal 1:7,8.",
            "Offering at the dedication of -- Nu 7:1-89.",
            "The fire upon",
            "Came from before the Lord. -- Le 9:24.",
            "Was continually burning. -- Le 6:13.",
            "Consumed the sacrifices. -- Le 1:8,9.",
            "Sacrifices bound to the horns of -- Ps 118:27.",
            "The blood of sacrifices put on the horns and poured at the foot of -- Ex 29:12; Le 4:7,18,25; 8:15.",
            "The priests",
            "Alone to serve. -- Nu 18:3,7.",
            "Derived support from. -- 1Co 9:13.",
            "Ahaz removed and profaned -- 2Ki 16:10-16.",
            "The Jews condemned for swearing lightly by -- Mt 23:18,19.",
            "A type of Christ -- Heb 13:10."
        ]
    },
    {
        "Word": "Altar of Incense",
        "Definitions": [
            "Dimensions, &c of -- Ex 30:1,2; 37:25.",
            "Covered with Gold -- Ex 30:3; 37:26.",
            "Top of, surrounded with a crown of gold -- Ex 30:3; 37:26.",
            "Had four rings of gold under the crown for the staves -- Ex 30:4; 37:27.",
            "Staves of, covered with gold -- Ex 30:5.",
            "Called the golden altar -- Ex 39:38.",
            "Placed before the vail in the outer sanctuary -- Ex 30:6; 40:5,26.",
            "Said to be before the Lord -- Le 4:7; 1Ki 9:25.",
            "Anointed with holy oil -- Ex 30:26,27.",
            "The priest burned incense on every morning and evening -- Ex 30:7,8.",
            "No strange incense nor any sacrifice to be offered on -- Ex 30:9.",
            "Atonement made for, by the high priest once every year -- Ex 30:10; Le 16:18,19.",
            "The blood of all sin offerings put on the horns of -- Le 4:7,18.",
            "Punishment for",
            "Offering strange fire on. -- Le 10:1,2.",
            "Unauthorised offering on. -- 2Ch 26:16-19.",
            "Covered by the priest before removal from the sanctuary -- Nu 4:11.",
            "A type of Christ -- Re 8:3; 9:3."
        ]
    },
    {
        "Word": "Amalekites, The",
        "Definitions": [
            "Descent of -- Ge 36:12,16.",
            "Character of",
            "Wicked. -- 1Sa 15:18.",
            "Oppressive. -- Jdj 10:12.",
            "Warlike and Cruel. -- 1Sa 15:33.",
            "Governed by Kings -- 1Sa 15:20,32.",
            "A powerful and influential nation -- Nu 24:7.",
            "Possessed cities -- 1Sa 15:5.",
            "COUNTRY of",
            "In the south of Canaan. -- Nu 13:29; 1Sa 27:8.",
            "Extended from Havilah to Shur. -- 1Sa 15:7.",
            "Was the scene of ancient warfare. -- Ge 14:7.",
            "Part of the Kenites dwelt amongst -- 1Sa 15:6.",
            "Were the first to oppose Israel -- Ex 17:8.",
            "Discomfited at Rephidim through the intercession of Moses -- Ex 17:9-13.",
            "Doomed to utter destruction for opposing Israel -- Ex 17:14,16; De 25:19.",
            "Their utter destruction foretold -- Nu 24:20.",
            "Presumption of Israel punished by -- Nu 14:45.",
            "United with Eglon against Israel -- Jdj 3:13.",
            "Part of their possessions taken by Ephraim -- Jdj 5:14; 12:15.",
            "With Midian, oppressed Israel -- Jdj 6:3-5.",
            "Overcome by Gideon -- Jdj 6:33,34; 7:21,22.",
            "Saul",
            "Overcame, and delivered Israel. -- 1Sa 14:48.",
            "Commissioned to destroy. -- 1Sa 15:1-3.",
            "Massacred. -- 1Sa 15:4-8.",
            "Condemned for not utterly destroying. -- 1Sa 15:9-26; 28:18.",
            "Agag, king of, slain by Samuel -- 1Sa 15:32,33.",
            "Invaded by David -- 1Sa 27:8,9.",
            "Pillaged and burned Ziklag -- 1Sa 30:1,2.",
            "Pursued and slain by David -- 1Sa 30:10-20.",
            "Spoil taken from, consecrated -- 2Sa 8:11,12.",
            "Confederated against Israel -- Ps 83:7.",
            "Remnant of, completely destroyed during the reign of Hezekiah -- 1Ch 4:41-43."
        ]
    },
    {
        "Word": "Ambition",
        "Definitions": [
            "God condemns -- Ge 11:7; Isa 5:8.",
            "Christ condemns -- Mt 18:1,3,4; 20:25,26; 23:11,12.",
            "Saints avoid -- Ps 131:1,2.",
            "Vanity of -- Job 20:5-9; 24:24; Ps 49:11-20.",
            "Leads to strife and contention -- Jas 4:1,2.",
            "Punishment of -- Pr 17:19; Isa 14:12-15; Eze 31:10,11; Ob 1:3,4.",
            "Connected with",
            "Pride. -- Hab 2:5.",
            "Covetousness. -- Hab 2:8,9.",
            "Cruelty. -- Hab 2:12.",
            "Exemplified",
            "Adam and Eve. -- Ge 3:5,6.",
            "Builders of Babel. -- Ge 11:4.",
            "Miriam and Aaron. -- Nu 12:2.",
            "Korah, &c. -- Nu 16:3.",
            "Absalom. -- 2Sa 15:4; 18:18.",
            "Adonijah. -- 1Ki 1:5.",
            "Sennacherib. -- 2Ki 19:23.",
            "Shebna. -- Isa 22:16.",
            "Sons of Zebedee. -- Mt 20:21.",
            "Antichrist. -- 2Th 2:4.",
            "Diotrephes. -- 3Jo 1:9."
        ]
    },
    {
        "Word": "Ammonites, The",
        "Definitions": [
            "Descent of -- Ge 19:38.",
            "Called the",
            "Children of Lot. -- De 2:19.",
            "Children of Ammon. -- Jer 25:21.",
            "Governed by hereditary kings -- 2Sa 10:1.",
            "Country of",
            "Belonged to the Zamzummims. -- De 2:20,21.",
            "Bordered on the Amorites. -- Nu 21:24.",
            "as fertile. -- Jer 49:4.",
            "Well fortified. -- Nu 21:24.",
            "Half of, given to the Gadites. -- Jos 13:25.",
            "Character of",
            "Cruel and covetous. -- Am 1:13.",
            "Proud and reproachful. -- Zep 2:10.",
            "Vindictive. -- Eze 25:3,6.",
            "Fond of ornaments. -- 2Ch 20:25.",
            "Idolatrous. -- Jdj 10:6; 1Ki 11:7,33; 2Ki 23:13.",
            "Superstitious. -- Jer 27:3,9.",
            "Chief cities of",
            "Rabbah. -- 2Sa 12:26,27; Jer 49:3.",
            "Ai. -- Jer 49:3.",
            "Jewish laws respecting",
            "Perpetual exclusion from the congregation. -- De 23:3; Ne 13:1.",
            "No covenant to made with. -- De 23:6.",
            "Not to be distressed. -- De 2:19; 2Ch 20:10.",
            "Assisted Eglon against Israel -- Jdj 3:12,13.",
            "With the Philistines oppressed Israel for eighteen years -- Jdj 10:6-9.",
            "Jephthah raised up to deliver Israel from -- Jdj 10:15-18; 11:4-33.",
            "Proposed a disgraceful treaty to Jabesh-gilead -- 1Sa 11:1-3.",
            "Saul's victories over -- 1Sa 11:11; 14:47.",
            "Ill-treated David's ambassadors -- 2Sa 10:1-4.",
            "Hired the Syrians against David -- 2Sa 10:6.",
            "Victories of Joab over -- 2Sa 10:7-14; 12:26-29.",
            "The royal treasure of, taken -- 2Sa 12:30.",
            "Of Rabbah reduced to hard bondage -- 2Sa 12:31.",
            "Spoil of, consecrated to God -- 2Sa 8:11,12.",
            "One of David's mighty men was of -- 2Sa 23:37.",
            "Solomon intermarried with, and introduced idols of into Israel -- 1Ki 11:1-5.",
            "Confederated against Jehoshaphat -- 2Ch 20:1; Ps 83:7.",
            "Miraculous defeat of -- 2Ch 20:5-24.",
            "Submitted to Uzziah -- 2Ch 26:8.",
            "Defeated by Jotham -- 2Ch 27:5.",
            "Seized upon the possessions of Gad -- Jer 49:1.",
            "Aided the Chaldeans against Judah -- 2Ki 24:2.",
            "Vexed the Jews after captivity -- Ne 4:3,7,8.",
            "The Jews reprobated for intermarrying with -- Ezr 9:1-3; Ne 13:23-28.",
            "Predictions respecting",
            "Subjection to Babylon. -- Jer 25:9-21; 27:3,6.",
            "Destructions for hatred to Israel. -- Eze 25:2-10; Zep 2:8,9.",
            "Punishment for oppressive cruelty. -- Jer 49:1-5; Am 1:13-15.",
            "Restoration. -- Jer 49:6.",
            "Subjection to the Jews. -- Isa 11:14."
        ]
    },
    {
        "Word": "Amorites, The",
        "Definitions": [
            "Descent of -- Ge 10:15,16; 1Ch 1:13,14.",
            "One of the seven nations of Canaan -- Ge 15:21; Ex 3:8,17.",
            "Governed by many independent kings -- Jos 5:1; 9:10.",
            "Kings of, great and powerful -- Ps 136:18,20.",
            "Originally inhabited a mountain district in the south -- Nu 13:29; De 1:7,20; Jdj 1:36.",
            "Acquired an extensive territory from Moab east of Jordan -- Nu 21:26,30.",
            "Had many and strong cities -- Nu 32:17,33.",
            "Of gigantic strength and stature -- Am 2:9.",
            "Character of",
            "Profane and wicked. -- Ge 15:16.",
            "Idolatrous. -- Jos 24:15.",
            "Defeated by Chedorlaomer, &c -- Ge 14:7.",
            "Joined Abraham against the kings -- Ge 14:13,24.",
            "Jacob took a portion from -- Ge 48:22.",
            "Forbearance of God towards -- Ge 15:16.",
            "Doomed to utter destruction -- De 20:17,18.",
            "Refused a passage to Israel -- Nu 21:21-23; De 2:30.",
            "Deprived of their eastern territory by Israel -- Nu 21:24-35.",
            "Land of, given to Reubenites, &c -- Jos 13:15-31.",
            "Western kings of, confederated against Israel -- Jos 10:1-5.",
            "Miraculous overthrow of -- Jos 10:11-14.",
            "Kings of, degraded and slain -- Jos 10:24-27.",
            "The Gibeonites a tribe of, deceived Israel into a league -- 2Sa 21:2, Jos 9:3-16.",
            "The Israelites unable to expel, but extracted tribute from -- Jdj 1:34,35.",
            "Had peace with Israel in the days of Samuel -- 1Sa 7:14.",
            "Brought into bondage by Solomon -- 1Ki 9:20,21.",
            "Ahab followed the abominations of -- 1Ki 21:26.",
            "Manasseh exceeded abominations of -- 2Ki 21:11.",
            "The Jews after the captivity condemned for intermarrying with -- Ezr 9:1,2.",
            "Descent from, illustrative of man's natural state -- Eze 16:3."
        ]
    },
    {
        "Word": "Amusements and Pleasures, Worldly",
        "Definitions": [
            "Belong to the works of the flesh -- Ga 5:19,21.",
            "Are transitory -- Job 21:12,13; Heb 11:25.",
            "Are all vanity -- Ec 2:11.",
            "Choke the word of God in the heart -- Lu 8:14.",
            "Formed a part of idolatrous worship -- Ex 32:4,6,19; 1Co 10:7; Jdj 16:23-25.",
            "Lead to",
            "Rejection of God. -- Job 21:14,15.",
            "Poverty. -- Pr 21:17.",
            "Disregard of the judgments and works of God. -- Isa 5:12; Am 6:1-6.",
            "Terminate in sorrow -- Pr 14:13.",
            "Are likely to lead to greater evil -- Job 1:5; Mt 14:6-8.",
            "The wicked seek for happiness in -- Ec 2:1,8.",
            "Indulgence in",
            "A proof of folly. -- Ec 7:4.",
            "A characteristic of the wicked. -- Isa 47:8; Eph 4:17,19; 2Ti 3:4; Tit 3:3; 1Pe 4:3.",
            "A proof of spiritual death. -- 1Ti 5:6.",
            "An abuse of riches. -- Jas 5:1,5.",
            "Wisdom of abstaining from -- Ec 7:2,3.",
            "Shunned by the saints -- 1Pe 4:3.",
            "Abstinence from, seems strange to the wicked -- 1Pe 4:4.",
            "Denounced by God -- Isa 5:11,12.",
            "Punishment of -- Ec 11:9; 2Pe 2:13.",
            "Renunciation of, Exemplified",
            "Moses. -- Heb 11:25."
        ]
    },
    {
        "Word": "Anakim, The",
        "Definitions": [
            "Descent of -- Nu 13:22; Jos 15:13.",
            "Were called",
            "The sons of Anak. -- Nu 13:33.",
            "The sons of the Anakim. -- De 1:28.",
            "The children of the Anakims. -- De 9:2.",
            "Divided into three tribes -- Jos 15:14.",
            "Inhabited the mountains of Judah -- Jos 11:21.",
            "Hebron, chief city of -- Jos 14:15; 21:11.",
            "Of gigantic strength and stature -- De 2:10,11,21.",
            "Israel terrified by -- Nu 14:1; 13:33.",
            "Hebron a possession of, given to Caleb for his faithfulness -- Jos 14:6-14.",
            "Driven from Hebron by Caleb -- Jos 15:13,14.",
            "Driven from Kirjathsepher or Debir by Othniel -- Jos 15:15-17; Jdj 1:12,13.",
            "Almost annihilated -- Jos 11:21,22."
        ]
    },
    {
        "Word": "Anger of God, The",
        "Definitions": [
            "Averted by Christ -- Lu 2:11,14; Ro 5:9; 2Co 5:18,19; Eph 2:14,17; Col 1:20; 1Th 1:10.",
            "Is averted from them that believe -- Joh 3:14-18; Ro 3:25; 5:1.",
            "Is averted upon confession of sin and repentance -- Job 33:27,28; Ps 106:43-45; Jer 3:12,13; 18:7,8; 31:18-20; Joe 2:12-14; Lu 15:18-20.",
            "Is slow -- Ps 103:8; Isa 48:9; Jon 4:2; Na 1:3.",
            "Is righteous -- Ps 58:10,11; La 1:18; Ro 2:6,8; 3:5,6; Re 16:6,7.",
            "The justice of, not to be questioned -- Ro 9:18,20,22.",
            "Manifested in terrors -- Ex 14:24; Ps 76:6-8; Jer 10:10; La 2:20-22.",
            "Manifested in judgments and afflictions -- Job 21:17; Ps 78:49-51; 90:7; Isa 9:19; Jer 7:20; Eze 7:19; Heb 3:17.",
            "Cannot be resisted -- Job 9:13; 14:13; Ps 76:7; Na 1:6.",
            "Aggravated by continual provocation -- Nu 32:14.",
            "Specially reserved for the day of wrath -- Zep 1:14-18; Mt 25:41; Ro 2:5,8; 2Th 1:8; Re 6:17; 11:18; 19:15.",
            "Against",
            "The wicked. -- Ps 7:11; 21:8,9; Isa 3:8; 13:9; Na 1:2,3; Ro 1:18; 2:8; Eph 5:6; Col 3:6.",
            "Those who forsake him. -- Ezr 8:22; Isa 1:4.",
            "Unbelief. -- Ps 78:21,22; Heb 3:18,19; Joh 3:36.",
            "Impenitence. -- Ps 7:12; Pr 1:30,31; Isa 9:13,14; Ro 2:5.",
            "Apostasy. -- Heb 10:26,27.",
            "Idolatry. -- De 29:20,27,28; 32:19,20,22; Jos 23:16; 2Ki 22:17; Ps 78:58,59; Jer 44:3.",
            "Sin, in saints. -- Ps 89:30-32; 90:7-9; 99:8; 102:9,10; Isa 47:6.",
            "Extreme, against those who oppose the gospel -- Ps 2:2,3,5; 1Th 2:16.",
            "Folly of provoking -- Jer 7:19; 1Co 10:22.",
            "To be dreaded -- Ps 2:12; 76:7; 90:11; Mt 10:28.",
            "To be deprecated -- Ex 32:11; Ps 6:1; 38:1; 74:1,2; Isa 64:9.",
            "Removal of, should be prayed for -- Ps 39:10; 79:5; 80:4; Da 9:16; Hab 3:2.",
            "Tempered with mercy to saints -- Ps 30:5; Isa 26:20; 54:8; 57:15,16; Jer 30:11; Mic 7:11.",
            "To be born with submission -- 2Sa 24:17; La 3:39,43; Mic 7:9.",
            "Should lead to repentance -- Isa 42:24,25; Jer 4:8.",
            "Exemplified against",
            "The old world. -- Ge 7:21-23.",
            "Builders of Babel. -- Ge 11:8.",
            "Cities of the plain. -- Ge 19:24,25.",
            "Egyptians. -- Ex 7:20; 8:6,16,24; 9:3,9,23; 10:13,22; 12:29; 14:27.",
            "Israelites. -- Ex 32:35; Nu 11:1,33; 14:40-45; 21:6; 25:9; 2Sa 24:1,15.",
            "Enemies of Israel. -- 1Sa 5:6; 7:10.",
            "Nadab, &c. -- Le 10:2.",
            "The Spies. -- Nu 14:37.",
            "Korah, &c. -- Nu 16:31,35.",
            "Aaron and Miriam. -- Nu 12:9,10.",
            "Five Kings. -- Jos 10:25.",
            "Abimelech. -- Jdj 9:56.",
            "Men of Bethshemesh. -- 1Sa 6:19.",
            "Saul. -- 1Sa 31:6.",
            "Uzzah. -- 2Sa 6:7.",
            "Saul's family. -- 2Sa 21:1.",
            "Sennacherib. -- 2Ki 19:28,35,37."
        ]
    },
    {
        "Word": "Anointing of the Holy Spirit",
        "Definitions": [
            "Is from God -- 2Co 1:21.",
            "That christ should receive",
            "Foretold. -- Ps 45:7; Isa 61:1; Da 9:24.",
            "Fulfilled. -- Lu 4:18,21; Ac 4:27; 10:38; Heb 1:9.",
            "God preserves those who receive -- Ps 18:50; 20:6; 89:20-23.",
            "Saints receive -- Isa 61:3; 1Jo 2:20.",
            "Is abiding in saints -- 1Jo 2:27.",
            "Guides into all truth -- 1Jo 2:27.",
            "Typified -- Ex 40:13-15; Le 8:12; 1Sa 16:13; 1Ki 19:16."
        ]
    },
    {
        "Word": "Anointing, Sacred",
        "Definitions": [
            "Antiquity of -- Ge 28:18; 35:14.",
            "Consecrates to God's service -- Ex 30:29.",
            "Persons who received",
            "Prophets. -- 1Ki 19:16; Isa 61:1.",
            "Priests. -- Ex 40:13-15.",
            "Kings. -- Jdj 9:8; 1Sa 9:16; 1Ki 1:34.",
            "Things which received",
            "Tabernacle, &c. -- Ex 30:26,27; 40:9.",
            "Brazen altar. -- Ex 29:36; 40:10.",
            "Brazen laver. -- Ex 40:11.",
            "Those who partook of",
            "Protected by God. -- 1Ch 16:22; Ps 105:15.",
            "Not to be injured or insulted. -- 1Sa 24:6; 26:9; 2Sa 1:14,15; 19:21.",
            "Oil or ointment for",
            "Divinely prescribed. -- Ex 30:23-25.",
            "Compounded by the priests. -- 1Ch 9:30.",
            "An holy anointing oil for ever. -- Ex 30:25,31.",
            "Not to be imitated. -- Ex 30:32.",
            "To be put on no stranger. -- Ex 30:33.",
            "Jews condemned for imitating. -- Eze 23:41.",
            "Illustrative of the anointing",
            "Of Christ with the Holy Spirit. -- Ps 45:7; Isa 61:1; Lu 4:18.",
            "Of saints with the Holy Spirit. -- 1Jo 2:27."
        ]
    },
    {
        "Word": "Apostates",
        "Definitions": [
            "Described -- De 13:13; Heb 3:12.",
            "Persecution tends to make -- Mt 24:9,10; Lu 8:13.",
            "A worldly spirit tends to make -- 2Ti 4:10.",
            "Never belonged to Christ -- 1Jo 2:19.",
            "Saints do not become -- Ps 44:18,19; Heb 6:9; 10:39.",
            "It is impossible to restore -- Heb 6:4-6.",
            "Guilt and punishment of -- Zep 1:4-6; Heb 10:25-31,39; 2Pe 2:17,20-22.",
            "Cautions against becoming -- Heb 3:12; 2Pe 3:17.",
            "Shall abound in the latter days -- Mt 24:12; 2Th 2:3; 1Ti 4:1-3.",
            "Exemplified",
            "Amaziah. -- 2Ch 25:14,27.",
            "Professed disciples. -- Joh 6:66.",
            "Hymenaeus and Alexander. -- 1Ti 1:19,20."
        ]
    },
    {
        "Word": "Apostles, The",
        "Definitions": [
            "Christ pre-eminently called \"The Apostle\" -- Heb 3:1.",
            "Ordained by Christ -- Mr 3:14; Joh 15:16.",
            "Received their title from Christ -- Lu 6:13.",
            "Called by",
            "God. -- 1Co 1:1; 12:28; Ga 1:1,15,16.",
            "Christ. -- Mt 10:1; Mr 3:13; Ac 20:24; Ro 1:5.",
            "The Holy Spirit. -- Ac 20:24; Ro 1:5.",
            "Were unlearned men -- Ac 4:13.",
            "Selected from obscure stations -- Mt 4:18.",
            "Sent first to the house of Israel -- Mt 10:5,6; Lu 24:47; Ac 13:46.",
            "Sent to preach the gospel to all nations -- Mt 28:19,20; Mr 16:15; 2Ti 1:11.",
            "Christ always present with -- Mt 28:20.",
            "Warned against a timid profession of Christ -- Mt 10:27-33.",
            "The Holy Spirit given to -- Joh 20:22; Ac 2:1-4; 9:17.",
            "Guided by the Spirit into all truth -- Joh 14:26; 15:26; 16:13.",
            "Instructed by the Spirit to answer adversaries -- Mt 10:19,20; Lu 12:11,12.",
            "Specially devoted to the office of the ministry -- Ac 6:4; 20:27.",
            "Humility urged upon -- Mt 20:26,27; Mr 9:33-37; Lu 22:24-30.",
            "Self-denial urged upon -- Mt 10:37-39.",
            "Mutual love urged upon -- Joh 15:17.",
            "Equal authority given to each of -- Mt 16:19; 18:18; 2Co 11:5.",
            "Were not of the world -- Joh 15:19; 17:16.",
            "Were hated by the world -- Mt 10:22; 24:9; Joh 15:18.",
            "Persecutions and sufferings of -- Mt 10:16,18; Lu 21:16; Joh 15:20; 16:2.",
            "Saw Christ in the flesh -- Lu 1:2; Ac 1:22; 1Co 9:1; 1Jo 1:1.",
            "Witnesses of the resurrection and ascension of Christ -- Lu 24:33-41,51; Ac 1:2-9; 10:40,41; 1Co 15:8.",
            "Empowered to work miracles -- Mt 10:1,8; Mr 16:20; Lu 9:1; Ac 2:43."
        ]
    },
    {
        "Word": "Ark of the Covenant",
        "Definitions": [
            "Dimensions, &c of -- Ex 25:10; 37:1.",
            "Entirely covered with gold -- Ex 25:11; 37:2.",
            "Surrounded with a crown of gold -- Ex 25:11.",
            "Furnished with rings and staves -- Ex 25:12-15; 37:3-5.",
            "Tables of testimony alone placed in -- Ex 25:16,21; 1Ki 8:9,21; 2Ch 5:10; Heb 9:4.",
            "Mercy-seat laid upon -- Ex 25:21; 26:34.",
            "Placed in the Holy of Holies -- Ex 26:33; 40:21; Heb 9:3,4.",
            "The pot of manna and Aaron's rod laid up before -- Heb 9:4; Ex 16:33,34; Nu 17:10.",
            "A copy of the law laid in the side of -- De 31:26.",
            "Anointed with sacred oil -- Ex 30:26.",
            "Covered with the vail by the priests before removal -- Nu 4:5,6.",
            "Was called the",
            "Ark of God. -- 1Sa 3:3.",
            "Ark of God's strength. -- 2Ch 6:41; Ps 132:8.",
            "Ark of the covenant of the Lord. -- Nu 10:33.",
            "Ark of the testimony. -- Ex 30:6; Nu 7:89.",
            "A symbol of the presence and glory of God -- Nu 14:43,44; Jos 1:6; 1Sa 14:18,19; Ps 132:8.",
            "Esteemed the glory of Israel -- 1Sa 4:21,22.",
            "Was holy -- 2Ch 35:3.",
            "Sanctified its resting place -- 2Ch 8:11.",
            "The Israelites enquired of the Lord before -- Jos 7:6-9; Jdj 20:27; 1Ch 13:3.",
            "Was carried",
            "By priests of Levites alone. -- De 10:8; Jos 3:14; 2Sa 15:24; 1Ch 15:2.",
            "Before the Israelites in their journeys. -- Nu 10:33; Jos 3:6.",
            "Sometimes to the camp in war. -- 1Sa 4:4,5.",
            "Profanation of, punished -- Nu 4:5,15; 1Sa 6:19; 1Ch 15:13.",
            "Protecting of, rewarded -- 1Ch 13:14.",
            "Captured by the Philistines -- 1Sa 4:11.",
            "Miracles connected with",
            "Jordan divided. -- Jos 4:7.",
            "Fall of the walls of Jericho. -- Jos 6:6-20.",
            "Fall of Dagon. -- 1Sa 5:1-4.",
            "Philistines plagued. -- 1Sa 5:6-12.",
            "Manner of its restoration. -- 1Sa 6:1-18.",
            "At Kirjath-jearim twenty years -- 1Sa 7:1,2.",
            "Removed from Kirjath-jearim to the house of Obed-edom -- 2Sa 6:1-11.",
            "David made a tent for -- 2Sa 6:17; 1Ch 15:1.",
            "Brought into the city of David -- 2Sa 6:12-15; 1Ch 15:25-28.",
            "Brought by Solomon into the temple with great solemnity -- 1Ki 8:1-6; 2Ch 5:2-9.",
            "A type of Christ -- Ps 40:8; Re 11:19."
        ]
    },
    {
        "Word": "Armies",
        "Definitions": [
            "Antiquity of -- Ge 14:1-8.",
            "Ancient, often numerous -- Jos 11:4; 1Sa 13:5.",
            "Of different nations often confederated -- Jos 9:2; 10:5; Jdj 3:13; 1Ki 20:1.",
            "Troops often hired for -- 1Ch 19:7; 2Ch 25:6.",
            "Were composed of",
            "Bowmen and slingers. -- 1Ch 12:2; Jer 4:29.",
            "Spearmen or heavy troops. -- Ps 68:30; Ac 23:23.",
            "Cavalry. -- Ex 14:9; 1Ki 20:20.",
            "War chariots. -- Jos 17:16; Jdj 4:3.",
            "Often consisted of the whole effective strength of nations -- Nu 21:23; 1Sa 29:1.",
            "Furnished with standards -- Song 6:4; Isa 10:18; Jer 4:21.",
            "Accompanied by beasts of burden and wagons for baggage -- Jdj 7:12; 2Ki 7:7; Eze 23:2.",
            "Generally in three divisions -- Ge 14:15; Job 1:17.",
            "Were led by",
            "Kings in person. -- 2Ki 18:13; 25:1.",
            "Experienced captains. -- 2Ki 18:17,24.",
            "Called the",
            "Wings of a nation. -- Isa 8:8; Jer 48:40.",
            "Power of Kings. -- 2Ch 32:9.",
            "Hosts. -- Jos 10:5; Jdj 8:10.",
            "Bands. -- 2Ki 24:2; 1Ch 7:4.",
            "Began their campaigns in the spring -- 2Sa 11:1.",
            "Often went on foreign service -- Jer 5:15; 50:3.",
            "Marched",
            "Often in open line. -- Hab 1:6,8.",
            "With order and precision. -- Isa 5:27; Joe 2:7,8.",
            "With rapidity. -- Jer 48:40; Hab 1:8.",
            "With noise and tumult. -- Isa 17:12,13; Joe 2:5.",
            "Employed in",
            "Fighting battles. -- 1Sa 17:2,3; 1Ch 19:17.",
            "Besieging cities. -- De 20:12; Isa 29:3.",
            "Assaulting cities. -- Jos 7:3,4; Jdj 9:45.",
            "Often surprised their enemies -- Jos 8:2; 2Ch 13:15; Jer 51:12.",
            "Commenced battles with a shout -- 1Sa 17:20; 2Ch 13:15; Jer 51:14.",
            "Toil and fatigue often endured by -- Eze 29:18.",
            "Divided the spoil -- Ex 15:9; Zec 14:1.",
            "Sent out foraging parties -- 2Ki 5:2.",
            "Exercised savage cruelties on the vanquished -- Jer 50:42; La 5:11-13; Am 1:13.",
            "Frequently the instrument of God's vengeance -- Isa 13:5.",
            "In latter ages received pay -- Lu 3:14; 1Co 9:7.",
            "Encamped",
            "In the open fields. -- 2Sa 11:11; 1Ch 11:15.",
            "Before cities. -- Jos 10:5; 1Sa 11:1.",
            "Fear occasioned by -- Nu 22:3; Jer 6:25.",
            "Devastation occasioned by -- Isa 37:18; Jer 5:17.",
            "Often destroyed by",
            "Their enemies. -- Ex 17:13; Jos 10:10,20; Jdj 11:33; 2Sa 18:7; 1Ki 20:21.",
            "Themselves through divine intervention. -- Jdj 7:22; 1Sa 14:15,16; 2Ch 20:23.",
            "Supernatural means. -- Jos 10:11; 2Ki 19:35.",
            "Brought their idols with them. -- 1Ch 14:12.",
            "Compared to",
            "Whirlwinds. -- Jer 25:32.",
            "Waters of a river. -- Isa 8:7.",
            "Caterpillars. -- Jer 51:14,27.",
            "Grasshoppers. -- Jdj 6:3-5; 7:12.",
            "Locusts. -- Isa 33:4; Re 9:3,7.",
            "Flies. -- Isa 7:18,19.",
            "Clouds. -- Eze 38:9-16.",
            "Overflowing torrents. -- Isa 28:2; Da 11:10,26.",
            "Illustrative of",
            "Multitudes of angels. -- 1Ki 22:19; Ps 148:2; Da 4:35; Mt 26:53.",
            "The Church. -- Da 8:10-13; Song 6:4,10.",
            "Numerous and heavy afflictions. -- Job 19:12."
        ]
    },
    {
        "Word": "Armies of Israel, The",
        "Definitions": [
            "First mention of -- Ex 7:4.",
            "Collected by",
            "Sound of trumpets. -- Jdj 3:27; 6:34.",
            "Special messengers. -- Jdj 6:35; 2Sa 20:14.",
            "Extraordinary means. -- Jdj 19:29; 20:1; 1Sa 11:7.",
            "Enroled by the chief scribe -- 2Ki 25:19.",
            "Called",
            "The host. -- De 23:9; 1Sa 28:19.",
            "The armies of the living God. -- 1Sa 17:26.",
            "Composed of infantry. -- Nu 11:21; Jdj 5:15.",
            "Horsemen and chariots introduced into, after David's reign. -- 1Ki 1:5; 4:26.",
            "Divided into",
            "Three divisions. -- Jdj 7:16; 1Sa 11:11.",
            "Van and rear. -- Jos 6:9.",
            "Companies of thousands, &c. -- Nu 31:14; 2Ki 1:9,11; 1Ch 13:1; 27:1.",
            "Commanded by the captain of the host -- 2Sa 2:8; 17:25; 20:23.",
            "Often led by the king in person -- 1Sa 8:20; 15:4,5; 2Sa 12:29; 1Ki 22:1-53.",
            "Inferior officers of, appointed by",
            "The chief officers. -- De 20:9.",
            "The king. -- 2Sa 18:1; 2Ch 25:5.",
            "The captain of the host. -- 2Sa 18:11; 2Ki 4:13.",
            "Persons liable to serve in -- Nu 1:2,3.",
            "Persons exempted from serving in",
            "Who had built a house. -- De 20:5.",
            "Who had planted a vineyard. -- De 20:6.",
            "Who were lately betrothed. -- De 20:7.",
            "Who were newly married. -- De 24:5.",
            "Refusing to join, stigmatised -- Jdj 5:15-17.",
            "Refusing to join, often punished -- Jdj 21:5,8-11; 1Sa 11:7.",
            "The fearful allowed to leave -- De 20:8; Jdj 7:3.",
            "Sometimes consisted of the whole nation -- Jdj 20:11; 1Sa 11:7.",
            "Strict discipline observed in -- Jos 7:16-21; 1Sa 14:24-44.",
            "Educated in the art of war -- Isa 2:4; Mic 4:3.",
            "Often supplied with arms from public armouries -- 2Ch 11:12; 26:14.",
            "Before going to war",
            "Were numbered and reviewed. -- 2Sa 18:1,2,4; 1Ki 10:15,27.",
            "Required to keep from iniquity. -- De 23:9.",
            "Consulted the Lord. -- Jdj 1:1; 20:27,28.",
            "Encouraged by their commanders. -- 2Ch 20:20.",
            "Ark of God frequently brought with -- Jos 6:6,7; 1Sa 4:4,5; 2Sa 11:11; 15:24.",
            "Attended by priest with trumpets -- Nu 10:9; 31:6; 2Ch 13:13,14.",
            "Praises of God often sung before -- 2Ch 20:21,22.",
            "Often disposed to battle with Judgment, &c -- 2Sa 10:9.",
            "Bravery and fidelity in, rewarded -- Jos 15:16; 1Sa 17:25; 18:17; 2Sa 18:11; 1Ch 11:6.",
            "Men selected from, for difficult enterprises -- Ex 17:9; Nu 31:5,6; Jos 7:4; 8:3; Jdj 7:5,6; 2Sa 17:1.",
            "Directed in their movements by God -- Jos 8:1,2; Jdj 1:2; 2Sa 5:25; 1Ch 14:16.",
            "With the aid of God all-powerful -- Le 26:3,7,8; De 7:24; 32:30; Jos 1:5.",
            "Without God easily overcome -- Le 26:17; Nu 14:42,45.",
            "Mode of supplying",
            "Food brought by themselves. -- Jos 1:11.",
            "Food sent by their families. -- 1Sa 17:17.",
            "Contribution levied. -- Jdj 8:5; 1Sa 25:4-8.",
            "By presents. -- 2Sa 17:27-29.",
            "Congratulated on returning victorious -- 1Sa 18:6,7; Ex 15:1-21.",
            "Purified on returning from war -- Nu 31:19-24.",
            "Disbanded after war -- 1Sa 13:2; 1Ki 22:36.",
            "Part of, retained in times of peace by the kings -- 1Sa 13:1,2; 1Ch 27:1-15."
        ]
    },
    {
        "Word": "Arms, Military",
        "Definitions": [
            "Made of iron, steel, or brass -- Job 20:24; 1Sa 17:5,6.",
            "Offensive",
            "Sword. -- Jdj 20:15; Eze 32:27.",
            "Two-edged sword. -- Ps 149:6; Pr 5:4.",
            "Dagger. -- Jdj 3:16,21,22.",
            "Dart or javelin. -- 1Sa 18:10,11; 2Sa 18:14.",
            "Spear or lance. -- 1Sa 26:7; Jer 50:42.",
            "Battle-axe. -- Eze 26:9; Jer 51:20.",
            "Bow and arrows. -- Ge 48:22; 1Ki 22:34.",
            "Sling. -- 1Sa 17:50; 2Ki 3:25.",
            "Hand staff. -- Mt 26:47.",
            "Called weapons of war. -- 2Sa 1:27.",
            "Called instruments of war. -- 1Ch 12:33,37.",
            "Called instruments of death. -- Ps 7:13.",
            "Defensive",
            "Helmet. -- 1Sa 17:5,38; 2Ch 26:14.",
            "Coat of mail, breastplate, habergeon, or brigandine. -- 1Sa 17:5,38; Ex 28:32; Jer 46:4; Re 9:9.",
            "Girdle. -- 1Sa 18:4; 2Sa 18:11.",
            "Target. -- 1Sa 17:6.",
            "Greaves. -- 1Sa 17:6.",
            "Shield. -- 1Ki 10:16,17; 14:26,27.",
            "Buckler. -- 1Ch 5:18; Eze 26:8.",
            "Called harness. -- 1Ki 22:34.",
            "Called armour. -- Lu 11:22.",
            "For sieges",
            "Battering Rams. -- 2Sa 20:15; Eze 4:2.",
            "Engines for casting stones, &c. -- 2Ch 26:15.",
            "Not worn in ordinary times -- 1Sa 21:8.",
            "Put on at the first alarm -- Isa 8:9; Jer 46:3,4.",
            "Armouries built for -- 2Ki 20:13; Song 4:4.",
            "Great stores of, prepared -- 2Ch 32:5.",
            "Were provided",
            "By individuals themselves. -- 1Ch 12:33,37.",
            "From the public arsenals. -- 2Ch 11:12; 26:14.",
            "Often given as presents -- 1Ki 10:25.",
            "Before using",
            "Tried and proved. -- 1Sa 17:39.",
            "Burnished. -- Jer 46:4; Eze 21:9-11,28.",
            "Anointed. -- Isa 21:5.",
            "Part of, borne by armour-bearers -- Jdj 9:54; 1Sa 14:1; 16:21.",
            "Hung of the walls of cities -- Eze 27:10,11.",
            "Of the vanquished",
            "Taken off them. -- 2Sa 2:21; Lu 11:22.",
            "Sometimes kept as trophies. -- 1Sa 17:54.",
            "Sometime burned. -- Eze 39:9,10.",
            "Of conquered nations taken away to prevent rebellion -- Jdj 5:8; 1Sa 13:19-22.",
            "Inferior to wisdom -- Ec 9:18.",
            "Illustrative of",
            "Spiritual armour. -- Ro 13:12; 2Co 6:7; Eph 6:11-14; 1Th 5:8.",
            "Spiritual weapons. -- 2Co 10:4; Eph 6:17.",
            "Judgments of God. -- Isa 13:5; Jer 50:25."
        ]
    },
    {
        "Word": "Arts of The",
        "Definitions": [
            "Apothecary or perfumer -- Ex 30:25,35.",
            "Armourer -- 1Sa 8:12.",
            "Baker -- Ge 40:1; 1Sa 8:13.",
            "Brick-maker -- Ge 11:3; Ex 5:7,8,18.",
            "Brazier -- Ge 4:22; 2Ti 4:14.",
            "Blacksmith -- Ge 4:22; 1Sa 13:19.",
            "Carver -- Ex 31:5; 1Ki 6:18.",
            "Carpenter -- 2Sa 5:11; Mr 6:3.",
            "Calker -- Eze 27:9,27.",
            "Confectioner -- 1Sa 8:13.",
            "Dyer -- Ex 25:5.",
            "Embroiderer -- Ex 35:35; 38:23.",
            "Embalmer -- Ge 50:2,3,26.",
            "Engraver -- Ex 28:11; Isa 49:16; 2Co 3:7.",
            "Founder -- Jdj 17:4; Jer 10:9.",
            "Fuller -- 2Ki 18:17; Mr 9:3.",
            "Gardener -- Jer 29:5; Joh 20:15.",
            "Goldsmith -- Isa 40:19.",
            "Husbandman -- Ge 4:2; 9:20.",
            "Mariner, &c -- Eze 27:8,9.",
            "Mason -- 2Sa 5:11; 2Ch 24:12.",
            "Musician -- 1Sa 18:6; 1Ch 15:16.",
            "Potter -- Isa 64:8; Jer 18:3; La 4:2; Zec 11:13.",
            "Refiner of metals -- 1Ch 28:18; Mal 3:2,3.",
            "Rope maker -- Jdj 16:11.",
            "Silversmith -- Ac 19:24.",
            "Stone cutter -- Ex 20:25; 1Ch 22:15.",
            "Ship builder -- 1Ki 9:26.",
            "Smelter of metals -- Job 28:2.",
            "Spinner -- Ex 35:25; Pr 31:19.",
            "Tailor -- Ex 28:3.",
            "Tanner -- Ac 9:43; 10:6.",
            "Tent-maker -- Ge 4:20; Ac 18:3.",
            "Weaver -- Ex 35:35; Joh 19:23.",
            "Wine-maker -- Ne 13:15; Isa 63:3.",
            "Writer -- Jdj 5:14."
        ]
    },
    {
        "Word": "Ascension of Christ, The",
        "Definitions": [
            "Prophecies respecting -- Ps 24:7; 68:18; Eph 4:7,8.",
            "Foretold by himself -- Joh 6:62; 7:33; 14:28; 16:5; 20:17.",
            "Forty days after his resurrection -- Ac 1:3.",
            "Described -- Ac 1:9.",
            "From Mount Olivet -- Lu 24:50; Mr 11:1; Ac 1:12.",
            "While blessing his disciples -- Lu 24:50.",
            "When he had atoned for sin -- Heb 9:12; 10:12.",
            "Was triumphant -- Ps 68:18.",
            "Was to supreme power and dignity -- Lu 24:26; Eph 1:20,21; 1Pe 3:22.",
            "As the forerunner of his people -- Heb 6:20.",
            "To intercede -- Ro 8:34; Heb 9:24.",
            "To send the Holy Spirit -- Joh 16:7; Ac 2:33.",
            "To receive gifts for men -- Ps 68:18; Eph 4:8,11.",
            "To prepare a place for his people -- Joh 14:2.",
            "His second coming shall be in like manner as -- Ac 1:10,11.",
            "Typified -- Le 16:15; Heb 6:20; 9:7,9,12."
        ]
    },
    {
        "Word": "Asher, the Tribe Of",
        "Definitions": [
            "Descended form Jacob's eighth son -- Ge 30:12,13.",
            "Predictions concerning -- Ge 49:20; De 33:24,25.",
            "Strength of, on leaving Egypt -- Nu 1:40,41.",
            "Persons selected from",
            "To number the people. -- Nu 1:13.",
            "To spy out the land. -- Nu 13:13.",
            "To divide the land. -- Nu 34:27.",
            "The centre of the fourth division of Israel in its journeys -- Nu 10:25,26.",
            "Encamped next to, and under the standard of Dan, north of the tabernacles -- Nu 2:25,27.",
            "Offering of, at the dedication -- Nu 7:72-77.",
            "Families of -- Nu 26:44-47.",
            "Strength of on entering Canaan -- Nu 26:47.",
            "On Ebal, said amen to the curses of the law -- De 27:13.",
            "Bounds of their inheritance -- Jos 19:24-31.",
            "Bordered on the sea -- Jos 19:29; Jdj 5:17.",
            "Did not fully drive out Canaanites -- Jdj 1:31,32.",
            "Reproved for not aiding against Sisera -- Jdj 5:17.",
            "Assisted Gideon against the Midianites -- Jdj 6:35; 7:23.",
            "Some of, at coronation of David -- 1Ch 12:36.",
            "Officers place over, by Solomon -- 1Ki 4:16.",
            "Aided in Hezekiah's reformation -- 2Ch 30:11.",
            "Remarkable persons of -- 1Ch 7:30-40; Lu 2:36."
        ]
    },
    {
        "Word": "Asp, or Adder",
        "Definitions": [
            "Dangerous to travellers -- Ge 49:17.",
            "Described as",
            "Venomous. -- Job 20:14,16.",
            "Not to be charmed. -- Ps 58:5.",
            "Illustrative",
            "Of obstinate rejecters of God's Word. -- Ps 58:4,5.",
            "Of the enemies of God's people. -- Ps 91:13.",
            "(Venom of), of the speech of the wicked -- Ps 140:3; Ro 3:13.",
            "(Venom of), of injurious effects of wine -- De 32:33; Pr 23:32.",
            "(Deprived of its venom), of the effects of conversion -- Isa 11:8,9."
        ]
    },
    {
        "Word": "Ass, the Domestic",
        "Definitions": [
            "Unclean -- Le 11:2,3,26; Ex 13:13.",
            "Described as",
            "Not devoid of instinct. -- Isa 1:3.",
            "Strong. -- Ge 49:14.",
            "Fond of ease. -- Ge 49:14,15.",
            "Often fed on vine-leaves -- Ge 49:11.",
            "Formed a part of patriarchal wealth -- Ge 12:16; 30:43; Job 1:3; 42:12.",
            "Was used",
            "In agriculture. -- Isa 30:6,24.",
            "For bearing burdens. -- Ge 42:26; 1Sa 25:18.",
            "For riding. -- Ge 22:3; Nu 22:21.",
            "In harness. -- Isa 21:7.",
            "In war. -- 2Ki 7:7,10.",
            "Governed by a bridle -- Pr 26:3.",
            "Urged on with a staff -- Nu 22:23,27.",
            "Women often rode on -- Jos 15:18; 1Sa 25:20.",
            "Persons of rank rode on -- Jdj 10:3,4; 2Sa 16:2.",
            "Judges of Israel rode on white -- Jdj 5:10.",
            "Young, most valued for labour -- Isa 30:6,24.",
            "Trusty persons appointed to take care of -- Ge 36:24; 1Sa 9:3; 1Ch 27:30.",
            "Often taken unlawfully by corrupt rulers -- Nu 16:15; 1Sa 8:16; 12:3.",
            "Later counted as an ignoble creature -- Jer 22:19.",
            "Laws respecting",
            "Not to be coveted. -- Ex 20:17.",
            "Fallen under a burden, to be assisted. -- Ex 23:5.",
            "Astray, to be brought back to its owners. -- Ex 23:4; De 22:1.",
            "Astray, to be taken care of till its owner appeared. -- De 22:2,3.",
            "Not to be yoked with an ox. -- De 22:10.",
            "To enjoy the rest of the Sabbath. -- De 5:14.",
            "First-born of, if not redeemed, to have its neck broken. -- Ex 13:13; 34:20.",
            "Christ entered Jerusalem on. -- Zec 9:9; Joh 12:14.",
            "Miracles connected with",
            "Mouth of Balaam's opened to speak. -- Nu 22:28; 2Pe 2:16.",
            "A thousand men slain by Samson with a jaw-bone of. -- Jdj 15:19.",
            "Water brought from the jaw-bone of. -- Jdj 15:19.",
            "Not torn by a lion. -- 1Ki 13:28.",
            "Eaten during famine in Samaria. -- 2Ki 6:25."
        ]
    },
    {
        "Word": "Ass, the Wild",
        "Definitions": [
            "Inhabits wild and solitary places -- Job 39:6; Isa 32:14; Da 5:21.",
            "Ranges the mountains for food -- Job 39:8.",
            "Brays when hungry -- Job 6:5.",
            "Suffers in time of scarcity -- Jer 14:6.",
            "Described as",
            "Fond of liberty. -- Job 39:5.",
            "Intractable. -- Job 11:12.",
            "Unsocial. -- Ho 8:9.",
            "Despises his pursuers -- Job 39:7.",
            "Supported by God -- Ps 104:10,11.",
            "Illustrative of",
            "Intractableness of natural man. -- Job 11:12.",
            "The wicked in their pursuit of sin. -- Job 24:5.",
            "Israel in their love of idols. -- Jer 2:23,24.",
            "The Assyrian power. -- Ho 8:9.",
            "The Ishmaelites (Hebrew). -- Ge 16:12."
        ]
    },
    {
        "Word": "Atonement, The",
        "Definitions": [
            "Explained -- Ro 5:8-11; 2Co 5:18,19; Ga 1:4; 1Jo 2:2; 4:10.",
            "Foreordained -- Ro 3:25; 1Pe 1:11,20; Re 13:8.",
            "Foretold -- Isa 53:4-6,8-12; Da 9:24-27; Zec 13:1,7; Joh 11:50,51.",
            "Effected by Christ alone -- Joh 1:29,36; Ac 4:10,12; 1Th 1:10; 1Ti 2:5,6; Heb 2:9; 1Pe 2:24.",
            "Was voluntary -- Ps 40:6-8; Heb 10:5-9; Joh 10:11,15,17,18.",
            "Exhibits the",
            "Grace and mercy of God. -- Ro 8:32; Eph 2:4,5,7; 1Ti 2:4; Heb 2:9.",
            "Love of God. -- Ro 5:8; 1Jo 4:9,10.",
            "Love of Christ. -- Joh 15:13; Ga 2:20; Eph 5:2,25; Re 1:5.",
            "Reconciles the justice and mercy of God -- Isa 45:21; Ro 3:25,26.",
            "Necessity for -- Isa 59:16; Lu 19:10; Heb 9:22.",
            "Made but once -- Heb 7:27; 9:24-28; 10:10,12,14; 1Pe 3:18.",
            "Acceptable to God -- Eph 5:2.",
            "Reconciliation to God effected by -- Ro 5:10; 2Co 5:18-20; Eph 2:13-16; Col 1:20-22; Heb 2:17; 1Pe 3:18.",
            "Access to God by -- Heb 10:19,20.",
            "Remission of sins by -- Joh 1:29; Ro 3:25; Eph 1:7; 1Jo 1:7; Re 1:5.",
            "Justification by -- Ro 5:9; 2Co 5:21.",
            "Sanctification by -- 2Co 5:15; Eph 5:26,27; Tit 2:14; Heb 10:10; 13:12.",
            "Redemption by -- Mt 20:28; Ac 20:28; 1Ti 2:6; Heb 9:12; Re 5:9.",
            "Has delivered saints from the",
            "Power of sin. -- Ro 8:3; 1Pe 1:18,19.",
            "Power of the World. -- Ga 1:4; 6:14.",
            "Power of the devil. -- Col 2:15; Heb 2:14,15.",
            "Saints glorify God for -- 1Co 6:20; Ga 2:20; Php 1:20,21.",
            "Saints rejoice in God for -- Ro 5:11.",
            "Saints praise God for -- Re 5:9-13.",
            "Faith in, indispensable -- Ro 3:25; Ga 3:13,14.",
            "Commemorated in the Lord's supper -- Mt 26:26-28; 1Co 11:23-26.",
            "Ministers should fully set forth -- Ac 5:29-31,42; 1Co 15:3; 2Co 5:18-21.",
            "Typified -- Ge 4:4; Heb 11:4; Ge 22:2; Heb 11:17,19; Ex 12:5,11,14; 1Co 5:7; Ex 24:8; Heb 9:20; Le 16:30,34; Heb 9:7,12,28; Le 17:11; Heb 9:22."
        ]
    },
    {
        "Word": "Atonement, the Day Of",
        "Definitions": [
            "Tenth day of seventh month -- Le 23:26,27.",
            "A day of humiliation -- Le 16:29,31; 23:27.",
            "Observed as a sabbath -- Le 23:28,32.",
            "Offerings to be made on -- Le 16:3,5-15.",
            "The high priest entered into the holy place on -- Le 16:2,3; Heb 9:7.",
            "Atonement made on",
            "For the holy place. -- Ex 30:10; Le 16:15,16.",
            "For the high priest. -- Le 16:11; Heb 9:7.",
            "For the whole congregation. -- Le 16:17,24; 23:28; Heb 9:7.",
            "The sins of the people borne off by the scapegoat on -- Le 16:21.",
            "Punishment for not observing -- Le 23:29,30.",
            "Year of Jubilee commenced on -- Le 25:9.",
            "Typical -- Heb 9:8,24."
        ]
    },
    {
        "Word": "Atonement, Under the Law",
        "Definitions": [
            "Made by sacrifice -- Le 1:4,5.",
            "By priests alone -- 1Ch 6:49; 2Ch 29:24.",
            "Necessary for",
            "Propitiating God. -- Ex 32:30; Le 23:27,28; 2Sa 21:3.",
            "Ransoming. -- Ex 30:15,16; Job 33:24.",
            "Purifying. -- Ex 29:36.",
            "Offered for",
            "The congregation. -- Nu 15:25; 2Ch 29:24.",
            "The priests. -- Ex 29:31-33; Le 8:34.",
            "Persons sinning ignorantly. -- Le 4:20-35.",
            "Persons sinning wilfully. -- Le 6:7.",
            "Persons swearing rashly. -- Le 5:4,6.",
            "Persons withholding evidence. -- Le 5:1,6.",
            "Persons unclean. -- Le 5:2,3,6.",
            "Women after childbirth. -- Le 12:8.",
            "The altar. -- Ex 29:36,37; Le 16:18,19.",
            "The holy place. -- Le 16:16,17.",
            "The healed leper. -- Le 14:18.",
            "The leprous house healed. -- Le 14:53.",
            "Extraordinary cases of -- Ex 32:30-34; Nu 16:47; 25:10-13.",
            "Typical of Christ's atonement -- Ro 5:6-11."
        ]
    },
    {
        "Word": "Backsliding",
        "Definitions": [
            "Is turning from God -- 1Ki 11:9.",
            "Is leaving the first love -- Re 2:4.",
            "Is departing form the simplicity of the gospel -- 2Co 11:3; Ga 3:1-3; 5:4,7.",
            "God is displeased at -- Ps 78:57,59.",
            "Warnings against -- Ps 85:8; 1Co 10:12.",
            "Guilt and consequences of -- Nu 14:43; Ps 125:5; Isa 59:2,9-11; Jer 5:6; 8:5,13; 15:6; Lu 9:62.",
            "Brings its own punishment -- Pr 14:14; Jer 2:19.",
            "A haughty spirit leads to -- Pr 16:18.",
            "Proneness to -- Pr 24:16; Ho 11:7.",
            "Liable to continue and increase -- Jer 8:5; 14:7.",
            "Exhortations to return from -- 2Ch 30:6; Isa 31:6; Jer 3:12,14,22; Ho 6:1.",
            "Pray to be restored from -- Ps 80:3; 85:4; La 5:21.",
            "Punishment of tempting others to the sin of -- Pr 28:10; Mt 18:6.",
            "Not hopeless -- Ps 37:24; Pr 24:16.",
            "Endeavour to bring back those guilty of -- Ga 6:1; Jas 5:19,20.",
            "Sin of, to be confessed -- Isa 59:12-14; Jer 3:13,14; 14:7-9.",
            "Pardon of, promised -- 2Ch 7:14; Jer 3:12; 31:20; 36:3.",
            "Healing of, promised -- Jer 3:22; Ho 14:4.",
            "Afflictions sent to heal -- Ho 5:15.",
            "Blessedness of those who keep from -- Pr 28:14; Isa 26:3,4; Col 1:21-23.",
            "Hateful to saints -- Ps 101:3.",
            "Exemplified",
            "Israel. -- Ex 32:8; Ne 9:26; Jer 3:11; Ho 4:16.",
            "Saul. -- 1Sa 15:11.",
            "Solomon. -- 1Ki 11:3,4.",
            "Peter. -- Mt 26:70-74."
        ]
    },
    {
        "Word": "Baptism With the Holy Spirit",
        "Definitions": [
            "Foretold -- Eze 36:25.",
            "Is through Christ -- Tit 3:6.",
            "Christ administered -- Mt 3:11; Joh 1:33.",
            "Promised to saints -- Ac 1:5; 2:38,39; 11:16.",
            "All saints partake of -- 1Co 12:13.",
            "Necessity for -- Joh 3:5; Ac 19:2-6.",
            "Renews and cleanses the soul -- Tit 3:5; 1Pe 3:20,21.",
            "The Word of God instrumental to -- Ac 10:44; Eph 5:26.",
            "Typified -- Ac 2:1-4."
        ]
    },
    {
        "Word": "Bear, The",
        "Definitions": [
            "Inhabits woods -- 2Ki 2:24.",
            "Described as",
            "Voracious. -- Da 7:5.",
            "Cunning. -- La 3:10.",
            "Cruel. -- Am 5:19.",
            "Often attacks men -- 2Ki 2:24; Am 5:19.",
            "Attacks the flock in the presence of the shepherd -- 1Sa 17:34.",
            "Particularly fierce when deprived of its young -- 2Sa 17:8; Pr 17:12.",
            "Growls when annoyed -- Isa 59:11.",
            "Miraculously killed by David -- 1Sa 17:36,37.",
            "Illustrative of",
            "God in his judgments. -- La 3:10; Ho 13:8.",
            "The natural man. -- Isa 11:7.",
            "Wicked rulers. -- Pr 28:15.",
            "The kingdom of the Medes. -- Da 7:5.",
            "The kingdom of Antichrist. -- Re 13:2."
        ]
    },
    {
        "Word": "Beard, The",
        "Definitions": [
            "The Jews never appeared without -- 2Sa 10:5.",
            "Worn even by the priests -- Ps 133:2.",
            "Laying hold of, a token of respect -- 1Sa 20:9.",
            "Shaving of, a great offence -- 2Sa 10:4,6,7.",
            "Plucking of, a sign of scorn -- Isa 50:6.",
            "Dribbling on, a sign of derangement -- 1Sa 21:13.",
            "In affliction",
            "Was neglected and untrimmed. -- 2Sa 19:24.",
            "Was clipped. -- Jer 48:37.",
            "Was shorn. -- Jer 41:5.",
            "Sometimes plucked out. -- Ezr 9:3.",
            "Corners of, not to be marred for the dead -- Le 19:27; 21:5.",
            "Subject to leprosy -- Le 13:29,30.",
            "Of the healed leper to be shaved -- Le 14:9.",
            "Shaving, illustrative of severe judgments -- Isa 7:20; 15:2; Eze 5:1."
        ]
    },
    {
        "Word": "B",
        "Definitions": [
            "Created by God -- Ge 1:24,25; 2:19.",
            "Creation of, exhibits God's power -- Jer 27:5.",
            "Made for the praise and glory of God -- Ps 148:10.",
            "Differ in flesh from birds and fishes -- 1Co 15:39.",
            "Herb of the field given to, for food -- Ge 1:30.",
            "Power over, given to man -- Ge 1:26,28; Ps 8:7.",
            "Instinctively fear man -- Ge 9:2.",
            "Received their names from Adam -- Ge 2:19,20.",
            "Given to man for food after the flood -- Ge 9:3.",
            "Not to be eaten alive or with blood -- Ge 9:4; De 12:16,23.",
            "That died naturally or were torn, not to be eaten -- Ex 22:31; Le 17:15; 22:8.",
            "Supply clothing to man -- Ge 3:21; Job 31:20.",
            "The property of God -- Ps 50:10.",
            "Subjects of God's care -- Ps 36:6; 104:10,11.",
            "Described as",
            "Devoid of speech. -- 2Pe 2:16.",
            "Devoid of understanding. -- Ps 32:9; 73:22.",
            "Devoid of immortality. -- Ps 49:12-15.",
            "Possessed of instinct. -- Isa 1:3.",
            "Being four-footed. -- Ac 10:12.",
            "By nature wild, &c. -- Ps 50:11; Mr 1:13.",
            "Capable of being tamed. -- Jas 3:7.",
            "Many kinds of, noisome and destructive -- Le 26:6; Eze 5:17.",
            "Many kinds of, domestic -- Ge 36:6; 45:17.",
            "Lessons of wisdom to be learned from -- Job 12:7.",
            "Found in",
            "Deserts. -- Isa 13:21.",
            "Fields. -- De 7:22; Joe 2:22.",
            "Mountains. -- Song 4:8.",
            "Forests. -- Isa 56:9; Mic 5:8.",
            "Habitations of",
            "Dens and caves. -- Job 37:8; 38:40.",
            "Under spreading trees. -- Da 4:12.",
            "Deserted cities. -- Isa 13:21,22; Zep 2:15.",
            "Liable to diseases -- Ex 9:3.",
            "Frequently suffered on account of the sins of men -- Joe 1:18,20; Hag 1:11.",
            "Often cut off for the sins of men -- Ge 6:7; 7:23; Ex 11:5; Ho 4:3.",
            "Early distinguished into clean and unclean -- Ge 7:2.",
            "Clean",
            "Ox. -- Ex 21:28; De 14:4.",
            "Wild ox. -- De 14:5.",
            "Sheep. -- De 7:13; 14:4.",
            "Goat. -- De 14:4.",
            "Hart. -- De 14:5; Job 39:1.",
            "Roebuck. -- De 14:5; 2Sa 2:18.",
            "Wild goat. -- De 14:5.",
            "Fallow deer. -- De 14:5.",
            "Chamois. -- De 14:5.",
            "Pygarg. -- De 14:5.",
            "How distinguished. -- Le 11:3; De 14:6.",
            "Used for food. -- Le 11:2; De 12:15.",
            "Used for sacrifice. -- Ge 8:20.",
            "First born of, not redeemed. -- Nu 18:17.",
            "Unclean",
            "Camel. -- Ge 24:64; Le 11:4.",
            "Dromedary. -- 1Ki 4:28; Es 8:10.",
            "Horse. -- Job 39:19-25.",
            "Ass. -- Ge 22:3; Mt 21:2.",
            "Wild Ass. -- Job 6:5; 39:5-8.",
            "Mule. -- 2Sa 13:29; 1Ki 10:25.",
            "Lion. -- Jdj 14:5,6.",
            "Leopard. -- Song 4:8.",
            "Bear. -- 2Sa 17:8.",
            "Wolf. -- Ge 49:27; Joh 10:12.",
            "Unicorn. -- Nu 23:22.",
            "Behemoth. -- Job 40:15.",
            "Ape. -- 1Ki 10:22.",
            "Fox. -- Ps 63:10; Song 2:5.",
            "Dog. -- Ex 22:31; Lu 16:2.",
            "Swine. -- Le 11:7; Isa 66:17.",
            "Hare. -- Le 11:6; De 14:7.",
            "Coney. -- Le 11:5; Ps 104:18.",
            "Mouse. -- Le 11:29; Isa 66:17.",
            "Mole. -- Le 11:30; Isa 2:20.",
            "Weasel. -- Le 11:29.",
            "Ferret. -- Le 11:30.",
            "Badger. -- Ex 25:5; Eze 16:10.",
            "How distinguished. -- Le 11:26.",
            "Not eaten. -- Le 11:4-8; De 1:7,8.",
            "Not offered in sacrifice. -- Le 27:11.",
            "First born of, redeemed. -- Nu 18:15.",
            "Caused uncleanness when dead. -- Le 5:2.",
            "Domestic",
            "To enjoy the sabbath. -- Ex 20:10; De 5:14.",
            "To be taken care of. -- Le 25:7; De 25:4.",
            "Not to be cruelly used. -- Nu 22:27-32; Pr 12:10.",
            "No likeness of, to be worshipped -- De 4:17.",
            "Representations of, worshipped by the heathen -- Ro 1:23.",
            "History of, written by Solomon -- 1Ki 4:33.",
            "Often used as instruments of punishment -- Le 26:22; De 32:24; Jer 15:3; Eze 5:17.",
            "Man by nature no better than -- Ec 3:18,19.",
            "Illustrative of",
            "The wicked. -- Ps 49:20; Tit 1:12.",
            "Ungodly professors. -- 2Pe 2:12; Jude 1:10.",
            "Persecutors. -- 1Co 15:32; 2Ti 4:17.",
            "Kingdoms. -- Da 7:11,17; 8:4.",
            "People of different nations. -- Da 4:12,21,22.",
            "Antichrist. -- Re 13:2; 20:4."
        ]
    },
    {
        "Word": "Beds",
        "Definitions": [
            "Antiquity of -- Ge 47:31; Ex 8:3.",
            "Couches or divans used as -- Job 7:13; Ps 6:6.",
            "A small pallet or mattress used as -- 1Sa 19:15.",
            "Considered necessary -- 2Ki 4:10.",
            "Made of",
            "Iron. -- De 3:11.",
            "Ivory. -- Am 6:4.",
            "Gold and Silver. -- Es 1:6.",
            "Wood -- Song 3:7-9.",
            "Supplied with pillows -- 1Sa 19:13; 26:7.",
            "Covered with tapestry and linen -- Pr 7:16.",
            "Often perfumed -- Pr 7:17; Eze 23:41.",
            "Of the poor covered with upper garment -- Ex 22:26,27; De 24:12,13.",
            "Used for",
            "Sleeping on. -- Job 33:15; Lu 11:7.",
            "Reclining on by day. -- 2Sa 4:5; 11:2.",
            "Reclining on at meals. -- 1Sa 28:23-25; Am 6:4-6; Lu 7:36-38; Joh 13:23.",
            "Not used in affliction -- 2Sa 12:16; 13:31.",
            "Persons sometimes took to, in grief -- 1Ki 21:4; Ho 7:14.",
            "Saints meditate and praise God while on -- Ps 4:4; 149:5; Song 3:1.",
            "The wicked devise mischief while on -- Ps 36:4; Mic 2:1.",
            "The slothful too fond of -- Pr 26:14.",
            "Of the poor often sold for debt -- Pr 22:27.",
            "Subject to ceremonial defilement -- Le 15:4.",
            "Purification of -- Mr 7:4.",
            "Illustrative",
            "Of the grave. -- Isa 57:2.",
            "(Made in darkness,) of extreme misery. -- Job 17:13.",
            "(Made in sickness,) of divine support and comfort. -- Ps 41:3.",
            "(Made on high,) of carnal security. -- Isa 57:7.",
            "(Too short,) of plans which afford no rest or peace. -- Isa 28:20."
        ]
    },
    {
        "Word": "Benjamin, Tribe Of",
        "Definitions": [
            "Descended from Jacob's twelfth son -- Ge 35:18.",
            "Predictions respecting -- Ge 49:27; De 33:12.",
            "Persons selected from",
            "To number the people. -- Nu 1:11.",
            "To spy out the land. -- Nu 13:9.",
            "To divide the land. -- Nu 34:21.",
            "Strength of, on leaving Egypt -- Nu 1:36,37.",
            "Formed the rear of the third division of Israel in their journeys -- Nu 10:22,24.",
            "Encamped on west side of the tabernacle under the standard of Ephrain -- Nu 2:18,22.",
            "Offering of, at dedication -- Nu 7:60-65.",
            "Families of -- Nu 26:38-40.",
            "Strength of, entering Canaan -- Nu 26:41.",
            "On Gerizim said amen to the blessings -- De 27:12.",
            "Cities and bounds of inheritance -- Jos 18:11-28.",
            "Celebrated as bowmen and slingers -- 1Ch 12:2.",
            "Assisted against Sisera -- Jdj 5:14.",
            "Oppressed by the Ammonites -- Jdj 10:9.",
            "Almost annihilated for protecting the men of Gibeah -- Jdj 20:12-48.",
            "Remnant of, provided with wives to preserve the tribe -- Jdj 21:1-23.",
            "Furnished the first king to Israel -- 1Sa 9:1,2,15-17; 10:20,21; 2Sa 2:8-10.",
            "Adhered for a time to the house of Saul against David -- 2Sa 2:9,15,25,31.",
            "Some of, assisted David -- 1Ch 12:1-7,16.",
            "Revolted from the house of Saul -- 2Sa 3:19.",
            "Some of, at David's coronation -- 1Ch 12:29.",
            "A 1000 of, with Shimei came to meet David on his return to Jerusalem -- 2Sa 19:16,17.",
            "Very numerous in David's time -- 1Ch 7:6-12.",
            "Captains appointed over -- 1Ki 4:18; 1Ch 27:12.",
            "Remained faithful to Judah -- 1Ki 12:21.",
            "Furnished an army to Jehoshaphat -- 2Ch 17:17.",
            "Numbers of, returned from the captivity and dwelt at Jerusalem -- Ezr 1:5; Ne 11:4.",
            "Celebrated persons of",
            "Ehud. -- Jdj 3:15.",
            "Kish. -- 1Sa 9:1.",
            "Saul. -- 1Sa 9:1; 10:1.",
            "Abner. -- 1Sa 14:51; 17:55.",
            "Elhanan. -- 2Sa 21:19.",
            "Paul. -- Php 3:5."
        ]
    },
    {
        "Word": "Blessed, The",
        "Definitions": [
            "Whom God chooses -- Ps 65:4; Eph 1:3,4.",
            "Whom God calls -- Isa 51:2; Re 19:9.",
            "Who know Christ -- Mt 16:16,17.",
            "Who know the gospel -- Ps 89:15.",
            "Who are not offended at Christ -- Mt 11:6.",
            "Who believe -- Lu 1:45; Ga 3:9.",
            "Whose sins are forgiven -- Ps 32:1,2; Ro 4:7.",
            "To whom God imputes righteousness without works -- Ro 4:6-9.",
            "Whom God chastens -- Job 5:17; Ps 94:12.",
            "Who suffer for Christ -- Lu 6:22.",
            "Who have the Lord for their God -- Ps 144:15.",
            "Who trust in God -- Ps 2:12; 34:8; 40:4; 84:12; Jer 17:7.",
            "Who fear God -- Ps 112:1; 128:1,4.",
            "Who hear and keep the word of God -- Ps 119:2; Jas 1:24; Mt 13:16; Lu 11:28; Re 1:3; 22:7.",
            "Who delight in the commandments of God -- Ps 112:1.",
            "Who keep the commandments of God -- Re 22:14.",
            "Who wait for the Lord -- Isa 30:18.",
            "Whose strength is in the Lord -- Ps 84:5.",
            "Who hunger and thirst after righteousness -- Mt 5:6.",
            "Who frequent the house of God -- Ps 65:4; 84:5.",
            "Who avoid the wicked -- Ps 1:1.",
            "Who endure temptation -- Jas 1:12.",
            "Who watch against sin -- Re 16:15.",
            "Who rebuke sinners -- Pr 24:25.",
            "Who watch for the Lord -- Lu 12:37.",
            "Who die in the Lord -- Re 14:13.",
            "Who have part in the first resurrection -- Re 20:6.",
            "Who favour saints -- Ge 12:3; Ru 2:10.",
            "The undefiled -- Ps 119:1.",
            "The pure in heart -- Mt 5:8.",
            "The just -- Ps 106:3; 10:6.",
            "The children of the just -- Pr 20:7.",
            "The righteous -- Ps 5:12.",
            "The generation of the upright -- Ps 112:2.",
            "The faithful -- Pr 28:20.",
            "The poor in spirit -- Mt 5:3.",
            "The meek -- Mt 5:5.",
            "The merciful -- Mt 5:7.",
            "The bountiful -- De 15:10; Ps 41:1; Pr 22:9; Lu 14:13,14.",
            "The peace-makers -- Mt 5:9.",
            "Holy mourners -- Mt 5:4; Lu 6:21.",
            "Saints at the judgment day -- Mt 25:34.",
            "Who shall eat bread in the kingdom of God -- Lu 14:15; Re 19:9."
        ]
    },
    {
        "Word": "Blindness, Spiritual",
        "Definitions": [
            "Explained -- Joh 1:5; 1Co 2:14.",
            "The effect of sin -- Isa 29:10; Mt 6:23; Joh 3:19,20.",
            "Unbelief, the effect of -- Ro 11:8; 2Co 4:3,4.",
            "Uncharitableness, a proof of -- 1Jo 2:9,11.",
            "A work of the devil -- 2Co 4:4.",
            "Leads to all evil -- Eph 4:17-19.",
            "Is consistent with communion with God -- 1Jo 1:6,7.",
            "Of ministers, fatal to themselves and to the people -- Mt 15:14.",
            "The wicked are in -- Ps 82:5; Jer 5:21.",
            "The self-righteous are in -- Mt 23:19,26; Re 3:17.",
            "The wicked wilfully guilty of -- Isa 26:11; Ro 1:19-21.",
            "Judicially inflicted -- Ps 69:23; Isa 29:10; 44:18; Mt 13:13,14; Joh 12:40.",
            "Pray for the removal of -- Ps 13:3; 119:18.",
            "Christ appointed to remove -- Isa 42:7; Lu 4:18; Joh 8:12; 9:39; 2Co 4:6.",
            "Christ's ministers are lights to remove -- Mt 5:14; Ac 26:18.",
            "Saints are delivered from -- Joh 8:12; Eph 5:8; Col 1:13; 1Th 5:4,5; 1Pe 2:9.",
            "Removal of, illustrated -- Joh 9:7,11,25; Ac 9:18; Re 3:18.",
            "Exemplified",
            "Israel. -- Ro 11:25; 2Co 3:15.",
            "Scribes and Pharisees. -- Mt 23:16,24.",
            "Churches of Laodicea. -- Re 3:17."
        ]
    },
    {
        "Word": "Boldness, Holy",
        "Definitions": [
            "Christ set an example of -- Joh 7:26.",
            "Is through faith in Christ -- Eph 3:12; Heb 10:19.",
            "A characteristic of saints -- Pr 28:1.",
            "Produced by",
            "Trust in God. -- Isa 50:7.",
            "The fear of God. -- Ac 4:19; 5:29.",
            "Faithfulness to God. -- 1Ti 3:13.",
            "Express your trust in God with -- Heb 13:6.",
            "Have, in prayer -- Eph 3:12; Heb 4:16.",
            "Saints shall have, in judgment -- 1Jo 4:17.",
            "Exhortations to -- Jos 1:7; 2Ch 19:11; Jer 1:8; Eze 3:9.",
            "Pray for -- Ac 4:29; Eph 6:19,20.",
            "Ministers should exhibit, in",
            "Faithfulness to their people. -- 2Co 7:4; 10:1.",
            "Preaching. -- Ac 4:31; Php 1:14.",
            "Reproving sin. -- Isa 58:1; Mic 3:8.",
            "The face of opposition. -- Ac 13:46; 1Th 2:2.",
            "Exemplified",
            "Abraham. -- Ge 18:22-32.",
            "Jacob. -- Ge 32:24-29.",
            "Moses. -- Ex 32:31,32; 33:18.",
            "Aaron. -- Nu 16:47,48.",
            "David. -- 1Sa 17:45.",
            "Elijah. -- 1Ki 18:15,18.",
            "Nehemiah. -- Ne 6:11.",
            "Shadrach. -- Da 3:17,18.",
            "Daniel. -- Da 6:10.",
            "Joseph of Arimathaea. -- Mr 15:43.",
            "Peter and John. -- Ac 4:8-13.",
            "Stephen. -- Ac 7:51.",
            "Paul. -- Ac 9:27,29; 19:8.",
            "Barnabas. -- Ac 14:3.",
            "Apollos. -- Ac 18:26."
        ]
    },
    {
        "Word": "Bondage, Spiritual",
        "Definitions": [
            "Is to the devil -- 1Ti 3:7; 2Ti 2:26.",
            "Is to the fear of death -- Heb 2:14,15.",
            "Is to sin -- Joh 8:34; Ac 8:23; Ro 6:16; 7:23; Ga 4:3; 2Pe 2:19.",
            "Deliverance from, promised -- Isa 42:6,7.",
            "Christ delivers from -- Lu 4:18,21; Joh 8:36; Ro 7:24,24; Eph 4:8.",
            "The gospel, the instrument of deliverance from -- Joh 8:32; Ro 8:2.",
            "Saints are delivered from -- Ro 6:18,22.",
            "Deliverance from, illustrated -- De 4:20.",
            "Typified",
            "Israel in Egypt. -- Ex 1:13,14."
        ]
    },
    {
        "Word": "Books",
        "Definitions": [
            "Probable origin of -- Job 19:23,24.",
            "Made of",
            "Papyrus or paper reed. -- Isa 19:7.",
            "Parchment. -- 2Ti 4:13.",
            "Made in a roll -- Isa 34:4; Jer 36:2; Eze 2:9.",
            "Written with pen and ink -- Jer 36:18; 3Jo 1:13.",
            "Often written on both sides -- Eze 2:10.",
            "Often sealed -- Isa 29:11; Da 12:4; Re 5:1.",
            "Often dedicated to persons of distinction -- Lu 1:3; Ac 1:1.",
            "Were numerous and most expensive -- Ac 19:19.",
            "The ancients fond of making -- Ec 12:12.",
            "Divine communications recorded in -- Ex 17:14; Isa 30:8; Jer 36:2; Re 1:19.",
            "Important events recorded in -- Ezr 4:15; 6:1,2; Es 2:23.",
            "Erasures in, alluded to -- Ex 32:33; Nu 5:23.",
            "Not extant, but mentioned in scripture",
            "Wars of the Lord. -- Nu 21:14.",
            "Jasher. -- Jos 10:13; 2Sa 1:18.",
            "Samuel concerning the kingdom. -- 1Sa 10:25.",
            "Chronicles of David. -- 1Ch 27:24.",
            "Acts of Solomon. -- 1Ki 11:41.",
            "Natural history by Solomon. -- 1Ki 4:32,33.",
            "History of the kings. -- 1Ch 9:1.",
            "Samuel the seer. -- 1Ch 29:29.",
            "Nathan. -- 1Ch 29:29; 2Ch 9:29.",
            "Shemaiah. -- 2Ch 12:15.",
            "Gad the seer. -- 1Ch 29:29.",
            "Ahijah the Shilonite. -- 2Ch 9:29.",
            "Visions of Iddo. -- 2Ch 9:29; 12:15.",
            "Jehu the son of Hanani. -- 2Ch 20:34.",
            "Sayings of the seers. -- 2Ch 33:19.",
            "Illustrative of",
            "Memorials of God's providence. -- Ps 56:8; 139:16.",
            "Memorials of conversation and conduct of men. -- Da 7:10; Mal 3:16; Re 20:12.",
            "The record of the church of Christ. -- Da 12:1; Heb 12:23; Re 20:12,15; 22:19."
        ]
    },
    {
        "Word": "Bottles",
        "Definitions": [
            "First mention of, in Scripture -- Ge 21:14.",
            "Ancients often drank from -- Hab 2:15.",
            "Used for holding",
            "Water. -- Ge 21:14,15,19.",
            "Milk. -- Jdj 4:19.",
            "Wine. -- 1Sa 1:24; 16:20.",
            "Some, made of earthenware -- Jer 19:1.",
            "Made of skins",
            "Shrivelled and dried by smoke. -- Ps 119:83.",
            "Marred by age and use. -- Jos 9:14,13.",
            "When old, unfit for holding new wine. -- Mt 9:17; Mr 2:22.",
            "Sometimes probably of large dimensions. -- 1Sa 25:18; 2Sa 16:1.",
            "Illustrative",
            "Of the clouds. -- Job 38:37.",
            "Of God's remembrance. -- Ps 56:8.",
            "Of sinners ripe for judgment. -- Jer 13:12-14.",
            "(Dried up,) of the afflicted. -- Ps 119:83.",
            "(Ready to burst,) of the impatient. -- Job 32:19.",
            "(Broken,) of severe judgments. -- Isa 30:14; Jer 19:10; 48:12."
        ]
    },
    {
        "Word": "Bow, The",
        "Definitions": [
            "An instrument of war -- Ge 48:22; Isa 7:24.",
            "Sometimes used in hunting -- Ge 27:3.",
            "For shooting arrows -- 1Ch 12:2.",
            "Called the battle bow -- Zec 9:10; 10:4.",
            "Those who used, called",
            "Bowmen. -- Jer 4:29.",
            "Archers. -- 1Sa 31:3; Jer 51:3.",
            "Usually of steel -- 2Sa 22:35; Job 20:24.",
            "Held in the left hand -- Eze 39:3.",
            "Drawn with full force -- 2Ki 9:24.",
            "The Jews taught to use -- 2Sa 1:18.",
            "Used expertly by",
            "Lydians. -- Jer 46:9.",
            "Elamites. -- Jer 49:35.",
            "Philistines. -- 1Sa 31:2,3.",
            "Sons of Reuben, Gad, and Manasseh. -- 1Ch 5:18.",
            "Benjamites. -- 1Ch 12:2; 2Ch 14:8.",
            "Given as a token of friendship -- 1Sa 18:4.",
            "Often furnished by the state -- 2Ch 26:14.",
            "Of the vanquished, broken and burned -- Ps 37:15; Eze 39:9.",
            "Illustrative",
            "Of strength and power. -- Job 29:20.",
            "Of the tongue of the wicked. -- Ps 11:2; Jer 9:3.",
            "(When deceitful,) of the hypocrite. -- Ps 78:57; Ho 7:16.",
            "(When broken,) of the overthrow of power. -- 1Sa 2:4; Jer 49:35; Ho 1:5; 2:18."
        ]
    },
    {
        "Word": "Brass, or Copper",
        "Definitions": [
            "Dug out of the mountains -- De 8:9.",
            "Purified by smelting -- Job 28:2.",
            "Characterised by",
            "Strength. -- Job 40:18.",
            "Hardness. -- Le 26:19.",
            "Yellow colour. -- Ezr 8:27.",
            "Fusibility. -- Eze 22:18,20.",
            "Sonorousness. -- 1Co 13:1.",
            "Takes a high polish -- 2Ch 4:16; Eze 1:7.",
            "Inferior in value to gold and silver -- Isa 60:17; Da 2:32,39.",
            "Antiquity of working in -- Ge 4:22.",
            "Extensive commerce in -- Eze 27:13; Re 18:12.",
            "Working in, a trade -- Ge 4:22; 1Ki 7:14; 2Ch 24:12; 2Ti 4:14.",
            "Canaan abounded in -- De 8:9; 33:25.",
            "Taken in war",
            "Often in great quantities. -- Jos 22:8; 2Sa 8:8; 2Ki 25:13-16.",
            "Cleansed by fire. -- Nu 31:21-23.",
            "Generally consecrated to God. -- Jos 6:19,24; 2Sa 8:10,11.",
            "Offerings of, for the tabernacle -- Ex 38:29.",
            "Collected by David for the temple -- 1Ch 22:3,14,16; 29:2.",
            "Offerings of, for the temple -- 1Ch 29:6,7.",
            "Coined for money -- Mt 10:9; Mr 12:41.",
            "Made into",
            "Mirrors. -- Ex 38:8.",
            "Gates. -- Ps 107:16; Isa 45:2.",
            "Bars for gates. -- 1Ki 4:13.",
            "Fetters. -- Jdj 16:21; 2Ki 25:7.",
            "Shields. -- 1Ki 14:27; 2Ch 12:10.",
            "Helmets. -- 1Sa 17:5.",
            "Greaves for the legs. -- 1Sa 17:6.",
            "Household vessels. -- Mr 7:4.",
            "Sacred vessels. -- Ex 27:3; 1Ki 7:45.",
            "Altars. -- Ex 27:2; 39:39.",
            "Sockets for pillars. -- Ex 38:10,11,17.",
            "Lavers. -- Ex 30:18; 1Ki 7:38.",
            "Pillars. -- 1Ki 7:15,16.",
            "Idols. -- Da 5:4; Re 9:20.",
            "Instruments of music. -- 1Ch 15:19.",
            "Moses made the serpent of -- Nu 21:9; 2Ki 18:4.",
            "Illustrative of",
            "Obstinate sinners. -- Isa 48:4; Jer 6:28.",
            "The decrees of God. -- Zec 6:1.",
            "The strength and firmness of Christ. -- Da 10:6; Re 1:15.",
            "Strength given to saints. -- Jer 15:20; Mic 4:13.",
            "Macedonian empire. -- Da 2:39.",
            "Extreme drought. -- De 28:23.",
            "The earth made barren. -- Le 26:19."
        ]
    },
    {
        "Word": "Brooks",
        "Definitions": [
            "Canaan abounded with -- De 8:7.",
            "Often ran over pebbles -- 1Sa 17:40; Job 22:24.",
            "Borders of, favourable to",
            "Grass. -- 1Ki 18:5.",
            "Willows. -- Le 23:40; Job 40:22.",
            "Reeds. -- Isa 19:7.",
            "Abounded with fish -- Isa 19:8.",
            "Afforded protection to a country -- Isa 19:6.",
            "Mentioned in scripture",
            "Arnon. -- Nu 21:14,15.",
            "Besor. -- 1Sa 30:9.",
            "Gaash. -- 2Sa 23:30; 1Ch 11:32.",
            "Cherith. -- 1Ki 17:3,5.",
            "Eshcol. -- Nu 13:23,24.",
            "Kidron. -- 2Sa 15:23; 1Ki 15:13; Joh 18:1.",
            "Kishon. -- 1Ki 18:40; Ps 83:9.",
            "Zered. -- De 2:13.",
            "Of the willows. -- Isa 15:7.",
            "Illustrative",
            "Of wisdom. -- Pr 18:4.",
            "Of temporal abundance. -- Job 20:17.",
            "(Deceptive,) of false friends. -- Job 6:15.",
            "(Drinking of, by the way,) of help in distress. -- Ps 110:7."
        ]
    },
    {
        "Word": "Burnt Offering, The",
        "Definitions": [
            "To be offered only to the Lord -- Jdj 13:16.",
            "Specially acceptable -- Ge 8:21; Le 1:9,13,17.",
            "The most ancient of all sacrifices -- Ge 4:4; 8:20; 22:2,13; Job 1:5.",
            "Offered by the Jews before the law -- Ex 10:25; 24:5.",
            "To be taken from",
            "The flock or herd. -- Le 1:2.",
            "The fowls. -- Le 1:14.",
            "Was an atonement for sin -- Le 9:7.",
            "Guilt transferred to, by imposition of hands -- Le 1:4; Nu 8:12.",
            "Required to be",
            "Killed, if a beast, by the person who brought it. -- Le 1:5,11.",
            "Killed, if a bird, by the priest. -- Le 1:15.",
            "For the people at large, killed and prepared by the Levites. -- Eze 44:11.",
            "A male without blemish. -- Le 1:3; 22:19.",
            "Voluntary. -- Le 1:3; 22:18,19.",
            "Presented at the door of the tabernacle. -- Le 1:3; De 12:6,11,14.",
            "Offered by priests only. -- Le 1:9; Eze 44:15.",
            "Offered in righteousness. -- Ps 51:19.",
            "Entirely burned. -- Le 1:8,9,12,13; 6:9.",
            "Blood of, sprinkled round about upon the altar. -- Le 1:5,11.",
            "Blood of, sprinkled round about upon the altar -- Le 1:5,11.",
            "If a bird, the blood was wrung out at the side of the altar -- Le 1:15.",
            "Ashes of, collected at foot of the altar, and conveyed without the camp -- Le 6:11.",
            "Skin of, given to the priests for clothing -- Le 7:8; Ge 3:21.",
            "Was offered",
            "Every morning and evening. -- Ex 29:38-42.",
            "Every sabbath day. -- Nu 28:9,10.",
            "The first day of every month. -- Nu 28:11.",
            "The seven days of unleavened bread. -- Nu 28:19,24.",
            "The day of atonement. -- Le 16:3,5; Nu 29:8.",
            "At consecration of Levites. -- Nu 8:12.",
            "At consecration priests. -- Le 9:2,12-14.",
            "At consecration of kings. -- 1Ch 29:21-23.",
            "At purification of women. -- Le 12:6.",
            "For Nazarites after defilement, or at the end of their vow. -- Nu 6:11,14.",
            "For the healed leper. -- Le 14:13,19,20.",
            "At dedication of sacred places. -- Nu 7:15; 1Ki 8:64.",
            "After great mercies. -- 1Sa 6:14; 2Sa 24:22,25.",
            "Before going to war. -- 1Sa 7:9.",
            "With sounds of trumpets at feasts. -- Nu 10:10.",
            "The fat, &c of all peace offerings laid on, and consumed with the daily -- Le 3:5; 6:12.",
            "Of the wicked, not accepted by God -- Isa 1:10,11; Jer 6:19,20; Am 5:22.",
            "Obedience better than -- 1Sa 15:22; Jer 7:21-23.",
            "Knowledge of God better than -- Ho 6:6.",
            "Love of God better than -- Mr 12:33.",
            "Abraham tried by the command to offer Isaac as -- Ge 22:1-24.",
            "Incapable of removing sin, and reconciling to God -- Ps 40:6; 50:8; Heb 10:6.",
            "The most costly, no adequate tribute to God -- Isa 40:16; Ps 50:9-13.",
            "Guilt of unauthorised persons offering -- 1Sa 13:12,13.",
            "Guilt of offering, except in the place appointed -- Le 17:8,9.",
            "Of human victims execrated -- De 12:31; 2Ki 3:27; Jer 7:31; 19:5.",
            "Illustrative of",
            "The offering of Christ. -- Eph 5:2; Heb 10:8-10.",
            "Devotedness to God. -- Ro 12:1."
        ]
    },
    {
        "Word": "Busy-Bodies",
        "Definitions": [
            "Fools are -- Pr 20:3.",
            "The idle are -- 2Th 3:11; 1Ti 5:13.",
            "Are mischievous tale-bearers -- 1Ti 5:13.",
            "Bring mischief upon themselves -- 2Ki 14:10; Pr 26:17.",
            "Christians must not be -- 1Pe 4:15."
        ]
    },
    {
        "Word": "Calf, The",
        "Definitions": [
            "The young of the herd -- Job 21:10; Jer 31:12.",
            "Playfulness of, alluded to -- Ps 29:6.",
            "Fed on",
            "Milk. -- 1Sa 6:10.",
            "Branches of trees, &c. -- Isa 27:10.",
            "Fattened in stalls, &c -- 1Sa 28:24; Am 6:4.",
            "Offered in sacrifice -- Le 9:2,3; Heb 9:12,19.",
            "Of a year old best for sacrifice -- Mic 6:6.",
            "If first-born not redeemed -- Nu 18:17.",
            "Eaten in the patriarchal age -- Ge 18:7,8.",
            "When fattened considered a delicacy -- 1Sa 28:24,25; Am 6:4; Lu 15:23,27.",
            "Illustrative of",
            "Saints nourished by grace. -- Mal 4:2.",
            "Sacrifices of praise. -- Ho 14:2; Heb 13:5.",
            "Patient endurance. -- Eze 1:7; Re 4:7."
        ]
    },
    {
        "Word": "Calf of Gold",
        "Definitions": [
            "Made on account of the delay of Moses in the mount -- Ex 32:1.",
            "Was made",
            "Of the ornaments of the women, &c. -- Ex 32:2,3.",
            "To represent God. -- Ex 32:4,5; Ps 106:20.",
            "After an Egyptian model. -- Ac 7:39,41.",
            "To go before the congregation. -- Ex 32:1.",
            "Molten in the fire -- Ex 32:4; Ps 106:19.",
            "Fashioned with a graven tool -- Ex 32:4.",
            "An altar built before -- Ex 32:5.",
            "Sacrifices offered to -- Ex 32:6; Ac 7:41.",
            "Worshipped with profane revelry -- Ex 32:6,18,19,25; 1Co 10:7.",
            "Making of",
            "A very great sin. -- Ex 32:21,30,31.",
            "A forgetting of God. -- Ps 106:21.",
            "A turning aside from the divine command. -- Ex 32:8; De 9:12,16.",
            "Excited wrath against Aaron. -- De 9:20.",
            "Excited wrath against Israel. -- Ex 32:10; De 9:14,19.",
            "Caused Moses to break the tables of the testimony. -- Ex 32:19; De 9:17.",
            "Israel punished for. -- Ex 32:26-29,35.",
            "Moses interceded for those who worshipped -- Ex 32:11-14,30-34; De 9:18-20.",
            "Destroyed by Moses -- Ex 32:20; De 9:21.",
            "Punishment of those who worshipped a warning to others -- 1Co 10:5-7."
        ]
    },
    {
        "Word": "Call of God, The",
        "Definitions": [
            "By Christ -- Isa 55:5; Ro 1:6.",
            "By his Spirit -- Re 22:17.",
            "By his works -- Ps 19:2,3; Ro 1:20.",
            "By his ministers -- Jer 35:15; 2Co 5:20.",
            "By his gospel -- 2Th 2:14.",
            "Is from darkness -- 1Pe 2:9.",
            "Addressed to all -- Isa 45:22; Mt 20:16.",
            "Most reject -- Pr 1:24; Mt 20:16.",
            "Effectual to saints -- Ps 110:3; Ac 2:47; 13:48; 1Co 1:24.",
            "To man is",
            "Of grace. -- Ga 1:15; 2Ti 1:9.",
            "According to the purpose of God. -- Ro 8:28; 9:11,23,24.",
            "High. -- Php 3:14.",
            "Holy. -- 1Ti 1:9.",
            "Heavenly. -- Heb 3:1.",
            "To fellowship with Christ. -- 1Co 1:9.",
            "To holiness. -- 1Th 4:7.",
            "To liberty. -- Ga 5:13.",
            "To peace. -- 1Co 7:15; Col 3:15.",
            "To glory and virtue. -- 2Pe 1:3.",
            "To the eternal glory of Christ. -- 2Th 2:14; 1Pe 5:10.",
            "To eternal life. -- 1Ti 6:12.",
            "Partakers of, justified -- Ro 8:30.",
            "Walk worthy of -- Eph 4:1.",
            "Blessedness of receiving -- Re 19:9.",
            "Praise God for -- 1Pe 2:9.",
            "Illustrated -- Pr 9:3,4; Mt 23:3-9.",
            "Rejection of, leads to",
            "Judicial blindness. -- Isa 6:9; Ac 28:24-27; Ro 11:8-10.",
            "Delusion. -- Isa 66:4; 2Th 2:10,11.",
            "Withdrawal of the means of grace -- Jer 26:4-6; Ac 13:46; 18:6; Re 2:5.",
            "Temporal judgments -- Isa 28:12; Jer 6:16,19; 35:17; Zec 7:12-14.",
            "Rejection by God -- Pr 1:14-32; Jer 6:19,30.",
            "Condemnation -- Joh 12:48; Heb 2:1-3; 12:25.",
            "Destruction -- Pr 29:1; Mt 22:3-7."
        ]
    },
    {
        "Word": "Calves of Jeroboam",
        "Definitions": [
            "Made of gold -- 1Ki 12:28.",
            "Made to prevent the Israelites going to Jerusalem -- 1Ki 12:26,27.",
            "Called the",
            "Golden calves. -- 2Ki 10:29; 2Ch 13:8.",
            "Calves of Bethaven. -- Ho 10:5.",
            "Calves of Samaria. -- Ho 8:5.",
            "Placed in Dan and Bethel -- 1Ki 12:29.",
            "Probably from an Egyptian model -- 1Ki 11:40.",
            "Designed to represent God -- 1Ki 12:28.",
            "Priests appointed for -- 1Ki 12:31; 2Ch 11:15.",
            "Sacrifices offered to -- 1Ki 12:32; 13:1.",
            "Feasts appointed for -- 1Ki 12:32,33.",
            "Were kissed in adoration -- Ho 13:2.",
            "Worship of",
            "Denounced by a prophet. -- 1Ki 13:1-3.",
            "Adopted by succeeding kings. -- 1Ki 15:34; 16:26; 2Ki 10:29,31; 14:24.",
            "Became the sin of Israel. -- 1Ki 12:30; 2Ki 10:31; 2Ch 13:8.",
            "God's people refused to worship -- 1Ki 19:18; 2Ch 11:16.",
            "Guilt of making -- 1Ki 14:9,10.",
            "Guilt of worshipping -- 1Ki 14:15,16; 2Ki 17:22,23.",
            "Predictions respecting",
            "Captivity. -- Ho 10:6.",
            "Destruction. -- Ho 8:6; 10:8.",
            "Punishment of the worshippers. -- Ho 8:13,14."
        ]
    },
    {
        "Word": "Camel, The",
        "Definitions": [
            "Unclean -- Le 11:4; De 14:7.",
            "Found in deserted places -- Eze 25:5.",
            "Characterised by",
            "The bunches on its back. -- Isa 30:6.",
            "Its docility. -- Ge 24:11.",
            "The dromedary a species of, remarkable for swiftness -- Jer 2:23.",
            "Abounded in the east -- 1Ch 5:21; Isa 60:6.",
            "A part of patriarchal wealth -- Ge 12:16; 30:43; Job 1:3.",
            "Kept in numbers by kings -- 1Ch 27:30.",
            "Used for",
            "Riding. -- Ge 24:61.",
            "Drawing chariots. -- Isa 21:7.",
            "Carrying burdens. -- Ge 37:25; 1Ki 10:2; 2Ki 8:9.",
            "Conveying posts and messengers. -- Es 8:10.",
            "War. -- Jdj 7:12; 1Sa 30:17.",
            "Of the rich adorned with chains -- Jdj 8:21,26.",
            "Furniture of, alluded to -- Ge 31:34.",
            "Subject to plagues -- Ex 9:3; Zec 14:15.",
            "Treated with great care -- Ge 24:31,32.",
            "Esteemed a valuable booty -- 1Ch 5:20,21; 2Ch 14:15; Job 1:17; Jer 49:29,32.",
            "Coarse cloth made from its hair -- Mt 3:4.",
            "Referred to in illustrations by Christ -- Mt 19:24; 23:24."
        ]
    },
    {
        "Word": "Care, Overmuch",
        "Definitions": [
            "About earthly things, forbidden -- Mt 6:25; Lu 12:22,29; Joh 6:27.",
            "God's providential goodness should keep us from -- Mt 6:26,28,30; Lu 22:35.",
            "God's promises should keep us from -- Heb 13:5.",
            "Trust in God should free us from -- Jer 17:7,8; Da 3:16.",
            "Should be cast on God -- Ps 37:5; 55:22; Pr 16:3; 1Pe 5:7.",
            "An obstruction to the Gospel -- Mt 13:22; Lu 8:14; 14:18-20.",
            "Be without -- 1Co 7:32; Php 4:6.",
            "Unbecoming in saints -- 2Ti 2:4.",
            "Uselessness of -- Mt 6:27; Lu 12:25,26.",
            "Vanity of -- Ps 39:6; Ec 4:8.",
            "Warning against -- Lu 21:34.",
            "Sent as a punishment to the wicked -- Eze 4:16; 12:19.",
            "Exemplified",
            "Martha. -- Lu 10:41.",
            "Persons who offered to follow Christ. -- Lu 9:57."
        ]
    },
    {
        "Word": "Caves",
        "Definitions": [
            "Natural -- Heb 11:38.",
            "Artificial -- Jdj 6:2.",
            "Found in the",
            "Open fields. -- Ge 23:20.",
            "Rocks. -- Isa 2:19.",
            "Were used as",
            "Dwelling-places. -- Ge 19:30.",
            "Places of concealment. -- 1Sa 13:6; 14:11; 1Ki 18:4; Heb 11:38.",
            "Resting places. -- 1Sa 24:3; 1Ki 19:9.",
            "Burial places. -- Ge 23:19; Joh 11:38.",
            "Haunts of robbers. -- Jer 7:11; Mt 21:13.",
            "Hiding placed of wild beasts. -- Na 2:12.",
            "Often capacious -- 1Sa 22:1,2; 24:3.",
            "Afford no protection from the judgments of God -- Isa 2:19; Eze 33:27; Re 6:15.",
            "Mentioned in scripture",
            "Adullam. -- 1Sa 22:1.",
            "Engedi. -- 1Sa 23:29; 24:1,3.",
            "Machpelah. -- Ge 23:9.",
            "Makkedah. -- Joh 10:16,17."
        ]
    },
    {
        "Word": "Cedar, The",
        "Definitions": [
            "Planted by God -- Ps 104:16; Isa 41:19.",
            "Made to glorify God -- Ps 148:9.",
            "Lebanon celebrated for -- Jdj 9:15; Ps 92:12.",
            "Banks of rivers favourable to the growth of -- Nu 24:6.",
            "Imported largely by Solomon -- 1Ki 10:27.",
            "Described as",
            "High. -- Isa 37:24; Eze 17:22; Am 2:9.",
            "Spreading. -- Ps 80:10,11.",
            "Fragrant. -- Song 4:11.",
            "Graceful and beautiful. -- Ps 80:10; Eze 17:23.",
            "Strong and durable. -- Isa 9:10.",
            "Considered the first of trees -- 1Ki 4:33.",
            "Extensive commerce in -- 1Ki 5:10,11; Ezr 3:7.",
            "Used in",
            "Building temples. -- 1Ki 5:5,6; 6:9,10.",
            "Building palaces. -- 2Sa 5:11; 1Ki 7:2,3.",
            "Making masts of ships. -- Eze 27:5.",
            "Making wardrobes. -- Eze 27:24.",
            "Making chariots. -- Song 3:9.",
            "Purifying the leper. -- Le 14:4-7,49-52.",
            "Preparing the water of separation. -- Nu 19:6.",
            "Making idols. -- Isa 44:14.",
            "The eagle alluded to as",
            "Making its nest in. -- Jer 22:23.",
            "Perching on the high branches of. -- Eze 17:3.",
            "Instrumental in propagating. -- Eze 17:4,5.",
            "Destruction of, a punishment -- Jer 22:7.",
            "Destruction of, exhibits God's power -- Ps 29:5.",
            "Illustrative of",
            "Majesty, strength, and glory of Christ. -- Song 5:15; Eze 17:22,23.",
            "Beauty and glory of israel. -- Nu 24:6.",
            "Saints in their rapid growth. -- Ps 92:12.",
            "Powerful nations. -- Eze 31:3; Am 2:9.",
            "Arrogant rulers. -- Isa 2:13; 10:33,34."
        ]
    },
    {
        "Word": "Censers",
        "Definitions": [
            "For burning incense -- Le 10:1; 2Ch 26:19.",
            "Made of",
            "Brass. -- Nu 16:39.",
            "Gold. -- 1Ki 7:50.",
            "One of gold in the most holy place -- Heb 9:4.",
            "Directions for removing -- Nu 4:14.",
            "Often used in idolatrous worship -- Eze 8:11.",
            "Of Korah, &c made into plates to cover the altar -- Nu 16:18,39.",
            "Typical of Christ's intercession -- Re 8:3,5."
        ]
    },
    {
        "Word": "Character of Saints",
        "Definitions": [
            "Attentive to Christ's voice -- Joh 10:3,4.",
            "Blameless and harmless -- Php 2:15.",
            "Bold -- Pr 28:1; Ro 13:3.",
            "Contrite -- Isa 57:15; 66:2.",
            "Devout -- Ac 8:2; 22:12.",
            "Faithful -- Re 17:14.",
            "Fearing God -- Mt 3:16; Ac 10:2.",
            "Following Christ -- Joh 10:4,27.",
            "Godly -- Ps 4:3; 2Pe 2:9.",
            "Guileless -- Joh 1:47.",
            "Holy -- De 7:6; 14:2; Col 3:12.",
            "Humble -- Ps 34:2; 1Pe 5:5.",
            "Hungering after righteousness -- Mt 5:6.",
            "Just -- Ge 6:9; Hab 2:4; Lu 2:25.",
            "Led by the Spirit -- Ro 8:14.",
            "Liberal -- Isa 32:8; 2Co 9:13.",
            "Loving -- Col 1:4; 1Th 4:9.",
            "Lowly -- Pr 16:19.",
            "Meek -- Isa 29:19; Mt 5:5.",
            "Merciful -- Ps 37:26; Mt 5:7.",
            "New Creatures -- 2Co 5:17; Eph 2:10.",
            "Obedient -- Ro 16:19; 1Pe 1:14.",
            "Poor in spirit -- Ps 51:17; Mt 5:3.",
            "Prudent -- Pr 16:21.",
            "Pure in heart -- Mt 5:8; 1Jo 3:3.",
            "Righteous -- Isa 60:21; Lu 1:6.",
            "Sincere -- 2Co 1:12; 2:17.",
            "Steadfast -- Ac 2:42; Col 2:5.",
            "Taught of God -- Isa 54:13; 1Jo 2:27.",
            "True -- 2Co 6:8.",
            "Undefiled -- Ps 119:1.",
            "Upright -- 1Ki 3:6; Ps 15:2.",
            "Watchful -- Lu 12:37.",
            "Zealous of good works -- Tit 2:14; 3:8."
        ]
    },
    {
        "Word": "Character of the Wicked",
        "Definitions": [
            "Abominable -- Re 21:8.",
            "Alienated from God -- Eph 4:18; Col 1:21.",
            "Blasphemous -- Lu 22:65; Re 16:9.",
            "Blinded -- 2Co 4:4; Eph 4:18.",
            "Boastful -- Ps 10:3; 49:6.",
            "Conspiring against God's people -- Ne 4:8; 6:2; Ps 38:12.",
            "Covetous -- Mic 2:2; Ro 1:29.",
            "Deceitful -- Ps 5:6; Ro 3:13.",
            "Delighting in the iniquity of others -- Pr 2:14; Ro 1:32.",
            "Despising the works of the faithful -- Ne 2:19; 4:2; 2Ti 3:3,4.",
            "Destructive -- Isa 59:7.",
            "Disobedient -- Ne 9:26; Tit 3:3; 1Pe 2:7.",
            "Enticing to evil -- Pr 1:10-14; 2Ti 3:6.",
            "Envious -- Ne 2:10; Tit 3:3.",
            "Fearful -- Pr 28:1; Re 21:8.",
            "Fierce -- Pr 16:29; 2Ti 3:3.",
            "Foolish -- De 32:6; Ps 5:5.",
            "Forgetting God -- Job 8:13.",
            "Fraudulent -- Ps 37:21; Mic 6:11.",
            "Froward -- Pr 21:8; Isa 57:17.",
            "Glorying in their shame -- Php 3:19.",
            "Hard-hearted -- Eze 3:7.",
            "Hating the light -- Job 24:13; Joh 3:20.",
            "Heady and high-minded -- 2Ti 3:4.",
            "Hostile to God -- Ro 8:7; Col 1:21.",
            "Hypocritical -- Isa 29:13; 2Ti 3:5.",
            "Ignorant of God -- Ho 4:1; 2Th 1:8.",
            "Impudent -- Eze 2:4.",
            "Incontinent -- 2Ti 3:3.",
            "Infidel -- Ps 10:4; 14:1.",
            "Loathsome -- Pr 13:5.",
            "Lovers of pleasure more than of God -- 2Ti 3:4.",
            "Lying -- Ps 58:3; 62:4; Isa 59:4.",
            "Mischievous -- Pr 24:8; Mic 7:3.",
            "Murderous -- Ps 10:8; 94:6; Ro 1:29.",
            "Prayerless -- Job 21:15; Ps 53:4.",
            "Persecuting -- Ps 69:26; 109:16.",
            "Perverse -- De 32:5.",
            "Proud -- Ps 59:12; Ob 3:2; 2Ti 3:2.",
            "Rejoicing in the affliction of saints -- Ps 35:15.",
            "Reprobate -- 2Co 13:5; 2Ti 3:8; Tit 1:16.",
            "Selfish -- 2Ti 3:2.",
            "Sensual -- Php 3:19; Jude 1:19.",
            "Sold under sin -- 1Ki 21:20; 2Ki 17:17.",
            "Stiff-hearted -- Eze 2:4.",
            "Stiff-necked -- Ex 33:5; Ac 7:51.",
            "Uncircumcised in heart -- Jer 9:26; Ac 7:51.",
            "Unjust -- Pr 11:7; Isa 26:10.",
            "Unmerciful -- Ro 1:31.",
            "Ungodly -- Pr 16:27.",
            "Unholy -- 2Ti 3:2.",
            "Unprofitable -- Mt 25:30; Ro 3:12.",
            "Unruly -- Tit 1:10.",
            "Unthankful -- Lu 6:35; 2Ti 3:2.",
            "Untoward -- Ac 2:40.",
            "Unwise -- De 32:6."
        ]
    },
    {
        "Word": "Chariots",
        "Definitions": [
            "Carriages for travelling, &c -- Ge 46:29.",
            "Carriages used in war -- 1Ki 20:25.",
            "Wheels of, described -- 1Ki 7:33.",
            "Bound with traces -- Mic 1:13.",
            "Drawn by",
            "Horses. -- 2Ki 10:2; Song 1:9.",
            "Asses and camels. -- Isa 21:7.",
            "Value of in Solomon's time -- 1Ki 10:29.",
            "Drivers generally employed for -- 1Ki 22:34; 2Ch 18:33.",
            "Sometimes driven by the owners -- 2Ki 9:16,20.",
            "Sometimes driven furiously -- 2Ki 9:20; Isa 5:28; Jer 4:13.",
            "Bounding motion of, referred to -- Na 3:2.",
            "Noise occasioned by, referred to -- 2Ki 7:6; Joe 2:5; Na 3:2; Re 9:9.",
            "Introduced into Israel by David -- 2Sa 8:4.",
            "Multiplied by Solomon -- 1Ki 10:26.",
            "Imported from Egypt -- 1Ki 10:28,29.",
            "For war",
            "Armed with iron. -- Jos 17:16; Jdj 1:19.",
            "Lighted by night with torches. -- Na 2:3.",
            "Commanded by captains. -- Ex 14:7; 1Ki 16:9.",
            "Advantageously manoeuvred in a flat country. -- Jdj 1:19; 1Ki 20:23-25.",
            "Formed part of the line of battle. -- 1Ki 20:25.",
            "Used in pursuing enemies. -- Ex 14:9; 2Sa 1:6.",
            "Kept in chariot cities. -- 1Ki 9:19; 10:26.",
            "Used in war by the",
            "Egyptians. -- Ex 14:7; 2Ki 18:24.",
            "Canaanites. -- Jos 17:16; Jdj 4:3.",
            "Philistines. -- 1Sa 13:5.",
            "Syrians. -- 2Sa 10:18; 1Ki 20:1.",
            "Assyrians. -- 2Ki 19:23.",
            "Ethiopians. -- 2Ch 14:9; 16:8.",
            "Babylonians. -- Eze 23:23; 26:7.",
            "Jews. -- 2Ki 8:21; 10:2.",
            "Kings rode in, to battle -- 1Ki 22:35.",
            "Kings used, in common -- 1Ki 12:18; 18:44.",
            "Persons of distinction used -- Ge 41:43; 2Ki 5:9,21; Jer 17:25; Ac 8:28.",
            "Often attended by running footmen -- 1Sa 8:11; 2Sa 15:1; 1Ki 1:5.",
            "Consecrated to the sun -- 2Ki 23:11.",
            "The Jews condemned for",
            "Multiplying. -- Isa 2:7.",
            "Trusting to. -- Isa 22:18; 31:1.",
            "Taken in war, often destroyed. -- Jos 11:6,9; Jer 51:21; Mic 5:10; Na 2:13.",
            "Illustrative of",
            "The clouds. -- Ps 104:3.",
            "The judgments of God. -- Isa 66:15.",
            "Angels. -- 2Ki 6:16,17; Ps 68:17.",
            "Prophets. -- 2Ki 2:12; 13:14.",
            "Christ's love to his church. -- Song 6:12.",
            "Elijah taken to heaven in one of fire -- 2Ki 2:11."
        ]
    },
    {
        "Word": "Chastity",
        "Definitions": [
            "Commanded -- Ex 20:14; Pr 31:3; Ac 15:20; Ro 13:13; Col 3:5; 1Th 4:3.",
            "Required in look -- Job 31:1; Mt 5:28.",
            "Required in heart -- Pr 6:25.",
            "Required in speech -- Eph 5:3.",
            "Keep the body in -- 1Co 6:13,15-18.",
            "Preserved by wisdom -- Pr 2:10,11,16; 7:1-5.",
            "Saints are kept in -- Ec 7:26.",
            "Advantages of -- 1Pe 3:1,2.",
            "Shun those devoid of -- 1Co 5:11; 1Pe 4:3.",
            "The wicked are devoid of -- Ro 1:29; Eph 4:19; 2Pe 2:14; Jude 1:8.",
            "Temptation to deviate from, dangerous -- 2Sa 11:2-4.",
            "Consequences of associating with those devoid of -- Pr 7:25-27; 22:14.",
            "Want of, excludes from heaven -- Ga 5:19-21.",
            "Drunkenness destructive to -- Pr 23:31-33.",
            "Breach of, punished -- 1Co 3:16,17; Eph 5:5,6; Heb 13:4; Re 22:15.",
            "Motives for -- 1Co 6:19; 1Th 4:7.",
            "Exemplified",
            "Abimelech. -- Ge 20:4,5; 26:10,11.",
            "Joseph. -- Ge 39:7-10.",
            "Ruth. -- Ru 3:10,11.",
            "Boaz. -- Ru 3:13."
        ]
    },
    {
        "Word": "Cherubim",
        "Definitions": [
            "Form and appearance of -- Eze 1:5-11,13,14.",
            "Animated by the Spirit of God -- Eze 1:12,20.",
            "Engaged in accomplishing the purposes of God -- Eze 1:15,21; 10:9-11,16,17.",
            "The glory of God exhibited upon -- Eze 1:22,26-28; 10:4,18,20.",
            "Sound of their wings was as the voice of God -- Eze 1:24; 10:5.",
            "Placed at the entrance of Eden -- Ge 3:24.",
            "Of gold",
            "Formed out of, and at each end of the mercy seat. -- Ex 25:18-20.",
            "Placed over the ark of the covenant. -- 1Sa 4:4; 1Ki 8:6,7; 2Ch 5:7,8.",
            "God's presence manifested between. -- 2Sa 6:2; 2Ki 19:15; Ps 80:1; 99:1.",
            "The oracles or answers of God delivered from between. -- Ex 25:22; Nu 7:89.",
            "Called the cherubim of glory -- Heb 9:5.",
            "Representations of, made on the",
            "Curtains of the tabernacle. -- Ex 26:1,31.",
            "Vail of the tabernacle. -- Ex 26:31.",
            "Vail of the temple. -- 2Ch 3:14.",
            "Doors of the temple. -- 1Ki 6:32,35.",
            "Walls of the temple. -- 2Ch 3:7.",
            "Bases of brazen lavers. -- 1Ki 7:29,36.",
            "Riding on, illustrative of majesty and power of God -- 2Sa 22:11; Ps 18:10."
        ]
    },
    {
        "Word": "Children, Good",
        "Definitions": [
            "The Lord is with -- 1Sa 3:19.",
            "Know the Scriptures -- 2Ti 3:15.",
            "Observe the law of God -- Pr 28:7.",
            "Their obedience to parents is well pleasing to God -- Col 3:20.",
            "Partake of the promises of God -- Ac 2:39.",
            "Shall be blessed -- Pr 3:1-4; Eph 6:2,3.",
            "Show love to parents -- Ge 46:29.",
            "Obey parents -- Ge 28:7; 47:30.",
            "Attend to parental teaching -- Pr 13:1.",
            "Take care of parents -- Ge 45:9,11; 47:12.",
            "Make their parents' hearts glad -- Pr 10:1; 29:17.",
            "Honour the aged -- Job 32:6,7.",
            "Adduced as a motive for submission to God -- Heb 12:9.",
            "Spirit of, a requisite for the kingdom of heaven -- Mt 18:3.",
            "Illustrative of a teachable spirit -- Mt 18:4.",
            "Exemplified",
            "Isaac. -- Ge 22:6-10.",
            "Joseph. -- Ge 45:9; 46:29.",
            "Jephthah's daughter. -- Jdj 11:34,36.",
            "Samson. -- Jdj 13:24.",
            "Samuel. -- 1Sa 3:19.",
            "Obadiah. -- 1Ki 18:12.",
            "Josiah. -- 2Ch 34:3.",
            "Esther. -- Es 2:20.",
            "Job. -- Job 29:4.",
            "David. -- 1Sa 17:20; Ps 71:5.",
            "Daniel. -- Da 1:6.",
            "John the Baptist. -- Lu 1:80.",
            "Children in the Temple. -- Mt 21:15,16.",
            "Timothy. -- 2Ti 3:15."
        ]
    },
    {
        "Word": "Children, Wicked",
        "Definitions": [
            "Know not God -- 1Sa 2:12.",
            "Are void of understanding -- Pr 7:7.",
            "Are proud -- Isa 3:5.",
            "With regard to parents",
            "Hearken not to them. -- 1Sa 2:25.",
            "Despise them. -- Pr 15:5,20; Eze 22:7.",
            "Curse them. -- Pr 30:11.",
            "Bring reproach on them. -- Pr 19:26.",
            "Are a calamity to them. -- Pr 19:13.",
            "Are a grief to them. -- Pr 17:25.",
            "Despised their elders. -- Job 19:18.",
            "Punishment of, for",
            "Setting light by parents. -- De 27:16.",
            "Disobeying parents. -- De 21:21.",
            "Mocking parents. -- Pr 30:17.",
            "Cursing parents. -- Ex 21:15; Mr 7:10.",
            "Smiting parents. -- Ex 21:15.",
            "Mocking of a prophet. -- 2Ki 2:23,24.",
            "Gluttony and drunkenness. -- De 21:20,21.",
            "Their guilt in robbing parents -- Pr 28:24.",
            "Exemplified",
            "Esau. -- Ge 26:34,35.",
            "Sons of Eli. -- 1Sa 2:,12,17.",
            "Sons of Samuel. -- 1Sa 8:3.",
            "Absalom. -- 2Sa 15:10.",
            "Adonijah. -- 1Ki 1:5,6.",
            "Children at Bethel. -- 2Ki 2:23.",
            "Adrammelech and Sharezer. -- 2Ki 19:37."
        ]
    },
    {
        "Word": "Christ, Character Of",
        "Definitions": [
            "Altogether lovely -- Song 5:16.",
            "Holy -- Lu 1:35; Ac 4:27; Re 3:7.",
            "Righteous -- Isa 53:11; Heb 1:9.",
            "Good -- Mt 19:16.",
            "Faithful -- Isa 11:5; 1Th 5:24.",
            "True -- Joh 1:14; 7:18; 1Jo 5:20.",
            "Just -- Zec 9:9; Joh 5:30; Ac 22:14.",
            "Guileless -- Isa 53:9; 1Pe 2:22.",
            "Sinless -- Joh 8:46; 2Co 5:21.",
            "Spotless -- 1Pe 1:19.",
            "Innocent -- Mt 27:4.",
            "Harmless -- Heb 7:26.",
            "Resisting temptation -- Mt 4:1-10.",
            "Obedient to God the Father -- Ps 40:8; Joh 4:34; 15:10.",
            "Zealous -- Lu 2:49; Joh 2:17; 8:29.",
            "Meek -- Isa 53:7; Zec 9:9; Mt 11:29.",
            "Lowly in heart -- Mt 11:29.",
            "Merciful -- Heb 2:17.",
            "Patient -- Isa 53:7; Mt 27:14.",
            "Long-suffering -- 1Ti 1:16.",
            "Compassionate -- Isa 40:11; Lu 19:41.",
            "Benevolent -- Mt 4:23,24; Ac 10:38.",
            "Loving -- Joh 13:1; 15:13.",
            "Self-denying -- Mt 8:20; 2Co 8:9.",
            "Humble -- Lu 22:27; Php 2:8.",
            "Resigned -- Lu 22:42.",
            "Forgiving -- Lu 23:34.",
            "Subject to His parents -- Lu 2:51.",
            "Saints are conformed to -- Ro 8:29."
        ]
    },
    {
        "Word": "Christ is God",
        "Definitions": [
            "As Jehovah -- Isa 40:3; Mt 3:3.",
            "As Jehovah of glory -- Ps 24:7,10; 1Co 2:8; Jas 2:1.",
            "As Jehovah, our RIGHTEOUSNESS -- Jer 23:5,6; 1Co 1:30.",
            "As Jehovah, above all -- Ps 97:9; Joh 3:31.",
            "As Jehovah, the First and the Last -- Isa 44:6; Re 1:17; Isa 48:12-16; Re 22:13.",
            "As Jehovah's Fellow and Equal -- Zec 13:7; Php 2:6.",
            "As Jehovah of Hosts -- Isa 6:1-3; Joh 12:41; Isa 8:13,14; 1Pe 2:8.",
            "As Jehovah, the Shepherd -- Isa 40:11; Heb 13:20.",
            "As Jehovah, for whose glory all things were created -- Pr 16:4; Col 1:16.",
            "As Jehovah, the Messenger of the covenant -- Mal 3:1; Mr 1:2; Lu 2:27.",
            "Invoked as Jehovah -- Joe 2:32; Ac 2:21; 1Co 1:2.",
            "As the Eternal God and Creator -- Ps 102:24-27; Heb 1:8,10-12.",
            "As the mighty God -- Isa 9:6.",
            "As the Great God and Saviour -- Ho 1:7; Tit 2:13.",
            "As God over all -- Ps 45:6,7; Ro 9:5.",
            "As the true God -- Jer 10:10; 1Jo 5:20.",
            "As God the Word -- Joh 1:1.",
            "As God, the judge -- Ec 12:14; 1Co 4:5; 2Co 5:10; 2Ti 4:1.",
            "As Emmanuel -- Isa 7:14; Mt 1:23.",
            "As King of kings and Lord of lords -- Da 10:17; Re 1:5; 17:14.",
            "As the Holy One -- 1Sa 2:2; Ac 3:14.",
            "As the Lord from heaven -- 1Co 15:47.",
            "As Lord of the Sabbath -- Ge 2:3; Mt 12:8.",
            "As Lord of all -- Ac 10:36; Ro 10:11-13.",
            "As Son of God -- Mt 26:63-67.",
            "As the Only-begotten Son of the Father -- Joh 1:14,18; 3:16,18; 1Jo 4:9.",
            "His blood is called the blood of God -- Ac 20:28.",
            "As one with the Father -- Joh 10:30,38; 12:45; 14:7-10; 17:10.",
            "As sending the Spirit, equally with the Father -- Joh 14:16; 15:26.",
            "As entitled to equal honour with the Father -- Joh 5:23.",
            "As Owner of all things, equally with the Father -- Joh 16:15.",
            "As unrestricted by the law of the sabbath, equally with the Father -- Joh 5:17.",
            "As the Source of grace, equally with the Father -- 1Th 3:11; 2Th 2:16,17.",
            "As unsearchable, equally with the Father -- Pr 30:4; Mt 11:27.",
            "As Creator of all things -- Isa 40:28; Joh 1:3; Col 1:16; Heb 1:2.",
            "As Supporter and Preserver of all things -- Ne 9:6; Col 1:17; Heb 1:3.",
            "As possessed of the fulness of the God head -- Col 2:9; Heb 1:3.",
            "As raising the dead -- Joh 5:21; 6:40,54.",
            "As raising himself from the dead -- Joh 2:19,21; 10:18.",
            "As Eternal -- Isa 9:6; Mic 5:2; Joh 1:1; Col 1:17; Heb 1:8-10; Re 1:8.",
            "As Omnipresent -- Mt 18:20; 28:20; Joh 3:13.",
            "As Omnipotent -- Ps 45:3; Php 3:21; Re 1:8.",
            "As Omniscient -- Joh 16:30; 21:17.",
            "As discerning the thoughts of the heart -- 1Ki 8:39; Lu 5:22; Eze 11:5; Joh 2:24,25; Re 2:23.",
            "As unchangeable -- Mal 3:6; Heb 1:12; 13:8.",
            "As having power to forgive sins -- Col 3:13; Mr 2:7,10.",
            "As Giver of pastors to the Church -- Jer 3:15; Eph 4:11-13.",
            "As Husband of the Church -- Isa 54:5; Eph 5:25-32; Isa 62:5; Re 21:2,9.",
            "As the object of divine worship -- Ac 7:59; 2Co 12:8,9; Heb 1:6; Re 5:12.",
            "As the object of faith -- Ps 2:12; 1Pe 2:6; Jer 17:5,7; Joh 14:1.",
            "As God, he redeems and purifies the Church to himself -- Re 5:9; Tit 2:14.",
            "As God, he presents the Church to himself -- Eph 5:27; Jude 1:24,25.",
            "Saints live to him as God -- Ro 6:11; Ga 2:19; 2Co 5:15.",
            "Acknowledged by his Apostles -- Joh 20:28.",
            "Acknowledged by the Old Testament saints -- Ge 17:1; 48:15,16; 32:24-30; Ho 12:3-5; Jdj 6:22-24; 13:21,22; Job 19:25-27."
        ]
    },
    {
        "Word": "Christ, the Head of the Church",
        "Definitions": [
            "Predicted -- Ps 118:22; Mt 21:42.",
            "Appointed by God -- Eph 1:22.",
            "Declared by himself -- Mt 21:42.",
            "As his mystical body -- Eph 4:12,15; 5:23.",
            "Has the pre-eminence in all things -- 1Co 11:3; Eph 1:22; Col 1:18.",
            "Commissioned his Apostles -- Mt 10:1,7; 28:19; Joh 20:21.",
            "Instituted the ordinances -- Mt 28:19; Lu 22:19,20.",
            "Imparts gifts -- Ps 68:18; Eph 4:8.",
            "Saints are complete in -- Col 2:10.",
            "Perverters of the truth do not hold -- Col 2:18,19."
        ]
    },
    {
        "Word": "Christ, the High Priest",
        "Definitions": [
            "Appointed and called by God -- Heb 3:1,2; 5:4,5.",
            "After the order of Melchizedek -- Ps 110:4; Heb 5:6; 6:20; 7:15,17.",
            "Superior to Aaron and the Levitical priests -- Heb 7:11,16,22; 8:1,2,6.",
            "Consecrated with an oath -- Heb 7:20,21.",
            "Has an unchangeable priesthood -- Heb 7:23,28.",
            "Is of unblemished purity -- Heb 7:26,28.",
            "Faithful -- Heb 3:2.",
            "Needed no sacrifice for himself -- Heb 7:27.",
            "Offered himself a sacrifice -- Heb 9:14,26.",
            "His sacrifice superior to all others -- Heb 9:13,14,23.",
            "Offered sacrifice but once -- Heb 7:27; 9:25,26.",
            "Made reconciliation -- Heb 2:17.",
            "Obtained redemption for us -- Heb 9:12.",
            "Entered into heaven -- Heb 4:14; 10:12.",
            "Sympathises with those who are tempted -- Heb 2:18; 4:15.",
            "Intercedes -- Heb 7:25; 9:24.",
            "Blesses -- Nu 6:23-26; Ac 3:26.",
            "On his throne -- Zec 6:13.",
            "Appointment of, and encouragement to steadfastness -- Heb 4:14.",
            "Typified",
            "Melchizedek. -- Ge 14:18-20.",
            "Aaron, &c. -- Ex 40:12-15."
        ]
    },
    {
        "Word": "Christ, the King",
        "Definitions": [
            "Foretold -- Nu 24:17; Ps 2:6; 45:1-17; Isa 9:7; Jer 23:5; Mic 5:2.",
            "Glorious -- Ps 24:7-10; 1Co 2:8; Jas 2:1.",
            "Supreme -- Ps 89:27; Re 1:5; 19:16.",
            "Sits in the throne of God -- Re 3:21.",
            "Sits on the throne of David -- Isa 9:7; Eze 37:24,25; Lu 1:32; Ac 2:30.",
            "Is King of Zion -- Ps 2:6; Isa 52:7; Zec 9:9; Mt 21:5; Joh 12:12-15.",
            "Has a righteous kingdom -- Ps 45:6; Heb 1:8,9; Isa 32:1; Jer 23:5.",
            "Has an everlasting kingdom -- Da 2:44; 7:14; Lu 1:33.",
            "Has an universal kingdom -- Ps 2:8; 72:8; Zec 14:9; Re 11:15.",
            "His kingdom not of this world -- Joh 18:36.",
            "Saints, the subjects of -- Col 1:13; Re 15:3.",
            "Saints receive a kingdom from -- Lu 22:29,30; Heb 12:28.",
            "Acknowledged by",
            "The wise men from the East. -- Mt 2:2.",
            "Nathanael. -- Joh 1:49.",
            "His followers. -- Lu 19:38; Joh 12:13.",
            "Declared by himself -- Mt 25:34; Joh 18:37.",
            "Written on His cross -- Joh 19:19.",
            "The Jews shall seek to -- Ho 3:5.",
            "Saints shall behold -- Isa 33:17; Re 22:3,4.",
            "Kings shall do homage to -- Ps 72:10; Isa 49:7.",
            "Shall overcome all his enemies -- Ps 110:1; Mr 12:36; 1Co 15:25; Re 17:14.",
            "Typified",
            "Melchizedek. -- Ge 14:18.",
            "David. -- 1Sa 16:1,12,13; Lu 1:32.",
            "Solomon. -- 1Ch 28:6,7."
        ]
    },
    {
        "Word": "Christ, the Mediator",
        "Definitions": [
            "In virtue of his atonement -- Eph 2:13-18; Heb 9:15; 12:24.",
            "The only one between God and man -- 1Ti 2:5.",
            "Of the gospel covenant -- Heb 8:6; 12:24.",
            "Typified",
            "Moses. -- De 5:5; Ga 3:19.",
            "Aaron. -- Nu 16:48."
        ]
    },
    {
        "Word": "Christ, the Prophet",
        "Definitions": [
            "Foretold -- De 18:15,18; Isa 52:7; Na 1:15.",
            "Anointed with the Holy Spirit -- Isa 42:1; 61:1; Lu 4:18; Joh 3:34.",
            "Alone knows and reveals God -- Mt 11:27; Joh 3:2,13,34; 17:6,14,26; Heb 1:1,2.",
            "Declared his doctrine to be that of the Father -- Joh 8:26,28; 12:49,50; 14:10,24; 15:15; 17:8,16.",
            "Preached the gospel, and worked miracles -- Mt 4:23; 11:5; Lu 4:43.",
            "Foretold things to come -- Mt 24:3-35; Lu 19:41,44.",
            "Faithful to his trust -- Lu 4:43; Joh 17:8; Heb 3:2; Re 1:5; 3:14.",
            "Abounded in wisdom -- Lu 2:40,47,52; Col 2:3.",
            "Mighty in deed and word -- Mt 13:54; Mr 1:27; Lu 4:32; Joh 7:46.",
            "Meek and unostentatious in his teaching -- Isa 42:2; Mt 12:17-20.",
            "God commands us to hear -- De 18:15; Mt 17:25; Ac 3:22; 7:37.",
            "God will severely visit our neglect of -- De 18:19; Ac 3:23; Heb 2:3.",
            "Typified",
            "Moses. -- De 18:15."
        ]
    },
    {
        "Word": "Christ, the Shepherd",
        "Definitions": [
            "Foretold -- Ge 49:24; Isa 40:11; Eze 34:23; 37:24.",
            "The chief -- 1Pe 5:4.",
            "The good -- Joh 10:11,14.",
            "The great -- Mic 5:4; Heb 13:20.",
            "His sheep",
            "He knows. -- Joh 10:14,27.",
            "He calls. -- Joh 10:3.",
            "He gathers. -- Isa 40:11; Joh 10:16.",
            "He guides. -- Ps 23:3; Joh 10:3,4.",
            "He feeds. -- Ps 23:1,2; Joh 10:9.",
            "He cherishes tenderly. -- Isa 40:11.",
            "He protects and preserves. -- Jer 31:10; Eze 34:10; Zec 9:16; Joh 10:28.",
            "He laid down his life for. -- Zec 13:7; Mt 26:31; Joh 10:11,15; Ac 20:28.",
            "He gives eternal life to. -- Joh 10:28.",
            "Typified",
            "David. -- 1Sa 16:11."
        ]
    },
    {
        "Word": "Church, The",
        "Definitions": [
            "Belongs to God -- 1Ti 3:15.",
            "The body of Christ -- Eph 1:23; Col 1:24.",
            "Christ, the foundation-stone of -- 1Co 3:11; Eph 2:20; 1Pe 2:4,5.",
            "Christ, the head of -- Eph 1:22; 5:23.",
            "Loved by Christ -- Song 7:10; Eph 5:25.",
            "Purchased by the blood of Christ -- Ac 20:28; Eph 5:25; Heb 9:12.",
            "Sanctified and cleansed by Christ -- 1Co 6:11; Eph 5:26,27.",
            "Subject to Christ -- Ro 7:4; Eph 5:24.",
            "The object of the grace of God -- Isa 27:3; 2Co 8:1.",
            "Displays the wisdom of God -- Eph 3:10.",
            "Shows forth the praises of God -- Isa 60:6.",
            "God defends -- Ps 89:18; Isa 4:5; 49:25; Mt 16:18.",
            "God provides ministers for -- Jer 3:15; Eph 4:11,12.",
            "Glory to be ascribed to God by -- Eph 3:21.",
            "Elect -- 1Pe 5:13.",
            "Glorious -- Ps 45:13; Eph 5:27.",
            "Clothed in righteousness -- Re 19:8.",
            "Believers continually added to, by the Lord -- Ac 2:27; 5:14; 11:24.",
            "Unity of -- Ro 12:5; 1Co 10:17; 12:12; Ga 3:28.",
            "Saints baptised into, by one Spirit -- 1Co 12:13.",
            "Ministers commanded to feed -- Ac 20:28.",
            "Is edified by the word -- 1Co 14:4,13; Eph 4:15,16.",
            "The wicked persecute -- Ac 8:1-3; 1Th 2:14,15.",
            "Not to be despised -- 1Co 11:22.",
            "Defiling of, will be punished -- 1Co 3:17.",
            "Extent of, predicted -- Isa 2:2; Eze 17:22-24; Da 2:34,35; Hab 2:14."
        ]
    },
    {
        "Word": "Church of Israel",
        "Definitions": [
            "Established by God -- De 4:5-14; 26:18; Ac 7:35,38.",
            "Admission into, by circumcision -- Ge 17:10-14.",
            "All Israelites members of -- Ro 9:4.",
            "Was relatively holy -- Ex 31:13; Nu 16:3.",
            "Had",
            "An appointed place of worship. -- De 12:5.",
            "Appointed ordinances. -- Ex 18:20; Heb 9:1,10.",
            "Appointed feasts. -- Le 23:2; Isa 1:14.",
            "An ordained ministry. -- Ex 29:9; De 10:8.",
            "The divine presence manifested in it. -- Ex 29:45,46; Le 26:11,12; 1Ki 8:10,11.",
            "A spiritual church within it. -- Ro 9:6-8; 11:2-7.",
            "In covenant with God -- De 4:13,23; Ac 3:25.",
            "The depository of holy writ -- Ro 3:2.",
            "Called the",
            "Congregation of Israel. -- Ex 12:47; Le 4:13.",
            "Congregation of the Lord. -- Nu 27:17; 31:16.",
            "Privileges of -- Ro 9:4.",
            "Proselytes admitted into -- Nu 9:14; 15:15,29.",
            "Supported by the people -- Ex 34:20; De 16:17.",
            "Worship of, consisted in",
            "Sacrifice. -- Ex 10:25; Le 1:2; Heb 10:1.",
            "Prayer. -- Ex 24:11; Ps 5:7; 95:6.",
            "Praise. -- 2Ch 5:13; 30:21.",
            "Reading God's word. -- Ex 24:7; De 31:11.",
            "Preaching. -- Ne 8:4,5.",
            "Attachment of the Jews to -- Joh 9:28,29; Ac 6:11.",
            "Members of",
            "Required to know its statutes. -- Le 10:11.",
            "Required to keeps its statutes. -- De 16:12.",
            "Required to attend its worship. -- Ex 23:17.",
            "Separated from, while unclean. -- Le 13:46; 15:31; Nu 5:2-4.",
            "Excommunicated for heavy offences. -- Nu 15:30,31; 19:20.",
            "Persons excluded from -- Ex 12:48; De 23:1-4; Eze 44:7,9.",
            "A type of the church of Christ -- Ga 4:24-26; Heb 12:23."
        ]
    },
    {
        "Word": "Cities of Refuge",
        "Definitions": [
            "Design of -- Ex 21:13; Nu 35:11; Jos 20:3.",
            "Names &c of -- De 4:41-43; Jos 20:7,8.",
            "Required to be",
            "Easy of access. -- De 19:3; Isa 62:10.",
            "Open to all manslayers. -- Jos 20:4.",
            "Strangers might take advantage of -- Nu 35:15.",
            "Those admitted to",
            "Were put on their trial. -- Nu 35:12,24.",
            "Not protected outside of. -- Nu 35:26,27.",
            "Obliged to remain in, until the high priest's death. -- Nu 35:25,28.",
            "Afforded no asylum to murderers -- Ex 21:14; Nu 35:16-21.",
            "Illustrative",
            "Of Christ. -- Ps 91:2; Isa 25:4.",
            "Of the hope of the gospel. -- Heb 6:18.",
            "(The way to,) of Christ. -- Isa 35:8; Joh 14:6."
        ]
    },
    {
        "Word": "Clouds",
        "Definitions": [
            "Formed from the sea -- 1Ki 18:44; Am 9:6.",
            "Are garment of the sea -- Job 38:9.",
            "God",
            "Established. -- Pr 8:28.",
            "Balanced in the air. -- Job 37:16.",
            "Disposed in order. -- Job 37:15.",
            "Brings over the earth. -- Ge 9:14.",
            "Binds up. -- Job 26:8.",
            "Spreads out. -- Job 26:9.",
            "Scatters. -- Job 37:11.",
            "Power and wisdom of God exhibited in forming -- Ps 135:6,7; 147:5,8; Jer 10:13; 51:16.",
            "Power and wisdom of God exhibited in condensing -- Job 36:27,28; 37:10,11; Pr 3:20.",
            "Made for the glory of God -- Ps 148:4.",
            "Called the",
            "Clouds of heaven. -- Da 7:13; Mt 24:30.",
            "Windows of heaven. -- Ge 7:11; Isa 24:18.",
            "Bottles of heaven. -- Job 38:37.",
            "Chambers of God. -- Ps 104:3,13.",
            "Waters above the firmament. -- Ge 1:7.",
            "Dust of God's feet. -- Na 1:3.",
            "Different kinds of, mentioned",
            "White. -- Re 14:14.",
            "Bright. -- Job 37:11; Zec 10:1.",
            "Thick. -- Job 22:14; 37:11.",
            "Black. -- 1Ki 18:45.",
            "Swift. -- Isa 19:1.",
            "Great. -- Eze 1:4.",
            "Small. -- 1Ki 18:44.",
            "Often cover the heavens -- Ps 147:8.",
            "Often obscure the sun, &c -- Job 36:32; Eze 32:7.",
            "Often dispersed by the wind -- Ho 13:3.",
            "Uses of",
            "To give rain. -- Jdj 5:4; Ps 104:13,14.",
            "To supply dew. -- Pr 3:20; Isa 18:4.",
            "To moderate heat. -- Isa 25:5.",
            "From the west, bring rain -- Lu 12:54.",
            "Though small, often bring much rain -- 1Ki 18:44,45.",
            "Thunder and lightning come from -- Ps 77:17,18.",
            "The rainbow appears in -- Ge 9:13,14.",
            "Frequently the instrument of God's judgments -- Ge 7:11,12; Job 37:13; Ps 77:17.",
            "Man",
            "Ignorant of the spreading of. -- Job 36:29.",
            "Ignorant of the disposing of. -- Job 37:15.",
            "Ignorant of the balancing of. -- Job 37:16.",
            "Cannot number. -- Job 38:37.",
            "Cannot cause to rain. -- Job 38:34.",
            "Cannot stay. -- Job 38:37.",
            "Illustrative",
            "Of multitudes of persons. -- Isa 60:8; Heb 12:1.",
            "Of hostile armies. -- Jer 4:13; Eze 38:9,16.",
            "Of sins of men. -- Isa 44:22.",
            "Of judgments of God. -- La 2:1; Eze 30:3; 34:12; Joe 2:2.",
            "Of unsearchableness of God. -- 2Sa 22:12; Ps 97:2; Eze 1:4.",
            "(Riding upon,) of the power and greatness of God. -- Ps 104:3; Isa 19:1.",
            "(Passing away,) of the goodness and prosperity of hypocrites. -- Ho 6:4; 13:3.",
            "(Without water,) of false teachers. -- Jude 1:12.",
            "(Carried away by a tempest,) of false teachers. -- 2Pe 2:17.",
            "(Without rain,) of the fraudulent. -- Pr 25:14.",
            "(A morning without,) of wise rulers. -- 2Sa 23:3,4.",
            "(When seasonable,) of the favour of good rulers. -- Pr 16:15."
        ]
    },
    {
        "Word": "Cloud of Glory",
        "Definitions": [
            "First manifestation of -- Ex 13:20,21.",
            "Called",
            "The cloud. -- Ex 34:5.",
            "Pillar of cloud and pillar of fire. -- Ex 13:22.",
            "Cloudy pillar. -- Ex 33:9,10.",
            "Cloud of the Lord. -- Nu 10:34.",
            "The presence of God. -- Ex 33:14,15.",
            "God's glory manifested in -- Ex 16:10; 40:35.",
            "God came down in -- Ex 34:5; Nu 11:25.",
            "God spoke from -- Ex 24:16; Ps 99:7.",
            "Was designed to",
            "Regulate the movements of Israel. -- Ex 40:36,37; Nu 9:17-23.",
            "Guide Israel. -- Ex 13:21; Ne 9:19.",
            "Show light to Israel. -- Ps 105:39.",
            "Defend Israel. -- Ex 14:19; Ps 105:39.",
            "Cover the tabernacle. -- Ex 40:34; Nu 9:15.",
            "Was dark to the enemies of Israel -- Ex 14:20.",
            "Was the Shekinah over the mercy-seat -- Le 16:2.",
            "Continued during the journeyings of Israel -- Ex 13:22; 40:38.",
            "Manifested in the temple of Solomon -- 1Ki 8:10,11; 2Ch 5:13; Eze 10:4.",
            "Special appearances of;",
            "At the murmuring for bread. -- Ex 16:10.",
            "At giving of the law. -- Ex 19:9,16; 24:16-18.",
            "At sedition of Aaron and Miriam. -- Nu 12:5.",
            "At the murmuring of Israel on the report of the spies. -- Nu 14:10.",
            "At the rebellion of Korah &c. -- Nu 16:19.",
            "At the murmuring of Israel on account of Korah's death. -- Nu 16:42.",
            "At Christ's transfiguration. -- Mt 17:5.",
            "At Christ's ascension. -- Ac 1:9.",
            "Our Lord shall make his second appearance in -- Lu 21:27; Ac 1:11.",
            "Illustrative of",
            "The glory of Christ. -- Re 10:1.",
            "The protection of the church. -- Isa 4:5."
        ]
    },
    {
        "Word": "Communion of Saints",
        "Definitions": [
            "According to the prayer of Christ -- Joh 17:20,21.",
            "Is with",
            "God. -- 1Jo 1:3.",
            "Saints in heaven. -- Heb 12:22-24.",
            "Each other. -- Ga 2:9; 1Jo 1:3,7.",
            "God marks, with his approval -- Mal 3:16.",
            "Christ is present in -- Mt 18:20.",
            "In public and social worship -- Ps 34:3; 55:14; Ac 1:14; Heb 10:25.",
            "In the Lord's supper -- 1Co 10:17.",
            "In holy conversation -- Mal 3:16.",
            "In prayer for each other -- 2Co 1:11; Eph 6:18.",
            "In exhortation -- Col 3:16; Heb 10:25.",
            "In mutual comfort and edification -- 1Th 4:18; 5:11.",
            "In mutual sympathy and kindness -- Ro 12:15; Eph 4:32.",
            "Delight of -- Ps 16:3; 42:4; 133:1-3; Ro 15:32.",
            "Exhortation to -- Eph 4:1-3.",
            "Opposed to communion with the wicked -- 2Co 6:14-17; Eph 5:11.",
            "Exemplified",
            "Jonathan. -- 1Sa 23:16.",
            "David. -- Ps 119:63.",
            "Daniel. -- Da 2:17,18.",
            "Apostles. -- Ac 1:14.",
            "The Church. -- Ac 2:42; 5:12.",
            "Paul. -- Ac 20:36-38."
        ]
    },
    {
        "Word": "Communion of the Lord's Supper",
        "Definitions": [
            "Prefigured -- Ex 12:21-28; 1Co 5:7,8.",
            "Instituted -- Mt 26:26; 1Co 11:23.",
            "Object of -- Lu 22:19; 1Co 11:24,26.",
            "Is the communion of the body and blood of Christ -- 1Co 10:16.",
            "Both bread and wine are necessary to be received in -- Mt 26:27; 1Co 11:26.",
            "Self-examination commanded before partaking of -- 1Co 11:28,31.",
            "Newness of heart and life necessary to the worthy partaking of -- 1Co 5:7,8.",
            "Partakers of, be wholly separate to God -- 1Co 10:21.",
            "Was continually partaken of, by the Church -- Ac 2:42; 20:7.",
            "Unworthy partakers of",
            "Are guilty of the body and blood of Christ. -- 1Co 11:27.",
            "Discern not the Lord's body. -- 1Co 11:29.",
            "Are visited with judgments. -- 1Co 11:30."
        ]
    },
    {
        "Word": "Communion With God",
        "Definitions": [
            "Is communion with the Father -- 1Jo 1:3.",
            "Is communion with the Son -- 1Co 1:9; 1Jo 1:3; Re 3:20.",
            "Is communion with the Holy Spirit -- 1Co 12:13; 2Co 13:14; Php 2:1.",
            "Reconciliation must precede -- Am 3:3.",
            "Holiness essential to -- 2Co 6:14-16.",
            "Promised to the obedient -- Joh 14:23.",
            "Saints",
            "Desire. -- Ps 42:1; Php 1:23.",
            "Have, in meditation. -- Ps 63:5,6.",
            "Have, in prayer. -- Php 4:6; Heb 4:16.",
            "Have, in the Lord's supper. -- 1Co 10:16.",
            "Should always enjoy. -- Ps 16:8; Joh 14:16-18.",
            "Exemplified",
            "Enoch. -- Ge 5:24.",
            "Noah. -- Ge 6:9.",
            "Abraham. -- Ge 18:33.",
            "Jacob. -- Ge 32:24-29.",
            "Moses. -- Ex 33:11-23.",
            "Christ set an example of -- Lu 19:41,42.",
            "Exhortation to -- Ro 12:15; 1Pe 3:8.",
            "Exercise towards",
            "The afflicted. -- Job 6:14; Heb 13:3.",
            "The chastened. -- Isa 22:4; Jer 9:1.",
            "Enemies. -- Ps 35:13.",
            "The poor. -- Pr 19:17.",
            "The weak. -- 2Co 11:29; Ga 6:2.",
            "Saints. -- 1Co 12:25,26.",
            "Inseparable from love to God -- 1Jo 3:17; Joh 4:20.",
            "Motives to",
            "The compassion of God. -- Mt 13:27,33.",
            "The sense of our infirmities. -- Heb 5:2.",
            "The wicked made to feel, for saints -- Ps 106:46.",
            "Promise to those who show -- Pr 19:17; Mt 10:42.",
            "Illustrated -- Lu 10:33; 15:20.",
            "Exemplified",
            "Pharaoh's daughter. -- Ex 2:6.",
            "Shobi, &c. -- 2Sa 17:27-29.",
            "Elijah. -- 1Ki 17:18,19.",
            "Nehemiah. -- Ne 1:4.",
            "Job's friends. -- Job 2:11.",
            "Job. -- Job 30:25.",
            "David. -- Ps 35:13,14.",
            "Jews. -- Joh 11:19.",
            "Paul. -- 1Co 9:22."
        ]
    },
    {
        "Word": "Compassion and Sympathy of Christ, The",
        "Definitions": [
            "Necessary to his priestly office -- Heb 5:2,7.",
            "Manifested for the",
            "Weary and heavy-laden. -- Mt 11:28-30.",
            "Weak in faith. -- Isa 40:11; 42:3; Mt 12:20.",
            "Tempted. -- Heb 2:18.",
            "Afflicted. -- Lu 7:13; Joh 11:33,35.",
            "Diseased. -- Mt 14:14; Mr 1:41.",
            "Poor. -- Mr 8:2.",
            "Perishing sinners. -- Mt 9:36; Lu 19:41; Joh 3:16.",
            "An encouragement to prayer -- Heb 4:15."
        ]
    },
    {
        "Word": "Condemnation",
        "Definitions": [
            "The sentence of God against sin -- Mt 25:41.",
            "Universal, caused by the offence of Adam -- Ro 5:12,16,18.",
            "Inseparable consequence of sin -- Pr 12:2; Ro 6:23.",
            "Increased by",
            "Impenitence. -- Mt 11:20-24.",
            "Unbelief. -- Joh 3:18,19.",
            "Pride. -- 1Ti 3:6.",
            "Oppression. -- Jas 5:1-5.",
            "Hypocrisy. -- Mt 23:14.",
            "Conscience testifies to the justice of -- Job 9:20; Ro 2:1; Tit 3:11.",
            "The law testifies to the justice of -- Ro 3:19.",
            "According to men's deserts -- Mt 12:37; 2Co 11:15.",
            "Saints are delivered from, by Christ -- Joh 3:18; 5:24; Ro 8:1,33,34.",
            "Of the wicked, an example -- 2Pe 2:7; Jude 1:7.",
            "Chastisements are designed to rescue us from -- Ps 94:12,13; 1Co 11:32.",
            "Apostates ordained to -- Jude 1:4.",
            "Unbelievers remain under -- Joh 3:18,36.",
            "The law is the ministration of -- 2Co 3:9."
        ]
    },
    {
        "Word": "Conduct, Christian",
        "Definitions": [
            "Believing God -- Mr 11:22; Joh 14:11,12.",
            "Fearing God -- Ec 12:13; 1Pe 2:17.",
            "Loving God -- De 6:5; Mt 22:37.",
            "Following God -- Eph 5:1; 1Pe 1:15,16.",
            "Obeying God -- Lu 1:6; 1Jo 5:3.",
            "Rejoicing in God -- Ps 33:1; Hab 3:18.",
            "Believing in Christ -- Joh 6:29; 1Jo 3:23.",
            "Loving Christ -- Joh 21:15; 1Pe 1:7,8.",
            "Following the example of Christ -- Joh 13:15; 1Pe 2:21-24.",
            "Obeying Christ -- Joh 14:21; 15:14.",
            "Living",
            "To Christ. -- Ro 14:8; 2Co 5:15.",
            "To righteousness. -- Mic 6:8; Ro 6:18; 1Pe 2:24.",
            "Soberly, righteously, and godly. -- Tit 2:12.",
            "Walking",
            "Honestly. -- 1Th 4:12.",
            "Worthy of God. -- 1Th 2:12.",
            "Worthy of the Lord. -- Col 1:10.",
            "In the Spirit. -- Ga 5:25.",
            "After the Spirit. -- Ro 8:1.",
            "In newness of life. -- Ro 6:4.",
            "Worthy of vocation. -- Eph 4:1.",
            "As children of light. -- Eph 5:8.",
            "Rejoicing in Christ -- Php 3:1; 4:4.",
            "Loving one another -- Joh 15:12; Ro 12:10; 1Co 13:1-13; Eph 5:2; Heb 13:1.",
            "Striving for the faith -- Php 1:27; Jude 1:3.",
            "Putting away all sin -- 1Co 5:7; Heb 12:1.",
            "Abstaining from all appearance of evil -- 1Th 5:22.",
            "Perfecting holiness -- Mt 5:48; 2Co 7:1; 2Ti 3:17.",
            "Hating defilement -- Jude 1:23.",
            "Following after that which is good -- Php 4:8; 1Th 5:15; 1Ti 6:11.",
            "Overcoming the world -- 1Jo 5:4,5.",
            "Adorning the gospel -- Mt 5:16; Tit 2:10.",
            "Showing a good example -- 1Ti 4:12; 1Pe 2:12; Tit 2:7.",
            "Abounding in the work of the Lord -- 1Co 15:58; 2Co 8:7; 1Th 4:1.",
            "Shunning the wicked -- Ps 1:1; 2Th 3:6.",
            "Controlling the body -- 1Co 9:27; Col 3:5.",
            "Subduing the temper -- Eph 4:26; Jas 1:19.",
            "Submitting to injuries -- Mt 5:39-41; 1Co 6:7.",
            "Forgiving injuries -- Mt 6:14; Ro 12:20.",
            "Living peaceably with all -- Ro 12:18; Heb 12:14.",
            "Visiting the afflicted -- Mt 25:36; Jas 1:27.",
            "Doing as we would be done by -- Mt 7:12; Lu 6:31.",
            "Sympathising with others -- Ga 6:2; 1Th 5:14.",
            "Honouring others -- Ps 15:4; Ro 12:10.",
            "Fulfilling domestic duties -- Eph 6:1-8; 1Pe 3:1-7.",
            "Submitting to Authorities -- Ro 13:1-7.",
            "Being liberal to others -- Ac 20:35; Ro 12:13.",
            "Being contented -- Php 4:11; Heb 13:5.",
            "Blessedness of maintaining -- Ps 1:1-3; 19:9-11; 50:23; Mt 5:3-12; Joh 15:10; 7:17."
        ]
    },
    {
        "Word": "Confessing Christ",
        "Definitions": [
            "Influences of the Holy Spirit necessary to -- 1Co 12:3; 1Jo 4:2.",
            "A test of being saints -- 1Jo 2:23; 4:2,3.",
            "An evidence of union with God -- 1Jo 4:15.",
            "Necessary to salvation -- Ro 10:9,10.",
            "Ensures his confessing us -- Mt 10:32.",
            "The fear of man prevents -- Joh 7:13; 12:42,43.",
            "Persecution should not prevent us from -- Mr 8:35; 2Ti 2:12.",
            "Must be connected with faith -- Ro 10:9.",
            "Consequences of not -- Mt 10:33.",
            "Exemplified",
            "Nathanael. -- Joh 1:49.",
            "Peter. -- Joh 6:68,69; Ac 2:22-36.",
            "Man born blind. -- Joh 9:25,33.",
            "Martha. -- Joh 11:27.",
            "Peter and John. -- Ac 4:7-12.",
            "Apostles. -- Ac 5:29-32,42.",
            "Stephen. -- Ac 7:52,59.",
            "Paul. -- Ac 9:29.",
            "Timothy. -- 1Ti 6:12.",
            "John. -- Re 1:9.",
            "Church in Pergamos. -- Re 2:13.",
            "Martyrs. -- Re 20:4."
        ]
    },
    {
        "Word": "Confession of Sin",
        "Definitions": [
            "God requires -- Le 5:5; Ho 5:15.",
            "God regards -- Job 33:27,28; Da 9:20-23.",
            "Exhortation to -- Jos 7:19; Jer 3:13; Jas 5:16.",
            "Promises to -- Le 26:40-42; Pr 28:13.",
            "Should be accompanied with",
            "Submission to punishment. -- Le 26:41; Ne 9:33; Ezr 9:13.",
            "Prayer for forgiveness. -- 2Sa 24:10; Ps 25:11; 51:1; Jer 14:7-9,20.",
            "Self-abasement. -- Isa 64:5,6; Jer 3:25.",
            "Godly sorrow. -- Ps 38:18; La 1:20.",
            "Forsaking sin. -- Pr 28:13.",
            "Restitution. -- Nu 5:6,7.",
            "Should be full and unreserved -- Ps 32:5; 51:3; 106:6.",
            "Followed by pardon -- Ps 32:5; 1Jo 1:9.",
            "Illustrated -- Lu 15:21; 18:13.",
            "Exemplified",
            "Aaron. -- Nu 12:11.",
            "Israelites. -- Nu 21:6,7; 1Sa 7:6; 12:19.",
            "Saul. -- 1Sa 15:24.",
            "David. -- 2Sa 24:10.",
            "Ezra. -- Eze 9:6.",
            "Nehemiah. -- Ne 1:6,7.",
            "Levites. -- Ne 9:4,33,34.",
            "Job. -- Job 7:20.",
            "Daniel. -- Da 9:4.",
            "Peter. -- Lu 5:8.",
            "Thief. -- Lu 23:41."
        ]
    },
    {
        "Word": "Contempt",
        "Definitions": [
            "Sin of -- Job 31:13,14; Pr 14:21.",
            "Folly of -- Pr 11:12.",
            "A characteristic of the wicked -- Pr 18:3; Isa 5:24; 2Ti 3:3.",
            "Forbidden towards",
            "Parents. -- Pr 23:22.",
            "Christ's little ones. -- Mt 18:10.",
            "Weak brethren. -- Ro 14:3.",
            "Young ministers. -- 1Co 16:11.",
            "Believing masters. -- 1Ti 6:2.",
            "The poor. -- Jas 2:1-3.",
            "Self-righteous prompts to -- Isa 65:5; Lu 18:9,11.",
            "Pride and prosperity prompt to -- Ps 123:4.",
            "Ministers should give no occasion for -- 1Ti 4:12.",
            "Of ministers, is a despising of God -- Lu 10:16; 1Th 4:8.",
            "Towards the church",
            "Often turned into respect. -- Isa 60:14.",
            "Often punished. -- Eze 28:26.",
            "Causes saints to cry to God -- Ne 4:4; Ps 123:3.",
            "The wicked exhibit towards",
            "Christ. -- Ps 22:6; Isa 53:3; Mt 27:29.",
            "Saints. -- Ps 119:141.",
            "Authorities. -- 2Pe 2:10; Jude 1:8.",
            "Parents. -- Pr 15:5,20.",
            "The afflicted. -- Job 19:18.",
            "The poor. -- Ps 14:6; Ec 9:16.",
            "Saints sometimes guilty of -- Jas 2:6.",
            "Exemplified",
            "Hagar. -- Ge 16:4.",
            "Children of Belial. -- 1Sa 10:27.",
            "Nabal. -- 1Sa 25:10,11.",
            "Michal. -- 2Sa 6:16.",
            "Sanballat, &c. -- Ne 2:19; 4:2,3.",
            "False teachers. -- 2Co 10:10."
        ]
    },
    {
        "Word": "Counsels and Purposes of God, The",
        "Definitions": [
            "Are great -- Jer 32:19.",
            "Are wonderful -- Isa 28:29.",
            "Are immutable -- Ps 33:11; Pr 19:21; Jer 4:28; Ro 9:11; Heb 6:17.",
            "Are sovereign -- Isa 40:13,14; Da 4:35.",
            "Are eternal -- Eph 3:11.",
            "Are faithfulness and truth -- Isa 25:1.",
            "None can disannul -- Isa 14:27.",
            "Shall be performed -- Isa 14:24; 46:11.",
            "The sufferings and death of Christ were according to -- Ac 2:23; 4:28.",
            "Saints called and save according to -- Ro 8:28; 2Ti 1:9.",
            "The union of all saints in Christ, is according to -- Eph 1:9,10.",
            "The works of God according to -- Eph 1:11.",
            "Should be declared by ministers -- Ac 20:27.",
            "Attend to -- Jer 49:20; 50:45.",
            "Secret not to be searched into -- De 29:29; Mt 24:36; Ac 1:7.",
            "The wicked",
            "Understand not. -- Mic 4:12.",
            "Despise. -- Isa 5:19.",
            "Reject. -- Lu 7:30."
        ]
    },
    {
        "Word": "Courts of Justice",
        "Definitions": [
            "Have authority from God -- Ro 13:1-5.",
            "Superior court",
            "Held first by Moses alone in the wilderness. -- Ex 18:13-20.",
            "Consisted subsequently of priests and Levites. -- De 17:9; Mal 2:7.",
            "Presided over by the governor or the high priest. -- De 17:12; Jdj 4:4,5.",
            "Held at the seat of government. -- De 17:8.",
            "Decided on all appeals and difficult cases. -- Ex 18:26; De 1:17; 17:8,9.",
            "Decisions of, conclusive. -- De 17:10,11.",
            "Inferior court",
            "In all cities. -- De 16:18; 2Ch 19:5-7.",
            "Held at the gates. -- Ge 34:20; De 16:18; 21:19; Job 5:4.",
            "Judges of, appointed by the governor. -- Ex 18:21,25; De 1:9-15; 2Sa 15:3.",
            "All minor cases decided by. -- Ex 18:26; 2Sa 15:4.",
            "All transfers of property made before. -- Ge 23:17-20; Ru 4:1,2.",
            "Re-established by Jehoshaphat -- 2Ch 19:5-10.",
            "Re-established by Ezra -- Ezr 7:25.",
            "Sanhedrim or court of the seventy",
            "Probably derived from the seventy elders appointed by Moses. -- Ex 24:9; Nu 11:16,17,24-30.",
            "Mentioned in the latter part of sacred history. -- Lu 22:66; Joh 11:47; Ac 5:27.",
            "Consisted of chief priest, &c. -- Mt 26:57,59.",
            "Presided over by high priest. -- Mt 26:62-66.",
            "Sat in high priest's palace. -- Mt 26:57,58.",
            "Of the romans in Judea",
            "Presided over by the governor or deputy. -- Mt 27:2,11; Ac 18:12.",
            "Place of, called the hall of judgment. -- Joh 18:28,33; 19:9.",
            "Never interfered in any dispute about minor matters or about religion. -- Ac 18:14,15.",
            "Could alone award death. -- Joh 18:31.",
            "Never examined their own citizens by torture. -- Ac 22:25-29.",
            "Appeals from, made to the emperor. -- Ac 25:11; 26:32; 28:19.",
            "Generally held in the morning -- Jer 21:12; Mt 27:1; Lu 22:66; Ac 5:21.",
            "Sometimes held in synagogues -- Mt 10:17; Ac 22:19; 26:11; Jas 2:2.",
            "Provided with",
            "Judges. -- De 16:18.",
            "Officers. -- De 16:18; Mt 5:25.",
            "Tormentors or executioners. -- Mt 18:34.",
            "Judges of",
            "Called elders. -- De 25:7; 1Sa 16:4.",
            "Called magistrates. -- Lu 12:58.",
            "Rode often on white asses. -- Jdj 5:10.",
            "To judge righteously. -- Le 19:15; De 1:6.",
            "To judge without respect of persons. -- Ex 23:3,6; Le 19:15; De 1:17; Pr 22:22.",
            "To investigate every case. -- De 19:18.",
            "Not to take bribes. -- Ex 23:8; De 16:19.",
            "To judge as for God. -- 2Ch 19:6,7,9.",
            "To decide according to the law. -- Eze 44:24.",
            "To promote peace. -- Zec 8:16.",
            "Sat on the judgment-seat while hearing causes. -- Ex 18:13; Jdj 5:10; Isa 28:6; Mt 27:19.",
            "Examined the parties. -- Ac 24:8.",
            "Conferred together before giving judgment. -- Ac 5:34-40; 25:12; 26:30,31.",
            "Pronounced the judgment of the court. -- Mt 26:65,66; Lu 23:24; Ac 5:40.",
            "Both the accusers and accused required to appear before -- De 25:1; Ac 25:16.",
            "Causes in, were opened by",
            "The complainant. -- 1Ki 3:17-21; Ac 16:19-21.",
            "An advocate. -- Ac 24:1.",
            "The accused",
            "Stood before the judge. -- Nu 35:12; Mt 27:11.",
            "Permitted to plead their own cause. -- 1Ki 3:22; Ac 24:10; 26:1.",
            "Might have advocates. -- Pr 31:8,9; Isa 1:17.",
            "Exhorted to confess. -- Jos 7:19.",
            "Examined on oath. -- Le 5:1; Mt 26:63.",
            "Sometimes examined by torture. -- Ac 22:24,29.",
            "Sometimes treated with insult. -- Mt 26:67; Joh 18:22,23; Ac 23:2,3.",
            "The evidence of two or more witnesses required in. -- De 17:6; 19:15; Joh 8:17; 2Co 13:1.",
            "Witnesses sometimes laid their hands on the criminal's head before punishment. -- Le 24:14.",
            "False witnesses in to receive the punishment of the accused -- De 19:19.",
            "Corruption and bribery often practised in -- Isa 10:1; Am 5:12; 8:6.",
            "The judgment of",
            "Not given till accused was heard. -- Joh 7:51.",
            "Recorded in writing. -- Isa 10:1.",
            "Immediately executed. -- De 25:2; Jos 7:25; Mr 15:15-20.",
            "Witnesses first to execute. -- De 17:7; Ac 7:58.",
            "Allusions to. -- Job 5:4; Ps 127:5; Mt 5:22.",
            "Illustrative of the last judgment. -- Mt 19:28; Ro 14:10; 1Co 6:2."
        ]
    },
    {
        "Word": "Covenants",
        "Definitions": [
            "Agreements between two parties -- Ge 26:28; Da 11:6.",
            "Designed for",
            "Establishing friendship. -- 1Sa 18:3.",
            "Procuring assistance in war. -- 1Ki 15:18,19.",
            "Mutual protection. -- Ge 26:28,29; 31:50-52.",
            "Establishing peace. -- Jos 9:15,16.",
            "Promoting commerce. -- 1Ki 5:6-11.",
            "Selling land. -- Ge 23:14-16.",
            "Conditions of",
            "Clearly specified. -- 1Sa 11:1,2.",
            "Conformed by oath. -- Ge 21:23,31; 26:31.",
            "Witnessed. -- Ge 23:17,18; Ru 4:9-11.",
            "Written and sealed. -- Ne 9:38; 10:1.",
            "God often called to witness -- Ge 31:50,53.",
            "When confirmed, unalterable -- Ga 3:15.",
            "Made by passing between the pieces of the divided sacrifices -- Ge 15:9-17; Jer 34:18,19.",
            "Salt a sign of perpetuity in -- Nu 18:19; 2Ch 13:5.",
            "Ratified by joining hands -- Pr 11:21; Eze 17:18.",
            "Followed by a feast -- Ge 26:30; 31:54.",
            "Presents given as tokens -- Ge 21:27-30; 1Sa 18:3,4.",
            "Pillars raised in token of -- Ge 31:45,46.",
            "Names given to places where made -- Ge 21:31; 31:47-49.",
            "The Jews",
            "Forbidden to make, with the nations of Canaan. -- Ex 23:32; De 7:2.",
            "Frequently made with other nations. -- 1Ki 5:12; 2Ki 17:4.",
            "Condemned for making, with idolatrous nations. -- Isa 30:2-5; Ho 12:1.",
            "Regarded, as sacred. -- Jos 9:16-19; Ps 15:4.",
            "Violated by the wicked -- Ro 1:31; 2Ti 3:3.",
            "Illustrative",
            "Of the contract of marriage. -- Mal 2:14.",
            "Of God's promises to man. -- Ge 9:9-11; Eph 2:12.",
            "Of the united determination of a people to serve God. -- 2Ki 11:17; 2Ch 15:12; Ne 10:29.",
            "Of good resolutions. -- Job 31:1.",
            "(With death and hell,) of carnal security. -- Isa 28:15,18.",
            "(With stones and beasts, of the earth,) of peace and prosperity. -- Job 5:23; Ho 2:18."
        ]
    },
    {
        "Word": "Covenant, The",
        "Definitions": [
            "Christ, the substance of -- Isa 42:6; 49:8.",
            "Christ, the Mediator of -- Heb 8:6; 9:15; 12:24.",
            "Christ, the Messenger of -- Mal 3:1.",
            "Made with",
            "Abraham. -- Ge 15:7-18; 17:2-14; Lu 1:72-75; Ac 3:25; Ga 3:16.",
            "Isaac. -- Ge 17:19,21; 26:3,4.",
            "Jacob. -- Ge 28:13,14; 1Ch 16:16,17.",
            "Israel. -- Ex 6:4; Ac 3:25.",
            "David. -- 2Sa 23:5; Ps 89:3,4.",
            "Renewed under the gospel -- Jer 31:31-33; Ro 11:27; Heb 8:8-10,13.",
            "Fulfilled in Christ -- Lu 1:68-79.",
            "Confirmed in Christ -- Ga 3:17.",
            "Ratified by the blood of Christ -- Heb 9:11-14,16-23.",
            "Is a covenant of peace -- Isa 54:9,10; Eze 34:25; 37:26.",
            "Is unalterable -- Ps 89:34; Isa 54:10; 59:21; Ga 3:17.",
            "Is everlasting -- Ps 111:9; Isa 55:3; 61:8; Eze 16:60-63; Heb 13:20.",
            "All saints interested in -- Ps 25:14; 89:29-37; Heb 8:10.",
            "The wicked have no interest in -- Eph 2:12.",
            "Blessings connected with -- Isa 56:4-7; Heb 8:10-12.",
            "God is faithful to -- De 7:9; 1Ki 8:23; Ne 1:5; Da 9:4.",
            "God is ever mindful of -- Ps 105:8; 111:5; Lu 1:72.",
            "Be mindful of -- 1Ch 16:15.",
            "Caution against forgetting -- De 4:23.",
            "Plead, in prayer -- Ps 74:20; Jer 14:21.",
            "Punishment for despising -- Heb 10:29,30."
        ]
    },
    {
        "Word": "Creditors",
        "Definitions": [
            "Defined -- Phm 1:18.",
            "Might demand",
            "Pledges. -- De 24:10,11; Pr 22:27.",
            "Security of others. -- Pr 6:1; 22:26.",
            "Mortgages on property. -- Ne 5:3.",
            "Bills or promissory notes. -- Lu 16:6,7.",
            "To return before sunset, garments taken in pledge -- Ex 22:26,27; De 24:12,13; Eze 18:7,12.",
            "Prohibited from",
            "Taking millstones in pledge. -- De 24:6.",
            "Violently selecting pledges. -- De 24:10.",
            "Exacting usury from brethren. -- Ex 22:25; Le 25:36,37.",
            "Exacting debts from brethren during sabbatical year. -- De 15:2,3.",
            "Might take interest from strangers -- De 23:20.",
            "Sometimes entirely remitted debts -- Ne 5:10-12; Mt 18:27; Lu 7:42.",
            "Often cruel in exacting debts -- Ne 5:7-9; Job 24:3-9; Mt 18:28-30.",
            "Often exacted debts",
            "By selling the debtor or taking him for a servant. -- Mt 18:25; Ex 21:2.",
            "By selling the debtor's property. -- Mt 18:25.",
            "By selling the debtor's family. -- 2Ki 4:1; Job 24:9; Mt 18:25.",
            "By imprisonment. -- Mt 5:25,26; 18:34.",
            "From the sureties. -- Pr 11:15; 22:26,27.",
            "Were often defrauded -- 1Sa 22:2; Lu 16:5-7.",
            "Illustrative of",
            "God's claim upon men. -- Mt 5:25,26; 18:23,25; Lu 7:41,47.",
            "The demands of the law. -- Ga 5:3."
        ]
    },
    {
        "Word": "Daily Sacrifice, The",
        "Definitions": [
            "Ordained in mount Sinai -- Nu 28:6.",
            "A lamb as a burnt offering morning and evening -- Ex 29:38,39; Nu 28:3,4.",
            "Doubled on the sabbath -- Nu 28:9,10.",
            "Required to be",
            "With a meat and drink offering. -- Ex 29:40,41; Nu 28:5-8.",
            "Slowly and entirely consumed. -- Le 6:9-12.",
            "Perpetually observed. -- Ex 29:42; Nu 28:3,6.",
            "Peculiarly acceptable -- Nu 28:8; Ps 141:2.",
            "Secured God's presence and favour -- Ex 29:43,44.",
            "Times of offering, were seasons of prayer -- Ezr 9:5; Da 9:20,21; Ac 3:1.",
            "Restored after the captivity -- Ezr 3:3.",
            "The abolition of, foretold -- Da 9:26,27; 11:31.",
            "Illustrative of",
            "Christ. -- Joh 1:29,36; 1Pe 1:19.",
            "Acceptable prayer. -- Ps 141:2."
        ]
    },
    {
        "Word": "Dan, the Tribe Of",
        "Definitions": [
            "Descended from Jacob's fifth son -- Ge 30:6.",
            "Predictions respecting -- Ge 49:16,17; De 33:22.",
            "Persons selected from",
            "To number the people. -- Nu 1:12.",
            "To spy out the land. -- Nu 13:12.",
            "To divide the land. -- Nu 34:22.",
            "Strength of, on leaving Egypt -- Nu 1:38,39.",
            "Led the fourth and last division of Israel -- Nu 2:31; 10:25.",
            "Encamped north of the tabernacle -- Nu 2:25.",
            "Offering of, at dedication -- Nu 7:66-71.",
            "Families of -- Nu 26:42.",
            "Strength of, entering Canaan -- Nu 26:43.",
            "On Ebal, said amen to the curses -- De 27:13.",
            "Bounds of its inheritance -- Jos 19:40-46.",
            "A commercial people -- Jdj 5:17; Eze 27:19.",
            "Restricted to the hills by Amorites -- Jdj 1:34.",
            "A part of",
            "Sent to seek new settlements. -- Jdj 18:1,2.",
            "Tool Laish and called it Dan. -- Jos 19:47; Jdj 18:8-13,27-29.",
            "Plundered Michah of his idols and his ephod. -- Jdj 18:17-21,27.",
            "Set up Micah's idols in Dan. -- Jdj 18:30,31.",
            "Reproved for not aiding against Sisera -- Jdj 5:17.",
            "Samson was of -- Jdj 13:2,24,25.",
            "Some of, at coronation of David -- 1Ch 12:35.",
            "Ruler appointed over, by David -- 1Ch 27:22."
        ]
    },
    {
        "Word": "Dead, The",
        "Definitions": [
            "They who have departed this life -- Ge 23:2; 25:8; Job 1:19.",
            "Terms used to express",
            "Corpses. -- 2Ki 19:35; Na 3:3.",
            "Carcases. -- Nu 14:29,32,33; 1Ki 13:24.",
            "Those who are not. -- Mt 2:18.",
            "Deceased. -- Isa 26:14; Mt 22:25.",
            "Characterised by",
            "Being without the Spirit. -- Jas 2:26.",
            "Being incapable of motion. -- Mt 28:4; Re 1:17.",
            "Ignorance of all human affairs. -- Ec 9:5.",
            "Absence of all human passions. -- Ec 9:6.",
            "Inability to glorify God. -- Ps 115:17.",
            "Return not to this life -- Job 7:9,10; 14:10,14.",
            "Eyes of, closed by nearest of kin -- Ge 46:4.",
            "Were washed and laid out -- Ac 9:37.",
            "Were wrapped in lined with spices -- Joh 19:40.",
            "Mourning for, often",
            "Very great. -- Ge 27:35; Jer 31:15; Mt 2:18; Joh 11:33.",
            "Loud and clamorous. -- Jer 16:6; Mr 5:38.",
            "By hired mourners. -- Jer 9:17,18; Am 5:16.",
            "With plaintive music. -- Jer 48:36; Mt 9:23.",
            "Testified by change of apparel. -- 2Sa 14:2.",
            "Testified by taring the hair. -- Jer 16:7.",
            "Testified by covering the head. -- 2Sa 19:4.",
            "Testified by rending the garments. -- Ge 37:34; 2Sa 3:31.",
            "Lasted many days. -- Ge 37:34; 50:3,10.",
            "Regard often shown to the memory of -- Ru 1:8.",
            "Too soon forgotten -- Ps 31:12; Ec 9:5.",
            "Heathenish expressions of grief for, forbidden -- Le 19:28; De 14:1,2.",
            "All offerings to, forbidden -- De 26:14.",
            "Touching of, caused uncleanness -- Nu 19:11,13,16; 9:6,7.",
            "In a house rendered it unclean -- Nu 19:14,15.",
            "Even bones of, caused uncleanness -- Nu 19:16; 2Ch 34:5.",
            "A priest not to mourn for, except when near of kin -- Le 21:1-3; Eze 44:25.",
            "High priest in no case to mourn for -- Le 21:10,11.",
            "Nazarites not to touch or mourn for -- Nu 6:6,7.",
            "Those defiled by, removed from the camp -- Nu 5:2.",
            "Uncleanness contracted from, removed by the water separation -- Nu 19:12,18.",
            "Idolaters",
            "Tore themselves for. -- Jer 16:7.",
            "Offered sacrifices for. -- Ps 106:28.",
            "Invoked and consulted. -- 1Sa 28:7,8.",
            "Consecrated part of their crops to. -- De 26:14.",
            "The Jews looked for a resurrection from -- Isa 26:19; Ac 24:15.",
            "Instances of, restored to life before Christ -- 1Ki 17:22; 2Ki 4:34-36; 13:21.",
            "Instances of, restored by Christ -- Mt 9:25; Lu 7:15; Joh 11:44; Ac 9:40; 20:12.",
            "Illustrative of",
            "Man's state by nature. -- 2Co 5:4; Eph 2:1,5.",
            "A state of deep affliction, &c. -- Ps 88:5,6; 143:3; Isa 59:10.",
            "Freedom from the power of sin. -- Ro 6:2,8,11; Col 3:3.",
            "Freedom from the law. -- Ro 7:4.",
            "Faith without works. -- 1Ti 5:6; Jas 2:17,26.",
            "Diviners &c. -- Isa 8:19.",
            "Impotence. -- Ge 20:3; Ro 4:19."
        ]
    },
    {
        "Word": "Death, Eternal",
        "Definitions": [
            "The necessary consequence of sin -- Ro 6:16,21; 8:13; Jas 1:15.",
            "The wages of sin -- Ro 6:23.",
            "The portion of the wicked -- Mt 25:41,46; Ro 1:32.",
            "The way to, described -- Ps 9:17; Mt 7:13.",
            "Self-righteousness leads to -- Pr 14:12.",
            "God alone can inflict -- Mt 10:28; Jas 4:12.",
            "Is described as",
            "Banishment from God. -- 2Th 1:9.",
            "Society with the devil &c. -- Mt 25:41.",
            "A lake of fire. -- Re 19:20; 21:8.",
            "The worm that dies not. -- Mr 9:44.",
            "Outer darkness. -- Mt 25:30.",
            "A mist of darkness for ever. -- 2Pe 2:17.",
            "Indignation, wrath, &c. -- Ro 2:8,9.",
            "Is called",
            "Destruction. -- Ro 9:22; 2Th 1:9.",
            "Perishing. -- 2Pe 2:12.",
            "The wrath to come. -- 1Th 1:10.",
            "The second death. -- Re 2:11.",
            "A resurrection to damnation. -- Joh 5:29.",
            "A resurrection to shame &c. -- Da 12:2.",
            "Damnation of hell. -- Mt 23:33.",
            "Everlasting punishment. -- Mt 25:46.",
            "Shall be inflicted by Christ -- Mt 25:31,41; 2Th 1:7,8.",
            "Christ, the only way of escape from -- Joh 3:16; 8:51; Ac 4:12.",
            "Saints shall escape -- Re 2:11; 20:6.",
            "Strive to preserve others from -- Jas 5:20.",
            "Illustrated -- Lu 16:23-26."
        ]
    },
    {
        "Word": "Death, Natural",
        "Definitions": [
            "By Adam -- Ge 3:19; 1Co 15:21,22.",
            "Consequence of sin -- Ge 2:17; Ro 5:12.",
            "Lot of all -- Ec 8:8; Heb 9:27.",
            "Ordered by God -- De 32:39; Job 14:5.",
            "Puts an end to earthly projects -- Ec 9:10.",
            "Strips of earthly possessions -- Job 1:21; 1Ti 6:7.",
            "Levels all ranks -- Job 3:17-19.",
            "Conquered by Christ -- Ro 6:9; Re 1:18.",
            "Abolished by Christ -- 2Ti 1:10.",
            "Shall finally be destroyed by Christ -- Ho 13:14; 1Co 15:26.",
            "Christ delivers from the fear of -- Heb 2:15.",
            "Regard, as at hand -- Job 14:1,2; Ps 39:4,5; 90:9; 1Pe 1:24.",
            "Prepare for -- 2Ki 20:1.",
            "Pray to be prepared for -- Ps 39:4,13; 90:12.",
            "Consideration of, a motive to diligence -- Ec 9:10; Joh 9:4.",
            "When averted for a season, is a motive to increased devotedness -- Ps 56:12,13; 118:17; Isa 38:18,20.",
            "Enoch and Elijah were exempted from -- Ge 5:24; Heb 11:5; 2Ki 2:11.",
            "All shall be raised from -- Ac 24:15.",
            "None subject to in heaven -- Lu 20:36; Re 21:4.",
            "Illustrates the change produced in conversion -- Ro 6:2; Col 2:20.",
            "Is described as",
            "A sleep. -- De 31:16; Joh 11:11.",
            "The earthly house of this tabernacle being dissolved. -- 2Co 5:1.",
            "Putting off this tabernacle. -- 2Pe 1:14.",
            "God requiring the soul. -- Lu 12:20.",
            "Going the way whence there is no return. -- Job 16:22.",
            "Gathering to our people. -- Ge 49:33.",
            "Going down into silence. -- Ps 115:17.",
            "Yielding up the spirit. -- Ac 5:10.",
            "Returning to dust. -- Ge 3:19; Ps 104:29.",
            "Being cut down. -- Job 14:2.",
            "Fleeing as a shadow. -- Job 14:2.",
            "Departing. -- Php 1:23."
        ]
    },
    {
        "Word": "Death of Christ, The",
        "Definitions": [
            "Foretold -- Isa 53:8; Da 9:26; Zec 13:7.",
            "Appointed by God -- Isa 53:6,10; Ac 2:23.",
            "Necessary for the redemption of man -- Lu 24:46; Ac 17:3.",
            "Acceptable, as a sacrifice to God -- Mt 20:28; Eph 5:2; 1Th 5:10.",
            "Was voluntary -- Isa 53:12; Mt 26:53; Joh 10:17,18.",
            "Was undeserved -- Isa 53:9.",
            "Mode of",
            "Foretold by Christ. -- Mt 20:18,19; Joh 12:32,33.",
            "Prefigured. -- Nu 21:8; Joh 3:14.",
            "Ignominious. -- Heb 12:2.",
            "Accursed. -- Ga 3:13.",
            "Exhibited His humility. -- Php 2:8.",
            "A stumbling block to Jews. -- 1Co 1:23.",
            "Foolishness to Gentiles. -- 1Co 1:18,23.",
            "Demanded by the Jews -- Mt 27:22,23.",
            "Inflicted by the Gentiles -- Mt 27:26-35.",
            "In the company of malefactors -- Isa 53:12; Mt 27:38.",
            "Accompanied by supernatural signs -- Mt 27:45,51-53.",
            "Emblematical of the death to sin -- Ro 6:3-8; Ga 2:20.",
            "Commemorated in the ordinance of the Lord's supper -- Lu 22:19,20; 1Co 11:26-29."
        ]
    },
    {
        "Word": "Death of Saints, The",
        "Definitions": [
            "A sleep in Christ -- 1Co 15:18; 1Th 4:14.",
            "Is blessed -- Re 14:13.",
            "Is gain -- Php 1:21.",
            "Is full of",
            "Faith. -- Heb 11:13.",
            "Peace. -- Isa 57:2.",
            "Hope. -- Pr 14:32.",
            "Sometimes desired -- Lu 2:29.",
            "Waited for -- Job 14:14.",
            "Met with resignation -- Ge 50:24; Jos 23:14; 1Ki 2:2.",
            "Met without fear -- 1Co 15:55.",
            "Precious in God's sight -- Ps 116:15.",
            "God preserves them to -- Ps 48:14.",
            "God is with them in -- Ps 23:4.",
            "Removes from coming evil -- 2Ki 22:20; Isa 57:1.",
            "Leads to",
            "Rest. -- Job 3:17; 2Th 1:7.",
            "Comfort. -- Lu 16:25.",
            "Christ's presence. -- 2Co 5:8; Php 1:23.",
            "A crown of life. -- 2Ti 4:8; Re 2:10.",
            "A joyful resurrection. -- Isa 26:19; Da 12:2.",
            "Disregarded by the wicked -- Isa 57:1.",
            "Survivors consoled for -- 1Th 4:13-18.",
            "The wicked wish theirs to resemble -- Nu 23:10.",
            "Illustrated -- Lu 16:22.",
            "Exemplified",
            "Abraham. -- Ge 25:8.",
            "Isaac. -- Ge 35:29.",
            "Jacob. -- Ge 49:33.",
            "Aaron. -- Nu 20:28.",
            "Moses. -- De 34:5.",
            "Joshua. -- Jos 24:29.",
            "Elisha. -- 2Ki 13:14,20.",
            "One thief. -- Lu 23:43.",
            "Dorcas. -- Ac 9:37."
        ]
    },
    {
        "Word": "Death of the Wicked, The",
        "Definitions": [
            "Is in their sins -- Eze 3:19; Joh 8:21.",
            "Is without hope -- Pr 11:7.",
            "Sometimes without fear -- Jer 34:5; 2Ch 36:11-13.",
            "Frequently sudden and unexpected -- Job 21:13,23; 27:21; Pr 29:1.",
            "Frequently marked by terror -- Job 18:11-15; 27:19-21; Ps 73:19.",
            "Punishment follows -- Isa 14:9; Ac 1:25.",
            "The remembrance of them perishes in -- Job 18:17; Ps 34:16; Pr 10:7.",
            "God has no pleasure in -- Eze 18:23,32.",
            "Like the death of beasts -- Ps 49:14.",
            "Illustrated -- Lu 12:20; 16:22,23.",
            "Exemplified",
            "Korah, &c. -- Nu 16:32.",
            "Absalom. -- 2Sa 18:9,10.",
            "Ahab. -- 1Ki 22:34.",
            "Jezebel. -- 2Ki 9:33.",
            "Athaliah. -- 2Ch 23:15.",
            "Haman. -- Es 7:10.",
            "Belshazzar. -- Da 5:30.",
            "Judas. -- Mt 27:5; Ac 1:18.",
            "Ananias, &c. -- Ac 5:5,9,10.",
            "Herod. -- Ac 12:23."
        ]
    },
    {
        "Word": "Death, Spiritual",
        "Definitions": [
            "Alienation from God is -- Eph 4:18.",
            "Carnal-mindedness is -- Ro 8:6.",
            "Walking in trespasses and sins is -- Eph 2:1; Col 2:13.",
            "Spiritual ignorance is -- Isa 9:2; Mt 4:16; Lu 1:79; Eph 4:18.",
            "Unbelief is -- Joh 3:36; 1Jo 5:12.",
            "Living in pleasure is -- 1Ti 5:6.",
            "Hypocrisy is -- Re 3:1,2.",
            "Is a consequence of the fall -- Ro 5:15.",
            "Is the state of all men by nature -- Ro 6:13; 8:6.",
            "The fruits of, are dead works -- Heb 6:1; 9:14.",
            "A call to arise from -- Eph 5:14.",
            "Deliverance from, is through Christ -- Joh 5:24,25; Eph 2:5; 1Jo 5:12.",
            "Saints are raised from -- Ro 6:13.",
            "Love of the brethren, a proof of being raised from -- 1Jo 3:14.",
            "Illustrated -- Eze 37:2,3; Lu 15:24."
        ]
    },
    {
        "Word": "Deceit",
        "Definitions": [
            "Is falsehood -- Ps 119:118.",
            "The tongue, the instrument of -- Ro 3:13.",
            "Comes from the heart -- Mr 7:22.",
            "Characteristic of the heart -- Jer 17:9.",
            "God abhors -- Ps 5:6.",
            "Forbidden -- Pr 24:28; 1Pe 3:10.",
            "Christ was perfectly free from -- Isa 53:9; 1Pe 2:22.",
            "Saints",
            "Free from. -- Ps 24:4; Zep 3:13; Re 14:5.",
            "Purposed against. -- Job 27:4.",
            "Avoid. -- Job 31:5.",
            "Shun those addicted to. -- Ps 101:7.",
            "Pray for deliverance from those who use. -- Ps 43:1; 120:2.",
            "Delivered from those who use. -- Ps 72:14.",
            "Should beware of those who teach. -- Eph 5:6; Col 2:8.",
            "Should lay aside, in seeking truth. -- 1Pe 2:1.",
            "Ministers should lay aside -- 2Co 4:2; 1Th 2:3.",
            "The wicked",
            "Are full of. -- Ro 1:29.",
            "Devise. -- Ps 35:20; 38:12; Pr 12:5.",
            "Utter. -- Ps 10:7; 36:3.",
            "Work. -- Pr 11:18.",
            "Increase in. -- 2Ti 3:13.",
            "Use, to each other. -- Jer 9:5.",
            "Use, to themselves. -- Jer 37:9; Ob 3:7.",
            "Delight in. -- Pr 20:17.",
            "False teachers",
            "Are workers of. -- 2Co 11:13.",
            "Preach. -- Jer 14:14; 23:26.",
            "Impose on others by. -- Ro 16:18; Eph 4:14.",
            "Sport themselves with. -- 2Pe 2:13.",
            "Hypocrites devise -- Job 15:35.",
            "Hypocrites practise -- Ho 11:12.",
            "False witnesses use -- Pr 12:17; 14:5.",
            "A characteristic of Antichrist -- 2Jo 1:7.",
            "A characteristic of the Apostasy -- 2Th 2:10.",
            "Evil of",
            "Keeps from knowledge of God. -- Jer 9:6.",
            "Keeps from turning to God. -- Jer 8:5.",
            "Leads to pride and oppression. -- Jer 5:27,28.",
            "Leads to lying. -- Pr 14:25.",
            "Often accompanied by fraud and injustice -- Ps 10:7; 43:1.",
            "Hatred often concealed by -- Pr 26:24-28.",
            "The folly of fools is -- Pr 14:8.",
            "The kisses of an enemy are -- Pr 27:6.",
            "Blessedness of being free from -- Ps 24:4,5; 32:2.",
            "Punishment of -- Ps 55:23; Jer 9:7-9.",
            "Exemplified",
            "The devil. -- Ge 3:1,4,5; Joh 8:44.",
            "Rebecca and Jacob. -- Ge 27:9,19.",
            "Laban. -- Ge 31:7.",
            "Joseph's brothers. -- Ge 37:31,32.",
            "Pharaoh. -- Ex 8:29.",
            "David. -- 1Sa 21:13.",
            "Job's friends. -- Job 6:15.",
            "Doeg. -- Ps 52:1,2.",
            "Herod. -- Mt 2:8.",
            "Pharisees. -- Mt 22:16.",
            "Chief Priests. -- Mr 14:1."
        ]
    },
    {
        "Word": "Decision",
        "Definitions": [
            "Necessary to the service of God -- Lu 9:62.",
            "Exhortations to -- Jos 24:14,15.",
            "Exhibited in",
            "Seeking God with the heart. -- 2Ch 15:12.",
            "Keeping the commandments of God. -- Ne 10:29.",
            "Being on the Lord's side. -- Ex 32:26.",
            "Following God fully. -- Nu 14:24; 32:12; Jos 14:8.",
            "Serving God. -- Isa 56:6.",
            "Loving God perfectly. -- De 6:5.",
            "Blessedness of. -- Jos 1:7.",
            "Opposed to",
            "A divided service. -- Mt 6:24.",
            "Double-mindedness. -- Jas 1:8.",
            "Halting between two opinions. -- 1Ki 18:21.",
            "Turning to the right or left. -- De 5:32.",
            "Not setting the heart aright. -- Ps 78:8,37.",
            "Exemplified",
            "Moses. -- Ex 32:26.",
            "Caleb. -- Nu 13:30.",
            "Joshua. -- Jos 24:15.",
            "Ruth. -- Ru 1:16.",
            "Asa. -- 2Ch 15:8.",
            "David. -- Ps 17:3.",
            "Peter. -- Joh 6:68.",
            "Paul. -- Ac 21:13.",
            "Abraham. -- Heb 11:8."
        ]
    },
    {
        "Word": "Dedication",
        "Definitions": [
            "Consecration of a place of worship -- 2Ch 2:4.",
            "Solemn confirmation of a covenant -- Heb 9:18.",
            "Devoting any thing to sacred uses -- 1Ch 28:12.",
            "Subjects of",
            "Tabernacle. -- Nu 7:1-89.",
            "Temple of Solomon. -- 1Ki 8:1-63; 2Ch 7:5.",
            "Second temple. -- Ezr 6:16,17.",
            "Persons. -- Ex 22:29; 1Sa 1:11.",
            "Property. -- Le 27:28; Mt 15:5.",
            "Spoils of war. -- 2Sa 8:11; 1Ch 18:11.",
            "Tribute from foreigners. -- 2Sa 8:10,11.",
            "Walls of cities. -- Ne 12:27.",
            "Houses when built. -- De 20:5; Ps 30:1.",
            "By idolaters in setting up idols -- Da 3:2,3.",
            "Things dedicated to God",
            "Esteemed holy. -- Le 27:28; 2Ki 12:18.",
            "Placed with the treasures of the Lord's house. -- 1Ki 7:51; 2Ch 5:1.",
            "Special chambers prepared for. -- 2Ch 31:11,12.",
            "Levites place over. -- 1Ch 26:20,26; 2Ch 31:12.",
            "Applied to the repair and maintenance of the temple. -- 2Ki 12:4,5; 1Ch 26:27.",
            "For support of priests. -- Nu 18:14; Eze 44:29.",
            "Given to propitiate enemies. -- 2Ki 12:17,18.",
            "Law respecting the release of. -- Le 27:1-34.",
            "Of property often perverted -- Mr 7:9-13.",
            "Illustrated of devotedness to God -- Ps 119:38."
        ]
    },
    {
        "Word": "Defilement",
        "Definitions": [
            "Forbidden to the Jews -- Le 11:44,45.",
            "Things liable to ceremonial",
            "The person. -- Le 5:3.",
            "Garments. -- Le 13:59.",
            "Furniture, &c. -- Le 15:9,10; Nu 19:14,15.",
            "Houses. -- Le 14:44.",
            "The land. -- Le 18:25; De 21:23.",
            "The sanctuary. -- Le 20:3; Zep 3:4.",
            "Ceremonial caused by",
            "Eating unclean things. -- Le 11:8; Ac 10:11,14.",
            "Eating things that died. -- Le 17:15.",
            "Touching a dead body or a bone. -- Nu 9:6,7; 19:11,16.",
            "Touching a grave. -- Nu 19:16.",
            "Touching a dead beast. -- Le 5:2; 11:24-28.",
            "Being alone with a dead body. -- Nu 19:14.",
            "Mourning for the dead. -- Le 21:1-3.",
            "Having a leprosy. -- Le 13:3,11; Nu 5:2,3.",
            "Having an issue, &c. -- Le 15:2; Nu 5:2.",
            "Touching anything defiled by an issue, &c. -- Le 15:5-11.",
            "Going into a leprous house. -- Le 14:46.",
            "Sacrificing the red heifer. -- Nu 19:7.",
            "Burning the red heifer. -- Nu 19:8.",
            "Gathering the ashes of the red heifer. -- Nu 19:10.",
            "Touching an unclean person. -- Nu 19:22.",
            "Child bearing. -- Le 12:2.",
            "Causes of, improperly enlarged by tradition -- Mr 7:2; Mt 15:20.",
            "Moral, caused by",
            "Following the sins of the heathen. -- Le 18:24.",
            "Seeking after wizards. -- Le 19:31.",
            "Giving children to Molech. -- Le 20:3.",
            "Making and serving idols. -- Eze 20:17,18; 22:3,4; 23:7.",
            "Blood shedding. -- Isa 59:3.",
            "Moral, punished -- Le 18:24,25,28,29.",
            "Those under, removed from the camp -- Nu 5:3,4; De 23:14.",
            "Priests",
            "To decide in all cases of. -- Le 10:10; 13:3.",
            "Specially required to avoid. -- Le 21:1-6,11,12.",
            "Not to eat holy things while under. -- Le 22:2,4-6.",
            "Punished for eating of the holy things while under. -- Le 22:3.",
            "Cleansed by legal offerings -- Nu 19:18,19; Heb 9:13.",
            "Neglecting purification from, punished by cutting off -- Nu 19:13,20.",
            "Ceremonial, abolished under the gospel -- Ac 10:15; Ro 14:14; Col 2:20-22.",
            "Illustrative",
            "Of sin. -- Mt 15:11,18; Jude 1:8.",
            "Of unholy doctrines. -- 1Co 3:16,17."
        ]
    },
    {
        "Word": "Delighting In God",
        "Definitions": [
            "Commanded -- Ps 37:4.",
            "Reconciliation leads to -- Job 22:21,26.",
            "Observing the sabbath leads to -- Isa 58:13,14.",
            "Saints' experience in",
            "Communion with God. -- Song 2:3.",
            "The law of God. -- Ps 1:1; 119:24,35.",
            "The goodness of God. -- Ne 9:25.",
            "The comforts of God. -- Ps 94:19.",
            "Hypocrites",
            "Pretend to. -- Isa 58:2.",
            "In heart despise. -- Job 27:10; Jer 6:10.",
            "Promises to. -- Ps 37:4.",
            "Blessedness. -- Ps 112:1."
        ]
    },
    {
        "Word": "Deluge, The",
        "Definitions": [
            "Sent as a punishment for the extreme wickedness of man -- Ge 6:5-7,11-13,17.",
            "Called the",
            "Flood. -- Ge 9:28.",
            "Waters of Noah. -- Isa 54:9.",
            "Noah forewarned of -- Ge 6:13; Heb 11:7.",
            "Long-suffering of God exhibited in deferring -- Ge 6:3; 1Pe 3:20.",
            "The wicked warned of -- 1Pe 3:19,20; 2Pe 2:5.",
            "Noah, &c, saved from -- Ge 6:18-22; 7:13,14.",
            "Date of its commencement -- Ge 7:11.",
            "Came suddenly and unexpectedly -- Mt 24:38,39.",
            "Produced by",
            "Forty days' incessant rain. -- Ge 7:4,12,17.",
            "Opening up of the fountains of the great deep. -- Ge 7:11.",
            "Increased gradually -- Ge 7:17,18.",
            "Extreme height of -- Ge 7:19,20.",
            "Time of its increase and prevailing -- Ge 7:24.",
            "Causes of its abatement -- Ge 8:1,2.",
            "Decrease of gradual -- Ge 8:3,5.",
            "Date of its complete removal -- Ge 8:13.",
            "Complete destruction of whole earth effected by -- Ge 7:23.",
            "Entire face of the earth changed by -- 2Pe 3:5,6.",
            "Traditional notice of -- Job 22:15-17.",
            "That it shall never again occur",
            "Promised. -- Ge 8:21,22.",
            "Confirmed by covenant. -- Ge 9:9-11.",
            "The rainbow a token. -- Ge 9:12-17.",
            "A pledge of God's faithfulness. -- Isa 54:9,10.",
            "Illustrative",
            "Of the destruction of sinners. -- Ps 32:6; Isa 28:2,18.",
            "Of baptism. -- 1Pe 3:20,21.",
            "(Unexpectedness of,) of suddenness of Christ's coming. -- Mt 24:36-39; Lu 17:26,27-30."
        ]
    },
    {
        "Word": "Denial of Christ",
        "Definitions": [
            "In doctrine -- Mr 8:38; 2Ti 1:8.",
            "In practice -- Php 3:18,10; Tit 1:16.",
            "A characteristic of false teachers -- 2Pe 2:1; Jude 1:4.",
            "Is the spirit of Antichrist -- 1Jo 2:22,23; 4:3.",
            "Christ will deny those guilty of -- Mt 10:33; 2Ti 2:12.",
            "Leads to destruction -- 2Pe 2:1; Jude 1:4,15.",
            "Exemplified",
            "Peter. -- Mt 26:69-75.",
            "The Jews. -- Joh 18:40; Ac 3:13,14."
        ]
    },
    {
        "Word": "Desert, Journey of Israel Through The",
        "Definitions": [
            "Date of its commencement -- Ex 12:41,42.",
            "Their number commencing -- Ex 12:37.",
            "Their healthy state commencing -- Ps 105:37.",
            "A mixed multitude accompanied them in -- Ex 12:38; Nu 11:4.",
            "Commenced in haste -- Ex 12:39.",
            "Conducted with regularity -- Ex 13:18.",
            "Under Moses as leader -- Ex 3:10-12; Ac 7:36,38.",
            "By a circuitous route -- Ex 13:17,18.",
            "Order of marching during -- Nu 10:14-29.",
            "Order of encamping during -- Nu 2:1-34.",
            "Difficulty and danger of -- De 8:15.",
            "Continued forty years",
            "As a punishment. -- Nu 14:33,34.",
            "To prove and humble them, &c. -- De 8:2.",
            "To teach them to live on God's word. -- De 8:3.",
            "Under God's guidance -- Ex 13:21,22; 15:13; Ne 9:12; Ps 78:52; Isa 63:11-14.",
            "Under God's protection -- Ex 14:19,20; Ps 105:39; Ex 23:20; Ps 78:53.",
            "With miraculous provision -- Ex 16:35; De 8:3.",
            "Their clothing preserved during -- De 8:4; 29:5; Ne 9:21.",
            "Worship of God celebrated during -- Ex 24:5-8; 29:38-42; 40:24-29.",
            "Justice administered during -- Ex 18:13,26.",
            "Circumcision omitted during -- Jos 5:5.",
            "Caused universal terror and dismay -- Ex 15:14-16; Nu 22:3,4.",
            "Obstructed, &c by the surrounding nations -- Ex 17:8; Nu 20:21.",
            "Territory acquired during -- De 29:7,8.",
            "Marked by constant murmurings and rebellions -- Ps 78:40; 95:10; 106:7-39.",
            "Constant goodness and mercy of God to them during -- Ps 106:10,43-46; 107:6,13.",
            "Commenced from Rameses in Egypt -- Ex 12:37.",
            "To Succoth -- Ex 12:37; Nu 33:5.",
            "To Etham -- Ex 13:20; Nu 33:6.",
            "Between baalzephon and pihahiroth -- Ex 14:2; Nu 33:7.",
            "Overtaken by Pharaoh. -- Ex 14:9.",
            "Exhorted to look to God. -- Ex 14:13,14.",
            "The cloud removed to the rear. -- Ex 14:19,20.",
            "Red Sea divided. -- Ex 14:16,21.",
            "Through the Red Sea -- Ex 14:22,29.",
            "Faith exhibited in passing. -- Heb 11:29.",
            "Pharaoh and his host destroyed. -- Ex 14:23-28; Ps 106:11.",
            "Israel's song of praise. -- Ex 15:1-21; Ps 106:12.",
            "Through the wilderness of Shur or Etham -- Ex 15:22; Nu 33:8.",
            "To Marah -- Ex 15:23; Nu 33:8.",
            "Murmuring of the people on account of bitter water. -- Ex 15:24.",
            "Water sweetened. -- Ex 15:25.",
            "To Elim -- Ex 15:27; Nu 33:9.",
            "By the Red Sea -- Nu 33:10.",
            "Through the wilderness of Sin -- Ex 16:1; Nu 33:11.",
            "Murmuring for bread. -- Ex 16:2,3.",
            "Quails given for one night. -- Ex 16:8,12,13.",
            "Manna sent. -- Ex 16:4,8,16-31.",
            "To Dophkah -- Nu 33:12.",
            "To Alush -- Nu 33:13.",
            "To Rephidim -- Ex 17:1; Nu 33:14.",
            "Murmuring for water. -- Ex 17:2,3.",
            "Water brought from the rock. -- Ex 17:5,6.",
            "Called Massah and Meribah. -- Ex 17:7.",
            "Amalek opposes Israel. -- Ex 17:8.",
            "Amalek overcome. -- Ex 17:9-13.",
            "To Mount Sinai -- Ex 19:1,2; Nu 33:15.",
            "Jethro's visit. -- Ex 18:1-6.",
            "Judges appointed. -- Ex 18:14-26; De 1:9-15.",
            "Moral law given. -- Ex 19:3; 20:1-26.",
            "Covenant made. -- Ex 24:3-8.",
            "Moral law written on tables. -- Ex 31:18.",
            "Order for making the tabernacle, &c. -- Ex 24:1-27:21.",
            "Tribe of Levi taken instead of the first-born. -- Nu 3:11-13.",
            "Aaron and his sons selected for priesthood. -- Ex 28:1-29:46; Nu 3:1-3,10.",
            "Levites set apart. -- Nu 3:5-9.",
            "Golden calf made. -- Ex 32:1,4.",
            "Tables of testimony broken. -- Ex 32:19.",
            "People punished for idolatry. -- Ex 32:25-29,35.",
            "God's glory shown to Moses. -- Ex 33:18-23; 34:5-8.",
            "The tables of testimony renewed. -- Ex 34:1-4,27-29; De 10:1-5.",
            "Tabernacle first set up. -- Ex 40:1-38.",
            "Nadab and Abihu destroyed for offering strange fire. -- Le 10:1,2; Nu 3:4.",
            "Passover first commemorated. -- Nu 9:1-5.",
            "Second numbering of the people. -- Nu 1:1-46; Ex 38:25,26.",
            "To Kibrothhattaavah -- Nu 33:16.",
            "Complaining punished by fire. -- Nu 11:1-3.",
            "Called Taberah. -- Nu 11:3.",
            "Murmuring of the mixed multitude and of Israel, for flesh. -- Nu 11:4-9.",
            "Flesh promised. -- Nu 11:10-15,18-23.",
            "Seventy elders appointed to assist Moses. -- Nu 11:16,17,24-30.",
            "Quails sent for a month. -- Nu 11:19,20,31,32.",
            "Their murmuring punished. -- Nu 11:33; Ps 78:30,31.",
            "Why called Kibrothhattaavah. -- Nu 11:34.",
            "To Hazeroth -- Nu 11:35; 33:17.",
            "Aaron and Miriam envy Moses. -- Nu 12:1,2.",
            "Miriam punished by leprosy. -- Nu 12:10.",
            "Delayed seven day for Miriam. -- Nu 12:14,15.",
            "To Kadeshbarnea in wilderness of Rithmah or Paran -- De 1:19; Nu 32:8; 12:16; 33:18.",
            "The people anxious to have the land of Canaan searched. -- De 1:22.",
            "Moses commanded to send spies. -- Nu 13:1,2.",
            "Persons selected as spies. -- Nu 13:3-16.",
            "Spies sent. -- Jos 14:7; Nu 13:17-20.",
            "Spies bring back evil report. -- Nu 13:26-33.",
            "The people terrified and rebel. -- Nu 14:1-4.",
            "Punishment for rebellion. -- Nu 14:26,35; 32:11-13; De 1:35,36,40.",
            "Guilty spies slain by plague. -- Nu 14:36,37.",
            "People smitten by Amalek for going up without the Lord. -- Nu 14:40-45; De 1:41-44.",
            "Returned by the way to the Red Sea -- Nu 14:25; De 1:40; 2:1.",
            "Sabbath breaker stoned. -- Nu 15:32-36.",
            "Rebellion of Korah. -- Nu 16:1-19.",
            "Korah, &c punished. -- Nu 16:30-35.",
            "Plague sent. -- Nu 16:41-46.",
            "Plague stayed. -- Nu 16:47-50.",
            "God's choice of Aaron confirmed. -- Nu 17:1-13.",
            "To Rimmonparez -- Nu 33:19.",
            "To Libnah or Laban -- Nu 33:20; De 1:1.",
            "To Rissah -- Nu 33:21.",
            "To Kehelathah -- Nu 33:22.",
            "To Mount Shapher -- Nu 33:23.",
            "To Haradah -- Nu 33:24.",
            "To Makheloth -- Nu 33:25.",
            "To Tahath -- Nu 33:26.",
            "To Tarah -- Nu 33:37.",
            "To Mithcah -- Nu 33:28.",
            "To Hashmonah -- Nu 33:29.",
            "To Moseroth or Mosera -- Nu 33:30.",
            "TO BENE-JAAKAN -- Nu 33:31.",
            "To Horhagidgad or GudGodah -- Nu 33:32; De 10:7.",
            "To Jotbathah or land of rivers -- Nu 33:33; De 10:7.",
            "Several of these stations probably revisited -- De 10:6,7; Nu 33:30-32.",
            "To Ebronah -- Nu 33:34.",
            "To Eziongaber -- Nu 33:35.",
            "To Kadesh in the wilderness of Zin -- Nu 20:1; 33:36; Jdj 11:16.",
            "Miriam dies and is buried. -- Nu 20:1.",
            "Second murmuring for water. -- Nu 20:2-6.",
            "Moses striking the rock instead of speaking to it, disobeys God. -- Nu 20:7-11.",
            "Moses and Aaron punished. -- Nu 20:12.",
            "Called Meribah to commemorate the murmuring. -- Nu 20:13; 27:14.",
            "Orders given respecting Edom. -- De 2:3-6.",
            "The king of Edom refuses a passage. -- Nu 20:14-21; Jdj 11:17.",
            "To Mount Hor -- Nu 20:22; 33:37.",
            "Aaron dies. -- Nu 20:28,29; 33:38,39.",
            "Arad conquered. -- Nu 21:1-3; 33:40.",
            "Called Hormah. -- Nu 21:2,3.",
            "To Zalmonah -- Nu 33:41.",
            "Murmuring of the people. -- Nu 21:4,5.",
            "Fiery serpents sent. -- Nu 21:6.",
            "Brazen serpent raised up. -- Nu 21:7-9.",
            "To Punon -- Nu 33:42.",
            "To Oboth -- Nu 21:10; 33:43.",
            "To Ijeabarim before Moab -- Nu 21:11; 33:44.",
            "Orders given respecting Moab. -- De 2:8,9.",
            "TO ZARED OR DIBON-GAD -- Nu 21:12; 33:45.",
            "To Almondiblathaim -- Nu 33:46.",
            "Across the brook Zered -- De 2:13.",
            "Time occupied in going from Kadeshbarnea to this station. -- De 2:14.",
            "Order to pass through Ar. -- De 2:18.",
            "Orders given respecting Ammon. -- De 2:19.",
            "Across the arnon -- Nu 21:13-15; De 2:24.",
            "To beer or the well -- Nu 21:16.",
            "To Mattanah -- Nu 21:18.",
            "To Nahaliel -- Nu 21:19.",
            "To Bamoth -- Nu 21:19.",
            "To the mountains of Abarim -- Nu 21:20; 33:47.",
            "The Amorites refuse a passage to Israel. -- Nu 21:21-23; De 2:26-30.",
            "Sihon conquered. -- Nu 21:23-32; De 2:32-36.",
            "Og conquered. -- Nu 21:33-35; De 3:1-11.",
            "Reubenites, &c obtained the land taken from the Amorites. -- Nu 32:1-42; De 3:12-17.",
            "Return to the plains of Moab -- Nu 22:1; 33:48,49.",
            "Balak sends for Balaam. -- Nu 22:5,6,15-17.",
            "Balaam not permitted to curse Israel. -- Nu 22:9-41; 23:1-24:25.",
            "Israel seduced to idolatry, &c by advice of Balaam. -- Nu 25:1-3; Re 2:14.",
            "Israel punished. -- Nu 25:5,9.",
            "Third numbering. -- Nu 26:1-62.",
            "All formerly numbered over twenty years old, except Caleb and Joshua, dead. -- Nu 26:63-65; 14:29.",
            "The law of female inheritance settled. -- Nu 27:1-11; 36:1-9.",
            "Appointment of Joshua. -- Nu 27:15-23.",
            "Midianites destroyed and Balaam slain. -- Nu 31:1-54; 25:17,18.",
            "The law rehearsed. -- De 1:3.",
            "The law written by Moses. -- De 31:9.",
            "Moses beholds Canaan. -- De 34:1-4.",
            "Moses dies and is buried. -- De 34:5,6.",
            "Joshua ordered to cross Jordan. -- Jos 1:2.",
            "Two spies sent to Jericho. -- Jos 2:1.",
            "Across the river Jordan -- Jos 4:10.",
            "Illustrative of the pilgrimage of the church -- Song 8:5; 1Pe 1:17."
        ]
    },
    {
        "Word": "Deserts",
        "Definitions": [
            "Vast barren plains -- Ex 5:3; Joh 6:13.",
            "Uninhabited places -- Mt 14:15; Mr 6:31.",
            "Described as",
            "Uninhabited and lonesome. -- Jer 2:6.",
            "Uncultivated. -- Nu 20:5; Jer 2:2.",
            "Desolate. -- Eze 6:14.",
            "Dry and without water. -- Ex 17:1; De 8:15.",
            "Trackless. -- Isa 43:19.",
            "Great and terrible. -- De 1:19.",
            "Waste and howling. -- De 32:10.",
            "Infested with wild beasts -- Isa 13:21; Mr 1:13.",
            "Infested with serpents -- De 8:15.",
            "Infested with robbers -- Jer 3:2; La 4:19.",
            "Danger of travelling in -- Ex 14:3; 2Co 11:26.",
            "Guides required in -- Nu 10:31; De 32:10.",
            "Phenomena of, alluded to",
            "Mirage or deceptive appearance of water. -- Jer 15:18.",
            "Simoom or deadly wind. -- 2Ki 19:7; Jer 4:11.",
            "Tornadoes or whirlwinds. -- Isa 21:1.",
            "Clouds of sand and dust. -- De 28:24; Jer 4:12,13.",
            "Mentioned in scripture",
            "Arabian or great desert. -- Ex 23:31.",
            "Bethaven. -- Jos 18:12.",
            "Beersheba. -- Ge 21:14; 1Ki 19:3,4.",
            "Damascus. -- 1Ki 19:15.",
            "Edom. -- 2Ki 3:8.",
            "Engedi. -- 1Sa 24:1.",
            "Gibeon. -- 2Sa 2:24.",
            "Judea. -- Mt 3:1.",
            "Jeruel. -- 2Ch 20:16.",
            "Kedemoth. -- De 2:26.",
            "Kadesh. -- Ps 29:8.",
            "Maon. -- 1Sa 23:24,25.",
            "Paran. -- Ge 21:21; Nu 10:12.",
            "Shur. -- Ge 16:7.",
            "Sin. -- Ex 16:1.",
            "Sinai. -- Ex 19:1,2; Nu 33:16.",
            "Ziph. -- 1Sa 23:14,15.",
            "Zin. -- Nu 20:1; 27:14.",
            "Of the Red Sea. -- Ex 13:18.",
            "Near Gaza. -- Ac 8:26.",
            "Heath often found in -- Jer 17:6.",
            "Parts of, afforded pasture -- Ge 36:24; Ex 3:1.",
            "Inhabited by wandering tribes -- Ge 21:20,21; Ps 72:9; Jer 25:24.",
            "The persecuted fled to -- 1Sa 23:14; Heb 11:38.",
            "The disaffected fled to -- 1Sa 22:2; Ac 21:38.",
            "Illustrative of",
            "Barrenness. -- Ps 106:9; 107:33,35.",
            "Those deprived of blessings. -- Ho 2:3.",
            "The world. -- Song 3:6; 8:5.",
            "The Gentiles. -- Isa 35:1,6; 41:19.",
            "What affords no support. -- Jer 2:31.",
            "Desolation by armies. -- Jer 12:10-13; 50:12."
        ]
    },
    {
        "Word": "Despair",
        "Definitions": [
            "Produced in the wicked by divine judgments -- De 28:34,67; Re 9:6; 16:10.",
            "Leads to",
            "Continuing in sin. -- Jer 2:25; 18:12.",
            "Blasphemy. -- Isa 8:21; Re 16:10,11.",
            "Shall seize upon the wicked at the appearing of Christ -- Re 6:16.",
            "Saints sometimes tempted to -- Job 7:6; La 3:18.",
            "Saints enabled to overcome -- 2Co 4:8,9.",
            "Trust in God, a preservative against -- Ps 42:5,11.",
            "Exemplified",
            "Cain. -- Ge 4:13,14.",
            "Ahithophel. -- 2Sa 17:23.",
            "Judas. -- Mt 27:5."
        ]
    },
    {
        "Word": "Devil, The",
        "Definitions": [
            "Sinned against God -- 2Pe 2:4; 1Jo 3:8.",
            "Cast out of heaven -- Lu 10:18.",
            "Cast down to hell -- 2Pe 2:4; Jude 1:6.",
            "The author of the fall -- Ge 3:1,6,14,24.",
            "Tempted Christ -- Mt 4:3-10.",
            "Perverts the Scripture -- Mt 4:6; Ps 91:11,12.",
            "Opposes God's work -- Zec 3:1; 1Th 2:18.",
            "Hinders the gospel -- Mt 13:19; 2Co 4:4.",
            "Works lying wonders -- 2Th 2:9; Re 16:14.",
            "Assumes the form of an angel of light -- 2Co 11:14.",
            "The wicked",
            "Are the children of. -- Mt 13:38; Ac 13:10; 1Jo 3:10.",
            "Turn aside after. -- 1Ti 5:15.",
            "Do the lusts of. -- Joh 8:44.",
            "Possessed by. -- Lu 22:3; Ac 5:3; Eph 2:2.",
            "Blinded by. -- 2Co 4:4.",
            "Deceived by. -- 1Ki 22:21,22; Re 20:7,8.",
            "Ensnared by. -- 1Ti 3:7; 2Ti 2:26.",
            "Troubled by. -- 1Sa 16:14.",
            "Punished, together with. -- Mt 25:41.",
            "Saints",
            "Afflicted by, only as God permits. -- Job 1:12; 2:4-7.",
            "Tempted by. -- 1Ch 21:1; 1Th 3:5.",
            "Sifted by. -- Lu 22:31.",
            "Should resist. -- Jas 4:7; 1Pe 5:9.",
            "Should be armed against. -- Eph 6:11-16.",
            "Should be watchful against. -- 2Co 2:11.",
            "Overcome. -- 1Jo 2:13; Re 12:10,11.",
            "Shall finally triumph over. -- Ro 16:20.",
            "Triumph over, by Christ",
            "Predicted. -- Ge 3:15.",
            "In resisting his temptations. -- Mt 4:11.",
            "In casting out the spirits of. -- Lu 11:20; 13:32.",
            "In empowering his disciples to cast out. -- Mt 10:1; Mr 16:17.",
            "In destroying the works of. -- 1Jo 3:8.",
            "Completed by his death. -- Col 2:15; Heb 2:14.",
            "Illustrated. -- Lu 11:21,22.",
            "Character of",
            "Presumptuous. -- Job 1:6; Mt 4:5,6.",
            "Proud. -- 1Ti 3:6.",
            "Powerful. -- Eph 2:2; 6:12.",
            "Wicked. -- 1Jo 2:13.",
            "Malignant. -- Job 1:9; 2:4.",
            "Subtle. -- Ge 3:1; 2Co 11:3.",
            "Deceitful. -- 2Co 11:14; Eph 6:11.",
            "Fierce and cruel. -- Lu 8:29; 9:39,42; 1Pe 5:8.",
            "Cowardly. -- Jas 4:7.",
            "The Apostasy is of -- 2Th 2:9; 2Ti 4:1.",
            "Shall be condemned at the judgment -- Jude 1:6; Re 20:10.",
            "Everlasting fire is prepared for -- Mt 25:41.",
            "Compared to",
            "A fowler. -- Ps 91:3.",
            "Fowls. -- Mt 13:4.",
            "A sower of tares. -- Mt 13:25,28.",
            "A wolf. -- Joh 10:12.",
            "A roaring lion. -- 1Pe 5:8.",
            "A serpent. -- Re 12:9; 20:2."
        ]
    },
    {
        "Word": "Devotedness to God",
        "Definitions": [
            "A characteristic of saints -- Job 23:12.",
            "Christ, an example of -- Joh 4:34; 17:4.",
            "Grounded upon",
            "The mercies of God. -- Ro 12:1.",
            "The goodness of God. -- 1Sa 12:24.",
            "The call of God. -- 1Th 2:12.",
            "The death of Christ. -- 2Co 5:15.",
            "Our creation. -- Ps 86:9.",
            "Our preservation. -- Isa 46:4.",
            "Our redemption. -- 1Co 6:19,20.",
            "Should be",
            "With our spirit. -- 1Co 6:20; 1Pe 4:6.",
            "With our bodies. -- Ro 12:1; 1Co 6:20.",
            "With our members. -- Ro 6:12,13; 1Pe 4:2.",
            "With our substance. -- Ex 22:29; Pr 3:9.",
            "Unreserved. -- Mt 6:24; Lu 14:33.",
            "Abounding. -- 1Th 4:1.",
            "Persevering. -- Lu 1:74,75; 9:62.",
            "In life and death. -- Ro 14:8; Php 1:20.",
            "Should be exhibited in",
            "Loving God. -- De 6:5; Lu 10:27.",
            "Serving God. -- 1Sa 12:24; Ro 12:11.",
            "Walking worthy of God. -- 1Th 2:12.",
            "Doing all to God's glory. -- 1Co 10:31.",
            "Bearing the cross. -- Mr 8:34.",
            "Self-denial. -- Mr 8:34.",
            "Living to Christ. -- 2Co 5:15.",
            "Giving up all for Christ. -- Mt 19:21,28,29.",
            "Want of, condemned. -- Re 3:16.",
            "Exemplified",
            "Joshua. -- Jos 24:15.",
            "Peter, Andrew, James, John. -- Mt 4:20-22.",
            "Joanna, &c. -- Lu 8:3.",
            "Paul. -- Php 1:21.",
            "Timothy. -- Php 2:19-22.",
            "Epaphroditus. -- Php 2:30."
        ]
    },
    {
        "Word": "Diet of the Jews, The",
        "Definitions": [
            "In patriarchal age -- Ge 18:7,8; 27:4.",
            "In Egypt -- Ex 16:3; Nu 11:5.",
            "In the wilderness -- Ex 16:4-12.",
            "Of the poor, frugal -- Ru 2:14; Pr 15:17.",
            "Of the rich, luxurious -- Pr 23:1-3; La 4:5; Am 6:4,5; Lu 16:19.",
            "Articles used for",
            "Milk. -- Ge 49:12; Pr 27:27.",
            "Butter. -- De 32:14; 2Sa 17:29.",
            "Cheese. -- 1Sa 17:18; Job 10:10.",
            "Bread. -- Ge 18:5; 1Sa 17:17.",
            "Parched corn. -- Ru 2:14; 1Sa 17:17.",
            "Flesh. -- 2Sa 6:19; Pr 9:2.",
            "Fish. -- Mt 7:10; Lu 24:42.",
            "Herbs. -- Pr 15:17; Ro 14:2; Heb 6:7.",
            "Fruit. -- 2Sa 16:2.",
            "Dried fruit. -- 1Sa 25:18; 30:12.",
            "Honey. -- Song 5:1; Isa 7:15.",
            "Oil. -- De 12:17; Pr 21:17; Eze 16:13.",
            "Vinegar. -- Nu 6:3; Ru 2:14.",
            "Wine. -- 2Sa 6:19; Joh 2:3,10.",
            "Water. -- Ge 21:14; Mt 10:42.",
            "Expressed by bread and water -- 1Ki 13:9,16.",
            "Generally prepared by females -- Ge 27:9; Pr 31:15; Isa 8:13.",
            "Was taken",
            "In the morning, sparingly. -- Jdj 19:5; Ec 10:16,17.",
            "At noon. -- Ge 43:16; Joh 4:6,8.",
            "In the evening. -- Ge 24:11,33; Lu 24:29,30.",
            "Often sitting. -- Ge 27:19; 43:33.",
            "Often reclining. -- Am 6:4; Joh 13:23.",
            "With the hand. -- Mt 26:23; Lu 22:21.",
            "Thanks given before -- Mr 8:6; Ac 27:35.",
            "Purification before -- 2Ki 3:11; Mt 15:2.",
            "A hymn sung after -- Mt 26:30.",
            "Men and women did not partake of together -- Ge 18:8,9; Es 1:3,9.",
            "Articles of, often sent as presents -- 1Sa 17:18; 25:18,27; 2Sa 16:1,2."
        ]
    },
    {
        "Word": "Diligence",
        "Definitions": [
            "Christ, an example -- Mr 1:35; Lu 2:49.",
            "Required by God in",
            "Seeking him. -- 1Ch 22:19; Heb 11:6.",
            "Obeying him. -- De 6:17; 11:13.",
            "Hearkening to him. -- Isa 55:2.",
            "Striving after perfection. -- Php 3:13,14.",
            "Cultivating Christian graces. -- 2Pe 1:5.",
            "Keeping the souls. -- De 4:9.",
            "Keeping the heart. -- Pr 4:23.",
            "Labours of love. -- Heb 6:10-12.",
            "Following every good work. -- 1Ti 5:10.",
            "Guarding against defilement. -- Heb 12:15.",
            "Seeking to be found spotless. -- 2Pe 3:14.",
            "Making our call, &c, sure. -- 2Pe 1:10.",
            "Self-examination. -- Ps 77:6.",
            "Lawful business. -- Pr 27:23; Ec 9:10.",
            "Teaching religion. -- 2Ti 4:2; Jude 1:3.",
            "Instructing children. -- De 11:19.",
            "Discharging official duties. -- De 19:18.",
            "Saints should abound in -- 2Co 8:7.",
            "In the service of God",
            "Should be preserved in. -- Ga 6:9.",
            "Is not in vain. -- 1Co 15:58.",
            "Preserves from evil. -- Ex 15:26.",
            "Leads to assured hope. -- Heb 6:11.",
            "God rewards -- De 11:14; Heb 11:6.",
            "In temporal matters, leads to",
            "Favour. -- Pr 11:27.",
            "Prosperity. -- Pr 10:4; 13:4.",
            "Honour. -- Pr 12:24; 22:29.",
            "Illustrated -- Pr 6:6-8.",
            "Exemplified",
            "Jacob. -- Ge 31:40.",
            "Ruth. -- Ru 2:17.",
            "Hezekiah. -- 2Ch 31:21.",
            "Nehemiah, &c. -- Ne 4:6.",
            "Psalmist. -- Ps 119:60.",
            "Apostles. -- Ac 5:42.",
            "Apollos. -- Ac 18:25.",
            "Titus. -- 2Co 8:22.",
            "Paul. -- 1Th 2:9.",
            "Onesiphorus. -- 2Ti 1:17."
        ]
    },
    {
        "Word": "Discipline of the Church",
        "Definitions": [
            "Ministers authorised to establish -- Mt 16:19; 18:18.",
            "Consists in",
            "Maintaining sound doctrine. -- 1Ti 1:3; Tit 1:13.",
            "Ordering its affairs. -- 1Co 11:34; Tit 1:5.",
            "Rebuking offenders. -- 1Ti 5:20; 2Ti 4:2.",
            "Removing obstinate offenders. -- 1Co 5:3-5,13; 1Ti 1:20.",
            "Should be submitted to -- Heb 13:17.",
            "Is for edification -- 2Co 10:8; 13:10.",
            "Decency and order, the objects of -- 1Co 14:40.",
            "Exercise, in a spirit of charity -- 1Co 2:6-8.",
            "Prohibits women preaching -- 1Co 14:34; 1Ti 2:12."
        ]
    },
    {
        "Word": "Disobedience to God",
        "Definitions": [
            "Provokes his anger -- Ps 78:10,40; Isa 3:8.",
            "Forfeits his favour -- 1Sa 13:14.",
            "Forfeits his promised blessings -- Jos 5:6; 1Sa 2:30; Jer 18:10.",
            "Brings a curse -- De 11:28; 28:15.",
            "A characteristic of the wicked -- Eph 2:2; Tit 1:16; 3:3.",
            "The wicked persevere in -- Jer 2:21.",
            "Heinousness of, illustrated -- Jer 35:14.",
            "Men prone to excuse -- Ge 3:12,13.",
            "Shall be punished -- Isa 42:24,25; Heb 2:2.",
            "Acknowledge the punishment of, to be just -- Ne 9:32,33; Da 9:10,11,14.",
            "Warnings against -- 1Sa 12:15; Jer 12:17.",
            "Bitter results of, illustrated -- Jer 9:13,15.",
            "Exemplified",
            "Adam and Eve. -- Ge 3:6,11.",
            "Pharaoh. -- Ex 5:2.",
            "Nadab, &c. -- Le 10:1.",
            "Moses, &c. -- Nu 20:8,11,24.",
            "Saul. -- 1Sa 28:18.",
            "The prophet. -- 1Ki 13:20-23.",
            "Israel. -- 2Ki 18:9-12.",
            "Jonah. -- Jon 1:2,3."
        ]
    },
    {
        "Word": "Divisions",
        "Definitions": [
            "Forbidden in the church -- 1Co 1:10.",
            "Condemned in the church -- 1Co 1:11-13; 11:18.",
            "Unbecoming in the church -- 1Co 12:24,25.",
            "Are contrary to the",
            "Unity of Christ. -- 1Co 1:13; 12:13.",
            "Desire of Christ. -- Joh 17:21-23.",
            "Purpose of Christ. -- Joh 10:16.",
            "Spirit of the church. -- 1Co 11:16.",
            "Are proof of a carnal spirit -- 1Co 3:3.",
            "Avoid those who cause -- Ro 16:17.",
            "Evil of, illustrated -- Mt 12:25."
        ]
    },
    {
        "Word": "Doctrines, False",
        "Definitions": [
            "Destructive to faith -- 2Ti 2:18.",
            "Hateful to God -- Re 2:14,15.",
            "Unprofitable and vain -- Tit 3:9; Heb 13:9.",
            "Should be avoided by",
            "Ministers. -- 1Ti 1:4; 6:20.",
            "Saints. -- Eph 4:14; Col 2:8.",
            "All men. -- Jer 23:16; 29:8.",
            "The wicked love -- 2Ti 4:3,4.",
            "The wicked given up to believe -- 2Th 2:11.",
            "Teachers of",
            "Not to be countenanced. -- 2Jo 1:10.",
            "Should be avoided. -- Ro 16:17,18.",
            "Bring reproach on religion. -- 2Pe 2:2.",
            "Speak perverse things. -- Ac 20:30.",
            "Attract many. -- 2Pe 2:2.",
            "Deceive many. -- Mt 24:5.",
            "Shall abound in the latter days. -- 1Ti 4:1.",
            "Pervert the gospel of Christ. -- Ga 1:6,7.",
            "Shall be exposed. -- 2Ti 3:9.",
            "Teachers of, are described as",
            "Cruel. -- Ac 20:29.",
            "Deceitful. -- 2Co 11:13.",
            "Covetous. -- Tit 1:11; 2Pe 2:3.",
            "Ungodly. -- Jdj 1:4,8.",
            "Proud and ignorant. -- 1Ti 6:3,4.",
            "Corrupt and reprobate. -- 2Ti 3:8.",
            "Try, by Scripture -- Isa 8:20; 1Jo 4:1.",
            "Curse on those who teach -- Ga 1:8,9.",
            "Punishment on those who teach -- Mic 3:6,7; 2Pe 2:1,3."
        ]
    },
    {
        "Word": "Doctrines of the Gospel, The",
        "Definitions": [
            "Are from God -- Joh 7:16; Ac 13:12.",
            "Are taught by Scripture -- 2Ti 3:16.",
            "Are godly -- 1Ti 6:3; Tit 1:1.",
            "Immorality condemned by -- 1Ti 1:9-11.",
            "Lead to fellowship with the Father and with the Son -- 1Jo 1:3; 2Jo 1:9.",
            "Lead to holiness -- Ro 6:17-22; Tit 2:12.",
            "Bring no reproach on -- 1Ti 6:1; Tit 2:5.",
            "Ministers should",
            "Be nourished up in. -- 1Ti 4:6.",
            "Attend to. -- 1Ti 4:13,16.",
            "Hold, in sincerity. -- 2Co 2:17; Tit 2:7.",
            "Hold steadfastly. -- 2Ti 1:13; Tit 1:9.",
            "Continue in. -- 1Ti 4:16.",
            "Speak things which become. -- Tit 2:1.",
            "Saints obey, from the heart -- Ro 6:17.",
            "Saints abide in -- Ac 2:42.",
            "A faithful walk adorns -- Tit 2:10.",
            "The obedience of saints leads to surer knowledge of -- Joh 7:17.",
            "Those who oppose are",
            "Proud. -- 1Ti 6:3,4.",
            "Ignorant. -- 1Ti 6:4.",
            "Doting about questions, &c. -- 1Ti 6:4.",
            "Not to be received. -- 2Jo 1:10.",
            "To be avoided. -- Ro 16:17.",
            "Not endured by the wicked -- 2Ti 4:3."
        ]
    },
    {
        "Word": "Dog, The",
        "Definitions": [
            "Despised by the Jews -- 2Sa 3:8.",
            "Described as",
            "Impatient of injury. -- Pr 26:17.",
            "Unclean. -- Lu 16:21; 2Pe 2:22.",
            "Carnivorous. -- 1Ki 14:11; 2Ki 9:35,36.",
            "Fond of blood. -- 1Ki 21:19; 22:38.",
            "Dangerous and destructive. -- Ps 22:16.",
            "Infested cities by night -- Ps 59:14,15.",
            "Nothing holy to be given to -- Mt 7:6; 15:26.",
            "Things torn by beasts given to -- Ex 22:31.",
            "Sacrificing of, an abomination -- Isa 66:3.",
            "Price of, not to be consecrated -- De 23:18.",
            "When domesticated",
            "Employed in watching flocks. -- Job 30:1.",
            "Fed with the crumbs, &c. -- Mt 15:27.",
            "Manner of, in drinking alluded to -- Jdj 7:5.",
            "Illustrative",
            "Of Gentiles. -- Mt 15:22,26.",
            "Of covetous ministers. -- Isa 56:11.",
            "Of fools. -- Pr 26:11.",
            "Of apostates. -- 2Pe 2:22.",
            "Of persecutors. -- Ps 22:16,20.",
            "Of obstinate sinners. -- Mt 7:6; Re 22:15.",
            "Of false teachers. -- Php 3:2.",
            "(Dumb,) of unfaithful ministers. -- Isa 56:10.",
            "(Dead,) of the mean. -- 1Sa 24:14; 2Sa 9:8."
        ]
    },
    {
        "Word": "Dove, The",
        "Definitions": [
            "Clean and used as food -- De 14:11.",
            "Offered in sacrifice -- Ge 15:9; Le 1:14.",
            "Impiously sold in the court of the temple -- Mt 21:12; Joh 2:16.",
            "Characterised by",
            "Simplicity. -- Mt 10:16.",
            "Comeliness of countenance. -- Song 2:14.",
            "Softness of eyes. -- Song 1:15.",
            "Sweetness of voice. -- Song 2:14.",
            "Richness of plumage. -- Ps 68:13.",
            "Mournful tabering of, alluded to -- Na 2:7.",
            "Dwells in rocks -- Song 2:14; Jer 48:28.",
            "Frequents streams and rivers -- Song 5:12.",
            "Sent from the ark by Noah -- Ge 8:8,10,12.",
            "Why considered the emblem of peace -- Ge 8:11.",
            "The harbinger of spring -- Song 2:12.",
            "Illustrative",
            "Of the Holy Spirit. -- Mt 3:16; Joh 1:32.",
            "Of the meekness of Christ. -- Song 5:12.",
            "Of the church. -- Song 2:14; 5:2.",
            "Of mourners. -- Isa 38:14; 59:11.",
            "Of converts to the church. -- Isa 60:8.",
            "(In its flight,) of the return of Israel from captivity. -- Ho 11:11."
        ]
    },
    {
        "Word": "Dragon, The",
        "Definitions": [
            "Often of a red colour -- Re 12:3.",
            "Described as",
            "Powerful. -- Re 12:4.",
            "Poisonous. -- De 32:33.",
            "Of solitary habits. -- Job 30:29.",
            "Its mournful voice alluded to -- Mic 1:8.",
            "Its wailing alluded to -- Mic 1:8.",
            "Its snuffing up the air alluded to -- Jer 14:6.",
            "Its swallowing of its prey alluded to -- Jer 51:34.",
            "Found in",
            "The wilderness. -- Mal 1:3.",
            "Deserted cities. -- Isa 13:22; Jer 9:11.",
            "Dry places. -- Isa 34:13; 43:20.",
            "A species of, in rivers -- Ps 74:13; Isa 27:1.",
            "Illustrative",
            "Of cruel and persecuting kings. -- Isa 27:1; 51:9; Eze 29:3.",
            "Of enemies of the church. -- Ps 9:13.",
            "Of wicked men. -- Ps 44:19.",
            "Of the devil. -- Re 13:2; 20:2,7.",
            "(Poison of,) of wine. -- De 32:33."
        ]
    },
    {
        "Word": "Drink Offering",
        "Definitions": [
            "Antiquity of -- Ge 35:14.",
            "Sacrifices accompanied by -- Ex 29:40; Le 23:13.",
            "Quantity appointed to be used for each kind of sacrifice -- Nu 15:3-10.",
            "For public sacrifices provided by the state -- Ezr 7:17; Eze 45:17.",
            "Not poured on the altar of incense -- Ex 30:9.",
            "Omission of, caused by bad vintage -- Joe 1:9,13.",
            "Idolatrous Jews",
            "Offered to the queen of heaven. -- Jer 7:18; 44:17-19.",
            "Reproved for offering, to idols. -- Isa 57:5,6; 65:11; Jer 19:13; Eze 20:28.",
            "Idolaters often used blood for -- Ps 16:4.",
            "Vanity of offering, to idols -- De 32:37,38.",
            "Illustrative of the",
            "Offering of Christ. -- Isa 53:12.",
            "Pouring out of the Spirit. -- Joe 2:28.",
            "Devotedness of ministers. -- Php 2:17."
        ]
    },
    {
        "Word": "Drunkenness",
        "Definitions": [
            "Forbidden -- Eph 5:18.",
            "Caution against -- Lu 21:34.",
            "Is a work of the flesh -- Ga 5:21.",
            "Is debasing -- Isa 28:8.",
            "Is inflaming -- Isa 5:11.",
            "Overcharges the heart -- Lu 21:34.",
            "Takes away the heart -- Ho 4:11.",
            "Leads to",
            "Poverty. -- Pr 21:17; 23:21.",
            "Strife. -- Pr 23:29,30.",
            "Woe and sorrow. -- Pr 23:29,30.",
            "Error. -- Isa 28:7.",
            "Contempt of God's works. -- Isa 5:12.",
            "Scorning. -- Ho 7:5.",
            "Rioting and wantonness. -- Ro 13:13.",
            "The wicked addicted to -- Da 5:1-4.",
            "False teachers often addicted to -- Isa 56:12.",
            "Folly of yielding to -- Pr 20:1.",
            "Avoid those given to -- Pr 23:20; 1Co 5:11.",
            "Denunciations against",
            "Those given to. -- Isa 5:11,12; 28:1-3.",
            "Those who encourage. -- Hab 2:15.",
            "Excludes from heaven -- 1Co 6:10; Ga 5:21.",
            "Punishment of -- De 21:20; Joe 1:5,6; Am 6:6,7; Mt 24:49-51.",
            "Exemplified",
            "Noah. -- Ge 9:21.",
            "Nabal. -- 1Sa 25:36.",
            "Uriah. -- 2Sa 11:13.",
            "Elah. -- 1Ki 16:9,10.",
            "Benhadad. -- 1Ki 20:16.",
            "Belshazzar. -- Da 5:4.",
            "Corinthians. -- 1Co 11:21."
        ]
    },
    {
        "Word": "Eagle, The",
        "Definitions": [
            "A bird of prey -- Job 9:26; Mt 24:28.",
            "Unclean -- Le 11:13; De 14:12.",
            "Different kinds of -- Le 11:13,18; Eze 17:3.",
            "Called the eagle of the heavens -- La 4:19.",
            "Described as",
            "Long-sighted. -- Job 39:29.",
            "Swift. -- 2Sa 1:23.",
            "Soaring to heaven. -- Pr 23:5.",
            "Strength of its feathers alluded to -- Da 4:33.",
            "Greatness of its wings alluded to -- Eze 17:3,7.",
            "Peculiarity of its flight alluded to -- Pr 30:19.",
            "Delights in the lofty cedars -- Eze 17:3,4.",
            "Dwells in the high rocks -- Job 39:27,28.",
            "Feeds her young with blood -- Job 39:29,30.",
            "Illustrative",
            "Of wisdom and zeal of God's ministers. -- Eze 1:10; Re 4:7.",
            "Of great and powerful kings. -- Eze 17:3; Ho 8:1.",
            "(Renewed strength and beauty of,) of the renewal of saints. -- Ps 103:5.",
            "(Mode of teaching her young to fly,) of God's care of his church. -- Ex 19:4; De 32:11.",
            "(Wings of,) of protection afforded to the church. -- Re 12:14.",
            "(Upward flight of,) of the saint's rapid progress toward heaven. -- Isa 40:31.",
            "(Swiftness of,) of the melting away of riches. -- Pr 23:5.",
            "(Swiftness of,) of the swiftness of hostile armies. -- De 28:49; Jer 4:13; 48:40; La 4:19.",
            "(Height and security of its dwelling,) of the fancied but fatal security of the wicked. -- Jer 49:16; Ob 1:4.",
            "(Increase baldness of, in the moulting season,) of calamities. -- Mic 1:16.",
            "(Hasting to the prey,) of the swiftness of man's days. -- Job 9:26.",
            "Was the standard of the Roman armies -- Mt 24:15,28."
        ]
    },
    {
        "Word": "Ear, The",
        "Definitions": [
            "The organ of hearing -- Job 13:1; 29:11.",
            "Capable of trying and distinguishing words -- Job 12:11.",
            "God",
            "Made. -- Pr 20:12.",
            "Planted. -- Ps 94:9.",
            "Opens. -- Job 33:16; 36:10.",
            "Judicially closed. -- Isa 6:10; Mt 13:15.",
            "Christ opens -- Isa 35:5; 43:8,10.",
            "Instruction received through -- Isa 30:21.",
            "That hears and receives the word of God, blessed -- Ex 15:26; Mt 13:16.",
            "Should",
            "Seek knowledge. -- Pr 18:15.",
            "Be bowed down to instructions. -- Pr 5:1.",
            "Be incline to wisdom. -- Pr 2:2.",
            "Be given to the law of God. -- Isa 1:10.",
            "Receive the word of God. -- Jer 9:20.",
            "Hear and obey reproof. -- Pr 15:31; 25:12.",
            "Not satisfied with earthly things -- Ec 1:8.",
            "Of the wicked",
            "Uncircumcised. -- Jer 6:10; Ac 7:51.",
            "Itching. -- 2Ti 4:3.",
            "Not inclined to hear God. -- Jer 7:24; 35:15.",
            "Turned away from God's law. -- Pr 28:9.",
            "Stopped against God's word. -- Ps 58:4; Zec 7:11.",
            "Not to be stopped at cry of the poor -- Pr 21:13.",
            "Blood put on the right ear of",
            "Priests at consecration. -- Ex 29:20; Le 8:23.",
            "The healed leper in cleansing him. -- Le 14:14.",
            "Often adorned with rings -- Eze 16:12; Ho 2:13.",
            "Of servants who refused to leave their masters, bored to the door -- Ex 21:6; De 15:17."
        ]
    },
    {
        "Word": "Early Rising",
        "Definitions": [
            "Christ set an example of -- Mr 1:35; Lu 21:38; Joh 8:2.",
            "Requisite for",
            "Devotion. -- Ps 5:3; 59:16; 63:1; 88:13; Isa 26:9.",
            "Executing God's commands. -- Ge 22:3.",
            "Discharge of daily duties. -- Pr 31:15.",
            "Neglect of, leads to poverty -- Pr 6:9-11.",
            "Practised by the wicked, for",
            "Deceit. -- Pr 27:14.",
            "Executing plans of evil. -- Mic 2:1.",
            "Illustrates spiritual diligence -- Ro 13:11,12.",
            "Exemplified",
            "Abraham. -- Ge 19:27.",
            "Isaac, &c. -- Ge 26:31.",
            "Jacob. -- Ge 28:18.",
            "Joshua &c. -- Jos 3:1.",
            "Gideon. -- Jdj 6:38.",
            "Samuel. -- 1Sa 15:12.",
            "David. -- 1Sa 17:20.",
            "Mary, &c. -- Mr 16:2.",
            "Apostles. -- Ac 5:21.",
            "The world in general -- Ge 1:2.",
            "The dry land as divided from waters -- Ge 1:10.",
            "God",
            "Created. -- Ge 1:1; Ne 9:6.",
            "Laid the foundation of. -- Job 38:4; Ps 102:25.",
            "Formed. -- Ps 90:2.",
            "Spread abroad. -- Isa 42:5; 44:24.",
            "Suspended in space. -- Job 26:7.",
            "Supports. -- Ps 75:3.",
            "Establishes. -- Ps 78:69; 119:90.",
            "Enlightens. -- Ge 1:14-16; Jer 33:25.",
            "Waters. -- Ps 65:9; 147:8.",
            "Makes fruitful. -- Ge 1:11; 27:28.",
            "Inspects. -- Zec 4:10.",
            "Governs supremely. -- Job 34:13; Ps 135:6.",
            "Reigns in. -- Ex 8:22; Ps 97:1.",
            "Shall be exalted in. -- Ps 46:10.",
            "Is the Lord's -- Ex 9:29; 1Co 10:26.",
            "Created to be inhabited -- Isa 45:18.",
            "First division of -- Ge 10:25.",
            "Ideas of the ancients respecting the form of -- Job 11:9; 38:18; Pr 25:3.",
            "Diversified by hills and mountains -- Hab 3:6.",
            "Full of minerals -- De 8:9; Job 28:1-5,15-19.",
            "Described as",
            "God's footstool. -- Isa 66:1; Mt 5:35.",
            "Full of God's goodness. -- Ps 33:5.",
            "Full of God's riches. -- Ps 104:24.",
            "Full of God's mercy. -- Ps 119:64.",
            "Full of God's glory. -- Nu 14:21; Isa 6:3.",
            "Shining with God's glory. -- Eze 43:2.",
            "Trembling before God. -- Ps 68:8; Jer 10:10.",
            "Melting at God's voice. -- Ps 46:6.",
            "Burning at God presence. -- Na 1:5.",
            "Man",
            "Formed out of. -- Ge 2:7; Ps 103:14.",
            "Given dominion over. -- Ge 1:26; Ps 115:16.",
            "By nature is of. -- 1Co 15:47-48.",
            "By nature minds the thing of. -- Php 3:19.",
            "Brought a curse on. -- Ge 3:17.",
            "Shall return to. -- Ge 3:19; Ps 146:4.",
            "Subject to God's judgments -- Ps 46:8; Isa 11:4.",
            "Corrupted by sin -- Ge 6:11,12; Isa 24:5.",
            "Made barren by sin -- De 28:23; Ps 107:34.",
            "Made to mourn and languish by sin -- Isa 24:4; Jer 4:28; 12:4; Ho 4:3.",
            "Satan goes to and fro in -- Job 1:7; 1Pe 5:8.",
            "Shall be filled with the knowledge of God -- Isa 11:9; Hab 2:14.",
            "Once inundated -- Ge 7:17-24.",
            "Not to be again inundated -- Ge 9:11; 2Pe 3:6,7.",
            "To be dissolved by fire -- 2Pe 3:7,10,12.",
            "To be renewed -- Isa 65:17; 2Pe 3:13.",
            "Saints shall inherit -- Ps 25:13; Mt 5:5."
        ]
    },
    {
        "Word": "Earthquakes",
        "Definitions": [
            "Islands and mountainous districts liable to -- Ps 114:4,6; Re 6:14; 16:18,20.",
            "Frequently accompanied by",
            "Volcanic eruptions. -- Ps 104:32; Na 1:5.",
            "Convulsion and receding of the sea. -- 2Sa 22:8,16; Ps 18:7,15; 46:3.",
            "Opening of the earth. -- Nu 16:31,32.",
            "Overturning of mountains. -- Ps 46:2; Zec 14:4.",
            "Rending of rocks. -- Mt 27:51.",
            "Are visible tokens of",
            "God's power. -- Job 9:6; Heb 12:26.",
            "God's presence. -- Ps 68:7,8; 114:7.",
            "God's anger. -- Ps 18:7; 60:2; Isa 13:13.",
            "Men always terrified by -- Nu 16:34; Zec 14:5; Mt 27:54; Re 11:13.",
            "Mentioned in scripture",
            "At mount Sinai. -- Ex 19:18.",
            "In the wilderness. -- Nu 16:31,32.",
            "In strongholds of Philistines. -- 1Sa 14:15.",
            "When Elijah fled from Jezebel. -- 1Ki 19:11.",
            "In Uzziah's reign. -- Am 1:1; Zec 14:5.",
            "At our Lord's death. -- Mt 27:51.",
            "At out Lord's resurrection. -- Mt 28:2.",
            "At Philippi. -- Ac 16:26.",
            "Before destruction of Jerusalem, predicted. -- Mt 24:7; Lu 21:11.",
            "At Christ's second coming, predicted. -- Zec 14:4.",
            "Illustrative of",
            "The judgments of God. -- Isa 24:19,20; 29:6; Jer 4:24; Re 8:5.",
            "The overthrow of kingdoms. -- Hag 2:6,22; Re 6:12,13; 16:18,19."
        ]
    },
    {
        "Word": "Edification",
        "Definitions": [
            "Described -- Eph 4:12-16.",
            "Is the object of",
            "The ministerial office. -- Eph 4:11,12.",
            "Ministerial gifts. -- 1Co 14:3-5,12.",
            "Ministerial authority. -- 2Co 10:8; 13:10.",
            "The Church's union in Christ. -- Eph 4:16.",
            "The gospel, the instrument of -- Ac 20:32.",
            "Love leads to -- 1Co 8:1.",
            "Exhortation to -- Jude 1:20,21.",
            "Mutual, commanded -- Ro 14:19; 1Th 5:11.",
            "All to be done to -- 2Co 12:19; Eph 4:29.",
            "Use self-denial to promote, in others -- 1Co 10:23,33.",
            "The peace of the Church favours -- Ac 9:31.",
            "Foolish questions opposed to -- 1Ti 1:4."
        ]
    },
    {
        "Word": "Edomites, The",
        "Definitions": [
            "Descended from Esau -- Ge 36:9.",
            "Dwelt in Mount Seir -- Ge 32:3; De 2:4,5.",
            "Were called",
            "Children of Esau. -- De 2:4.",
            "Brethren of Israel. -- Nu 20:14.",
            "Governed by dukes -- Ge 36:15-30,40-43; Ex 15:15.",
            "Afterwards had kings -- Ge 36:31-29; Nu 20:14.",
            "Under a deputy or viceroy while subject to Judah -- 1Ki 22:47.",
            "Character of",
            "Wise. -- Jer 49:7.",
            "Proud and self-confident. -- Jer 49:16; Ob 1:3.",
            "Strong and cruel. -- Jer 49:19.",
            "Vindictive. -- Eze 25:12.",
            "Idolatrous. -- 2Ch 25:14,20.",
            "Superstitious. -- Jer 27:3,9.",
            "Carried on extensive commerce -- Eze 27:20.",
            "Country of",
            "Specially given to them. -- De 2:5.",
            "Fertile and rich. -- Ge 27:39.",
            "Mountainous and rocky. -- Jer 49:16; Mal 1:3.",
            "Traversed by roads. -- Nu 20:17.",
            "Well fortified. -- Ps 60:9.",
            "Called Mount Seir. -- Eze 35:2.",
            "Called Mount of Esau. -- Ob 1:21.",
            "Called Dumah. -- Isa 21:11.",
            "Called Idumea. -- Isa 34:6; Mr 3:8.",
            "Called Edom. -- Isa 63:1.",
            "Cities of",
            "Dinhabah or Dedan. -- Ge 36:32; Jer 49:8.",
            "Avith. -- Ge 36:35.",
            "Pau. -- Ge 36:39.",
            "Bozrah. -- Jer 49:22; Am 1:12.",
            "Teman. -- Jer 49:7; Eze 25:13.",
            "Eziongeber, a sea port. -- 1Ki 9:26.",
            "Implacable enemies of Israel -- Eze 35:5.",
            "Israel forbidden to hate -- De 23:7.",
            "Israel forbidden to spoil -- De 2:4,6; 2Ch 20:10.",
            "Might be received into the congregation in third generation -- De 23:8.",
            "Refused Israel a passage -- Nu 20:21; Jdj 11:17.",
            "Saul made war against -- 1Sa 14:47.",
            "David subdued, &c -- 2Sa 8:14; 1Ch 18:11,13.",
            "Slaughter of, by Joab and Abishai -- 1Ki 11:16; 1Ch 18:12.",
            "Took refuge in Egypt -- 1Ki 11:17-19.",
            "Returned after David's death -- 1Ki 11:21-22.",
            "Were stirred up against Solomon -- 1Ki 11:14.",
            "Confederated with enemies of Israel against Jehoshaphat -- 2Ch 20:10; Ps 83:4-6.",
            "Miraculous overthrow of -- 2Ch 20:22.",
            "Revolted from Joram, king of Judah -- 2Ki 8:20-22; 2Ch 21:8-10.",
            "Re-conquered by Amaziah -- 2Ki 14:7,10; 2Ch 25:11,12.",
            "The Jews ensnared by the idols of, and punished -- 2Ch 25:14,15,20.",
            "Rebelled against Ahaz -- 2Ch 28:17.",
            "Aided Babylon against Judah -- Ps 137:7; Ob 1:11.",
            "Predictions respecting",
            "Subjection to Israel. -- Ge 25:23; 27:29,37.",
            "Revolt from Israel. -- Ge 27:40.",
            "Israel's occupation of their country. -- Nu 24:18; Ob 1:17-19.",
            "To share in the punishment of the nations. -- Jer 9:26; 25:15-27; Eze 32:29.",
            "Punishment for persecuting Israel. -- Isa 34:5-8; 63:1-4; La 4:21; Eze 25:13,14; Am 1:11,12; Ob 1:10,15.",
            "Exterminating slaughter of. -- Ob 1:18.",
            "Utter desolation of their country. -- Isa 34:9-17; Eze 35:7-15.",
            "The king of Babylon an instrument of their punishment. -- Jer 27:3-6.",
            "Israel an instrument of their punishment. -- Eze 25:14; Ob 1:18.",
            "Their ruin to be an astonishment. -- Jer 49:17,21.",
            "Their future subjection to the Jews. -- Isa 11:14; Am 9:12.",
            "Remarkable persons of",
            "Doeg. -- 1Sa 22:18.",
            "Hadad. -- 1Ki 11:14,19.",
            "Eliphaz. -- Job 2:11."
        ]
    },
    {
        "Word": "Election",
        "Definitions": [
            "Of Christ, as Messiah -- Isa 42:1; 1Pe 2:6.",
            "Of good angels -- 1Ti 5:21.",
            "Of Israel -- De 7:6; Isa 45:5.",
            "Of ministers -- Lu 6:13; Ac 9:15.",
            "Of churches -- 1Pe 5:13.",
            "Of saints, is",
            "Of God. -- 1Th 1:4; Tit 1:1.",
            "By Christ. -- Joh 13:18; 15:16.",
            "In Christ. -- Eph 1:4.",
            "Personal. -- Mt 20:16; Joh 6:44; Ac 22:14; 2Jo 1:13.",
            "According to the purpose of God. -- Ro 9:11; Eph 1:11.",
            "According to the foreknowledge of God. -- Ro 8:29; 1Pe 1:2.",
            "Eternal. -- Eph 1:4.",
            "Sovereign. -- Ro 9:15,16; 1Co 1:27; Eph 1:11.",
            "Irrespective of merit. -- Ro 9:11.",
            "Of grace. -- Ro 11:5.",
            "Recorded in heaven. -- Lu 10:20.",
            "For the glory of God. -- Eph 1:6.",
            "Through faith. -- 2Th 2:13.",
            "Through sanctification of the Spirit. -- 1Pe 1:2.",
            "To adoption. -- Eph 1:5.",
            "To salvation. -- 2Th 2:13.",
            "To conformity with Christ. -- Ro 8:29.",
            "To good works. -- Eph 2:10.",
            "To spiritual warfare. -- 2Ti 2:4.",
            "To eternal glory. -- Ro 9:23.",
            "Ensures to saints",
            "Effectual calling. -- Ro 8:30.",
            "Divine teaching. -- Joh 17:6.",
            "Belief in Christ. -- Ac 13:48.",
            "Acceptance with God. -- Ro 11:7.",
            "Protection. -- Mr 13:20.",
            "Vindication of their wrongs. -- Lu 18:7.",
            "Working of all things for good. -- Ro 8:28.",
            "Blessedness. -- Ps 33:12; 65:4.",
            "The inheritance. -- Isa 65:9; 1Pe 1:4,5.",
            "Should lead to cultivation of graces -- Col 3:12.",
            "Should be evidenced by diligence -- 2Pe 1:10.",
            "Saints may have assurance of -- 1Th 1:4.",
            "Exemplified",
            "Isaac. -- Ge 21:12.",
            "Abram. -- Ne 9:7.",
            "Zerubbabel. -- Hag 2:23.",
            "Apostles. -- Joh 13:18; 15:19.",
            "Jacob. -- Ro 9:12,13.",
            "Rufus. -- Ro 16:13.",
            "Paul. -- Ga 1:15."
        ]
    },
    {
        "Word": "Emblems of the Holy Spirit, The",
        "Definitions": [
            "Water -- Joh 3:5; 7:38,39.",
            "Cleansing. -- Eze 16:9; 36:25; Eph 5:26; Heb 10:22.",
            "Fertilising. -- Ps 1:3; Isa 27:3,6; 44:3,4; 58:11.",
            "Refreshing. -- Ps 46:4; Isa 41:17,18.",
            "Abundant. -- Joh 7:37,38.",
            "Freely given. -- Isa 55:1; Joh 4:14; Re 22:17.",
            "Fire",
            "Purifying. -- Isa 4:4; Mal 3:2,3.",
            "Illuminating. -- Ex 13:21; Ps 78:14.",
            "Searching. -- Zep 1:12; 1Co 2:10.",
            "Wind",
            "Independent. -- Joh 3:8; 1Co 12:11.",
            "Powerful. -- 1Ki 19:11; Ac 2:2.",
            "Sensible in its effects. -- Joh 3:8.",
            "Reviving. -- Eze 37:9,10,14.",
            "Oil -- Ps 45:7.",
            "Healing. -- Lu 10:34; Re 3:18.",
            "Comforting. -- Isa 61:3; Heb 1:9.",
            "Illuminating. -- Mt 25:3,4; 1Jo 2:20,27.",
            "Consecrating. -- Ex 29:7; 30:30; Isa 61:1.",
            "Rain and dew -- Ps 72:6.",
            "Fertilising. -- Eze 34:26,27; Ho 6:3; 10:12; 14:5.",
            "Refreshing. -- Ps 68:9; Isa 18:5.",
            "Abundant. -- Ps 133:3.",
            "Imperceptible. -- 2Sa 17:12; Mr 4:26-28.",
            "A dove -- Mt 3:16.",
            "Gentle. -- Mt 10:16; Ga 5:22.",
            "A voice -- Isa 6:8.",
            "Speaking. -- Mt 10:20.",
            "Guiding. -- Isa 30:21; Joh 16:13.",
            "Warning. -- Heb 3:7-11.",
            "A seal -- Re 7:2.",
            "Securing. -- Eph 1:13,14; 4:30.",
            "Authenticating. -- Joh 6:27; 2Co 1:22.",
            "Cloven tongues -- Ac 2:3,6-11."
        ]
    },
    {
        "Word": "Enemies",
        "Definitions": [
            "Christ prayed for his -- Lu 23:34.",
            "The lives of, to be spared -- 1Sa 24:10; 2Sa 16:10,11.",
            "The goods of, to be taken care of -- Ex 23:4,5.",
            "Should be",
            "Loved. -- Mt 5:44.",
            "Prayed for. -- Ac 7:60.",
            "Assisted. -- Pr 25:21; Ro 12:20.",
            "Overcome by kindness. -- 1Sa 26:21.",
            "Rejoice not at the misfortunes of -- Job 31:29.",
            "Rejoice not at the failings of -- Pr 24:17.",
            "Desire not the death of -- 1Ki 3:11.",
            "Curse them not -- Job 31:30.",
            "Be affectionately concerned for -- Ps 35:13.",
            "The friendship of, deceitful -- 2Sa 20:9,10; Pr 26:26; 27:6; Mt 26:48,49.",
            "God defends against -- Ps 59:9; 61:3.",
            "God delivers from -- 1Sa 12:11; Ezr 8:31; Ps 18:48.",
            "Made to be at peace with saints -- Pr 16:7.",
            "Pray for deliverance from -- 1Sa 12:10; Ps 17:9; 59:1; 64:1.",
            "Of saints, God will destroy -- Ps 60:12.",
            "Praise God for deliverance from -- Ps 136:24."
        ]
    },
    {
        "Word": "Entertainments",
        "Definitions": [
            "Often great -- Ge 21:8; Da 5:1; Lu 5:29.",
            "Given on occasions of",
            "Marriage. -- Mt 22:2.",
            "Birthdays. -- Mr 6:21.",
            "Weaning children. -- Ge 21:8.",
            "Taking leave of friends. -- 1Ki 19:21.",
            "Return of friends. -- 2Sa 12:4; Lu 15:23.",
            "Ratifying covenants. -- Ge 26:30; 31:54.",
            "Sheep-shearing. -- 1Sa 25:2,36; 2Sa 13:23.",
            "Harvest home. -- Ru 3:2-7; Isa 9:3.",
            "Vintage. -- Jdj 9:27.",
            "Coronation of Kings. -- 1Ki 1:9,18,19; 1Ch 12:39,40; Ho 7:5.",
            "Offering voluntary sacrifice. -- Ge 31:54; De 12:6,7; 1Sa 1:4,5,9.",
            "Festivals. -- 1Sa 20:5,24-26.",
            "National deliverance. -- Es 8:17; 9:17-19.",
            "Preparations made for -- Ge 18:6,7; Pr 9:2; Mt 22:4; Lu 15:23.",
            "Kinds of, mentioned in scripture",
            "Dinner. -- Ge 43:16; Mt 22:4; Lu 14:12.",
            "Supper. -- Lu 14:12; Joh 12:2.",
            "Banquet of wine. -- Es 5:6.",
            "Under the direction of a master of the feast -- Joh 2:8,9.",
            "Served often by hired servants -- Mt 22:13; Joh 2:5.",
            "Served often by members of the family -- Ge 18:8; Lu 10:40; Joh 12:2.",
            "Invitations to",
            "Often addressed to many. -- Lu 14:16.",
            "Often only to relatives and friends. -- 1Ki 1:9; Lu 14:12.",
            "Often by the master in person. -- 2Sa 13:24; Es 5:4; Zep 1:7; Lu 7:36.",
            "Repeated through servants when all things were ready. -- Pr 9:1-5; Lu 14:17.",
            "Should be sent to the poor, &c. -- De 14:29; Lu 14:13.",
            "Often given in",
            "The house. -- Lu 5:29.",
            "The air, besides fountains. -- 1Ki 1:9.",
            "The court of the house. -- Es 1:5,6; Lu 7:36,37.",
            "The upper room or guest chamber. -- Mr 14:14,15.",
            "Guests at",
            "Saluted by the master. -- Lu 7:45.",
            "Usually anointed. -- Ps 23:5; Lu 7:46.",
            "Had their feet washed when they came a distance. -- Ge 18:4; 43:24; Lu 7:38,44.",
            "Arranged according to rank. -- Ge 43:33; 1Sa 9:22; Lu 14:10.",
            "Often had separate dishes. -- Ge 43:34; 1Sa 1:4.",
            "Often ate from the same dish. -- Mt 26:23.",
            "Forwardness to take chief seats at, condemned -- Mt 23:6; Lu 14:7,8.",
            "A choice portion reserved in, for principal guests -- Ge 43:34; 1Sa 1:5; 9:23,24.",
            "Custom of presenting the sop at, to one of the guests, alluded to -- Joh 13:26.",
            "Portions of, often sent to the absent -- 2Sa 11:8; Ne 8:10; Es 9:19.",
            "Offence given by refusing to go to -- Lu 14:18,24.",
            "Anxiety to have many guests at, alluded to -- Lu 14:22,23.",
            "Men and women did not usually meet at -- Es 1:8,9; Mr 6:21; Mt 14:11.",
            "None admitted to, after the master had risen and shut the door -- Lu 13:24,25.",
            "Began with thanksgiving -- 1Sa 9:13; Mr 8:6.",
            "Concluded with a hymn -- Mr 14:26.",
            "None asked to eat or drink more than he liked at -- Es 1:8.",
            "Music and dancing often introduced at -- Am 6:5; Mr 6:22; Lu 15:25.",
            "Often scenes of great intemperance -- 1Sa 25:36; Da 5:3,4; Ho 7:5.",
            "Given by the guests in return -- Job 1:4; Lu 14:12."
        ]
    },
    {
        "Word": "Envy",
        "Definitions": [
            "Forbidden -- Pr 3:31; Ro 13:13.",
            "Produced by foolish disputation -- 1Ti 6:4.",
            "Excited by good deeds of others -- Ec 4:4.",
            "A work of the flesh -- Ga 5:21; Jas 4:5.",
            "Hurtful to the envious -- Job 5:2; Pr 14:30.",
            "None can stand before -- Pr 27:4.",
            "A proof of carnal-mindedness -- 1Co 3:1,3.",
            "Inconsistent with the gospel -- Jas 3:14.",
            "Hinders growth in grace -- 1Pe 2:1,2.",
            "The wicked",
            "Are full of. -- Ro 1:29.",
            "Live in. -- Tit 3:3.",
            "Leads to every evil work -- Jas 3:16.",
            "Prosperity of the wicked should not excite -- Ps 37:1,35; 73:3,17-20.",
            "Punishment of -- Isa 26:11.",
            "Exemplified",
            "Cain. -- Ge 4:5.",
            "Philistines. -- Ge 26:14.",
            "Laban's sons. -- Ge 31:1.",
            "Joseph's brethren. -- Ge 37:11.",
            "Joshua. -- Nu 11:28,29.",
            "Aaron, &c. -- Nu 12:2.",
            "Korah, &c. -- Nu 16:3; Ps 106:16.",
            "Saul. -- 1Sa 18:8.",
            "Sanballat, &c. -- Ne 2:10.",
            "Haman. -- Es 5:13.",
            "Edomites. -- Eze 35:11.",
            "Princes of Babylon. -- Da 6:3,4.",
            "Chief Priests. -- Mr 15:10.",
            "Jews. -- Ac 13:45; 17:5."
        ]
    },
    {
        "Word": "Ephod, The",
        "Definitions": [
            "The emblem of the priestly office -- Ho 3:4.",
            "Worn by",
            "The high priest. -- 1Sa 2:28; 14:3.",
            "Ordinary priests. -- 1Sa 22:18.",
            "Persons engaged in the service of God. -- 1Sa 2:18; 2Sa 6:14.",
            "Generally of linen. -- 1Sa 2:18; 2Sa 6:14.",
            "For the high priest",
            "Commanded to be made. -- Ex 28:4.",
            "Made of offerings of the people. -- Ex 25:4,7.",
            "Made of gold, blue, purple, scarlet, &c. -- Ex 28:6; 29:2,3.",
            "Shoulders of, joined by onyx stones engraved with names of the twelve tribes of Israel. -- Ex 28:7,9-12; 39:4,6,7.",
            "Had a girdle of curious work. -- Ex 28:8.",
            "Breastplate of judgment inseparably united to. -- Ex 28:25-28; 39:20,21.",
            "Worn over the robe. -- Ex 28:31; Le 8:7.",
            "Fastened on with its own girdle. -- Le 8:7.",
            "Worn or held by him when consulted. -- 1Sa 23:6,9-12; 30:7,8.",
            "Used by idolatrous priests. -- Jdj 8:27; 17:5; 18:14.",
            "Israel deprived of, for sin. -- Ho 3:4."
        ]
    },
    {
        "Word": "Ephraim, Tribe Of",
        "Definitions": [
            "Descended from Joseph's second son adopted by Jacob -- Ge 41:52; 48:5.",
            "Predictions respecting -- Ge 48:20; De 33:13-17.",
            "Persons selected from",
            "To number the people. -- Nu 1:10.",
            "To spy out the land. -- Nu 13:8.",
            "To divide the land. -- Nu 34:24.",
            "Strength of, on leaving Egypt -- Nu 1:32,33.",
            "Led the third division of Israel -- Nu 10:22.",
            "Encamped west of the tabernacle -- Nu 2:18.",
            "Offering of, at the dedication -- Nu 7:48-53.",
            "Families of -- Nu 26:35,36.",
            "Strength of, on entering Canaan -- Nu 26:37.",
            "On Gerizim, said amen to blessings -- De 27:12.",
            "Bounds of its inheritance -- Jos 16:5-9.",
            "Could not drive out the Canaanites but made them tributary -- Jos 16:10; Jdj 1:29.",
            "Assisted",
            "Manasseh in taking Bethel. -- Jdj 1:22-25.",
            "Deborah and Barak against Sisera. -- Jdj 5:14.",
            "Gideon against Midian. -- Jdj 7:24,25.",
            "Remonstrated with Gideon for not calling them sooner against Midian -- Jdj 8:1-3.",
            "Quarrelled with Jephthah for not seeking their aid against Ammon -- Jdj 12:1-4.",
            "Defeated and many slain -- Jdj 12:5,6.",
            "Some of, at coronation of David -- 1Ch 12:30.",
            "Officers appointed over, by David -- 1Ch 27:10,20.",
            "The leading tribe of the kingdom of Israel -- Isa 7:2-17; Jer 31:9,20.",
            "Many of, joined Judah under Asa -- 2Ch 15:9.",
            "Many of, joined in Hezekiah's passover and reformation -- 2Ch 30:18; 31:1.",
            "The tabernacle continued a long time in Shiloh, a city of -- Jos 18:1; 19:51.",
            "One of Jeroboam's calves set up in Bethel, a city of -- 1Ki 12:29.",
            "Remarkable persons of",
            "Joshua. -- Nu 13:8; Jos 1:1.",
            "Abdon. -- Jdj 12:13-15.",
            "Zichri. -- 2Ch 28:7."
        ]
    },
    {
        "Word": "Euphrates, The",
        "Definitions": [
            "A branch of the river of Eden -- Ge 2:14.",
            "Called",
            "The river. -- Ex 23:31; Ne 2:7; Ps 72:8.",
            "The great river. -- Ge 15:18; De 1:7.",
            "The flood. -- Jos 24:2.",
            "Waters of, considered wholesome -- Jer 2:18.",
            "Often overflowed its banks -- Isa 8:7,8.",
            "Assyria bounded by -- 2Ki 23:29; Isa 7:20.",
            "Babylon situated on -- Jer 51:13,36.",
            "Extreme eastern boundary of the promised land -- Ge 15:18; De 1:7; 11:24.",
            "Egyptian army destroyed at -- Jer 46:2,6,10.",
            "Frequented by the captive Jews -- Ps 137:1.",
            "Captivity of Judah represented by the marring of Jeremiah's girdle in -- Jer 13:3-9.",
            "Prophecies respecting Babylon thrown into, as a sign -- Jer 51:63.",
            "Shall be the scene of future judgments -- Re 16:12."
        ]
    },
    {
        "Word": "Evening, The",
        "Definitions": [
            "The day originally began with -- Ge 1:5.",
            "Divided into two, commencing at 3 o'clock, and sunset -- Ex 12:6; Nu 9:3.",
            "Called",
            "Even. -- Ge 19:1; De 28:67.",
            "Eventide. -- Jos 8:29; Ac 4:3.",
            "Cool of the day. -- Ge 3:8.",
            "Stretches out its shadows -- Jer 6:4.",
            "The outgoings of, praise God -- Ps 65:8.",
            "Man ceases from labour in -- Ru 2:17; Ps 104:23.",
            "Wild beasts come forth in -- Ps 59:6,14; Jer 5:6.",
            "A season for",
            "Meditation. -- Ge 24:63.",
            "Prayer. -- Ps 55:17; Mt 14:15,23.",
            "Exercise. -- 2Sa 11:2.",
            "Taking food. -- Mr 14:17,18; Lu 24:29,30.",
            "Humiliation often continued until -- Jos 7:6; Jdj 20:23,26; 21:2; Ezr 9:4,5.",
            "Custom of sitting at the gates in -- Ge 19:1.",
            "All defiled persons uncleaned until -- Le 11:24-28; 15:5-7; 17:15; Nu 19:19.",
            "Part of the daily sacrifice offered in -- Ex 29:41; Ps 141:2; Da 9:21.",
            "Paschal lamb killed in -- Ex 12:6,18.",
            "The golden candlestick lighted in -- Ex 27:21; 30:8.",
            "The sky red in, a token of fair weather -- Mt 16:2."
        ]
    },
    {
        "Word": "Example of Christ, The",
        "Definitions": [
            "Is perfect -- Heb 7:26.",
            "Conformity to, required in",
            "Holiness. -- 1Pe 1:15,16; Ro 1:6.",
            "Righteousness. -- 1Jo 2:6.",
            "Purity. -- 1Jo 3:3.",
            "Love. -- Joh 13:34; Eph 5:2; 1Jo 3:16.",
            "Humility. -- Lu 22:27; Php 2:5,7.",
            "Meekness. -- Mt 11:29.",
            "Obedience. -- Joh 15:10.",
            "Self-denial. -- Mt 16:24; Ro 15:3.",
            "Ministering to others. -- Mt 20:28; Joh 13:14,15.",
            "Benevolence. -- Ac 20:35; 2Co 8:7,9.",
            "Forgiving injuries. -- Col 3:13.",
            "Overcoming the world. -- Joh 16:33; 1Jo 5:4.",
            "Being not of the world. -- Joh 17:16.",
            "Being guileless. -- 1Pe 2:21-22.",
            "Suffering wrongfully. -- 1Pe 2:21-23.",
            "Suffering for righteousness. -- Heb 12:3,4.",
            "Saints predestinated to follow -- Ro 8:29.",
            "Conformity to, progressive -- 2Co 3:18."
        ]
    },
    {
        "Word": "Excellency and Glory of Christ, The",
        "Definitions": [
            "As God -- Joh 1:1-5; Php 2:6,9,10.",
            "As the Son of God -- Mt 3:17; Heb 1:6,8.",
            "As one with the Father -- Joh 10:30,38.",
            "As the First-born -- Col 1:15,18.",
            "As the First-begotten -- Heb 1:6.",
            "As Lord of lords, &c -- Re 17:14.",
            "As the image of God -- Col 1:15; Heb 1:3.",
            "As creator -- Joh 1:3; Col 1:16; Heb 1:2.",
            "As the Blessed of God -- Ps 45:2.",
            "As Mediator -- 1Ti 2:5; Heb 8:6.",
            "As Prophet -- De 18:15,16; Ac 3:22.",
            "As Priest -- Ps 110:4; Heb 4:15.",
            "As King -- Isa 6:1-5; Joh 12:41.",
            "As Judge -- Mt 16:27; 25:31,33.",
            "As Shepherd -- Isa 40:10,11; Joh 10:11,14.",
            "As Head of the Church -- Eph 1:22.",
            "As the true Light -- Lu 1:78,79; Joh 1:4,9.",
            "As the foundation of the Church -- Isa 28:16.",
            "As the way -- Joh 14:6; Heb 10:19,20.",
            "As the truth -- 1Jo 5:20; Re 3:7.",
            "As the life -- Joh 11:25; Col 3:4; 1Jo 5:11.",
            "As incarnate -- Joh 1:14.",
            "In his words -- Lu 4:22; Joh 7:46.",
            "In his works -- Mt 13:54; Joh 2:11.",
            "In his sinless perfection -- Heb 7:26-28.",
            "In the fulness of his grace and truth -- Ps 45:2; Joh 1:14.",
            "In his transfiguration -- Mt 17:2; 2Pe 1:16-18.",
            "In his exaltation -- Ac 7:55,56; Eph 1:21.",
            "In the calling of the Gentiles -- Ps 72:17; Joh 12:21,23.",
            "In the restoration of the Jews -- Ps 102:16.",
            "In his triumph -- Isa 63:1-3; Re 19:11,16.",
            "Followed his sufferings -- 1Pe 1:10,11.",
            "Followed his resurrection -- 1Pe 1:21.",
            "Is unchangeable -- Heb 1:10-12.",
            "Is incomparable -- Song 5:10; Php 2:9.",
            "Imparted to saints -- Joh 17:22; 2Co 3:18.",
            "Celebrated by the redeemed -- Re 5:8-14; 7:9-12.",
            "Revealed in the gospel -- Isa 40:5.",
            "Saints shall rejoice at the revelation of -- 1Pe 4:13.",
            "Saints shall behold, in heaven -- Joh 17:24."
        ]
    },
    {
        "Word": "Excellency and Glory of the Church, The",
        "Definitions": [
            "Derived from God -- Isa 28:5.",
            "Derived from Christ -- Isa 60:1; Lu 2:34.",
            "Result from the favour of God -- Isa 43:4.",
            "God delights in -- Ps 45:11; Isa 62:3-5.",
            "Saints delight in -- Isa 66:11.",
            "Consist in its",
            "Being the seat of God's worship. -- Ps 96:6.",
            "Being the temple of God. -- 1Co 3:16,17; Eph 2:21,22.",
            "Being the body of Christ. -- Eph 1:22,23.",
            "Being the bride of Christ. -- Ps 45:13,14; Re 19:7,8; 21:2.",
            "Being established. -- Ps 48:8; Isa 33:20.",
            "Eminent position. -- Ps 48:2; Isa 2:2.",
            "Graces of character. -- Song 2:14.",
            "Perfection of beauty. -- Ps 50:2.",
            "Members being righteous. -- Isa 60:21; Re 19:8.",
            "Strength and defence. -- Ps 48:12,13.",
            "Sanctification. -- Eph 5:26,27.",
            "Augmented by increase of its members -- Isa 49:18; 60:4-14.",
            "Are abundant -- Isa 66:11.",
            "Sin obscures -- La 2:14,15."
        ]
    },
    {
        "Word": "Eye, The",
        "Definitions": [
            "The light of the body -- Mt 6:22; Lu 11:34.",
            "God",
            "Made. -- Pr 20:12.",
            "Formed. -- Ps 94:9.",
            "Opens. -- 2Ki 6:17; Ps 146:8.",
            "Enlightens. -- Ezr 9:8; Ps 13:3.",
            "Frequently fair -- 1Sa 16:12.",
            "Sometimes tender -- Ge 29:17.",
            "Sometimes blemished -- Le 21:20.",
            "Parts of mentioned in scripture",
            "The apple or ball. -- De 32:10.",
            "The lid. -- Job 16:16.",
            "The brow. -- Le 14:9.",
            "Actions of, mentioned in scripture",
            "Seeing. -- Job 7:8; 28:10.",
            "Winking. -- Pr 10:1.",
            "Weeping. -- Job 16:20; Ps 88:9; La 1:16.",
            "Directing. -- Nu 10:31; Ps 32:8.",
            "The light of, rejoices the heart -- Pr 15:30.",
            "Not satisfied with seeing -- Pr 27:20; Ec 1:8.",
            "Not satisfied with riches -- Ec 4:8.",
            "Not evil thing to be set before -- Ps 101:3.",
            "A guard to be set on -- Job 31:1; Pr 23:31.",
            "Made red by wine -- Ge 49:12; Pr 23:29.",
            "Grows dim by sorrow -- Job 17:7.",
            "Grows dim by age -- Ge 27:1; 1Sa 3:2.",
            "Consumed by grief -- Ps 6:7; 31:9.",
            "Consumed by sickness -- Le 26:16.",
            "The Jews",
            "Wore their phylacteries between. -- Ex 13:16; Mt 23:5.",
            "Not to make baldness between. -- De 14:1.",
            "Raised up, in prayer. -- Ps 121:1; 123:1.",
            "Cast, on the ground in humiliation. -- Lu 18:13.",
            "The Jewish women often painted -- 2Ki 9:30; Jer 4:30; Eze 23:40.",
            "Often put out as a punishment -- Jdj 16:21; 1Sa 11:2; 2Ki 25:7.",
            "Punishment for injuring -- Ex 21:24,26; Le 24:20; Mt 5:38.",
            "Illustrative",
            "Of the mind. -- Mt 6:22,23.",
            "(Open,) of spiritual illumination. -- Ps 119:18,37.",
            "(Anointing with eyesalve,) of healing by the Spirit. -- Re 3:18."
        ]
    },
    {
        "Word": "Faithfulness",
        "Definitions": [
            "A characteristic of saints -- Eph 1:1; Col 1:2; 1Ti 6:2; Re 17:14.",
            "Exhibited in",
            "The service of God. -- Mt 24:45.",
            "Declaring the word of God. -- Jer 23:28; 2Co 2:17; 4:2.",
            "The care of dedicated things. -- 2Ch 31:12.",
            "Helping the brethren. -- 3Jo 1:5.",
            "Bearing witness. -- Pr 14:5.",
            "Reproving others. -- Pr 27:6; Ps 141:5.",
            "Situations of trust. -- 2Ki 12:15; Ne 13:13; Ac 6:1-3.",
            "Doing work. -- 2Ch 34:12.",
            "Keeping secrets. -- Pr 11:13.",
            "Conveying messages. -- Pr 13:17; 25:13.",
            "All things. -- 1Ti 3:11.",
            "The smallest matters. -- Lu 16:10-12.",
            "Should be to death -- Re 2:10.",
            "Especially required in",
            "Ministers. -- 1Co 4:2; 2Ti 2:2.",
            "The wives of ministers. -- 1Ti 3:11.",
            "The children of ministers. -- Tit 1:6.",
            "Difficulty of finding -- Pr 20:6.",
            "The wicked devoid of -- Ps 5:9.",
            "Associate with those who exhibit -- Ps 101:6.",
            "Blessedness of -- 1Sa 26:23; Pr 28:20.",
            "Blessedness of, illustrated -- Mt 24:45,46; 25:21,23.",
            "Exemplified",
            "Joseph. -- Ge 39:22,23.",
            "Moses. -- Nu 12:7; Heb 3:2,5.",
            "David. -- 1Sa 22:14.",
            "Hananiah. -- Ne 7:2.",
            "Abraham. -- Ne 9:8; Ga 3:9.",
            "Daniel. -- Da 6:4.",
            "Paul. -- Ac 20:20,27.",
            "Timothy. -- 1Co 4:17.",
            "Tychicus. -- Eph 6:21.",
            "Epaphras. -- Col 1:7.",
            "Onesimus. -- Col 4:9.",
            "Silvanus. -- 1Pe 5:12.",
            "Antipas. -- Re 2:13."
        ]
    },
    {
        "Word": "Faithfulness of God, The",
        "Definitions": [
            "Is part of his character -- Isa 49:7; 1Co 1:9; 1Th 5:24.",
            "Declared to be",
            "Great. -- La 3:23.",
            "Established. -- Ps 89:2.",
            "Incomparable. -- Ps 89:8.",
            "Unfailing. -- Ps 89:33; 2Ti 2:13.",
            "Infinite. -- Ps 36:5.",
            "Everlasting. -- Ps 119:90; 146:6.",
            "Should be pleaded in prayer -- Ps 143:1.",
            "Should be proclaimed -- Ps 40:10; 89:1.",
            "Manifested",
            "In his counsels. -- Isa 25:1.",
            "In afflicting his saints. -- Ps 119:75.",
            "In fulfilling his promises. -- 1Ki 8:20; Ps 132:11; Mic 7:20; Heb 10:23.",
            "In keeping his covenant. -- De 7:9; Ps 111:5.",
            "In executing his judgments. -- Jer 23:20; 51:29.",
            "In forgiving sins. -- 1Jo 1:9.",
            "To his saints. -- Ps 89:24; 2Th 3:3.",
            "Saints encouraged to depend on. -- 1Pe 4:19.",
            "Should be magnified. -- Ps 89:5; 92:2."
        ]
    },
    {
        "Word": "Fall of Man, The",
        "Definitions": [
            "By the disobedience of Adam -- Ge 3:6,11,12; Ro 5:12,15,19.",
            "Through temptation of the devil -- Ge 3:1-5; 2Co 11:3; 1Ti 2:14.",
            "Man in consequence of",
            "Made in the image of Adam. -- Ge 5:3; 1Co 15:48,49.",
            "Born in sin. -- Job 15:14; 25:4; Ps 51:5; Isa 48:8; Joh 3:6.",
            "A child of wrath. -- Eph 2:3.",
            "Evil in heart. -- Ge 6:5; 8:21; Jer 16:12; Mt 15:19.",
            "Blinded in heart. -- Eph 4:18.",
            "Corrupt and perverse in his ways. -- Ge 6:12; Ps 10:5; Ro 3:12-16.",
            "Depraved in mind. -- Ro 8:5-7; Eph 4:17; Col 1:21; Tit 1:15.",
            "Without understanding. -- Ps 14:2,3; Ro 3:11; 1:31.",
            "Receives no the things of God. -- 1Co 2:14.",
            "Comes short of God's glory. -- Ro 3:23.",
            "Defiled in conscience. -- Tit 1:15; Heb 10:22.",
            "Intractable. -- Job 11:12.",
            "Estranged from God. -- Ge 3:8; Ps 58:3; Eph 4:18; Col 1:21.",
            "In bondage to sin. -- Ro 6:19; 7:5,23; Ga 5:17; Tit 3:3.",
            "In bondage to the devil. -- 2Ti 2:26; Heb 2:14,15.",
            "Constant in evil. -- Ps 10:5; 2Pe 2:14.",
            "Conscious of guilt. -- Ge 3:7,8,10.",
            "Unrighteous. -- Ec 7:20; Ro 3:10.",
            "Abominable. -- Job 15:16; Ps 14:3.",
            "Turned to his own way. -- Isa 53:6.",
            "Loves darkness. -- Joh 3:19.",
            "Corrupt & c in speech. -- Ro 3:13,14.",
            "Devoid of the fear of God. -- Ro 3:18.",
            "Totally depraved. -- Ge 6:5; Ro 7:18.",
            "Dead in sin -- Eph 2:1; Col 2:13.",
            "All men partake of the effects of -- 1Ki 8:46; Ga 3:22; 1Jo 1:8; 5:19.",
            "Punishment consequent upon",
            "Banishment from Paradise. -- Ge 3:24.",
            "Condemnation to labour and sorrow. -- Ge 3:16,19; Job 5:6,7.",
            "Temporal death. -- Ge 3:19; Ro 5:12; 1Co 15:22.",
            "Eternal death. -- Job 21:30; Ro 5:18,21; 6:23.",
            "Cannot be remedied by man -- Pr 20:9; Jer 2:22; 13:23.",
            "Remedy for, provided by God -- Ge 3:15; Joh 3:16."
        ]
    },
    {
        "Word": "Families",
        "Definitions": [
            "Of saints blessed -- Ps 128:3-6.",
            "Should",
            "Be taught the Scriptures. -- De 4:9,10.",
            "Worship God together. -- 1Co 16:19.",
            "Be duly regulated. -- Pr 31:27; 1Ti 3:4,5,12.",
            "Live in unity. -- Ge 45:24; Ps 133:1.",
            "Live in mutual forbearance. -- Ge 50:17-21; Mt 18:21,22.",
            "Rejoice together before God. -- De 14:26.",
            "Deceivers and liars should be removed from -- Ps 101:7.",
            "Warning against departing from God -- De 29:18.",
            "Punishment of irreligious -- Jer 10:25.",
            "Good -- Exemplified",
            "Abraham. -- Ge 18:19.",
            "Jacob. -- Ge 35:2.",
            "Joshua. -- Jos 24:15.",
            "David. -- 2Sa 6:20.",
            "Job. -- Job 1:5.",
            "Lazarus of Bethany. -- Joh 11:1-5.",
            "Cornelius. -- Ac 10:2,33.",
            "Lydia. -- Ac 16:15.",
            "Jailor of Philippi. -- Ac 16:31-34.",
            "Crispus. -- Ac 18:8.",
            "Lois. -- 2Ti 1:5."
        ]
    },
    {
        "Word": "Fasting",
        "Definitions": [
            "Spirit of, explained -- Isa 58:6,7.",
            "Not to be made a subject of display -- Mt 6:16-18.",
            "Should be to God -- Zec 7:5; Mt 6:18.",
            "For the chastening of the soul -- Ps 69:10.",
            "For the humbling of the soul -- Ps 35:13.",
            "Observed on occasions of",
            "Judgments of God. -- Joe 1:14; 2:12.",
            "Public calamities. -- 2Sa 1:12.",
            "Afflictions of the Church. -- Lu 5:33-35.",
            "Afflictions of others. -- Ps 35:13; Da 6:18.",
            "Private afflictions. -- 2Sa 12:16.",
            "Approaching danger. -- Es 4:16.",
            "Ordination of ministers. -- Ac 13:3; 14:23.",
            "Accompanied by",
            "Prayer. -- Ezr 8:23; Da 9:3.",
            "Confession of sin. -- 1Sa 7:6; Ne 9:1,2.",
            "Mourning. -- Joe 2:12.",
            "Humiliation. -- De 9:18; Ne 9:1.",
            "Promises connected with -- Isa 58:8-12; Mt 6:18.",
            "Of hypocrites",
            "Described. -- Isa 58:4,5.",
            "Ostentatious. -- Mt 6:16.",
            "Boasted of, before God. -- Lu 18:12.",
            "Rejected. -- Isa 58:3; Jer 14:12.",
            "Extraordinary Exemplified",
            "Our Lord. -- Mt 4:2.",
            "Moses. -- Ex 34:28; De 9:9,18.",
            "Elijah. -- 1Ki 19:8.",
            "National Exemplified",
            "Israel. -- Jdj 20:26; Ezr 8:21; Es 4:3,16; Jer 36:9.",
            "Men of Jabesh-gilead. -- 1Sa 31:13.",
            "Ninevites. -- Jon 3:5-8.",
            "Of Saints Exemplified",
            "David. -- 2Sa 12:16; Ps 109:24.",
            "Nehemiah. -- Ne 1:4.",
            "Esther. -- Es 4:16.",
            "Daniel. -- Da 9:3.",
            "Disciples of John. -- Mt 9:14.",
            "Anna. -- Lu 2:37.",
            "Cornelius. -- Ac 10:30.",
            "Christians. -- Ac 13:2.",
            "Apostles. -- 2Co 6:5.",
            "Paul. -- 2Co 11:27.",
            "Of the wicked -- Exemplified",
            "Elders of Jezreel. -- 1Ki 21:12.",
            "Ahab. -- 1Ki 21:27.",
            "Pharisees. -- Mr 2:18; Lu 18:12."
        ]
    },
    {
        "Word": "Fatherless",
        "Definitions": [
            "Find mercy in God -- Ho 14:3.",
            "God will",
            "Be a father of. -- Ps 68:5.",
            "Be a helper of. -- Ps 10:14.",
            "Hear the cry of. -- Ex 22:23.",
            "Execute the judgment of. -- De 10:18; Ps 10:18.",
            "Punish those who oppress. -- Ex 22:24; Isa 10:1-3; Mal 3:5.",
            "Punish those who judge not. -- Jer 5:28,29.",
            "Visit in affliction -- Jas 1:27.",
            "Let them share in our blessings -- De 14:29.",
            "Defend -- Ps 82:3; Isa 1:17.",
            "Wrong not, in judgment -- De 24:17.",
            "Defraud not -- Pr 23:10.",
            "Afflict not -- Ex 22:22.",
            "Oppress not -- Zec 7:10.",
            "Do no violence to -- Jer 22:3.",
            "Blessedness of taking care of -- De 14:29; Job 29:12,13; Jer 7:6,7.",
            "The wicked",
            "Rob. -- Isa 10:2.",
            "Overwhelm. -- Job 6:27.",
            "Vex. -- Eze 22:7.",
            "Oppress. -- Job 24:3.",
            "Murder. -- Ps 94:6.",
            "Judge not for. -- Isa 1:23; Jer 5:28.",
            "A curse on those who oppress -- De 27:19.",
            "Promises with respect to -- Jer 49:11.",
            "A type of Zion in affliction -- La 5:3.",
            "Exemplified",
            "Lot. -- Ge 11:27,28.",
            "Daughters of Zelophehad. -- Nu 27:1-5.",
            "Jotham. -- Jdj 9:16-21.",
            "Mephibosheth. -- 2Sa 9:3.",
            "Joash. -- 2Ki 11:1-12.",
            "Esther. -- Es 2:7."
        ]
    },
    {
        "Word": "Favour of God, The",
        "Definitions": [
            "Christ the special object of -- Lu 2:52.",
            "Is the source of",
            "Mercy. -- Isa 60:10.",
            "Spiritual life. -- Ps 30:5.",
            "Spiritual wisdom leads to -- Pr 8:35.",
            "Mercy and truth lead to -- Pr 3:3,4.",
            "Saints",
            "Obtain. -- Pr 12:2.",
            "Encompassed by. -- Ps 5:12.",
            "Strengthened by. -- Ps 30:7.",
            "Victorious through. -- Ps 44:3.",
            "Preserved through. -- Job 10:12.",
            "Exalted in. -- Ps 89:17.",
            "Sometimes tempted to doubt. -- Ps 77:7.",
            "Domestic blessings traced to -- Pr 18:22.",
            "Disappointment of enemies an assured evidence of -- Ps 41:11.",
            "Given in answer to prayer -- Job 33:26.",
            "Pray for -- Ps 106:4; 119:58.",
            "Plead, in prayer -- Ex 33:12; Nu 11:15.",
            "To be acknowledged -- Ps 85:1.",
            "The wicked",
            "Uninfluenced by. -- Isa 26:10.",
            "Do not obtain. -- Isa 27:11; Jer 16:13.",
            "Exemplified",
            "Naphtali. -- De 33:23.",
            "Samuel. -- 1Sa 2:26.",
            "Job. -- Job 10:12.",
            "The Virgin Mary. -- Lu 1:28,30.",
            "David. -- Ac 7:46."
        ]
    },
    {
        "Word": "Fear, Godly",
        "Definitions": [
            "God is the object of -- Isa 8:13.",
            "God is the author of -- Jer 32:39,40.",
            "Searching the Scriptures gives the understanding of -- Pr 2:3-5.",
            "Described as",
            "Hatred of evil. -- Pr 8:13.",
            "Wisdom. -- Job 28:28; Ps 111:10.",
            "A treasure to saints. -- Pr 15:16; Isa 33:6.",
            "A fountain of life. -- Pr 14:27.",
            "Sanctifying. -- Ps 19:9.",
            "Filial and reverential. -- Heb 12:9,28.",
            "Commanded -- De 13:4; Ps 22:23; Ec 12:13; 1Pe 2:17.",
            "Motives to",
            "The holiness of God. -- Re 15:4.",
            "The greatness of God. -- De 10:12,17.",
            "The goodness of God. -- 1Sa 12:24.",
            "The forgiveness of God. -- Ps 130:4.",
            "Wondrous works of God. -- Jos 4:23,24.",
            "Judgments of God. -- Re 14:7.",
            "A characteristic of saints -- Mal 3:16.",
            "Should accompany the joy of saints -- Ps 2:11.",
            "Necessary to",
            "The worship of God. -- Ps 5:7; 89:7.",
            "The service of God. -- Ps 2:11; Heb 12:28.",
            "Avoiding of sin. -- Ex 20:20.",
            "Righteous government. -- 2Sa 23:3.",
            "Impartial administration of justice. -- 2Ch 19:6-9.",
            "Perfecting holiness. -- 2Co 7:1.",
            "Those who have",
            "Afford pleasure to God. -- Ps 147:11.",
            "Are pitied by God. -- Ps 103:13.",
            "Are accepted of God. -- Ac 10:35.",
            "Receive mercy from God. -- Ps 103:11,17; Lu 1:50.",
            "Are blessed. -- Ps 112:1; 115:13.",
            "Confide in God. -- Ps 115:11; Pr 14:26.",
            "Depart from evil. -- Pr 16:6.",
            "Converse together of holy things. -- Mal 3:16.",
            "Should not fear man. -- Isa 8:12,13; Mt 10:28.",
            "Desires of, fulfilled by God. -- Ps 145:19.",
            "Days of, prolonged. -- Pr 10:27.",
            "Should be",
            "Prayed for. -- Ps 86:11.",
            "Exhibited in our callings. -- Col 3:22.",
            "Exhibited in giving a reason for our hope. -- 1Pe 3:15.",
            "Constantly maintained. -- De 14:23; Jos 4:24; Pr 23:17.",
            "Taught to others. -- Ps 34:11.",
            "Advantages of -- Pr 15:16; 19:23; Ec 8:12,13.",
            "The wicked destitute of -- Ps 36:1; Pr 1:29; Jer 2:19; Ro 3:18.",
            "Exemplified",
            "Abraham. -- Ge 22:12.",
            "Joseph. -- Ge 39:9; 42:18.",
            "Obadiah. -- 1Ki 18:12.",
            "Nehemiah. -- Ne 5:15.",
            "Job. -- Job 1:1,8.",
            "Christians. -- Ac 9:31.",
            "Cornelius. -- Ac 10:2.",
            "Noah. -- Heb 11:7."
        ]
    },
    {
        "Word": "Fear, Unholy",
        "Definitions": [
            "A characteristic of the wicked -- Re 21:8.",
            "Is described as",
            "A fear of idols. -- 2Ki 17:38.",
            "A fear of man. -- 1Sa 15:24; Joh 9:22.",
            "A fear of judgments. -- Isa 2:19; Lu 21:26; Re 6:16,17.",
            "A fear of future punishment. -- Heb 10:27.",
            "Overwhelming. -- Ex 15:16; Job 15:21,24.",
            "Consuming. -- Ps 73:19.",
            "A guilty conscience leads to -- Ge 3:8,10; Ps 53:5; Pr 28:1.",
            "Seizes the wicked -- Job 15:24; 18:11.",
            "Surprises the hypocrite -- Isa 33:14,18.",
            "The wicked judicially filled with -- Le 26:16,17; De 28:65-67; Jer 49:5.",
            "Shall be realised -- Pr 1:27; 10:24.",
            "God mocks -- Pr 1:26.",
            "Saints sometimes tempted to -- Ps 55:5.",
            "Saints delivered from -- Pr 1:33; Isa 14:3.",
            "Trust in God, a preservative from -- Ps 27:1.",
            "Exhortations against -- Isa 8:12; Joh 14:27.",
            "Exemplified",
            "Adam. -- Ge 3:10.",
            "Cain. -- Ge 4:14.",
            "Midianites. -- Jdj 7:21,22.",
            "Philistines. -- 1Sa 14:15.",
            "Saul. -- 1Sa 28:5,20.",
            "Adonijah's guests. -- 1Ki 1:49.",
            "Haman. -- Es 7:6.",
            "Ahaz. -- Isa 7:2.",
            "Belshazzar. -- Da 5:6.",
            "Pilate. -- Joh 19:8.",
            "Felix. -- Ac 24:25."
        ]
    },
    {
        "Word": "Feast of Dedication, The",
        "Definitions": [
            "To commemorate the cleansing of the temple after its defilement by Antiochus -- Da 11:31.",
            "Held in the winter month, Chisleu -- Joh 10:22."
        ]
    },
    {
        "Word": "Feast of Jubilee, The",
        "Definitions": [
            "Held every fiftieth year -- Le 25:8,10.",
            "Began upon the day of atonement -- Le 25:9.",
            "Called the",
            "Year of liberty. -- Eze 46:17.",
            "Year of the redeemed. -- Isa 63:4.",
            "Acceptable year. -- Isa 61:2.",
            "Was specially holy -- Le 25:12.",
            "Proclaimed by trumpets -- Le 25:9; Ps 89:15.",
            "Enactments respecting",
            "Cessation of all field labour. -- Le 25:11.",
            "The fruits of the earth to be common property. -- Le 25:12.",
            "Redemption of sold property. -- Le 25:23-27.",
            "Restoration of all inheritances. -- Le 25:10,13,28; 27:24.",
            "Release of Hebrew servants. -- Le 25:40,41,54.",
            "Houses in walled cities not redeemed within a year, exempted from the benefit of -- Le 25:30.",
            "Sale of property calculated from -- Le 25:15,16.",
            "Value of devoted property calculated from -- Le 27:14-23.",
            "Illustrative of the Gospel -- Isa 61:1,2; Lu 4:18,19."
        ]
    },
    {
        "Word": "Feast of the New Moon, The",
        "Definitions": [
            "Held first day of the month -- Nu 10:10.",
            "Celebrated with blowing of trumpets -- Nu 10:10; Ps 81:3,4.",
            "Sacrifices at -- Nu 28:11-15.",
            "A season for",
            "Inquiring of God's messengers. -- 2Ki 4:23.",
            "Worship in God's house. -- Isa 66:23; Eze 46:1.",
            "Entertainments. -- 1Sa 20:5,18.",
            "Observed with great solemnity -- 1Ch 23:31; 2Ch 2:4; 8:13; 31:3.",
            "Restored after captivity -- Ezr 3:5; Ne 10:33.",
            "Mere outward observance of, hateful to God -- Isa 1:13,14.",
            "Disliked by the ungodly -- Am 8:5.",
            "The Jews deprived of, for sin -- Ho 2:11.",
            "Observance of, by Christians, condemned -- Col 2:16; Ga 4:10."
        ]
    },
    {
        "Word": "Feast of Pentecost, The",
        "Definitions": [
            "Held fiftieth day after offering first sheaf of barley harvest -- Le 23:15,16; De 16:9.",
            "Called the",
            "Feast of harvest. -- Ex 23:16.",
            "Feast of weeks. -- Ex 34:22; De 16:10.",
            "Day of the first fruits. -- Nu 28:26.",
            "Day of Pentecost. -- Ac 2:1.",
            "To be perpetually observed -- Le 23:21.",
            "All males to attend -- Ex 23:16,17; De 16:16.",
            "A holy convocation -- Le 23:21; Nu 28:26.",
            "A time of holy rejoicing -- De 16:11,12.",
            "The first fruits of bread presented at -- Le 23:17; De 16:10.",
            "Sacrifices at -- Le 23:18,19; Nu 28:27-31.",
            "The law given from Mount Sinai upon -- Ex 12:6,12; 19:1,11.",
            "The Holy Spirit given to apostles at -- Ac 2:1-3.",
            "Observed by the church -- Ac 20:16; 1Co 16:8."
        ]
    },
    {
        "Word": "Feast of Purim, or Lots, The",
        "Definitions": [
            "Instituted by Mordecai -- Es 9:20.",
            "To commemorate the defeat of Haman's wicked design -- Es 3:7-15; 9:24-26.",
            "Began fourteenth of twelfth month -- Es 9:17.",
            "Lasted two days -- Es 9:21.",
            "Mode of celebrating -- Es 9:17-19,22.",
            "The Jews bound themselves to keep -- Es 9:27,28.",
            "Confirmed by royal authority -- Es 9:29-32."
        ]
    },
    {
        "Word": "Feast of Sabbatical Year, The",
        "Definitions": [
            "A sabbath for the land -- Le 25:2.",
            "Kept every seventh year -- Ex 23:11; Le 25:4.",
            "Surplus of sixth year to provide for -- Le 25:20-22.",
            "Enactments respecting",
            "Cessation of all field labour. -- Le 25:4,5.",
            "The fruits of the earth to be common property. -- Ex 23:11; Le 25:6,7.",
            "Remission of debts. -- De 15:1-3; Ne 10:31.",
            "Release of all Hebrew servants. -- Ex 21:2; De 15:12.",
            "Public reading of the law at feast of tabernacles. -- De 31:10-13.",
            "No release to strangers during. -- De 15:3.",
            "Release of, not to hinder the exercise of benevolence -- De 15:9-11.",
            "Jews threatened for neglecting -- Le 26:34,35,43; Jer 34:13-18.",
            "The seventy years captivity a punishment for neglecting -- 2Ch 36:20,21.",
            "Restored after the captivity -- Ne 10:31."
        ]
    },
    {
        "Word": "Feast of Tabernacles, The",
        "Definitions": [
            "Held after harvest and vintage -- De 16:13.",
            "Began fifteenth of seventh month -- Le 23:34,39.",
            "Lasted seven days -- Le 23:34,41; De 16:13,15.",
            "Called the feast of ingathering -- Ex 23:16,17.",
            "All males obliged to appear at -- Ex 23:16,17.",
            "First and last days of, holy convocations -- Le 23:35,39; Nu 29:12,35.",
            "Sacrifices during -- Le 23:36,37; Nu 29:13-39.",
            "To be observed",
            "With rejoicing. -- De 16:14,15.",
            "Perpetually. -- Le 23:41.",
            "The people dwelt in booths during -- Le 23:42; Ne 8:15,16.",
            "The law publicly read every seventh year at -- De 31:10-12; Ne 8:18.",
            "Customs observed at",
            "Bearing branches of palms. -- Le 23:40; Re 7:9.",
            "Drawing water from the pool of Siloam. -- Isa 12:3; Joh 7:2,37-39.",
            "Singing hosannas. -- Ps 118:24-29; Mt 21:8,9.",
            "To commemorate the sojourn of Israel in the desert -- Le 23:43.",
            "Remarkable celebrations of",
            "At the dedication of Solomon's temple. -- 1Ki 8:2,65.",
            "After the captivity. -- Ex 3:4; Ne 8:17."
        ]
    },
    {
        "Word": "Feast of the Passover, The",
        "Definitions": [
            "Ordained by God -- Ex 12:1,2.",
            "Commenced the fourteenth of the first month at even -- Ex 12:2,6,18; Le 23:5; Nu 9:3.",
            "Lasted seven days -- Ex 12:15; Le 23:6.",
            "Called the",
            "Passover. -- Nu 9:5; Joh 2:23.",
            "Jew's passover. -- Joh 2:13; 11:55.",
            "Lord's passover. -- Ex 12:11,27.",
            "Feast of unleavened bread. -- Mr 14:1; Lu 22:1.",
            "Days of unleavened bread. -- Ac 12:3; 20:6.",
            "All males to appear at -- Ex 23:17; De 16:16.",
            "Paschal lamb eaten first day of -- Ex 12:6,8.",
            "Unleavened bread eaten at -- Ex 12:15; De 16:3.",
            "Leaven",
            "Not to be in their houses during. -- Ex 12:19.",
            "Not to be in any of their quarters. -- Ex 13:7; De 16:4.",
            "Nothing with, to be eaten. -- Ex 12:20.",
            "Punishment for eating. -- Ex 12:15,19.",
            "First and last days of, holy convocations -- Ex 12:16; Nu 28:18,25.",
            "Sacrifices during -- Le 23:8; Nu 28:19-24.",
            "The first sheaf of barley harvest offered the day after the Sabbath in -- Le 23:10-14.",
            "To commemorate the",
            "Passing over the first-born. -- Ex 12:12,13.",
            "Deliverance of Israel from bondage of Egypt. -- Ex 12:17,42; 13:9; De 16:3.",
            "To be perpetually observed during the Mosaic age -- Ex 12:14; 13:10.",
            "Children to be taught the nature and design of -- Ex 12:26,27; 13:8.",
            "Purification necessary to the due observance of -- 2Ch 30:15-19; Joh 11:55.",
            "Might be kept in the second month by those who were unclean at the appointed time -- Nu 9:6-11; 2Ch 30:2,3,15.",
            "No uncircumcised person to keep -- Ex 12:43,45.",
            "Strangers and servants when circumcised might keep -- Ex 12:44,48.",
            "Neglect of, punished with death -- Nu 9:13.",
            "Improper keeping of, punished -- 2Ch 30:18,20.",
            "Remarkable celebrations of",
            "On leaving Egypt. -- Ex 12:28,50.",
            "In the wilderness of Sinai. -- Nu 9:3-5.",
            "On entering the land of promise. -- Jos 5:10,11.",
            "In Hezekiah's reign. -- 2Ch 30:1.",
            "In Josiah's reign. -- 2Ki 23:22,23; 2Ch 35:1,18.",
            "After the captivity. -- Ezr 6:19,20.",
            "Before the death of Christ. -- Lu 22:15.",
            "Moses kept through faith -- Heb 11:28.",
            "Christ always observed -- Mt 26:17-20; Lu 22:15; Joh 2:13,23.",
            "The people of Jerusalem lent their rooms to strangers for -- Lu 22:11,12.",
            "The Lord's Supper instituted at -- Mt 26:26-28.",
            "Custom of releasing a prisoner at -- Mt 27:15; Lu 23:16,17.",
            "The Sabbath in, a high day -- Joh 19:31.",
            "The day before the Sabbath in, called the preparation -- Joh 19:14,31.",
            "Illustrative of redemption through Christ -- 1Co 5:7,8."
        ]
    },
    {
        "Word": "Feasts of Trumpets, The",
        "Definitions": [
            "Held the first day of seventh month -- Le 23:24; Nu 29:1.",
            "A memorial of blowing of trumpets -- Le 23:24.",
            "A holy convocation and rest -- Le 23:24,25.",
            "Sacrifices at -- Nu 29:2-6."
        ]
    },
    {
        "Word": "Feasts, the Anniversary",
        "Definitions": [
            "Instituted by God -- Ex 23:14.",
            "Enumerated -- Ex 23:15,16.",
            "Called",
            "Appointed feasts. -- Isa 1:14.",
            "Feasts of the Lord. -- Le 23:4.",
            "Solemn feasts. -- 2Ch 8:13; La 1:4.",
            "Solemn meetings. -- Isa 1:13.",
            "Were a time of thankfulness -- Ps 122:4.",
            "All males to attend -- Ex 23:17; 34:23.",
            "Children commenced attending, when twelve years old -- Lu 2:42.",
            "Females often attended -- 1Sa 1:3,9; Lu 2:41.",
            "The Jews attended gladly -- Ps 122:1,2.",
            "The Jews went up to, in large companies -- Ps 42:4; Lu 2:44.",
            "The dangers and difficulties encountered in going up to, alluded to -- Ps 84:6,7.",
            "The land divinely protected during -- Ex 34:24.",
            "Offerings to made at -- Ex 34:20; De 16:16,17.",
            "Were seasons of",
            "Joy and gladness. -- Ps 42:4; Isa 30:20.",
            "Sacrificing. -- 1Sa 1:3; 1Ki 9:25; 2Ch 8:13.",
            "Entertainments. -- 1Sa 1:4,9.",
            "The ten tribes seduced by Jeroboam from attending. -- 1Ki 12:27.",
            "The Jews dispersed in distant parts often attended. -- Ac 2:5-11; 8:27.",
            "Christ attended. -- Joh 5:1; 7:10.",
            "Rendered unavailing by the impiety of the Jews. -- Isa 1:13,14; Am 5:21.",
            "Illustrative of general assembly of the church. -- Heb 12:23."
        ]
    },
    {
        "Word": "Feet, The",
        "Definitions": [
            "Necessary members of the body -- 1Co 12:15,21.",
            "Parts of, mentioned in scripture",
            "Heel. -- Ps 41:9; 49:5; Ho 12:3.",
            "Sole. -- De 11:24; 1Ki 5:3.",
            "Toes. -- Ex 29:20; 2Sa 21:20; Da 2:41.",
            "Often swift -- 2Sa 2:18; 22:34.",
            "Were liable to",
            "Disease. -- 1Ki 15:23.",
            "Swelling from walking. -- De 8:4.",
            "Injury from stones, & c. -- Ps 91:12.",
            "Early use of shoes -- Ex 12:11.",
            "Of women often adorned with tingling ornaments -- Isa 3:16,18.",
            "Of the Jews",
            "Neglected in affliction. -- 2Sa 19:24; Eze 24:17.",
            "Bare in affliction. -- 2Sa 15:30.",
            "Washed frequently. -- 2Sa 11:8; Song 5:3.",
            "Stamped on the ground in extreme joy or grief -- Eze 6:11; 25:6.",
            "Washing for others, a menial office -- 1Sa 25:41; Joh 13:5-14.",
            "Of strangers and travellers washed -- Ge 18:4; 19:2; 24:32; 1Ti 5:10.",
            "Neglect of washing, disrespectful to guest -- Lu 7:44.",
            "Respect exhibited by falling at -- 1Sa 25:24; 2Ki 4:37; Es 8:3; Mr 5:22; Ac 10:25.",
            "Reverence expressed by kissing -- Lu 7:38,45.",
            "Sleep expressed by covering -- 1Sa 24:3.",
            "Subjection expressed by licking the dust of -- Isa 49:23.",
            "Condemnation expressed by shaking the dust from -- Mt 10:14; Mr 6:11.",
            "Subjugation of enemies expressed by placing on their necks -- Jos 10:24; Ps 110:1.",
            "Origin of uncovering in consecrated places -- Ex 3:5; Jos 5:15.",
            "Of enemies often maimed and cut off -- Jdj 1:6,7; 2Sa 4:12.",
            "Of criminals",
            "Bound with fetters. -- Ps 105:18.",
            "Placed in stocks. -- Job 13:27; Ac 16:24.",
            "Path of, to be pondered -- Pr 4:26.",
            "To be refrained from evil -- Pr 1:15; Heb 12:13.",
            "To be turned to God's testimonies -- Ps 119:59.",
            "To be directed by God's word -- Ps 119:105.",
            "To be guided by wisdom and discretion -- Pr 3:21,23,26.",
            "Of the wicked",
            "Swift to mischief. -- Pr 6:18.",
            "Swift to shed blood. -- Pr 1:16; Ro 3:15.",
            "Ensnared. -- Job 18:8; Ps 9:15.",
            "Of saints",
            "At liberty. -- Ps 18:36; 31:8.",
            "Kept by God. -- 1Sa 2:9; Ps 116:8.",
            "Established by God. -- Ps 66:9; 121:3.",
            "Guided by Christ. -- Isa 48:17; Lu 1:79.",
            "Illustrative",
            "(Set on a rock,) of stability. -- Ps 40:2.",
            "(Set in a large place,) of liberty. -- Ps 31:8.",
            "(Sliding,) of yielding to temptation. -- Job 12:5; Ps 17:5; 38:16; 94:18.",
            "(Treading under,) of complete destruction. -- Isa 18:7; La 1:15.",
            "(Washed or dipped in oil,) of abundance. -- De 33:24; Job 29:6.",
            "(Dipped in blood,) of victory. -- Ps 68:23."
        ]
    },
    {
        "Word": "Fig Tree, The",
        "Definitions": [
            "Produces a rich sweet fruit -- Jdj 9:11.",
            "Not found in desert places -- Nu 20:5.",
            "Abounded in",
            "Egypt. -- Ps 105:33.",
            "Canaan. -- Nu 13:23; De 8:8.",
            "Often grew wild -- Am 7:14.",
            "Sometimes planted in vineyards -- Lu 13:6.",
            "Propagated by the Jews -- Am 4:9.",
            "Required cultivation -- Lu 13:8.",
            "Fruit of, formed after winter -- Song 2:11,13.",
            "Leaves of, put forth, a sign of the approach of summer -- Mt 24:32.",
            "Reasonableness of expecting fruit upon, when full of leaves -- Mr 11:13.",
            "Fruit of",
            "Eaten fresh from the tree. -- Mt 21:18,19.",
            "Eaten dried in cakes. -- 1Sa 30:12.",
            "Gathered and kept in baskets. -- Jer 24:1.",
            "First ripe esteemed. -- Jer 24:2; Ho 9:10.",
            "Used in the miraculous healing of Hezekiah. -- 2Ki 20:7; Isa 38:21.",
            "Sold in the markets. -- Ne 13:15.",
            "Sent as presents. -- 1Sa 25:18; 1Ch 12:40.",
            "A species of, produced vile and worthless fruit -- Jer 29:17.",
            "Leaves of, used by Adam for covering -- Ge 3:7.",
            "Afforded a thick shade -- Joh 1:48,50.",
            "Often unfruitful -- Lu 13:7.",
            "Failure of, a great calamity -- Hab 3:17.",
            "The Jews punished by",
            "God's breaking down. -- Ho 2:12.",
            "Failure of fruit on. -- Jer 8:13; Hag 2:19.",
            "Enemies devouring fruit of. -- Jer 5:17.",
            "Barking and eating of, by locusts. -- Joe 1:4,7,12; Am 4:9.",
            "Illustrative",
            "(Barren,) of mere professors of religion. -- Mt 21:19; Lu 13:6,7.",
            "(Sitting under one's own,) of prosperity and peace. -- 1Ki 4:25; Mic 4:4.",
            "Fruit of, illustrative",
            "Of good works. -- Mt 7:16.",
            "(Good,) of saints. -- Jer 24:2,3.",
            "(Bad,) of wicked men. -- Jer 24:2-8.",
            "(First ripe,) of the fathers of the Jewish church. -- Ho 9:10.",
            "(Untimely and dropping,) of the wicked ripe for judgment. -- Isa 34:4; Na 3:12; Re 6:13."
        ]
    },
    {
        "Word": "First Born, The",
        "Definitions": [
            "Of man and beast dedicated to God -- Ex 13:2,12; 22:29.",
            "Dedicated to commemorate the sparing of the first born of Israel -- Ex 13:15; Nu 3:13; 8:17.",
            "Of clean beasts",
            "Not to labour. -- De 15:19.",
            "Not shorn. -- De 15:19.",
            "Not taken from the dam for seven days. -- Ex 22:30; Le 22:27.",
            "Offered in sacrifice. -- Nu 18:17.",
            "Could not be a free-will offering. -- Le 27:26.",
            "Antiquity of offering. -- Ge 4:4.",
            "Flesh of, the priest's portion. -- Nu 18:18.",
            "Of clean beasts",
            "To be redeemed. -- Nu 18:15.",
            "Law of redemption for. -- Nu 18:16.",
            "Of the ass to be redeemed with lamb or its neck broken -- Ex 13:13; 34:20.",
            "Of Israel",
            "Tribe of Levi taken for. -- Nu 3:12,40-43; 8:18.",
            "To be redeemed. -- Ex 34:20; Nu 18:15.",
            "Price of redemption for. -- Nu 3:46,47.",
            "Price of, given to the priests. -- Nu 3:48-51.",
            "Laws respecting, restored after the captivity -- Ne 10:36.",
            "Laws respecting, observed at Christ's birth -- Lu 2:22,23.",
            "The beginning of strength and excellency of power -- Ge 49:3; De 21:17.",
            "Precious and valuable -- Mic 6:7; Zec 12:10.",
            "Objects of special love -- Ge 25:28; Jer 31:9,20.",
            "Privileges of",
            "Precedence in the family. -- Ge 48:13,14.",
            "Authority over the younger children. -- Ge 27:29; 1Sa 20:29.",
            "Special blessing by the father. -- Ge 27:4,35.",
            "The father's title and power. -- 2Ch 21:3.",
            "A double portion of inheritance. -- De 21:17.",
            "In case of death the next brother to raise up seed to. -- De 25:5,6; Mt 22:24-28.",
            "Not to be alienated by parents through caprice. -- De 21:15,16.",
            "Could be forfeited by misconduct. -- Ge 49:3,4,8; 1Ch 5:1.",
            "Could be sold. -- Ge 25:31,33; Heb 12:16,17.",
            "Instances of superseded",
            "Cain. -- Ge 4:4,5.",
            "Japheth. -- Ge 10:21.",
            "Ishmael. -- Ge 17:19-21.",
            "Esau. -- Ge 25:23; Ro 9:12,13.",
            "Manasseh. -- Ge 48:15-20.",
            "Reuben, & c. -- 1Ch 5:1,2.",
            "Aaron. -- Ex 7:1,2; Nu 12:2,8.",
            "David's brothers. -- 1Sa 16:6-12.",
            "Adonijah. -- 1Ki 2:15,22.",
            "Illustrative of",
            "The dignity, & c of Christ. -- Ps 89:27; Ro 8:29; Col 1:18.",
            "The dignity, & c of the church. -- Heb 12:23."
        ]
    },
    {
        "Word": "First Fruits, The",
        "Definitions": [
            "To be brought to God's house -- Ex 34:26.",
            "Different kinds of",
            "Barley harvest. -- Le 23:10-14.",
            "Wheat harvest. -- Ex 23:16; Le 23:16,17.",
            "Wine and oil. -- De 18:4.",
            "Wool. -- De 18:4.",
            "Honey. -- 2Ch 31:5.",
            "Fruit of new trees in fourth year. -- Le 19:23,24.",
            "All agricultural produce. -- De 26:2.",
            "To be the very best of their kind -- Nu 18:12.",
            "Holy to the Lord -- Eze 48:14.",
            "God honoured by the offering of -- Pr 3:9.",
            "Offering of, consecrated the whole -- Ro 11:16.",
            "To be offered",
            "Without delay. -- Ex 22:29.",
            "In a basket. -- De 26:2.",
            "With thanksgiving. -- De 26:3-10.",
            "Allotted to the priests -- Nu 18:12,13; Le 23:20; De 18:3-5.",
            "Law of, restored after the captivity -- Ne 10:35,37; 13:31.",
            "Illustrative of",
            "The Jewish church. -- Jer 2:3.",
            "First converts in any place. -- Ro 16:5.",
            "Church of Christ. -- Jas 1:18; Re 14:4.",
            "Resurrection of Christ. -- 1Co 15:20,23."
        ]
    },
    {
        "Word": "Fishes",
        "Definitions": [
            "Created by God -- Ge 1:20,21; Ex 20:11.",
            "Made for God's glory -- Job 12:8,9; Ps 69:34.",
            "Inhabit",
            "Seas. -- Nu 11:22; Eze 47:10.",
            "Rivers. -- Ex 7:18; Eze 29:5.",
            "Ponds. -- Song 7:4; Isa 19:10.",
            "Number and variety of -- Ps 104:25.",
            "Different in flesh from beasts & c -- 1Co 15:39.",
            "Cannot live without water -- Isa 50:2.",
            "Man given dominion over -- Ge 1:26,28; Ps 8:8.",
            "Man permitted to eat -- Ge 9:2,3.",
            "Used as food",
            "By the Egyptians. -- Nu 11:5.",
            "By the Jews. -- Mt 7:10.",
            "Mode of cooking alluded to -- Lu 24:42; Joh 21:9.",
            "The people of Tyre traded in -- Ne 13:16.",
            "Sold near the fish gate at Jerusalem -- 2Ch 33:14; Zep 1:10.",
            "Distinction between clean and unclean -- Le 11:9-12; De 14:9,10.",
            "Mentioned in scripture",
            "Leviathan. -- Job 41:1; Ps 74:14.",
            "Whale. -- Ge 1:21; Mt 12:40.",
            "Solomon wrote the history of -- 1Ki 4:33.",
            "No likeness of, to be made for worship -- Ex 20:4; De 4:18.",
            "Catching of, a trade -- Mt 4:18; Lu 5:2.",
            "Taken with",
            "Nets. -- Lu 5:4-6; Joh 21:6-8.",
            "Hooks. -- Am 4:2; Mt 17:27.",
            "Spears. -- Job 41:7.",
            "Often suffered for man's sin. -- Ex 7:21; Eze 38:20.",
            "Miracles connected with",
            "Multiplying a few. -- Mt 14:17-21; 15:34.",
            "Immense draughts of. -- Lu 5:6,9; Joh 21:6,11.",
            "Procuring tribute money from. -- Mt 17:27.",
            "Dressed on the shore. -- Joh 21:9.",
            "Illustrative",
            "Of the whole population of Egypt. -- Eze 29:4,5.",
            "Of the visible church. -- Mt 13:48.",
            "Of men ignorant of future events. -- Ec 9:12.",
            "Of those ensnared by the wicked. -- Hab 1:14.",
            "(Good,) of saints. -- Mt 13:48,49.",
            "(Bad,) of mere professors. -- Mt 13:48,49."
        ]
    },
    {
        "Word": "Flattery",
        "Definitions": [
            "Saints should not used -- Job 32:21,22.",
            "Ministers should not use -- 1Th 2:5.",
            "The wicked use, to",
            "Others. -- Ps 5:9; 12:2.",
            "Themselves. -- Ps 36:2.",
            "Hypocrites use, to",
            "God. -- Ps 78:36.",
            "Those in authority. -- Da 11:34.",
            "False prophets and teachers use -- Eze 12:24; Ro 16:18.",
            "Wisdom, a preservative against -- Pr 4:5.",
            "Worldly advantage obtained by -- Da 11:21,22.",
            "Seldom gains respect -- Pr 28:23.",
            "Avoid those given to -- Pr 20:19.",
            "Danger of -- Pr 7:21-23; 20:5.",
            "Punishment of -- Job 17:5; Ps 12:3.",
            "Exemplified",
            "Woman of Tekoah. -- 2Sa 14:17,20.",
            "Absalom. -- 2Sa 15:2-6.",
            "False prophets. -- 1Ki 22:13.",
            "Darius's courtiers. -- Da 6:7.",
            "Pharisees, & c. -- Mt 12:14.",
            "People of Tyre, & c. -- Ac 12:22."
        ]
    },
    {
        "Word": "Fools",
        "Definitions": [
            "All men are, without the knowledge of God -- Tit 3:3.",
            "Deny God -- Ps 14:1; 53:1.",
            "Blaspheme God -- Ps 74:18.",
            "Reproach God -- Ps 74:22.",
            "Make a mock at sin -- Pr 14:9.",
            "Despise instruction -- Pr 1:7; 15:5.",
            "Hate knowledge -- Pr 1:22.",
            "Delight not in understanding -- Pr 18:2.",
            "Sport themselves in mischief -- Pr 10:23.",
            "Walk in darkness -- Ec 2:14.",
            "Hate to depart from evil -- Pr 13:19.",
            "Worship of, hateful to God -- Ec 5:1.",
            "Are",
            "Corrupt and abominable. -- Ps 14:1.",
            "Self-sufficient. -- Pr 12:15; Ro 1:22.",
            "Self-confident. -- Pr 14:16.",
            "Self-deceivers. -- Pr 14:8.",
            "Mere professors of religion. -- Mt 25:2-12.",
            "Full of words. -- Ec 10:14.",
            "Given to meddling. -- Pr 20:3.",
            "Slanderers. -- Pr 10:18.",
            "Liars. -- Pr 10:18.",
            "Slothful. -- Ec 4:5.",
            "Angry. -- Ec 7:9.",
            "Contentious. -- Pr 18:6.",
            "A grief to parents. -- Pr 17:25; 19:13.",
            "Come to shame -- Pr 3:35.",
            "Destroy themselves by their speech -- Pr 10:8,14; Ec 10:12.",
            "The company of, ruinous -- Pr 13:20.",
            "Lips of, a snare to the soul -- Pr 18:7.",
            "Cling to their folly -- Pr 26:11; 27:22.",
            "Worship idols -- Jer 10:8; Ro 1:22,23.",
            "Trust to their own hearts -- Pr 28:26.",
            "Depend upon their wealth -- Lu 12:20.",
            "Hear the gospel and obey it not -- Mt 7:26.",
            "The mouth of, pours out folly -- Pr 15:2.",
            "Honour is unbecoming for -- Pr 26:1,8.",
            "God has no pleasure in -- Ec 5:4.",
            "Shall not stand in the presence of God -- Ps 5:5.",
            "Avoid them -- Pr 9:6; 14:7.",
            "Exhorted to seek wisdom -- Pr 8:5.",
            "Punishment of -- Ps 107:17; Pr 19:29; 26:10.",
            "Exemplified",
            "Rehoboam. -- 1Ki 12:8.",
            "Israel. -- Jer 4:22.",
            "Pharisees. -- Mt 23:17,19."
        ]
    },
    {
        "Word": "Forests",
        "Definitions": [
            "Tracts of land covered with trees -- Isa 44:14.",
            "Underbrush often in -- Isa 9:18.",
            "Infested by wild beasts -- Ps 50:10; 104:20; Isa 56:9; Jer 5:6; Mic 5:8.",
            "Abounded with wild honey -- 1Sa 14:25,26.",
            "Often afforded pasture -- Mic 7:14.",
            "Mentioned in scripture",
            "Bashan. -- Isa 2:13; Eze 27:6; Zec 11:2.",
            "Hareth. -- 1Sa 22:5.",
            "Ephraim. -- 2Sa 18:6,8.",
            "Lebanon. -- 1Ki 7:2; 10:17.",
            "Carmel. -- 2Ki 19:23; Isa 37:24.",
            "Arabian. -- Isa 21:13.",
            "The south. -- Eze 20:46,47.",
            "The king's. -- Ne 2:8.",
            "Supplied timber for building -- 1Ki 5:6-8.",
            "Were places of refuge -- 1Sa 22:5; 23:16.",
            "Jotham built towers, & c, in -- 2Ch 27:4.",
            "The power of God extends over -- Ps 29:9.",
            "Called on to rejoice at God's mercy -- Isa 44:23.",
            "Often destroyed by enemies -- 2Ki 19:23; Isa 37:24; Jer 46:23.",
            "Illustrative",
            "Of the unfruitful world. -- Isa 32:19.",
            "(A fruitful field turned into,) of the Jews rejected by God. -- Isa 29:17; 32:15.",
            "(Destroyed by fire,) of destruction of the wicked. -- Isa 9:18; 10:17,18; Jer 21:14."
        ]
    },
    {
        "Word": "Forgetting God",
        "Definitions": [
            "A characteristic of the wicked -- Pr 2:17; Isa 65:11.",
            "Backsliders are guilty of -- Jer 3:21,22.",
            "Is forgetting his",
            "Covenant. -- De 4:23; 2Ki 17:38.",
            "Works. -- Ps 78:7,11; 106:13.",
            "Benefits. -- Ps 103:2; 106:7.",
            "Word. -- Heb 12:5; Jas 1:25.",
            "Law. -- Ps 119:153,176; Ho 4:6.",
            "Past deliverance. -- Jdj 8:34; Ps 78:42.",
            "Power to deliver. -- Isa 51:13-15.",
            "Encouraged by false teachers -- Jer 23:27.",
            "Prosperity often leads to -- De 8:12-14; Ho 13:6.",
            "Trials should not lead to -- Ps 44:17-20.",
            "Resolve against -- Ps 119:16,93.",
            "Cautions against -- De 6:12; 8:11.",
            "Exhortation to those guilty of -- Ps 50:22.",
            "Punishment of -- Job 8:12,13; Ps 9:17; Isa 17:10,11; Eze 23:35; Ho 8:14."
        ]
    },
    {
        "Word": "Forgiveness of Injuries",
        "Definitions": [
            "Christ set an example of -- Lu 23:34.",
            "Commanded -- Mr 11:25; Ro 12:19.",
            "To be unlimited -- Mt 18:22; Lu 17:4.",
            "A characteristic of saints -- Ps 7:4.",
            "Motives to",
            "The mercy of God. -- Lu 6:36.",
            "Our need of forgiveness. -- Mr 11:25.",
            "God's forgiveness of us. -- Eph 4:32.",
            "Christ's forgiveness of us. -- Col 3:13.",
            "A glory to saints -- Pr 19:11.",
            "Should be accompanied by",
            "Forbearance. -- Col 3:13.",
            "Kindness. -- Ge 45:5-11; Ro 12:20.",
            "Blessing and prayer. -- Mt 5:44.",
            "Promises to -- Mt 6:14; Lu 6:37.",
            "No forgiveness without -- Mt 6:15; Jas 2:13.",
            "Illustrated -- Mt 18:23-35.",
            "Exemplified",
            "Joseph. -- Ge 50:20,21.",
            "David. -- 1Sa 24:7; 2Sa 18:5; 19:23.",
            "Solomon. -- 1Ki 1:53.",
            "Stephen. -- Ac 7:60.",
            "Paul. -- 2Ti 4:16."
        ]
    },
    {
        "Word": "Forsaking God",
        "Definitions": [
            "Idolaters guilty of -- 1Sa 8:8; 1Ki 11:33.",
            "The wicked guilty of -- De 28:20.",
            "Backsliders guilty of -- Jer 15:6.",
            "Is forsaking",
            "His house. -- 2Ch 29:6.",
            "His covenant. -- De 29:25; 1Ki 19:10; Jer 22:9; Da 11:30.",
            "His commandments. -- Ezr 9:10.",
            "The right way. -- 2Pe 2:15.",
            "Trusting in man is -- Jer 17:5.",
            "Leads men to follow their own devices -- Jer 2:13.",
            "Prosperity tempts to -- De 31:20; 32:15.",
            "Wickedness of -- Jer 2:13; 5:7.",
            "Unreasonableness and ingratitude of -- Jer 2:5,6.",
            "Brings confusion -- Jer 17:13.",
            "Followed by remorse -- Eze 6:9.",
            "Brings down his wrath -- Ezr 8:22.",
            "Provokes God to forsake men -- Jdj 10:13; 2Ch 15:2; 24:20,24.",
            "Resolve against -- Jos 24:16; Ne 10:29-39.",
            "Curse pronounced upon -- Jer 17:5.",
            "Sin of, to be confessed -- Ezr 9:10.",
            "Warnings against -- Jos 24:20; 1Ch 28:9.",
            "Punishment of -- De 28:20; 2Ki 22:16,17; Isa 1:28; Jer 1:16; 5:19.",
            "Exemplified",
            "Children of Israel. -- 1Sa 12:10.",
            "Saul. -- 1Sa 15:11.",
            "Ahab. -- 1Ki 18:18.",
            "Amon. -- 2Ki 21:22.",
            "Kingdom of Judah. -- 2Ch 12:1,5; 21:10; Isa 1:4; Jer 15:6.",
            "Kingdom of Israel. -- 2Ch 13:11; 2Ki 17:7-18.",
            "Many disciples. -- Joh 6:66.",
            "Phygellus, & c. -- 2Ti 1:15.",
            "Balaam. -- 2Pe 2:15."
        ]
    },
    {
        "Word": "Fortresses",
        "Definitions": [
            "Places strong by nature -- Nu 24:21.",
            "Places fortified by art -- Jer 51:53.",
            "The security of a nation -- Isa 33:16; Da 11:10.",
            "Places used as",
            "Cities. -- Jdj 9:31; Ne 4:2.",
            "Strong-holds. -- Jdj 6:2; 2Ch 11:11.",
            "Forts. -- 2Sa 5:9; Isa 25:12.",
            "Strong towers. -- 2Ch 26:9.",
            "Afforded protection in danger -- Jdj 6:2.",
            "Defended against enemies -- Na 2:1.",
            "Often",
            "Entered by the enemy. -- Da 11:7.",
            "Spoiled. -- Ho 10:14.",
            "Levelled. -- Isa 25:12.",
            "Deserted, & c. -- Isa 34:13.",
            "Destruction of, threatened. -- Isa 17:3.",
            "Illustrative of",
            "God's protection. -- Ps 18:2; Jer 16:19.",
            "Christ, the defence of saints. -- Isa 33:16.",
            "Protection afforded to ministers. -- Jer 6:27."
        ]
    },
    {
        "Word": "Foundation",
        "Definitions": [
            "The lowest part of a building, and on which it rests -- Lu 14:29; Ac 16:26.",
            "Figuratively applied to",
            "The heavens. -- 2Sa 22:8.",
            "The earth. -- Job 38:4; Ps 104:5.",
            "The world. -- Ps 18:15; Mt 13:35.",
            "The mountains. -- De 32:22.",
            "The ocean. -- Ps 104:8.",
            "Kingdoms. -- Ex 9:18.",
            "Laid for",
            "Cities. -- Jos 6:26; 1Ki 16:34.",
            "Walls. -- Ezr 4:12; Re 21:14.",
            "Houses. -- Lu 6:48.",
            "Temples. -- 1Ki 6:37; Ezr 3:10.",
            "Towers. -- Lu 14:28,29.",
            "Described as",
            "Of stone. -- 1Ki 5:17.",
            "Deep laid. -- Lu 6:48.",
            "Strongly laid. -- Ezr 6:3.",
            "Joined together by corner stones. -- Ezr 4:12; 1Pe 2:6; Eph 2:20.",
            "Security afforded by -- Mt 7:25; Lu 6:48.",
            "Illustrative of",
            "Christ. -- Isa 28:16; 1Co 3:11.",
            "Doctrines of the apostles, & c. -- Eph 2:20.",
            "First principles of the gospel. -- Heb 6:1,2.",
            "Decrees and purposes of God. -- 2Ti 2:19.",
            "Magistrates. -- Ps 82:5.",
            "The righteous. -- Pr 10:25.",
            "Hope of saints. -- Ps 87:1.",
            "Security of saints' inheritance. -- Heb 11:10."
        ]
    },
    {
        "Word": "Fountains and Springs",
        "Definitions": [
            "Created by God -- Ps 74:15; 104:10.",
            "God to be praised for -- Re 14:7.",
            "Come from the great deep -- Ge 7:11; Job 38:16.",
            "Found in hills and valleys -- De 8:7; Ps 104:10.",
            "Send forth each but one kind of water -- Jas 3:11.",
            "Afford",
            "Drink to the beasts. -- Ps 104:11.",
            "Refreshment to the birds. -- Ps 104:12.",
            "Fruitfulness to the earth. -- 1Ki 18:5; Joe 3:18.",
            "Frequented by travellers -- Ge 16:7.",
            "Abound in Canaan -- De 8:7; 1Ki 18:5.",
            "Sometimes dried up -- Isa 58:11.",
            "Drying up of, a severe punishment -- Ps 107:33,34; Ho 13:15.",
            "Constantly flowing",
            "Especially esteemed. -- Isa 58:11.",
            "Could not be ceremonially defiled. -- Le 11:36.",
            "Sometimes stopped or turned off to distress enemies -- 2Ch 32:3,4.",
            "Mentioned in scripture",
            "In the way to Shur. -- Ge 16:7.",
            "Of the waters of Nephtoah. -- Jos 15:9.",
            "Of Jezreel. -- 1Sa 29:1.",
            "Of Pisgah. -- De 4:49.",
            "Upper and nether springs. -- Jos 15:19; Jdj 1:15.",
            "Illustrative",
            "Of God. -- Ps 36:9; Jer 2:13; 17:13.",
            "Of Christ. -- Zec 13:1.",
            "Of the Holy Spirit. -- Joh 7:38,39.",
            "Of constant supplies of grace. -- Ps 87:7.",
            "Of eternal life. -- Joh 4:14; Re 21:6.",
            "Of the means of grace. -- Isa 41:18; Joe 3:18.",
            "Of a good wife. -- Pr 5:18.",
            "Of a numerous posterity. -- De 33:28.",
            "Of spiritual wisdom. -- Pr 16:22; 18:4.",
            "Of the law of the wise. -- Pr 13:14.",
            "Of godly fear. -- Pr 14:27.",
            "(Sealed up,) of the church. -- Song 4:12.",
            "(Not failing,) of the church. -- Isa 58:11.",
            "(Always flowing,) of unceasing wickedness of the Jews. -- Jer 6:7.",
            "(Corrupt,) of the natural heart. -- Jas 3:11; Mt 15:18,19.",
            "(Troubled,) of saints led astray. -- Pr 25:26."
        ]
    },
    {
        "Word": "Fox, The",
        "Definitions": [
            "Found in deserts -- Eze 13:4.",
            "Abounded in Palestine -- Jdj 15:4; La 5:18.",
            "Described as",
            "Active. -- Ne 4:3.",
            "Crafty. -- Lu 13:32.",
            "Carnivorous. -- Ps 63:10.",
            "Destructive to vines -- Song 2:15.",
            "Dwells in holes -- Mt 8:20; Lu 9:58.",
            "Illustrative of",
            "False prophets. -- Eze 13:4.",
            "Cunning and deceitful persons. -- Lu 13:32.",
            "Enemies of the church. -- Song 2:15.",
            "Used by Samson for annoying the Philistines. -- Jdj 15:4-6."
        ]
    },
    {
        "Word": "Fruits",
        "Definitions": [
            "The produce of corn, & c -- De 22:9; Ps 107:37.",
            "The produce of trees -- Ge 1:29; Ec 2:5.",
            "Called the",
            "Fruit of the ground. -- Ge 4:3; Jer 7:20.",
            "Fruit of the earth. -- Isa 4:2.",
            "Increase of the land. -- Ps 85:12.",
            "Given by God -- Ac 14:17.",
            "Preserved to us by God -- Mal 3:11.",
            "Require",
            "A fruitful land. -- Ps 107:31.",
            "Rain from heaven. -- Ps 104:13; Jas 5:18.",
            "Influence of the sun and moon. -- De 33:14.",
            "Produced in their due seasons -- Mt 21:41.",
            "First of, devoted to God -- De 26:2.",
            "Divided into",
            "Hasty or precocious. -- Isa 28:4.",
            "Summer fruits. -- 2Sa 16:1.",
            "New and old. -- Song 7:13.",
            "Goodly. -- Jer 11:16.",
            "Pleasant. -- Song 4:16.",
            "Precious. -- De 33:14.",
            "Evil or bad. -- Mt 7:17.",
            "To be waited for with patience -- Jas 5:7.",
            "Often sent as presents -- Ge 43:11.",
            "Often destroyed",
            "In God's anger. -- Jer 7:20.",
            "By blight. -- Joe 1:12.",
            "By locusts, & c. -- De 28:38,39; Joe 1:4.",
            "By enemies. -- Eze 25:4.",
            "By drought. -- Hag 1:10.",
            "Illustrative",
            "Of effects of repentance. -- Mt 3:8.",
            "Of works of the Spirit. -- Ga 5:22,23; Eph 5:9.",
            "Of doctrines of Christ. -- Song 2:3.",
            "Of good works. -- Mt 7:17,18; Php 4:17.",
            "Of a holy conversation. -- Pr 12:14; 18:20.",
            "Of praise. -- Heb 13:15.",
            "Of the example, & c of the godly. -- Pr 11:30.",
            "Of effects of industry. -- Pr 31:16,31.",
            "Of the reward of saints. -- Isa 3:10.",
            "Of the reward of the wicked. -- Jer 17:9,10.",
            "Of converts to the church. -- Ps 72:16; Joh 4:36.",
            "(Bad,) of the conduct and conversation of evil men. -- Mt 12:33."
        ]
    },
    {
        "Word": "Gad, the Tribe Of",
        "Definitions": [
            "Descended from Jacob's seventh son -- Ge 30:11.",
            "Predictions respecting -- Ge 49:19; De 33:20,21.",
            "Persons selected from",
            "To number the people. -- Nu 1:14.",
            "To spy out the land. -- Nu 13:15.",
            "Strength of, on leaving Egypt -- Nu 1:24,25.",
            "The rear of second division of Israel in their journeys -- Nu 10:18-20.",
            "Encamped south of the tabernacle under the standard of Reuben -- Nu 2:10,14.",
            "Offering of, at the dedication -- Nu 7:42-47.",
            "Families of -- Nu 26:15-17.",
            "Strength of, on entering Canaan -- Nu 26:18.",
            "On Ebal, said amen to the curse -- De 27:13.",
            "Sought and obtained its inheritance east of Jordan -- Nu 32:1-33.",
            "Bounds of its inheritance -- Jos 13:24-28.",
            "Cities built by -- Nu 32:34-36.",
            "Assisted in conquest of Canaan -- Jos 4:12,13.",
            "After the conquest, returned home -- Jos 22:9.",
            "Assisted in building the altar of witness which excited the jealousy of Israel -- Jos 22:10-29.",
            "Many from other tribes sought refuge with, from the Philistines -- 1Sa 13:7.",
            "Eleven of, swam the Jordan, and joined David in the hold -- 1Ch 12:8-15.",
            "Some of, at coronation of David -- 1Ch 12:37,38.",
            "David appointed rulers over -- 1Ch 26:32.",
            "Spoiled the Hagarites -- 1Ch 5:18-22.",
            "Subdued by Hazael king of Syria -- 2Ki 10:33.",
            "Taken captive to Assyria -- 2Ki 15:29; 1Ch 5:22,26.",
            "Land of, seized by the Moabites and Ammonites -- Jer 48:18-24; 49:1."
        ]
    },
    {
        "Word": "Garments",
        "Definitions": [
            "Origin of -- Ge 3:7,21.",
            "Called",
            "Raiment. -- Ge 28:20; De 8:4.",
            "Clothes. -- Pr 6:27; Eze 16:39.",
            "Clothing. -- Job 22:6; 31:19.",
            "Vesture. -- Ge 41:42; Re 19:16.",
            "Materials used for",
            "Wool. -- Pr 27:26; Eze 34:3.",
            "Silk. -- Pr 31:22.",
            "Linen. -- Le 6:10; Es 8:15.",
            "Camel's hair. -- Mt 3:4.",
            "Skins. -- Heb 11:37.",
            "Sackcloth. -- 2Sa 3:31; 2Ki 19:1.",
            "Not to be made of mixed materials -- De 22:11.",
            "Of the sexes, not to be interchanged -- De 22:5.",
            "Colours of, mentioned",
            "White. -- Ec 9:8.",
            "Blue. -- Eze 23:6.",
            "Purple. -- Eze 7:27; Lu 16:19.",
            "Scarlet. -- 2Sa 1:24; Da 5:7.",
            "Different colours. -- Ge 37:3; 2Sa 13:18.",
            "Were often fringed and bordered -- Nu 15:38; De 22:12.",
            "Scribes and Pharisees condemned for making broad the borders of -- Mt 23:5.",
            "Worn long and flowing -- Lu 20:46; Re 1:13.",
            "Girt up during employment -- Lu 17:8; Joh 13:4.",
            "Mentioned in scripture",
            "Hyke or upper garment. -- De 24:13; Mt 21:8.",
            "Burnouse or cloak. -- Lu 6:29; 2Ti 4:13.",
            "Tunic or coat. -- Joh 19:23; 21:7.",
            "Girdle. -- 1Sa 18:4; Ac 21:11.",
            "Bonnet or hat. -- Le 8:13; Da 3:21.",
            "Shoe or sandal. -- Ex 3:5; Mr 6:9.",
            "Vail. -- Ge 24:65.",
            "Liable to plague and leprosy -- Le 13:47-59.",
            "Cleansed by water from ceremonial uncleanness -- Le 11:32; Nu 31:20.",
            "Of the rich",
            "Of the finest materials. -- Mt 11:8.",
            "Gay. -- Jas 2:23.",
            "Gorgeous. -- Lu 7:25; Ac 12:21.",
            "Embroidered. -- Ps 45:14; Eze 16:18.",
            "Perfumed. -- Ps 45:8; Song 4:11.",
            "Multiplied and heaped up. -- Job 27:17; Isa 3:22.",
            "Often moth-eaten. -- Job 13:28; Jas 5:2.",
            "Of the poor",
            "Provided specially by God. -- De 10:18.",
            "Vile. -- Jas 2:2.",
            "Used as a covering by night. -- De 24:13.",
            "Not to be retained in pledge. -- De 24:12,13.",
            "Grew old and wore out -- Jos 9:5; Ps 102:26.",
            "Of Israel preserved for forty years -- De 8:4.",
            "Were often changed -- Ge 35:2; 41:14.",
            "Of those slain with a sword not used -- Isa 14:19.",
            "Given as a token of covenants -- 1Sa 18:4.",
            "Given as presents -- Ge 45:22; 2Ki 5:22.",
            "Often rent in affliction -- 2Sa 15:32; Ezr 9:3,5.",
            "Illustrative",
            "(White,) of righteousness. -- Mt 28:3; Re 3:18.",
            "(Rolled in blood,) of victory. -- Isa 9:5.",
            "(Washed in wine,) of abundance. -- Ge 49:11."
        ]
    },
    {
        "Word": "Gates",
        "Definitions": [
            "Design of -- Isa 62:10.",
            "Made of",
            "Brass. -- Ps 107:16; Isa 45:2.",
            "Iron. -- Ac 12:10.",
            "Often two-leaved -- Isa 45:1.",
            "Fastened with bars of iron -- Ps 107:16; Isa 45:2.",
            "Made to",
            "Cities. -- 1Ki 17:10.",
            "Houses. -- Lu 16:20; Ac 12:14.",
            "Temples. -- Ac 3:2.",
            "Palaces. -- Es 5:13.",
            "Prisons. -- Ac 12:10.",
            "Camps. -- Ex 32:26.",
            "Rivers. -- Na 2:6.",
            "Of cities",
            "Chief places of concourse. -- Pr 1:21.",
            "Courts of justice held at. -- De 16:18; 2Sa 15:2; Pr 22:22,23.",
            "Land sold at. -- Ge 23:10,16.",
            "Land redeemed at. -- 2Ki 7:1,18.",
            "Markets held at. -- 2Ki 7:1,18.",
            "Proclamations made at. -- Pr 1:21; Jer 17:19.",
            "Councils of state held at. -- 2Ch 18:9; Jer 39:3.",
            "Conferences held at. -- Ge 34:20; 2Sa 3:27.",
            "Public commendation given at. -- Pr 31:23,31.",
            "Public censure passed at. -- Job 5:4; Isa 29:21.",
            "Shut at night-fall. -- Jos 2:5; Ne 13:19.",
            "Chief points of attack in war. -- Jdj 5:8; Isa 22:7; Eze 21:15.",
            "Battering rams used against. -- Eze 21:22.",
            "Experienced officers placed over. -- 2Ki 7:17.",
            "Troops reviewed at, going to war. -- 2Sa 18:4.",
            "Often razed and burned. -- Ne 1:3; La 2:9.",
            "Idolatrous rites performed at. -- Ac 14:13.",
            "Criminals punished at. -- De 17:5; Jer 20:2.",
            "Custom of sitting at, in the evening, alluded to. -- Ge 19:1.",
            "Of the temple",
            "Called gates of Zion. -- La 1:4.",
            "Called gates of righteousness. -- Ps 118:19.",
            "Called gates of the Lord. -- Ps 118:20.",
            "Overlaid with gold. -- 2Ki 18:16.",
            "One specially beautiful. -- Ac 3:2.",
            "Levites the porters of. -- 2Ch 8:14; 23:4.",
            "Charge of, given by lot. -- 1Ch 26:13-19.",
            "The treasury placed at. -- 2Ch 24:8; Mr 12:41.",
            "The pious Israelites delighted to enter. -- Ps 118:19,20; 100:4.",
            "Frequented by beggars. -- Ac 3:2.",
            "Of Jerusalem",
            "High gate of Benjamin. -- Jer 20:2; 37:13.",
            "Fish gate. -- 2Ch 33:14; Ne 3:3.",
            "Sheep gate. -- Ne 3:1; Joh 5:2.",
            "Gate of Miphkad. -- Ne 3:31.",
            "Gate of Ephraim. -- Ne 12:39.",
            "Valley gate. -- 2Ch 26:9; Ne 2:13.",
            "Water gate. -- Ne 3:26; 8:3.",
            "Horse gate. -- 2Ch 23:15; Ne 3:28.",
            "Old gate. -- Ne 3:6; 12:39.",
            "Corner gate. -- 2Ch 26:9.",
            "Dung gate. -- Ne 3:14; 12:31.",
            "Gate of the fountain. -- Ne 3:15.",
            "Carcase of sin-offering burned without -- Le 4:12; Heb 13:11-13.",
            "Criminals generally punished without -- Le 24:23; Joh 19:17; Heb 13:12.",
            "Illustrative",
            "Of Christ. -- Joh 10:9.",
            "(Of heaven,) of access to God. -- Ge 28:12-17.",
            "(Of hell,) of Satan's power. -- Mt 16:18.",
            "(Of the grave,) of death. -- Isa 38:10.",
            "(Strait,) of the entrance to life. -- Mt 7:14.",
            "(Wide,) of the entrance to ruin. -- Mt 7:13."
        ]
    },
    {
        "Word": "Genealogies",
        "Definitions": [
            "The Jews reckoned by -- 1Ch 9:1; 2Ch 31:19.",
            "Public registers kept of -- 2Ch 12:15; Ne 7:5.",
            "Of Christ",
            "Given. -- Mt 1:1-17; Lu 3:23-38.",
            "Prove his descent from Judah. -- Heb 7:14.",
            "Priests who could not prove their own, excluded from the priesthood -- Ezr 2:62; Ne 7:64.",
            "Subject of, to be avoided -- 1Ti 1:4; Tit 3:9.",
            "Illustrative of the record of saints in the book of life -- Lu 10:20; Heb 12:23; Re 3:5."
        ]
    },
    {
        "Word": "Gibeonites",
        "Definitions": [
            "Descended from the Hivites and Amorites -- Jos 9:3,7; 2Sa 21:2.",
            "A mighty and warlike people -- Jos 10:2.",
            "Cities of -- Jos 9:17.",
            "Israel",
            "Deceived by. -- Jos 9:4-13.",
            "Made a league with. -- Jos 9:15.",
            "Spared on account of their oath. -- Jos 9:18,19.",
            "Appointed, hewers of wood, &c. -- Jos 9:20-27.",
            "Attacked by the kings of Canaan -- Jos 10:1-5.",
            "Delivered by Israel -- Jos 10:6-10.",
            "Saul sought to destroy -- 2Sa 21:2.",
            "Israel plagued for Saul's cruelty to -- 2Sa 21:1.",
            "Effected the destruction of the remnant of Saul's house -- 2Sa 21:4-9.",
            "The office of the Nethinim probably originated in -- 1Ch 9:2.",
            "Part of, returned from the captivity -- Ne 7:25."
        ]
    },
    {
        "Word": "Gift of the Holy Spirit, The",
        "Definitions": [
            "By the Father -- Ne 9:20; Lu 11:13.",
            "By the Son -- Joh 20:22.",
            "To Christ without measure -- Joh 3:34.",
            "Given",
            "According to promise. -- Ac 2:38,39.",
            "Upon the exaltation. -- Ps 68:18; Joh 7:39.",
            "Through the intercession of Christ. -- Joh 14:16.",
            "In answer to prayer. -- Lu 11:13; Eph 1:16,17.",
            "For instruction. -- Ne 9:20.",
            "For comfort of saints. -- Joh 14:16.",
            "To those who repent and believe. -- Ac 2:38.",
            "To those who obey God. -- Ac 5:32.",
            "To the Gentiles. -- Ac 10:44,45; 11:17; 15:8.",
            "Is abundant -- Ps 68:9; Joh 7:38,39.",
            "Is permanent -- Isa 59:21; Hag 2:5; 1Pe 4:14.",
            "Is fruit bearing -- Isa 32:15.",
            "Received through faith -- Ga 3:14.",
            "An evidence of union with Christ -- 1Jo 3:24; 4:13.",
            "An earnest of the inheritance of the saints -- 2Co 1:22; 5:5; Eph 1:14.",
            "A pledge of the continued favour of God -- Eze 39:29."
        ]
    },
    {
        "Word": "Gifts of God, The",
        "Definitions": [
            "All blessings are -- Jas 1:17; 2Pe 1:3.",
            "Are dispensed according to his will -- Ec 2:26; Da 2:21; Ro 12:6; 1Co 7:7.",
            "Are free and abundant -- Nu 14:8; Ro 8:32.",
            "Spiritual",
            "Christ the chief of. -- Isa 42:6; 55:4; Joh 3:16; 4:10; 6:32,33.",
            "Are through Christ. -- Ps 68:18; Eph 4:7,8; Joh 6:27.",
            "The Holy Spirit. -- Lu 11:13; Ac 8:20.",
            "Grace. -- Ps 84:11; Jas 4:6.",
            "Wisdom. -- Pr 2:6; Jas 1:5.",
            "Repentance. -- Ac 11:18.",
            "Faith. -- Eph 2:8; Php 1:29.",
            "Righteousness. -- Ro 5:16,17.",
            "Strength and power. -- Ps 68:35.",
            "A new heart. -- Eze 11:19.",
            "Peace. -- Ps 29:11.",
            "Rest. -- Mt 11:28; 2Th 1:7.",
            "Glory. -- Ps 84:11; Joh 17:22.",
            "Eternal life. -- Ro 6:23.",
            "Not repented of by him. -- Ro 11:29.",
            "To be used for mutual profit. -- 1Pe 4:10.",
            "Pray for. -- Mt 7:7,11; Joh 16:23,24.",
            "Acknowledge -- Ps 4:7; 21:2.",
            "Temporal",
            "Life. -- Isa 42:5.",
            "Food and raiment. -- Mt 6:25-33.",
            "Rain and fruitful seasons. -- Ge 27:28; Le 26:4,5; Isa 30:23.",
            "Wisdom. -- 2Ch 1:12.",
            "Peace. -- Le 26:6; 1Ch 22:9.",
            "All good things. -- Ps 34:10; 1Ti 6:17.",
            "To be used and enjoyed. -- Ec 3:13; 5:19,20; 1Ti 4:4,5.",
            "Should cause us to remember God. -- De 8:18.",
            "All creatures partake of. -- Ps 136:25; 145:15,16.",
            "Pray for. -- Zec 10:1; Mt 6:11.",
            "Illustrated -- Mt 25:15-30."
        ]
    },
    {
        "Word": "Girdles",
        "Definitions": [
            "Worn upon the loins -- 1Ki 2:5; Jer 13:1,11.",
            "Worn by priests about the breasts -- Re 1:13.",
            "Made of",
            "Fine linen. -- Eze 16:10.",
            "Twined linen with blue purple, &c. -- Ex 39:29.",
            "Gold. -- Re 1:13; 15:6.",
            "Leather. -- 2Ki 1:8; Mt 3:4.",
            "Sackcloth. -- Isa 3:24; La 2:10.",
            "Made for sale by industrious women -- Pr 31:24.",
            "Used for",
            "Strengthening the loins. -- Pr 31:17; Isa 22:21; 23:10.",
            "Girding up the garments when walking. -- 1Ki 18:46; 2Ki 4:29.",
            "Girding up the garments when working. -- Lu 12:37; 17:8; Joh 13:4.",
            "Suspending the sword. -- 2Sa 20:8; Ne 4:18.",
            "Suspending the inkhorn. -- Eze 9:2.",
            "Holding money. -- Mt 10:9; Mr 6:8.",
            "Taken off when at rest. -- Isa 5:27; Joh 13:4.",
            "Given as",
            "A token of friendship. -- 1Sa 18:4.",
            "A reward of military service. -- 2Sa 18:11.",
            "Illustrative of",
            "Strength. -- Ps 18:39; Isa 22:21.",
            "Gladness. -- Ps 30:11.",
            "Righteousness of Christ. -- Isa 11:5.",
            "Faithfulness of Christ. -- Isa 11:5.",
            "Truth. -- Eph 6:14."
        ]
    },
    {
        "Word": "Glorifying God",
        "Definitions": [
            "Commanded -- 1Ch 16:28; Ps 22:23; Isa 42:12.",
            "Due to him -- 1Ch 16:29.",
            "For his",
            "Holiness. -- Ps 99:9; Re 15:4.",
            "Mercy and truth. -- Ps 115:1; Ro 15:9.",
            "Faithfulness and truth. -- Isa 25:1.",
            "Wondrous works. -- Mt 15:31; Ac 4:21.",
            "Judgments. -- Isa 25:3; Eze 28:22; Re 14:7.",
            "Deliverance. -- Ps 50:15.",
            "Grace to others. -- Ac 11:18; 2Co 9:13; Ga 1:24.",
            "Obligation of saints to -- 1Co 6:20.",
            "Is acceptable through Christ -- Php 1:11; 1Pe 4:11.",
            "Christ, an example of -- Joh 17:4.",
            "Accomplished by",
            "Relying on his promises. -- Ro 4:20.",
            "Praising him. -- Ps 50:23.",
            "Doing all to him. -- 1Co 10:31.",
            "Dying for him. -- Joh 21:19.",
            "Confessing Christ. -- Php 2:11.",
            "Suffering for Christ. -- 1Pe 4:14,16.",
            "Glorifying Christ. -- Ac 19:17; 2Th 1:12.",
            "Bringing forth fruits of righteousness. -- Joh 15:8; Php 1:11.",
            "Patience in affliction. -- Isa 24:15.",
            "Faithfulness. -- 1Pe 4:11.",
            "Required in body and spirit -- 1Co 6:20.",
            "Shall be universal -- Ps 86:9; Re 5:13.",
            "Saints should",
            "Resolve on. -- Ps 69:30; 118:28.",
            "Unite in. -- Ps 34:3; Ro 15:6.",
            "Persevere in. -- Ps 86:12.",
            "All the blessings of God are designed to lead to -- Isa 60:21; 61:3.",
            "The holy example of saints may lead others to -- Mt 5:16; 1Pe 2:12.",
            "All, by nature, fail in -- Ro 3:23.",
            "The wicked averse to -- Da 5:23; Ro 1:21.",
            "Punishment for not -- Da 5:23,30; Mal 2:2; Ac 12:23; Ro 1:21.",
            "Heavenly host engaged in -- Re 4:11.",
            "Exemplified",
            "David. -- Ps 57:5.",
            "The Multitude. -- Mt 9:8; 15:31.",
            "The Virgin Mary. -- Lu 1:46.",
            "Angels. -- Lu 2:14.",
            "Shepherds. -- Lu 2:20.",
            "Man sick of the palsy. -- Lu 5:25.",
            "Woman with infirmity. -- Lu 13:13.",
            "Leper. -- Lu 17:15.",
            "Blind man. -- Lu 18:43.",
            "Centurion. -- Lu 23:47.",
            "The Church at Jerusalem. -- Ac 11:18.",
            "Gentiles at Antioch. -- Ac 13:48.",
            "Abraham. -- Ro 4:20.",
            "Paul. -- Ro 11:36."
        ]
    },
    {
        "Word": "Glory of God, The",
        "Definitions": [
            "Exhibited in Christ -- Joh 1:14; 2Co 4:6; Heb 1:3.",
            "Exhibited in",
            "His name. -- De 28:58; Ne 9:5.",
            "His majesty. -- Job 37:22; Ps 93:1; 104:1; 145:5,12; Isa 2:10.",
            "His power. -- Ex 15:1,6; Ro 6:4.",
            "His works. -- Ps 19:1; 111:3.",
            "His holiness. -- Ex 15:11.",
            "Described as",
            "Great. -- Ps 138:5.",
            "Eternal. -- Ps 104:31.",
            "Rich. -- Eph 3:16.",
            "Highly exalted. -- Ps 8:1; 113:4.",
            "Exhibited to",
            "Moses. -- Ex 34:5-7; 33:18-23.",
            "Stephen. -- Ac 7:55.",
            "His Church. -- De 5:24; Ps 102:16.",
            "Enlightens the Church -- Isa 60:1,2; Re 21:11,23.",
            "Saints desire to behold -- Ps 63:2; 90:16.",
            "God is jealous -- Isa 42:8.",
            "Reverence -- Isa 59:19.",
            "Plead in prayer -- Ps 79:9.",
            "Declare -- 1Ch 16:24; Ps 145:5,11.",
            "Magnify -- Ps 57:5.",
            "The earth is full of -- Isa 6:3.",
            "The knowledge of, shall fill the earth -- Hab 2:14."
        ]
    },
    {
        "Word": "Gluttony",
        "Definitions": [
            "Christ was falsely accused of -- Mt 11:19.",
            "The wicked addicted to -- Php 3:19; Jude 1:12.",
            "Leads to",
            "Carnal security. -- Isa 22:13; 1Co 15:32; Lu 12:19.",
            "Poverty. -- Pr 23:21.",
            "Of princes, ruinous to their people -- Ec 10:16,17.",
            "Is inconsistent in saints -- 1Pe 4:3.",
            "Caution against -- Pr 23:2,3; Lu 21:34; Ro 13:13,14.",
            "Pray against temptations to -- Ps 141:4.",
            "Punishment of -- Nu 11:33,34; Ps 78:31; De 21:21; Am 6:4,7.",
            "Danger of, illustrated -- Lu 12:45,46.",
            "Exemplified",
            "Esau. -- Ge 25:30-34; Heb 12:16,17.",
            "Israel. -- Nu 11:4; Ps 78:18.",
            "Sons of Eli. -- 1Sa 2:12-17.",
            "Belshazzar. -- Da 5:1."
        ]
    },
    {
        "Word": "Goat, The",
        "Definitions": [
            "Clean and fit for food -- De 14:4,5.",
            "Offered in sacrifice -- Ge 15:9; Le 16:5,7.",
            "The male, best for sacrifice -- Le 22:19; Ps 50:9.",
            "First-born of, not redeemed -- Nu 18:17.",
            "Jews had large flocks of -- Ge 32:14; 1Sa 25:2.",
            "Most profitable to the owner -- Pr 27:26.",
            "Milk of, used as food -- Pr 27:27.",
            "The young of",
            "Called kids. -- Ge 37:31.",
            "Kept in small flocks. -- 1Ki 20:27.",
            "Fed near the shepherds' tents. -- Song 1:8.",
            "Not to be seethed in milk of mother. -- Ex 23:19.",
            "Offered in sacrifice. -- Le 4:23; 5:6.",
            "Offered at the passover. -- Ex 12:5; 2Ch 35:7.",
            "Considered a delicacy. -- Ge 27:9; Jdj 6:19.",
            "Given as a present. -- Ge 38:17; Jdj 15:1.",
            "The hair of",
            "Offered for tabernacle. -- Ex 25:4; 35:23.",
            "Made into curtains, for covering the tabernacle. -- Ex 35:26; 36:14-18.",
            "Made into pillows. -- 1Sa 19:13.",
            "Skin of, often used as clothing -- Heb 11:37.",
            "Bashan celebrated for -- De 32:14.",
            "The Arabians traded in -- Eze 27:21.",
            "Flocks of, always led by a male -- Jer 50:8.",
            "When wild dwelt in the hills and rocks -- 1Sa 24:2; Job 39:1; Ps 104:18.",
            "Illustrative",
            "Of Macedonian empire. -- Da 8:5,21.",
            "Of the wicked. -- Zec 10:3; Mt 25:32,33.",
            "(Flock of,) of the church. -- Song 4:1."
        ]
    },
    {
        "Word": "Goodness of God, The",
        "Definitions": [
            "Is part of his character -- Ps 25:8; Na 1:7; Mt 19:17.",
            "Declared to be",
            "Great. -- Ne 9:35; Zec 9:17.",
            "Rich. -- Ps 104:24; Ro 2:4.",
            "Abundant. -- Ex 34:6; Ps 33:5.",
            "Satisfying. -- Ps 65:4; Jer 31:12,14.",
            "Enduring. -- Ps 23:6; 52:1.",
            "Universal. -- Ps 145:9; Mt 5:45.",
            "Manifested",
            "To his Church. -- Ps 31:19; La 3:25.",
            "In doing good. -- Ps 119:68; 145:9.",
            "In supplying temporal wants. -- Ac 14:17.",
            "In providing for the poor. -- Ps 68:10.",
            "In forgiving sins. -- 2Ch 30:18; Ps 86:5.",
            "Leads to repentance. -- Ro 2:4.",
            "Recognise, in his dealings. -- Ezr 8:18; Ne 2:18.",
            "Pray for the manifestation of. -- 2Th 1:11.",
            "Despise not. -- Ro 2:4.",
            "Reverence. -- Jer 33:9; Ho 3:5.",
            "Magnify. -- Ps 107:8; Jer 33:11.",
            "Urge others to confide in. -- Ps 34:8.",
            "The wicked disregard. -- Ne 9:35."
        ]
    },
    {
        "Word": "Gospel, The",
        "Definitions": [
            "Is good tidings of great joy for all people -- Lu 2:10,11,31,32.",
            "Foretold -- Isa 41:27; 52:7; 61:1-3; Mr 1:15.",
            "Preached under the old testament -- Heb 4:2.",
            "Exhibits the grace of God -- Ac 14:3; 20:32.",
            "The knowledge of the glory of God is by -- 2Co 4:4,6.",
            "Life and immortality are brought to light by Jesus through -- 2Ti 1:10.",
            "Is the power of God to salvation -- Ro 1:16; 1Co 1:18; 1Th 1:5.",
            "Is glorious -- 2Co 4:4.",
            "Is everlasting -- 1Pe 1:25; Re 14:6.",
            "Preached by Christ -- Mt 4:23; Mr 1:14.",
            "Ministers have a stewardship to preach -- 1Co 9:17.",
            "Preached beforehand to Abraham -- Ge 22:18; Ga 3:8.",
            "Preached to",
            "The Jews first. -- Lu 24:47; Ac 13:46.",
            "The Gentiles. -- Mr 13:10; Ga 2:2,9.",
            "The poor. -- Mt 11:5; Lu 4:18.",
            "Every creature. -- Mr 16:15; Col 1:23.",
            "Must be believed -- Mr 1:15; Heb 4:2.",
            "Brings peace -- Lu 2:10,14; Eph 6:15.",
            "Produces hope -- Col 1:23.",
            "Saints have fellowship in -- Php 1:5.",
            "There is fulness of blessing in -- Ro 15:29.",
            "Those who receive, should",
            "Adhere to the truth of. -- Ga 1:6,7; 2:14; 2Ti 1:13.",
            "Not be ashamed of. -- Ro 1:16; 2Ti 1:8.",
            "Live in subjection to. -- 2Co 9:13.",
            "Have their conversation becoming. -- Php 1:27.",
            "Earnestly contend for the faith of. -- Php 1:17,27; Jude 1:3.",
            "Sacrifice friends and property for. -- Mt 10:37.",
            "Sacrifice life itself for. -- Mr 8:35.",
            "Profession of, attended by afflictions -- 2Ti 3:12.",
            "Promises to sufferers -- Mr 8:35; 10:30.",
            "Be careful not to hinder -- 1Co 9:12.",
            "Is hid to them that are lost -- 2Co 4:3.",
            "Testifies to the final judgment -- Ro 2:16.",
            "Let him who preached another, be accursed -- Ga 1:8.",
            "Awful consequences of not obeying -- 2Th 1:8,9.",
            "Is called the",
            "Dispensation of the grace of God. -- Eph 3:2.",
            "Gospel of peace. -- Eph 6:15.",
            "Gospel of God. -- Ro 1:1; 1Th 2:8; 1Pe 4:17.",
            "Gospel of Christ. -- Ro 1:9,16; 2Co 2:12; 1Th 3:2.",
            "Gospel of the grace of God. -- Ac 20:24.",
            "Gospel of the kingdom. -- Mt 24:14.",
            "Gospel of salvation. -- Eph 1:13.",
            "Glorious gospel of Jesus Christ. -- 2Co 4:4.",
            "Preaching of Jesus Christ. -- Ro 16:25.",
            "Mystery of the gospel. -- Eph 6:19.",
            "Word of God. -- 1Th 2:13.",
            "Word of Christ. -- Col 3:16.",
            "Word of grace. -- Ac 14:3; 20:32.",
            "Word of salvation. -- Ac 13:26.",
            "Word of reconciliation. -- 2Co 5:19.",
            "Word of truth. -- Eph 1:13; Jas 1:18.",
            "Word of faith. -- Ro 10:8.",
            "Word of life. -- Php 2:16.",
            "Ministration of the Spirit. -- 2Co 3:8.",
            "Doctrine according to godliness. -- 1Ti 6:3.",
            "Form of sound words. -- 2Ti 1:13.",
            "Rejection of, by many, foretold -- Isa 53:1; Ro 10:15,16.",
            "Rejection of, by the Jews, a means of blessing to the Gentiles -- Ro 11:28."
        ]
    },
    {
        "Word": "Groves",
        "Definitions": [
            "Antiquity of -- Ge 21:33.",
            "Often on tops of hills -- 1Ki 14:23; Ho 4:13.",
            "Often used as resting places -- 1Sa 22:6.",
            "Idols were worshipped in -- De 12:2.",
            "Not to be planted near God's altar -- De 16:21.",
            "Of Canaanites, to be destroyed -- Ex 34:13; De 7:5; 12:3.",
            "For idol worship planted",
            "By Ahab. -- 1Ki 16:33.",
            "By Manasseh. -- 2Ki 21:3.",
            "By Israelites. -- 2Ki 17:16.",
            "Fondness of Israel for -- Jer 17:2.",
            "Punishment for making and serving -- 1Ki 14:15; Isa 1:28,29; Mic 5:14.",
            "Destroyed by",
            "Gideon. -- Jdj 6:25-28.",
            "Hezekiah. -- 2Ki 18:4.",
            "Asa. -- 2Ch 14:3.",
            "Jehoshaphat. -- 2Ch 17:6.",
            "Josiah. -- 2Ki 23:14; 2Ch 34:3,7.",
            "God promised to wean Israel from -- Isa 17:7,8."
        ]
    },
    {
        "Word": "Hair, The",
        "Definitions": [
            "The natural covering of the head -- Ps 68:21.",
            "Innumerable -- Ps 40:12; 69:4.",
            "Growth of -- Jdj 16:22.",
            "God",
            "Numbers. -- Mt 10:30.",
            "Takes care of. -- Da 3:27; Lu 21:18.",
            "Black, particularly esteemed -- Song 5:11.",
            "White or gray",
            "A token of age. -- 1Sa 12:2; Ps 71:18.",
            "A token of weakness and decay. -- Ho 7:9.",
            "An emblem of wisdom. -- Da 7:9; Job 12:12.",
            "With righteousness, a crown of glory. -- Pr 16:31.",
            "To be reverenced. -- Le 19:32.",
            "Man cannot even change the colour or -- Mt 5:36.",
            "Of women",
            "Worn long for a covering. -- 1Co 11:15.",
            "Plaited and broidered. -- 1Ti 2:9; 1Pe 3:3.",
            "Well set and ornamented. -- Isa 3:24.",
            "Neglected in grief. -- Lu 7:38; Joh 12:3.",
            "Sometimes worn long by men -- 2Sa 14:26.",
            "Men condemned for wearing long -- 1Co 11:14.",
            "Often expensively anointed -- Ec 9:8.",
            "Of Nazarites",
            "Not to be cut or shorn during their vow. -- Nu 6:5; Jdj 16:17,19,20.",
            "Shorn after completion of vow. -- Nu 6:18.",
            "Of the healed leper to be shorn -- Le 14:9.",
            "Colour of, changed by leprosy -- Le 13:3,10.",
            "Cut off in affliction -- Jer 7:29.",
            "Plucked out in extreme grief -- Ezr 9:3.",
            "Plucking out of, a reproach -- Ne 13:25; Isa 50:6.",
            "Judgments expressed by",
            "Sending baldness for. -- Isa 3:24; Jer 47:5.",
            "Shaving. -- Isa 7:20."
        ]
    },
    {
        "Word": "Hands, The",
        "Definitions": [
            "Necessary members of the body -- 1Co 12:21.",
            "Parts of, mentioned",
            "The palm. -- Isa 49:16; Mt 26:67.",
            "The thumb. -- Ex 29:20; Le 14:14,17.",
            "The fingers. -- 2Sa 21:20; Da 5:5.",
            "God strengthens -- Ge 49:24.",
            "God makes impotent -- Job 5:12.",
            "Operations of, mentioned",
            "Feeling. -- Ps 115:7; 1Jo 1:1.",
            "Taking. -- Ge 3:22; Ex 4:4.",
            "Holding. -- Jdj 7:20; Re 10:2.",
            "Working. -- Pr 31:19; 1Th 4:11.",
            "Writing. -- Isa 44:5; Ga 6:11.",
            "Making signs. -- Isa 13:2; Ac 12:17.",
            "Striking. -- Mr 14:65; Joh 19:3.",
            "Distinguished as",
            "The right. -- Ac 3:7.",
            "The left. -- Ge 14:15; Ac 21:3.",
            "Many alike expert with both -- 1Ch 12:2.",
            "Many had more command of the left -- Jdj 3:15,21; 20:16.",
            "The right hand",
            "Place of honour. -- 1Ki 2:19; Ps 45:9.",
            "Place of power. -- Ps 110:1; Mr 14:62.",
            "Signet worn on. -- Jer 22:24.",
            "Given in token of friendship. -- Ga 2:9.",
            "Used in embracing. -- 2Sa 20:9; Song 2:6; 8:3.",
            "Sworn by. -- Isa 62:8.",
            "The accuser stood at, of the accused. -- Ps 109:6; Zec 3:1.",
            "Of priests touched with blood of consecration-ram. -- Ex 29:20; Le 8:23,24.",
            "Of healed leper touched with blood of his sacrifice. -- Le 14:14,17,25.",
            "Of healed leper touched with oil. -- Le 14:28.",
            "The Jews carried a staff in, when walking -- Ex 12:11; 2Ki 4:29.",
            "The Jews eat with -- Mt 26:23.",
            "Were washed",
            "Before eating. -- Mt 15:2; Mr 7:3.",
            "After touching an unclean person. -- Le 15:11.",
            "In token of innocency. -- De 21:6,7; Mt 27:24.",
            "Custom of domestics pouring water upon, alluded to -- 2Ki 3:11.",
            "Servants directed by movements of -- Ps 123:2.",
            "Kissed in idolatrous worship -- Job 31:27.",
            "Treaties made by joining -- 2Ki 10:15; Pr 11:21.",
            "Suretiship entered into by striking -- Job 17:3; Pr 6:1; 17:18; 22:26.",
            "Were lifted up",
            "In prayer. -- Ps 141:2; La 3:41.",
            "In praise. -- Ps 134:2.",
            "In taking an oath. -- Ge 14:22; Re 10:5.",
            "In blessing. -- Le 9:22.",
            "Often spread out in prayer -- Ps 68:31; Isa 1:15.",
            "Placed under the thigh of a person to whom an oath was made -- Ge 24:2,3; 47:29,31.",
            "Clapped together in joy -- 2Ki 11:12; Ps 47:1.",
            "Smitten together in extreme anger -- Nu 24:10; Eze 21:14,17.",
            "Stretched out in derision -- Ho 7:5; Zep 2:15.",
            "Imposition of, used in",
            "Transferring guilt of sacrifices. -- Le 1:4; 3:2; 16:21,22.",
            "Setting apart the Levites. -- Nu 8:10.",
            "Conferring civil power. -- Nu 27:18; De 34:9.",
            "Blessing. -- Ge 48:14; Mr 10:16.",
            "Ordaining ministers. -- Ac 6:6; 1Ti 4:14.",
            "Imparting the gifts of the Holy Spirit. -- Ac 8:17; 19:6.",
            "Imposition of, a first principle of the doctrine of Christ -- Heb 6:1,2.",
            "Should be employed",
            "Industriously. -- Eph 4:28; 1Th 4:11.",
            "In God's service. -- Ne 2:18; Zec 8:9,13.",
            "In acts of benevolence. -- Pr 3:27; 31:20.",
            "Of the wicked, described as",
            "Bloody. -- Isa 1:15; 59:3.",
            "Violent. -- Ps 58:2; Isa 59:6.",
            "Mischievous. -- Ps 26:10; Mic 7:3.",
            "Slothful. -- Pr 6:10; 21:25.",
            "Ensnaring to themselves. -- Ps 9:16.",
            "The wicked recompensed for the work of -- Ps 28:4; Pr 12:14; Isa 3:11.",
            "Saints blessed in the work of -- De 2:7; 30:9; Job 1:10; Ps 90:17.",
            "Criminals often",
            "Bound by. -- Mt 22:13.",
            "Deprived of. -- De 25:12; 2Sa 4:12.",
            "Mutilated in. -- Jdj 1:6,7.",
            "Hung by. -- La 5:12.",
            "Illustrative",
            "Of power. -- 1Ki 18:46; 2Ki 13:5.",
            "(Lifted up against another,) of rebellion. -- 2Sa 20:21.",
            "(Opened,) of liberality. -- De 15:8; Ps 104:28.",
            "(Shut,) of illiberality. -- De 15:7.",
            "Right hand, illustrative",
            "Of strength and power. -- Ex 15:6; Ps 17:7.",
            "(Holding by,) of support. -- Ps 73:23; Isa 41:13.",
            "(Standing at,) of protection. -- Ps 16:8; 109:31; 110:5.",
            "(Full of bribes,) of corruption. -- Ps 26:10.",
            "(Full of falsehood,) of deceitfulness. -- Ps 144:8,11; Isa 44:20.",
            "(Withdrawn,) of support withheld. -- Ps 74:11.",
            "(Cutting off,) of extreme self-denial -- Mt 5:30."
        ]
    },
    {
        "Word": "Happiness of Saints In This Life",
        "Definitions": [
            "Is in God -- Ps 73:25,26.",
            "Only found in the ways of wisdom -- Pr 3:17,18.",
            "Described by Christ in the beatitudes -- Mt 5:3-12.",
            "Is derived from",
            "Fear of God. -- Ps 128:1,2; Pr 28:14.",
            "Trust in God. -- Pr 16:20; Php 4:6,7.",
            "The words of Christ. -- Joh 17:13.",
            "Obedience to God. -- Ps 40:8; Joh 13:17.",
            "Salvation. -- De 33:29; Isa 12:2,3.",
            "Hope in the Lord. -- Ps 146:5.",
            "Hope of glory. -- Ro 5:2.",
            "God being their Lord. -- Ps 144:15.",
            "God being their help. -- Ps 146:5.",
            "Praising God. -- Ps 135:3.",
            "Their mutual love. -- Ps 133:1.",
            "Divine chastening. -- Job 5:17; Jas 5:11.",
            "Suffering for Christ. -- 2Co 12:10; 1Pe 3:14; 4:13,14.",
            "Having mercy on the poor. -- Pr 14:21.",
            "Finding wisdom. -- Pr 3:13.",
            "Is abundant and satisfying -- Ps 36:8; 63:5."
        ]
    },
    {
        "Word": "Happiness of the Wicked, The",
        "Definitions": [
            "Is limited to this life -- Ps 17:14; Lu 16:25.",
            "Is short -- Job 20:5.",
            "Is uncertain -- Lu 12:20; Jas 4:13,14.",
            "Is vain -- Ec 2:1; 7:6.",
            "Is derived from",
            "Their wealth. -- Job 21:13; Ps 52:7.",
            "Their power. -- Job 21:7; Ps 37:35.",
            "Their worldly prosperity. -- Ps 17:14; 73:3,4,7.",
            "Popular applause. -- Ac 12:22.",
            "Gluttony. -- Isa 22:13; Hab 1:16.",
            "Drunkenness. -- Isa 5:11; 56:12.",
            "Vain pleasure. -- Job 21:12; Isa 5:12.",
            "Successful oppression. -- Hab 1:15; Jas 5:6.",
            "Marred by jealousy -- Es 5:13.",
            "Often interrupted by judgments -- Nu 11:33; Job 15:21; Ps 73:18-20; Jer 25:10-11.",
            "Leads to sorrow -- Pr 14:13.",
            "Leads to recklessness -- Isa 22:13.",
            "Sometimes a stumbling-block to saints -- Ps 73:3,16; Jer 12:1; Hab 1:13.",
            "Saints often permitted to see the end of -- Ps 73:17-20.",
            "Envy not -- Ps 37:1.",
            "Woe against -- Am 6:1; Lu 6:25.",
            "Illustrated -- Ps 37:35,36; Lu 12:16-20; 16:19-25.",
            "Exemplified",
            "Israel. -- Nu 11:33.",
            "Haman. -- Es 5:9-11.",
            "Belshazzar. -- Da 5:1.",
            "Herod. -- Ac 12:21-23."
        ]
    },
    {
        "Word": "Hart, The",
        "Definitions": [
            "Clean and used as food -- De 12:15; 14:5.",
            "Often hunted -- La 1:6.",
            "Female of",
            "Called the hind. -- Song 2:7.",
            "Delights in freedom. -- Ge 49:21.",
            "Kind and affectionate. -- Pr 5:19.",
            "Brings forth at appointed time. -- Job 39:1,2.",
            "Brings forth with difficulty. -- Job 39:3.",
            "Brings forth at the voice of God. -- Ps 29:9.",
            "Forsakes her young in famine. -- Jer 14:5.",
            "Young of, abundantly provided for -- Job 39:4.",
            "Illustrative",
            "Of Christ. -- Song 2:9,17; 8:14.",
            "Of converted sinners. -- Isa 35:6.",
            "(Sure-footedness of,) of experienced saints. -- Ps 18:33; Hab 3:19.",
            "(Panting for water,) of afflicted saints longing for God. -- Ps 42:1,2.",
            "(Without pasture,) of the persecuted. -- La 1:6."
        ]
    },
    {
        "Word": "Harvest, The",
        "Definitions": [
            "Ingathering of fruits of the fields -- Mr 4:29.",
            "To continue without intermission -- Ge 8:22.",
            "Called the",
            "Appointed weeks of harvest. -- Jer 5:24.",
            "Harvest time. -- 2Sa 23:13; Jer 50:16.",
            "Fields appeared white before -- Joh 4:35.",
            "Of barley at the passover -- Le 23:6,10; Ru 1:22.",
            "Of wheat at Pentecost -- Ex 34:22; 1Sa 12:17.",
            "Men and women engaged in -- Ru 2:8,9.",
            "Persons engaged in",
            "Reapers. -- Ru 2:4.",
            "Binders. -- Ge 37:7; Ps 129:7.",
            "Called harvest-men. -- Isa 17:5.",
            "Called labourers. -- Mt 9:37.",
            "Fed by the husbandman during. -- Ru 2:14.",
            "Received wages. -- Joh 4:35.",
            "Often defrauded of their wages. -- Jas 5:4.",
            "Former and latter rain necessary to abundance of -- Jer 5:24; Am 4:7.",
            "Patience required in waiting for -- Jas 5:7.",
            "Not to be commenced until the first fruits had been offered to God -- Le 23:10,14.",
            "A time of great joy -- Ps 126:6; Isa 9:3.",
            "Omitted in the sabbatical year -- Le 25:5.",
            "Omitted in year of jubilee -- Le 25:11,12.",
            "The Sabbath to observed during -- Ex 34:21.",
            "Legal provision for the poor during -- Le 19:9,10; 23:22; De 24:19.",
            "Failure of",
            "Occasioned by drought. -- Am 4:7.",
            "Occasioned by locusts. -- Joe 1:4.",
            "Sometimes continued for years. -- Ge 45:6.",
            "A cause of great grief. -- Isa 16:9; Joe 1:11.",
            "A punishment for sin. -- Isa 17:10,11.",
            "Slothfulness during, ruinous -- Pr 10:5.",
            "Miraculous thunder, & c in -- 1Sa 12:17,18.",
            "Illustrative",
            "Of seasons of grace. -- Jer 8:20.",
            "Of the end of the world. -- Mt 13:30,39.",
            "Of a time when many are ready to receive the gospel. -- Mt 9:37,38; Joh 4:35.",
            "Of a time of judgment. -- Jer 51:33; Ho 6:11.",
            "Of ripeness for wrath. -- Joe 3:13; Re 14:15.",
            "(Dew in,) of God's protection. -- Isa 18:4.",
            "(Cold in,) of a refreshing message. -- Pr 25:13.",
            "(Rain in,) of honour given to fools. -- Pr 26:1."
        ]
    },
    {
        "Word": "Hatred to Christ",
        "Definitions": [
            "Is without cause -- Ps 69:4; Joh 15:25.",
            "Is on account of his testimony against the world -- Joh 7:7.",
            "Involves",
            "Hatred to his Father. -- Joh 15:23,24.",
            "Hatred to his people. -- Joh 15:18.",
            "Punishment of -- Ps 2:2,9; 21:8.",
            "No escape for those who persevere in -- 1Co 15:25; Heb 10:29-31.",
            "Illustrated -- Lu 19:12-14,17.",
            "Exemplified",
            "Chief priests & c. -- Mt 27:1,2; Lu 22:5.",
            "Jews. -- Mt 27:22,23.",
            "Scribes & c. -- Mr 11:18; Lu 11:53,54."
        ]
    },
    {
        "Word": "Head",
        "Definitions": [
            "The uppermost and chief member of the body -- Isa 1:6; 2Ki 6:31.",
            "All the other members necessary to -- 1Co 12:21.",
            "The body supported and supplied by -- Eph 4:16.",
            "Put for the whole person -- Ge 49:26; Pr 10:6.",
            "Put for the life -- Da 1:10; 1Sa 28:2.",
            "Parts of mentioned",
            "The skull. -- 2Ki 9:35; Mt 27:33.",
            "The crown. -- Ge 49:26; Isa 3:17.",
            "The forehead. -- 1Sa 17:49; Eze 9:4.",
            "The temples. -- Jdj 4:21,22; Song 4:3.",
            "The face. -- Ge 48:12; 2Ki 9:30.",
            "The hair. -- Jdj 16:22; Ps 40:12.",
            "The scalp. -- Ps 68:21.",
            "Often anointed -- Ec 9:8; Mt 6:17.",
            "Bowed down",
            "In worshipping God. -- Ge 24:26; Ex 4:31.",
            "As a token of respect. -- Ge 43:23.",
            "In grief",
            "Covered up. -- 2Sa 15:30; Es 6:12.",
            "Shorn. -- Job 1:20.",
            "Sprinkled with dust. -- Jos 7:6; 2:12.",
            "The hands placed on. -- 2Sa 13:19; Jer 2:37.",
            "Priests forbidden to shave -- Le 21:5,10.",
            "Nazarites forbidden to shave -- Nu 6:5.",
            "Derision expressed by shaking -- 2Ki 19:21; Ps 22:7; 109:25; Mt 27:39.",
            "The Jews censured for swearing by -- Mt 5:36.",
            "When hoary with age to be respected -- Le 19:32.",
            "Liable to",
            "Leprosy. -- Le 13:42-44.",
            "Scab. -- Isa 3:17.",
            "Internal disease. -- 2Ki 4:19; Isa 1:5.",
            "Baldness. -- Le 13:40,41; Isa 15:2.",
            "Of the leper always uncovered -- Le 13:45.",
            "Of women generally covered in public -- Ge 24:65; 1Co 11:5.",
            "Of criminals often cut off -- Mt 14:10.",
            "Of enemies slain in war, often cut off -- Jdj 5:26; 1Sa 17:51,57; 31:9.",
            "Illustrative",
            "Of God. -- 1Co 11:3.",
            "Of Christ. -- 1Co 11:3; Eph 1:22; Col 2:19.",
            "Of rulers. -- 1Sa 15:17; Da 2:38.",
            "Of chief men. -- Isa 9:14,15.",
            "Of the chief city of a kingdom. -- Isa 7:8.",
            "(Covered,) of defence and protection. -- Ps 140:7.",
            "(Covered,) of subjection. -- 1Co 11:5,10.",
            "(Made bald,) of heavy judgments. -- Isa 3:24; 15:2; 22:12; Mic 1:16.",
            "(Lifted up,) of joy and confidence. -- Ps 3:3; Lu 21:28.",
            "(Lifted up,) of pride & c. -- Ps 83:2.",
            "(Lifted up,) of exaltation. -- Ge 40:13; Ps 27:6.",
            "(Anointed,) of joy and prosperity. -- Ps 23:5; 92:10."
        ]
    },
    {
        "Word": "Heart, The",
        "Definitions": [
            "Issues of life are out of -- Pr 4:23.",
            "God",
            "Tries. -- 1Ch 29:17; Jer 12:3.",
            "Knows. -- Ps 44:21; Jer 20:12.",
            "Searched. -- 1Ch 28:9; Jer 17:10.",
            "Understands the thoughts of. -- 1Ch 28:9; Ps 139:2.",
            "Ponders. -- Pr 21:2; 24:12.",
            "Influences. -- 1Sa 10:26; Ezr 6:22; 7:27; Pr 21:1; Jer 20:9.",
            "Creates a new. -- Ps 51:10; Eze 36:26.",
            "Prepares. -- 1Ch 29:18; Pr 16:1.",
            "Opens. -- Ac 16:14.",
            "Enlightens. -- 2Co 4:6; Eph 1:18.",
            "Strengthens. -- Ps 27:14.",
            "Establishes. -- Ps 112:8; 1Th 3:13.",
            "Should be",
            "Prepared to God. -- 1Sa 7:3.",
            "Given to God. -- Pr 23:26.",
            "Perfect with God. -- 1Ki 8:61.",
            "Applied to wisdom. -- Ps 90:12; Pr 2:2.",
            "Guided in the right. -- Pr 23:19.",
            "Purified. -- Jas 4:8.",
            "Single. -- Eph 6:5; Col 3:22.",
            "Tender. -- Eph 4:32.",
            "Kept with diligence. -- Pr 4:23.",
            "We should",
            "Believe with. -- Ac 8:37; Ro 10:10.",
            "Serve God with all. -- De 11:13.",
            "Keep God's statutes with all. -- De 26:16.",
            "Walk before God with all. -- 1Ki 2:4.",
            "Trust in God with all. -- Pr 3:5.",
            "Love God with all. -- Mt 22:37.",
            "Return to God with all. -- De 30:2.",
            "Do the will of God from. -- Eph 6:6.",
            "Sanctify God in. -- 1Pe 3:15.",
            "Love one another with a pure. -- 1Pe 1:22.",
            "No man can cleanse -- Pr 20:9.",
            "Faith, the means of purifying -- Ac 15:9.",
            "Renewal of, promised under the gospel -- Eze 11:19; 36:26; Heb 3:10.",
            "When broken and contrite, not despised by God -- Ps 51:17.",
            "The pure in, shall see God -- Mt 5:8.",
            "Pray that it may be",
            "Cleansed. -- Ps 51:10.",
            "Inclined to God's testimonies. -- Ps 119:36.",
            "United to fear God. -- Ps 86:11.",
            "Directed into the love of God. -- 2Th 3:5.",
            "Harden not, against God -- Ps 95:8; Heb 4:7.",
            "Harden not against the poor -- De 15:7.",
            "Regard not iniquity in -- Ps 66:18.",
            "Take heed lest it to be deceived -- De 11:16.",
            "Know the plague of -- 1Ki 8:38.",
            "He that trusts in, is a fool -- Pr 28:26."
        ]
    },
    {
        "Word": "Heart, Character of the Renewed",
        "Definitions": [
            "Prepared to seek God -- 2Ch 19:3; Ezr 7:10; Ps 10:17.",
            "Fixed on God -- Ps 57:7; 112:7.",
            "Joyful in God -- 1Sa 2:1; Zec 10:7.",
            "Perfect with God -- 1Ki 8:61; Ps 101:2.",
            "Upright -- Ps 97:11; 125:4.",
            "Clean -- Ps 73:1.",
            "Pure -- Ps 24:4; Mt 5:8.",
            "Tender -- 1Sa 24:5; 2Ki 22:19.",
            "Single and sincere -- Ac 2:46; Heb 10:22.",
            "Honest and good -- Lu 8:15.",
            "Broken, contrite -- Ps 34:18; 51:17.",
            "Obedient -- Ps 119:112; Ro 6:17.",
            "Filled with the law of God -- Ps 40:8; 119:11.",
            "Awed by the word of God -- Ps 119:161.",
            "Filled with the fear of God -- Jer 32:40.",
            "Meditative -- Ps 4:4; 77:6.",
            "Circumcised -- De 30:6; Ro 2:29.",
            "Void of fear -- Ps 27:3.",
            "Desirous of God -- Ps 84:2.",
            "Enlarged -- Ps 119:32; 2Co 6:11.",
            "Faithful to God -- Ne 9:8.",
            "Confident in God -- Ps 112:7.",
            "Sympathising -- Jer 4:19; La 3:51.",
            "Prayerful -- 1Sa 1:13; Ps 27:8.",
            "Inclined to obedience -- Ps 119:112.",
            "Wholly devoted to God -- Ps 9:1; 119:10,69,145.",
            "Zealous -- 2Ch 17:6; Jer 20:9.",
            "Wise -- Pr 10:8; 14:33; 23:15.",
            "A treasury of good -- Mt 12:35."
        ]
    },
    {
        "Word": "Heart, Character of the Unrenewed",
        "Definitions": [
            "Hateful to God -- Pr 6:16,18; 11:20.",
            "Full of evil -- Ec 9:3.",
            "Full of evil imaginations -- Ge 6:5; 8:21; Pr 6:18.",
            "Full of vain thoughts -- Jer 4:14.",
            "Fully set to do evil -- Ec 8:11.",
            "Desperately wicked -- Jer 17:9.",
            "Far from God -- Isa 29:13; Mt 15:8.",
            "Not perfect with God -- 1Ki 15:3; Ac 8:21; Pr 6:18.",
            "Not prepared to seek God -- 2Ch 12:14.",
            "A treasury of evil -- Mt 12:35; Mr 7:21.",
            "Darkened -- Ro 1:21.",
            "Prone to error -- Ps 95:10.",
            "Prone to depart from God -- De 29:18; Jer 17:5.",
            "Impenitent -- Ro 2:5.",
            "Unbelieving -- Heb 3:12.",
            "Blind -- Eph 4:18.",
            "Uncircumcised -- Le 26:41; Ac 7:51.",
            "Of little worth -- Pr 10:20.",
            "Deceitful -- Jer 17:9.",
            "Deceived -- Isa 44:20; Jas 1:26.",
            "Divided -- Ho 10:2.",
            "Double -- 1Ch 12:33; Ps 12:2.",
            "Hard -- Eze 3:7; Mr 10:5; Ro 2:5.",
            "Haughty -- Pr 18:12; Jer 48:29.",
            "Influenced by the devil -- Joh 13:2.",
            "Carnal -- Ro 8:7.",
            "Covetous -- Jer 22:17; 2Pe 2:14.",
            "Despiteful -- Eze 25:15.",
            "Ensnaring -- Ec 7:26.",
            "Foolish -- Pr 12:23; 22:15.",
            "Froward -- Ps 101:4; Pr 6:14; 17:20.",
            "Fretful against the Lord -- Pr 19:3.",
            "Idolatrous -- Eze 14:3,4.",
            "Mad -- Ec 9:3.",
            "Mischievous -- Ps 28:3; 140:2.",
            "Proud -- Ps 101:5; Jer 49:16.",
            "Rebellious -- Jer 5:23.",
            "Perverse -- Pr 12:8.",
            "Stiff -- Eze 2:4.",
            "Stony -- Eze 11:19; 36:26.",
            "Stout -- Isa 10:12; 46:12.",
            "Elated by sensual indulgence -- Ho 13:3.",
            "Elated by prosperity -- 2Ch 26:16; Da 5:20.",
            "Studies destruction -- Pr 24:2.",
            "Often judicially stupefied -- Isa 6:10; Ac 28:26,27.",
            "Often judicially hardened -- Ex 4:21; Jos 11:20."
        ]
    },
    {
        "Word": "Heathen, The",
        "Definitions": [
            "Are without God and Christ -- Eph 2:12.",
            "Described as",
            "Ignorant. -- 1Co 1:21; Eph 4:18.",
            "Idolatrous. -- Ps 135:15; Ro 1:23,25.",
            "Worshippers of the devil. -- 1Co 10:20.",
            "Cruel. -- Ps 74:20; Ro 1:31.",
            "Filthy. -- Ezr 6:21; Eph 4:19; 5:12.",
            "Persecuting. -- Ps 2:1,2; 2Co 11:26.",
            "Scoffing at saints. -- Ps 79:10.",
            "Strangers to the covenant of promise. -- Eph 2:12.",
            "Having no hope. -- Eph 2:12.",
            "Degradation of. -- Le 25:44.",
            "Have",
            "Evidence of the power of God. -- Ro 1:19,20; Ac 17:27.",
            "Evidence of the goodness of God. -- Ac 14:17.",
            "The testimony of conscience. -- Ro 2:14,15.",
            "Evil of imitating -- 2Ki 16:3; Eze 11:12.",
            "Cautions against imitating -- Jer 10:2; Mt 6:7.",
            "Danger of intercourse with -- Ps 106:35.",
            "Employed to chastise the Church -- Le 26:33; Jer 49:14; La 1:3; Eze 7:24; 25:7; Da 4:27; Hab 1:5-9.",
            "The Church shall be avenged of -- Ps 149:7; Jer 10:25; Ob 1:15.",
            "God",
            "Rules over. -- 2Ch 20:6; Ps 47:8.",
            "Brings to nought the counsels of. -- Ps 33:10.",
            "Will be exalted among. -- Ps 46:10; 102:15.",
            "Punishes. -- Ps 44:2; Joe 3:11-13; Mic 5:15; Hab 3:12; Zec 14:18.",
            "Will finally judge. -- Ro 2:12-16.",
            "Given to Christ -- Ps 2:8; Da 7:14.",
            "Salvation of, foretold -- Ge 12:3; Ga 3:8; Isa 2:2-4; 52:10; 60:1-8.",
            "Salvation provided for -- Ac 28:28; Ro 15:9-12.",
            "The glory of God to be declared among -- 1Ch 16:24; Ps 96:3.",
            "The gospel to be preached to -- Mt 24:14; 28:19; Ro 16:26; Ga 1:16.",
            "Necessity for preaching to -- Ro 10:14.",
            "The gospel received by -- Ac 11:1; 13:48; 15:3,23.",
            "Baptism to be administered to -- Mt 28:19.",
            "The Holy Spirit poured out upon -- Ac 10:44,45; 15:8.",
            "Praise God for success of the gospel among -- Ps 98:1-3; Ac 11:18.",
            "Pray for -- Ps 67:2-5.",
            "Aid missions to -- 2Co 11:9; 3Jo 1:6,7.",
            "Conversion of, acceptable to God -- Ac 10:35; Ro 15:16."
        ]
    },
    {
        "Word": "Heave-Offering",
        "Definitions": [
            "To brought to God's house -- De 12:6.",
            "Consisted of",
            "First fruits of bread. -- Nu 15:19-21.",
            "Right shoulder of peace offerings. -- Le 7:32.",
            "Part of the meat offering of all peace offerings. -- Le 7:14.",
            "Shoulder of the priest's consecration-ram. -- Ex 29:27.",
            "Tenth of all tithes. -- Nu 18:26.",
            "Part of all gifts. -- Nu 18:29.",
            "Part of spoil taken in war. -- Nu 31:26-47.",
            "To be the best of their kind -- Nu 18:29.",
            "To be heaved up by the priest -- Ex 29:27.",
            "Sanctified the whole offering -- Nu 18:27,30.",
            "Given to the priests -- Ex 29:28; Le 7:34.",
            "To be eaten in a clean place -- Le 10:12-15."
        ]
    },
    {
        "Word": "Hedges",
        "Definitions": [
            "Antiquity of -- 1Ch 4:23.",
            "Designed for protection -- Isa 5:2.",
            "Often made of thorns -- Mic 7:4.",
            "Placed around",
            "Gardens. -- Song 4:12; La 2:6.",
            "Vineyards. -- Mt 21:33; Mr 12:1.",
            "Difficulty of breaking through -- Pr 15:19.",
            "Danger of breaking through -- Ec 10:8.",
            "Desolation caused by removing -- Ps 80:12,13.",
            "Filled with grasshoppers -- Na 3:17.",
            "Poor travellers sought rest under -- Lu 14:23.",
            "Afforded protection in danger -- Jer 49:3.",
            "Making up gaps in, alluded to -- Eze 13:5; 22:30.",
            "Illustrative",
            "Of God's protection. -- Job 1:10.",
            "Of numerous afflictions. -- Job 3:23; 19:8.",
            "Of heavy judgments. -- La 3:7; Ho 2:6.",
            "Of holy ordinances. -- Isa 5:2; Mt 21:33.",
            "Of the way of the slothful. -- Pr 15:19.",
            "(Broken down,) of the taking away of protection. -- Ps 80:12; Isa 5:5."
        ]
    },
    {
        "Word": "Heedfulness",
        "Definitions": [
            "Commanded -- Ex 23:13; Pr 4:25-27.",
            "Necessary",
            "In the care of the soul. -- De 4:9.",
            "In the house and worship of God. -- Ec 5:1.",
            "In what we hear. -- Mr 4:24.",
            "In how we hear. -- Lu 8:18.",
            "In keeping God's commandments. -- Jos 22:5.",
            "In conduct. -- Eph 5:15.",
            "In speech. -- Pr 13:3; Jas 1:19.",
            "In worldly company. -- Ps 39:1; Col 4:5.",
            "In giving judgment. -- 1Ch 19:6,7.",
            "Against sin. -- Heb 12:15,16.",
            "Against unbelief. -- Heb 3:12.",
            "Against idolatry. -- De 4:15,16.",
            "Against false Christs, and false prophets. -- Mt 24:4,5,23,24.",
            "Against false teachers. -- Phm 3:2; Col 2:8; 2Pe 3:16,17.",
            "Against presumption. -- 1Co 10:12.",
            "Promises to. -- 1Ki 2:4; 1Ch 22:13."
        ]
    },
    {
        "Word": "Herbs, & C",
        "Definitions": [
            "Called the green herbs -- 2Ki 19:26.",
            "God",
            "Created. -- Ge 1:11,12; 2:5.",
            "Causes to grow. -- Job 38:27; Ps 104:14.",
            "Each kind of, contains its own seed -- Ge 1:11,12.",
            "Given as food to man -- Ge 1:28,29; 9:3.",
            "Found in",
            "The fields. -- Jer 12:4.",
            "The mountains. -- Pr 27:25.",
            "The marshes. -- Job 8:11.",
            "The deserts. -- Job 24:5; Jer 17:6.",
            "Cultivated in gardens -- De 11:10; 1Ki 21:2.",
            "Cultivated for food -- Pr 15:17; Heb 6:7.",
            "Require rain dew -- De 32:2; Job 38:26,27.",
            "Mode of watering, alluded to -- De 11:10.",
            "Mentioned in scripture",
            "Aloe. -- Song 4:14.",
            "Anise. -- Mt 23:23.",
            "Barley. -- Ex 9:31; 2Sa 14:30.",
            "Beans. -- 2Sa 17:28.",
            "Bulrushes. -- Ex 2:3; Isa 58:5.",
            "Calamus. -- Song 4:14.",
            "Cummin. -- Isa 28:27; Mt 23:23.",
            "Cucumber. -- Nu 11:5; Isa 1:8.",
            "Fitches. -- Isa 28:25,27.",
            "Flag. -- Ex 2:3; Job 8:11.",
            "Flax. -- Ex 9:31.",
            "Garlic. -- Nu 11:5.",
            "Gourds. -- 2Ki 4:39.",
            "Grass. -- Nu 22:4.",
            "Heath. -- Jer 17:6; 48:6.",
            "Hyssop. -- Ex 12:22; 1Ki 4:33.",
            "Leeks. -- Nu 11:5.",
            "Lentiles. -- Ge 25:34.",
            "Mandrakes. -- Ge 30:14; Song 7:13.",
            "Mallows. -- Job 30:4.",
            "Millet. -- Eze 4:9.",
            "Melon. -- Nu 11:5.",
            "Mint. -- Mt 23:23.",
            "Myrrh. -- Song 4:14.",
            "Onions. -- Nu 11:5.",
            "Reeds. -- Job 40:21; Isa 19:6.",
            "Rushes. -- Job 8:11.",
            "Rye. -- Ex 9:32.",
            "Saffron. -- Song 4:14.",
            "Spikenard. -- Song 4:14.",
            "Tares or Darnel. -- Mt 13:30.",
            "Wheat. -- Ex 9:32; Jer 12:13.",
            "Bitter, used at passover -- Ex 12:8; Nu 9:11.",
            "Poisonous, not fit for man's use -- 2Ki 4:39,40.",
            "Destroyed by",
            "Hail and lightning. -- Ex 9:22-25.",
            "Locusts, & c. -- Ex 10:12,15; Ps 105:34,35.",
            "Drought. -- Isa 42:15.",
            "Tithable among the Jews. -- Lu 11:42.",
            "Were sometimes used instead of animal food by weak saints -- Ro 14:2.",
            "Illustrative",
            "Of the wicked. -- 2Ki 19:26; Ps 37:2.",
            "(Dew on,) of grace given to saints. -- Isa 18:4."
        ]
    },
    {
        "Word": "High Places",
        "Definitions": [
            "Used for idolatrous worship -- 1Ki 11:7,8.",
            "God sometimes worshipped on -- 1Sa 9:12; 1Ki 3:2,4; 2Ch 33:17.",
            "Mentioned in scripture",
            "Gibeon. -- 1Ki 3:4.",
            "Arnon. -- Nu 21:28.",
            "Baal. -- Nu 22:41.",
            "Tophet. -- Jer 7:31.",
            "Bamah. -- Eze 20:29.",
            "Aven. -- Ho 10:8.",
            "Adorned with tapestry -- Eze 16:16.",
            "Surrounded with groves -- 1Ki 14:23.",
            "Built by",
            "Solomon. -- 1Ki 11:7.",
            "Jeroboam. -- 1Ki 12:31.",
            "Jehoram. -- 2Ch 21:11.",
            "Ahaz. -- 2Ch 28:25.",
            "Manasseh. -- 2Ki 21:3; 2Ch 33:3.",
            "People of Judah. -- 1Ki 14:23.",
            "People of Israel. -- 2Ki 17:9.",
            "Priests ordained for -- 1Ki 12:32; 13:33.",
            "Sacrifices and incense offered to idols upon -- 2Ki 12:3; 16:4.",
            "Enchantments used upon -- Nu 23:3; 24:1.",
            "Of the Canaanites to be destroyed -- Nu 33:52.",
            "The Jews",
            "Built, in their cities. -- 2Ki 17:9.",
            "Built, in all their streets. -- Eze 16:24,31.",
            "Condemned for building. -- Eze 16:23-35.",
            "Provoked God with. -- 1Ki 14:22,23; Ps 78:58.",
            "Threatened with destruction of. -- Le 26:30.",
            "Punished for. -- 2Ki 17:11,18.",
            "Destroyed",
            "Asa, partially. -- 2Ch 14:3,5; 15:17.",
            "Jehoshaphat. -- 2Ch 17:6.",
            "Hezekiah. -- 2Ki 18:4; 2Ch 31:1.",
            "Josiah. -- 2Ki 23:8; 2Ch 34:3.",
            "Not removed",
            "Jehoash. -- 2Ki 12:3.",
            "Amaziah. -- 2Ki 14:4.",
            "Azariah. -- 2Ki 15:4.",
            "Jotham. -- 2Ki 15:35."
        ]
    },
    {
        "Word": "High Priest, The",
        "Definitions": [
            "Specially called of God -- Ex 28:1,2; Heb 5:4.",
            "Consecrated to his office -- Ex 40:13; Le 8:12.",
            "Was called",
            "The priest. -- Ex 29:30; Ne 7:65.",
            "God's high priest. -- Ac 23:4.",
            "Ruler of the people. -- Ex 22:28; Ac 23:5.",
            "The office of, hereditary -- Ex 29:29.",
            "Next in rank to the king -- La 2:6.",
            "Often exercised chief civil power -- 1Sa 4:18.",
            "Duties of",
            "Offering gifts and sacrifices. -- Heb 5:1.",
            "Lighting the sacred lamps. -- Ex 30:8; Nu 8:3.",
            "Making atonement in the most holy place once a year. -- Le 16:1-34; Heb 9:7.",
            "Bearing before the Lord the names of Israel for a memorial. -- Ex 28:12,29.",
            "Enquiring of God by Urim and Thummim. -- 1Sa 23:9-12; 30:7,8.",
            "Consecrating the Levites. -- Nu 9:11-21.",
            "Appointing priests to offices. -- 1Sa 2:36.",
            "Taking charge of money collected in the sacred treasury. -- 2Ki 12:10; 22:4.",
            "Presiding in the superior court. -- Mt 26:3,57-62; Ac 5:21-28; 23:1-5.",
            "Taking the census of the people. -- Nu 1:3.",
            "Blessing the people. -- Le 9:22,23.",
            "Sometimes enabled to prophesy -- Joh 11:49-52.",
            "Assisted by a deputy -- 2Sa 15:24; Lu 3:2.",
            "The deputy of",
            "Called the second priest. -- 2Ki 25:18.",
            "Had oversight of the tabernacle. -- Nu 4:16.",
            "Had oversight of the Levites. -- Nu 3:32.",
            "To marry a virgin of Aaron's family -- Le 21:13,14.",
            "Forbidden to mourn for any -- Le 21:1-12.",
            "To be tender and compassionate -- Heb 5:2.",
            "Needed to sacrifice for himself -- Heb 5:1-3.",
            "Special garments of",
            "Ephod with its curious girdle. -- Ex 28:6,7.",
            "Girdle. -- Ex 28:4,39.",
            "Broidered coat. -- Ex 28:4,39.",
            "Robe of the ephod. -- Ex 28:31-35.",
            "Breastplate. -- Ex 28:15-29.",
            "Linen mitre. -- Ex 28:4,39.",
            "Plate or crown of gold, & c. -- Ex 28:36-38.",
            "Made by divine wisdom given to Bezaleel, & c -- Ex 28:3; 36:1; 39:1.",
            "Were for beauty and ornament -- Ex 28:2.",
            "Worn at his consecration -- Le 8:7,9.",
            "Worn seven days after consecration. -- Ex 29:30.",
            "Descended to his successors. -- Ex 29:29.",
            "Wore the ordinary priest's garments when making atonement in the holy place -- Le 16:4.",
            "Office of, promised to the posterity of Phinehas for his zeal -- Nu 25:12,13.",
            "Family of Eli degraded from office of, for bad conduct -- 1Sa 2:27-36.",
            "Sometimes deposed by the kings -- 1Ki 2:27.",
            "Office of, made annual by the Romans -- Joh 11:49-51; Ac 4:6.",
            "Typified Christ in",
            "Being called of God. -- Heb 5:4,5.",
            "His title. -- Heb 3:1.",
            "His appointment. -- Isa 61:1; Joh 1:32-34.",
            "Making atonement. -- Le 16:33; Heb 2:17.",
            "Splendid dress. -- Ex 28:2; Joh 1:14.",
            "Being liable to temptation. -- Heb 2:18.",
            "Compassion and sympathy for the weak and ignorant. -- Heb 4:15; 5:1,2.",
            "Marrying a virgin. -- Le 21:13,14; 2Co 11:2.",
            "Holiness of office. -- Le 21:15; Heb 7:26.",
            "Performing by himself all the services on day of atonement. -- Le 16:1-34; Heb 1:3.",
            "Bearing the names of Israel upon his heart. -- Ex 28:29; Song 8:6.",
            "Alone entering into most holy place. -- Heb 9:7,12,24; 4:14.",
            "Interceding. -- Nu 16:43-48; Heb 7:25.",
            "Blessing. -- Le 9:22,23; Ac 3:26.",
            "Inferior to Christ in",
            "Needing to make atonement for his own sins. -- Heb 5:2,3; 7:26-28; 9:7.",
            "Being of the order of Aaron. -- Heb 6:20; 7:11-17; 8:4,5,1,2,6.",
            "Being made without an oath. -- Heb 7:20-22.",
            "Not being able to continue. -- Heb 7:23,24.",
            "Offering oftentimes the same sacrifices. -- Heb 9:25,26,28; 10:11,12,14.",
            "Entering into holiest every year. -- Heb 9:7,12,25."
        ]
    },
    {
        "Word": "Holiness of God, The",
        "Definitions": [
            "Is incomparable -- Ex 15:11; 1Sa 2:2.",
            "Exhibited in his",
            "Character. -- Ps 22:3; Joh 17:11.",
            "Name. -- Isa 57:15; Lu 1:49.",
            "Words. -- Ps 60:6; Jer 23:9.",
            "Works. -- Ps 145:17.",
            "Kingdom. -- Ps 47:8; Mt 13:41; Re 21:27; 1Co 6:9,10.",
            "Is pledged for the fulfilment of",
            "His promises. -- Ps 89:35.",
            "His judgments. -- Am 4:2.",
            "Saints are commanded to imitate -- Le 11:44; 1Pe 1:15,16.",
            "Saints should praise -- Ps 30:4.",
            "Should produce reverential fear -- Re 15:4.",
            "Requires holy service -- Jos 24:19; Ps 93:5.",
            "Heavenly hosts adore -- Isa 6:3; Re 4:8.",
            "Should be magnified -- 1Ch 16:10; Ps 48:1; 99:3,5; Re 15:4."
        ]
    },
    {
        "Word": "Holy Spirit, the Comforter, The",
        "Definitions": [
            "Proceeds from the Father -- Joh 15:26.",
            "Given",
            "By the Father. -- Joh 14:16.",
            "By Christ. -- Isa 61:3.",
            "Through Christ's intercession. -- Joh 14:16.",
            "Sent in the name of Christ -- Joh 14:26.",
            "Sent by Christ from the Father -- Joh 15:26; 16:7.",
            "As such he",
            "Communicates joy to saints. -- Ro 14:17; Ga 5:22; 1Th 1:6.",
            "Edifies the Church. -- Ac 9:31.",
            "Testifies of Christ. -- Joh 15:26.",
            "Imparts the love of God. -- Ro 5:3-5.",
            "Imparts hope. -- Ro 15:13; Ga 5:5.",
            "Teaches saints. -- Joh 14:26.",
            "Dwells with, and in saints. -- Joh 14:17.",
            "Abides for ever with saints. -- Joh 14:16.",
            "Is known by saints. -- Joh 14:17.",
            "The world cannot receive -- Joh 14:17."
        ]
    },
    {
        "Word": "Holy Spirit, The, is God",
        "Definitions": [
            "As Jehovah -- Ex 17:7; Heb 3:7-9; Nu 12:6; 2Pe 1:21.",
            "As Jehovah of hosts -- Isa 6:3,8-10; Ac 28:25.",
            "As Jehovah, Most High -- Ps 78:17,21; Ac 7:51.",
            "Being invoked as Jehovah -- Lu 2:26-29; Ac 4:23-25; 1:16,20; 2Th 3:5.",
            "As called God -- Ac 5:3,4.",
            "As joined with the Father and the Son in the baptismal formula -- Mt 28:19.",
            "As eternal -- Heb 9:14.",
            "As omnipresent -- Ps 139:7-13.",
            "As omniscient -- 1Co 2:10.",
            "As omnipotent -- Lu 1:35; Ro 15:19.",
            "As the Spirit of glory and of God -- 1Pe 4:14.",
            "As Creator -- Ge 1:26,27; Job 33:4.",
            "As equal to, and one with the Father -- Mt 28:19; 2Co 13:14.",
            "As Sovereign Disposer of all things -- Da 4:35; 1Co 12:6,11.",
            "As Author of the new birth -- Joh 3:5,6; 1Jo 5:4.",
            "As raising Christ from the dead -- Ac 2:24; 1Pe 3:18; Heb 13:20; Ro 1:4.",
            "As inspiring Scripture -- 2Ti 3:16; 2Pe 1:21.",
            "As the source of wisdom -- 1Co 12:8; Isa 11:2; Joh 16:13; 14:26.",
            "As the source of miraculous power -- Mt 12:28; Lu 11:20; Ac 19:11; Ro 15:19.",
            "As appointing and sending ministers -- Ac 13:2,4; 9:38; 20:28.",
            "As directing where the gospel should be preached -- Ac 16:6,7,10.",
            "As dwelling in saints -- Joh 14:17; 1Co 14:25; 3:16; 6:19.",
            "As Comforter of the Church -- Ac 9:31; 2Co 1:3.",
            "As sanctifying the Church -- Eze 37:28; Ro 15:16.",
            "As the Witness -- Heb 10:15; 1Jo 5:9.",
            "As convincing of sin, of righteousness, and of judgment -- Joh 16:8-11."
        ]
    },
    {
        "Word": "Holy Spirit, the Personality Of",
        "Definitions": [
            "He creates and gives life -- Job 33:4.",
            "He appoints and commissions ministers -- Isa 48:16; Ac 13:2; 20:28.",
            "He directs ministers where to preach -- Ac 8:29; 10:19,20.",
            "He directs ministers where not to preach -- Ac 16:6,7.",
            "He instructs ministers what to preach -- 1Co 2:13.",
            "He spoke in, and by, the prophets -- Ac 1:16; 1Pe 1:11,12; 2Pe 1:21.",
            "He strives with sinners -- Ge 6:3.",
            "He reproves -- Joh 16:8.",
            "He comforts -- Ac 9:31.",
            "He helps our infirmities -- Ro 8:26.",
            "He teaches -- Joh 14:26; 1Co 12:3.",
            "He guides -- Joh 16:13.",
            "He sanctifies -- Ro 15:16; 1Co 6:11.",
            "He testifies of Christ -- Joh 15:26.",
            "He glorifies Christ -- Joh 16:14.",
            "He has a power of his own -- Ro 15:13.",
            "He searches all things -- Ro 11:33,34; 1Co 2:10,11.",
            "He works according to his own will -- 1Co 12:11.",
            "He dwells with saints -- Joh 14:17.",
            "He can be grieved -- Eph 4:30.",
            "He can be vexed -- Isa 63:10.",
            "He can be resisted -- Ac 7:51.",
            "He can be tempted -- Ac 5:9."
        ]
    },
    {
        "Word": "Holy Spirit, the Teacher, The",
        "Definitions": [
            "Promised -- Pr 1:23.",
            "As the Spirit of wisdom -- Isa 11:2; 40:13,14.",
            "Given",
            "In answer to prayer. -- Eph 1:16,17.",
            "To saints. -- Ne 9:20; 1Co 2:12,13.",
            "Necessity for -- 1Co 2:9,10.",
            "As such he",
            "Reveals the things of God. -- 1Co 2:10,13.",
            "Reveals the things of Christ. -- Joh 16:14.",
            "Reveals the future. -- Lu 2:26; Ac 21:11.",
            "Brings the words of Christ to remembrance. -- Joh 14:26.",
            "Directs in the way of godliness. -- Isa 30:21; Eze 36:27.",
            "Teaches saints to answer persecutors. -- Mr 13:11; Lu 12:12.",
            "Enables ministers to teach. -- 1Co 12:8.",
            "Guides into all truth. -- Joh 14:26; 16:13.",
            "Directs the decisions of the Church. -- Ac 15:28.",
            "Attend to the instruction of -- Re 2:7,11,29.",
            "The natural man will not receive the things of -- 1Co 2:14."
        ]
    },
    {
        "Word": "Holy Land",
        "Definitions": [
            "Extremely fruitful -- Ex 3:8; Nu 13:27; De 8:7-9; 11:10-12.",
            "Abounded in minerals -- De 8:9; 33:25.",
            "Called",
            "The land. -- Le 26:42; Lu 4:25.",
            "The Lord's land. -- Ho 9:3.",
            "Land of Canaan. -- Ge 11:31; Le 14:34.",
            "Land of Israel. -- 1Sa 13:19; Mt 2:20,21.",
            "Land of Judah. -- Isa 26:1.",
            "Land of the Hebrews. -- Ge 40:15.",
            "Land of promise. -- Heb 11:9.",
            "Land of Immanuel. -- Isa 8:8.",
            "Pleasant land. -- Ps 106:24; Da 8:9.",
            "Good land. -- Nu 14:7; De 3:25.",
            "Glorious land. -- Da 11:16.",
            "Palestine. -- Ex 15:14; Isa 14:29,31.",
            "Original inhabitants of, expelled for wickedness -- Ge 15:16; Ex 23:23; Le 18:25; De 18:12.",
            "Promised to",
            "Abraham. -- Ge 12:7; 13:15; 17:8.",
            "Isaac. -- Ge 26:3.",
            "Jacob. -- Ge 28:13,15; 35:12.",
            "Given by covenant to Israel. -- Ex 6:4.",
            "Extent of",
            "As promised. -- Ge 15:18; De 1:7; Jos 1:4.",
            "As at first divided. -- Nu 34:1-12.",
            "Under Solomon. -- 1Ki 4:21,24; 2Ch 9:26.",
            "Twelve men sent to spy -- Nu 13:1-33.",
            "Conquered by Joshua -- Jos 6:1-12:24.",
            "Divided by lot -- Nu 34:16-29; Jos 13:7-14.",
            "Allotment of, specified -- Jos 14:1-19:51.",
            "All inheritances in, inalienable -- Le 25:10,23.",
            "A sabbath of rest appointed for -- Le 25:2-5.",
            "Obedience the condition of continuing in -- Le 26:3; De 5:33; 11:16,17,22-25.",
            "Divided into",
            "Twelve provinces by Solomon. -- 1Ki 4:7-19.",
            "Two kingdoms in the time of Rehoboam. -- 1Ki 11:35,36; 12:19,20.",
            "Four provinces by the Romans. -- Lu 3:1.",
            "Numerous population of, in Solomon's reign -- 1Ki 3:8; 2Ch 1:9.",
            "Extensive commerce of, in Solomon's reign -- 1Ki 9:26-28; 10:22-29.",
            "Prosperity of, in Solomon's reign -- 1Ki 4:20.",
            "Was the burial place of the patriarchs -- Ge 49:29-31; 50:13,25; Jos 24:32.",
            "A type of the rest that remains for saints -- Heb 4:1,2,9; 1Pe 1:4."
        ]
    },
    {
        "Word": "Holy of Holies",
        "Definitions": [
            "Divided from the outward tabernacle by a vail -- Ex 26:31-33.",
            "Was called the",
            "Sanctuary. -- Le 4:6; Ps 20:2.",
            "Holy sanctuary. -- Le 16:33.",
            "Holy place. -- Ex 28:29; Le 16:2,3.",
            "Most holy place. -- Ex 26:31-33.",
            "Holiest of all. -- Heb 9:3.",
            "Oracle. -- 1Ki 6:5,16,20.",
            "Contained",
            "Ark of testimony. -- Ex 26:33; 40:3,21.",
            "Mercy-seat. -- Ex 26:34.",
            "Cherubim. -- Ex 25:18-22; 1Ki 6:23-28.",
            "Golden censer. -- Heb 9:4.",
            "Pot of manna. -- Ex 16:33; Heb 9:4.",
            "Aaron's rod. -- Nu 17:10; Heb 9:4.",
            "A written copy of the divine law. -- De 31:26; 2Ki 22:8.",
            "God appeared in -- Ex 25:22; Le 16:2.",
            "The high priest",
            "Not to enter, at all times. -- Le 16:2.",
            "Alone to enter, once a year. -- Heb 9:7.",
            "Entered, in ordinary priest's dress. -- Le 16:4.",
            "Entered, not without blood of atonement. -- Le 16:14,15; Heb 9:7.",
            "Offered incense in. -- Le 16:12.",
            "Made atonement for. -- Le 16:15,16,20,33.",
            "The priests allowed to enter, and prepare the holy things for removal -- Nu 4:5.",
            "Laid open to view at Christ's death -- Mt 27:51.",
            "A type of heaven -- Ps 102:19; Heb 9:12,13,24.",
            "Saints have boldness to enter the true -- Heb 10:19."
        ]
    },
    {
        "Word": "Homicide",
        "Definitions": [
            "Distinguished from murder -- Ex 21:13,14; Nu 35:16-21,25.",
            "Justifiable, described as",
            "Killing persons condemned by law. -- Ge 9:6; Ex 35:2; Le 24:16.",
            "Killing a thief in the night. -- Ex 22:2.",
            "Killing enemies in battle. -- Nu 31:7,8.",
            "Killing a manslayer by next of kin. -- Nu 35:27.",
            "Unjustifiable, described as",
            "Killing without enmity. -- Nu 35:22.",
            "Killing without lying in wait. -- Ex 21:13; Nu 35:22.",
            "Killing by accident. -- Nu 35:23; De 19:5.",
            "The avenger of blood might slay those guilty of unjustifiable -- Nu 35:19,27.",
            "Protection afforded in the cities of refuge to those guilty of unjustified -- Nu 35:11,15.",
            "Confinement in the city of refuge the punishment for unjustifiable -- Nu 35:25,28."
        ]
    },
    {
        "Word": "Horns",
        "Definitions": [
            "Natural weapons on heads of animals -- Da 7:20.",
            "Animals with, mentioned",
            "The ox. -- Ps 69:31.",
            "The ram. -- Ge 22:13.",
            "The goat. -- Da 8:5.",
            "The unicorn. -- Ps 22:21; 92:10.",
            "Tusks of the elephant so called -- Eze 27:15.",
            "Used offensively -- Ex 21:29; Eze 34:21.",
            "Were used",
            "For holding oil. -- 1Sa 16:1; 1Ki 1:39.",
            "As musical instruments. -- Jos 6:4,5; 1Ch 25:5.",
            "Representations of, placed at the four corners of the altars -- Ex 27:2; 30:2.",
            "Wearing of, alluded to -- Ps 75:5,10.",
            "Illustrative",
            "Of power of God. -- Ps 18:2; Hab 3:4.",
            "Of power of Christ. -- Lu 1:69; Re 5:6.",
            "Of power of Ephraim & c. -- De 33:17.",
            "Of power of the wicked. -- Ps 22:21; 75:10.",
            "Of kings. -- Da 7:7,8,24; 8:3,5,20.",
            "Of antichristian powers. -- Re 13:1; 17:3,7.",
            "(Budding of,) of the commencement or revival of a nation. -- Ps 132:17; Eze 29:21.",
            "(Raising up,) of arrogance. -- Ps 75:4,5.",
            "(Exalting,) of increase of power and glory. -- 1Sa 2:1,10; Ps 89:17,24; 92:10; 112:9.",
            "(Pushing with,) of conquests. -- De 33:17; 1Ki 22:11; Mic 4:13.",
            "(Bringing down,) of degradation. -- Job 16:15.",
            "(Cutting off,) of destruction of power. -- Ps 75:10; Jer 48:25; La 2:3."
        ]
    },
    {
        "Word": "Horse, The",
        "Definitions": [
            "Endued with strength by God -- Job 39:19.",
            "Described as",
            "Strong. -- Ps 33:17; 147:10.",
            "Swift. -- Isa 30:16; Jer 4:13; Hab 1:8.",
            "Fearless. -- Job 39:20,22.",
            "Fierce and impetuous. -- Job 39:21,24.",
            "Warlike in disposition. -- Job 39:21; Jer 8:6.",
            "Sure footed. -- Isa 63:13.",
            "Want of understanding in, alluded to -- Ps 32:9.",
            "Hard hoofs of, alluded to -- Isa 5:28.",
            "Loud snorting of, alluded to -- Jer 8:16; Job 39:20.",
            "Colours of, mentioned",
            "White. -- Zec 1:8; 6:3; Re 6:2.",
            "Black. -- Zec 6:2,6; Re 6:5.",
            "Red. -- Zec 1:8; 6:2; Re 6:4.",
            "Speckled. -- Zec 1:8.",
            "Bay. -- Zec 6:3,7.",
            "Grisled. -- Zec 6:3,6.",
            "Pale or ash colour. -- Re 6:8.",
            "Fed on grain and herbs -- 1Ki 4:23; 18:5.",
            "Used for",
            "Mounting calvary. -- Ex 14:9; 1Sa 13:5.",
            "Drawing chariots. -- Mic 1:13; Zec 6:2.",
            "Bearing burdens. -- Ezr 2:66; Ne 7:68.",
            "Hunting. -- Job 39:18.",
            "Conveying posts, & c. -- 2Ki 9:17-19; Es 8:10.",
            "Kings and princes rode on -- Es 6:8-11; Eze 23:23.",
            "Governed by bit and bridle -- Ps 32:9; Jas 3:3.",
            "Urged on by whips -- Pr 26:3.",
            "Adorned with bells on the neck -- Zec 14:20.",
            "Numbers of, kept for war -- Jer 51:27; Eze 26:10.",
            "Prepared and trained for war -- Pr 21:31.",
            "In battle protected by armour -- Jer 46:4.",
            "Vanity of trusting to -- Ps 33:17; Am 2:15.",
            "The Jews",
            "Forbidden to multiply. -- De 17:16.",
            "Imported from Egypt. -- 1Ki 10:28,29.",
            "Multiplied in Solomon's reign. -- 1Ki 4:26.",
            "Condemned for multiplying. -- Isa 2:7.",
            "Not to trust in. -- Ho 14:3.",
            "Condemned for trusting to. -- Isa 30:16; 31:3.",
            "Brought back many, from Babylon. -- Ezr 2:66.",
            "Notice of early traffic in -- Ge 47:17.",
            "Sold in fairs and markets -- Eze 27:14; Re 18:13.",
            "Often suffered",
            "From blindness. -- Zec 12:4.",
            "From plague. -- Zec 14:15.",
            "From murrain. -- Ex 9:3.",
            "From bites of serpents. -- Ge 49:17.",
            "In the hoof from prancing. -- Jdj 5:22.",
            "In battle. -- Jer 51:21; Hag 2:22.",
            "Dedicated to the sun by idolaters -- 2Ki 23:11.",
            "Illustrative of",
            "Beauty of the church. -- Song 1:9; Zec 10:3.",
            "Glorious and triumphant deliverance of the church. -- Isa 63:13.",
            "A dull headstrong disposition. -- Ps 32:9.",
            "Impetuosity of the wicked in sin. -- Jer 8:6."
        ]
    },
    {
        "Word": "Houses",
        "Definitions": [
            "Antiquity of -- Ge 12:1; 19:3.",
            "Deep and solid foundations required for -- Mt 7:24; Lu 6:48.",
            "Sometimes built without foundation -- Mt 7:26; Lu 6:49.",
            "Built of",
            "Clay. -- Job 4:19.",
            "Bricks. -- Ex 1:11-14; Isa 9:10.",
            "Stone and wood. -- Le 14:40,42; Hab 2:11.",
            "Hewn or cut stone. -- Isa 3:10; Am 5:11.",
            "In cities, built in streets -- Ge 19:2; Jos 2:19.",
            "Often built on city walls -- Jos 2:15; 2Co 11:33.",
            "The flat roofs of",
            "Surrounded with battlements. -- De 22:8.",
            "Had often booths on them. -- 2Sa 16:22; Ne 8:16; Pr 2:19.",
            "Had often idolatrous altars on them. -- 2Ki 23:12; Jer 19:13; Zep 1:5.",
            "Used for drying flax. -- Jos 2:6.",
            "Used for exercise. -- 2Sa 11:2; Da 4:29.",
            "Used for devotion. -- Ac 10:9.",
            "Used for making proclamations. -- Lu 12:3.",
            "Used for secret conference. -- 1Sa 9:25,26.",
            "Resorted to in grief. -- Isa 15:3; Jer 48:38.",
            "Often covered with week grass. -- Ps 129:6,7.",
            "Accessible from the outside -- Mt 24:17.",
            "The courts of, large and used as apartments -- Es 1:5; Lu 5:19.",
            "Entered by a gate or door -- Ge 43:19; Ex 12:22; Lu 16:20; Ac 10:17.",
            "Doors of, low and small for safety -- Pr 17:19.",
            "Doors of, how fastened -- 2Sa 13:18; Song 5:5; Lu 11:7.",
            "Admission to, gained by knocking at the door -- Ac 12:13; Re 3:20.",
            "Walls of, plastered -- Le 14:42,43.",
            "Serpents often lodged in walls of -- Am 5:19.",
            "Custom of fastening nails, & c, in walls of, alluded to -- Ec 12:11; Isa 22:23.",
            "Had often several stories -- Eze 41:16; Ac 20:9.",
            "Divided into apartments -- Ge 43:30; Isa 26:20.",
            "Apartments of, were often",
            "Large and airy. -- Jer 22:14.",
            "Ceiled and painted. -- Jer 22:14; Hag 1:4.",
            "Inlaid with ivory. -- 1Ki 22:39; Am 3:15.",
            "Hung with rich tapestries. -- Es 1:6.",
            "Warmed with fires. -- Jer 36:22; Joh 18:18.",
            "Upper apartments of, the best, and used for entertainments -- Mr 14:15.",
            "Had often detached apartments for secrecy and for strangers -- Jdj 3:20-23; 2Ki 4:10,11; 9:2,3.",
            "Lighted by windows -- 1Ki 7:4.",
            "Street windows of, high and dangerous -- 2Ki 1:2; 9:30,33; Ac 20:9.",
            "Of the rich",
            "Great. -- Isa 5:9; Am 6:11; 2Ti 2:20.",
            "Goodly. -- De 8:12.",
            "Pleasant. -- Eze 26:12; Mic 2:9.",
            "Of brick or clay",
            "Plastered. -- Eze 13:10,11.",
            "Easily broken through. -- Job 24:16; Eze 12:5.",
            "Often swept away by torrents. -- Eze 13:13,14.",
            "When finished were usually dedicated -- De 20:5; Ps 30:1.",
            "For summer residence -- Am 3:15.",
            "Liable to leprosy -- Le 14:34-53.",
            "Not to be coveted -- Ex 20:17; Mic 2:2.",
            "Were hired -- Ac 28:30.",
            "Were mortgaged -- Ne 5:3.",
            "Were sold -- Ac 4:34.",
            "Law respecting the sale of -- Le 25:29-33.",
            "Of criminals, desolated -- Da 2:5; 3:29.",
            "Desolation of, threatened as a punishment -- Isa 5:9; 13:16,21,22; Eze 16:41; 26:12.",
            "Often broken down to repair city walls before sieges -- Isa 22:10.",
            "Illustrative",
            "Of the body. -- Job 4:19; 2Co 5:1.",
            "Of the grave. -- Job 30:23.",
            "Of the church. -- Heb 3:6; 1Pe 2:5.",
            "Of saints' inheritance. -- Joh 14:2; 2Co 5:1.",
            "(On sand,) of the delusive hope of hypocrites. -- Mt 7:24,25.",
            "(On a rock,) of the hope of saints. -- Mt 7:24,25.",
            "(Insecurity of,) of earthly trust. -- Mt 6:19,20.",
            "(Building of,) of great prosperity. -- Isa 65:21; Eze 28:26.",
            "(Built and not inhabited,) of calamity. -- De 28:30; Am 5:11; Zep 1:13.",
            "(To inhabit those, built by others,) of abundant feelings. -- De 6:10,11."
        ]
    },
    {
        "Word": "Human Nature of Christ, The",
        "Definitions": [
            "Was necessary to his mediatorial office -- 1Ti 2:5; Heb 2:17; Ga 4:4,5; 1Co 15:21; Ro 6:15,19.",
            "Is proved by his",
            "Conception in the Virgin's womb. -- Mt 1:18; Lu 1:31.",
            "Birth. -- Mt 1:16,25; 2:2; Lu 2:7,11.",
            "Partaking of flesh and blood. -- Joh 1:14; Heb 2:14.",
            "Having a human soul. -- Mt 26:38; Lu 23:46; Ac 2:31.",
            "Circumcision. -- Lu 2:21.",
            "Increase in wisdom and stature. -- Lu 2:52.",
            "Weeping. -- Lu 19:41; Joh 11:35.",
            "Hungering. -- Mt 4:2; 21:18.",
            "Thirsting. -- Joh 4:7; 19:28.",
            "Sleeping. -- Mt 8:24; Mr 4:38.",
            "Being subject to weariness. -- Joh 4:6.",
            "Being a man of sorrows. -- Isa 53:3,4; Lu 22:44; Joh 11:33; 12:27.",
            "Being buffeted. -- Mt 26:67; Lu 22:64.",
            "Enduring indignities. -- Lu 23:11.",
            "Being scourged. -- Mt 27:26; Lu 22:64.",
            "Being nailed to the cross. -- Ps 22:16; Lu 23:33.",
            "Death. -- Joh 19:30.",
            "Side being pierced. -- Joh 19:34.",
            "Burial. -- Mt 27:59,60; Mr 15:46.",
            "Resurrection. -- Ac 3:15; 2Ti 2:8.",
            "Was like our own in all things except sin -- Ac 3:22; Php 2:7,8; Heb 2:17.",
            "Was without sin -- Heb 7:26,28; 1Jo 3:5; 1Pe 2:22; Heb 4:15; Joh 18:38; 8:46.",
            "Was submitted to the evidence of the senses -- Lu 24:39; Joh 20:27; 1Jo 1:1,2.",
            "Was of the seed of",
            "The woman. -- Ge 3:15; Isa 7:4; Jer 31:22; Lu 1:31; Ga 4:4.",
            "Abraham. -- Ge 22:18; Ga 3:16; Heb 2:16.",
            "David. -- 2Sa 7:12,16; Ps 89:35,36; Jer 23:5; Mt 22:42; Mr 10:47; Ac 2:30; 13:23; Ro 1:3.",
            "Genealogy of -- Mt 1:1-17; Lu 3:23-38.",
            "Attested by himself -- Mt 8:20; 16:13.",
            "Confession of, a test of belonging to God -- Joh 4:2.",
            "Acknowledged by men -- Mr 6:3; Joh 7:27; 19:5; Ac 2:22.",
            "Denied by Antichrist -- 1Jo 4:3; 2Jo 1:7."
        ]
    },
    {
        "Word": "Humility of Christ, The",
        "Definitions": [
            "Declared by himself -- Mt 11:29.",
            "Exhibited in his",
            "Taking our nature. -- Php 2:7; Heb 2:16.",
            "Birth. -- Lu 2:4-7.",
            "Subjection to his parents. -- Lu 2:51.",
            "Station in life. -- Mt 13:55; Joh 9:29.",
            "Poverty. -- Lu 9:58; 2Co 8:9.",
            "Partaking of our infirmities. -- Heb 4:15; 5:7.",
            "Submitting to ordinances. -- Mt 3:13-15.",
            "Becoming a servant. -- Mt 20:28; Lu 22:27; Php 2:7.",
            "Associating with the despised. -- Mt 9:10,11; Lu 15:1,2.",
            "Refusing honours. -- Joh 5:41; 6:15.",
            "Entry into Jerusalem. -- Zec 9:9; Mt 21:5,7.",
            "Washing his disciples' feet. -- Joh 13:5.",
            "Obedience. -- Joh 6:38; Heb 10:9.",
            "Submitting to sufferings. -- Isa 50:6; 53:7; Ac 8:32; Mt 26:37-39.",
            "Exposing himself to reproach and contempt. -- Ps 22:6; 69:9; Ro 15:3; Isa 53:3.",
            "Death. -- Joh 10:15,17,18; Php 2:8; Heb 12:2.",
            "Saints should imitate -- Php 2:5-8.",
            "On account of, he was despised -- Mr 6:3; Joh 9:29.",
            "His exaltation, the result of -- Php 2:9."
        ]
    },
    {
        "Word": "Husbands",
        "Definitions": [
            "Should have but one wife -- Ge 2:24; Mr 10:6-8; 1Co 7:2-4.",
            "Have authority over their wives -- Ge 3:16; 1Co 11:3; Eph 5:23.",
            "Duty of, to wives",
            "To respect them. -- 1Pe 3:7.",
            "To love them. -- Eph 5:25-33; Col 3:19.",
            "To regard them as themselves. -- Ge 2:23; Mt 19:5.",
            "To be faithful to them. -- Pr 5:19; Mal 2:14,15.",
            "To dwell with them for life. -- Ge 2:24; Mt 19:3-9.",
            "To comfort them. -- 1Sa 1:8.",
            "To consult with them. -- Ge 31:4-7.",
            "Not to leave them, though unbelieving. -- 1Co 7:11,12,14,16.",
            "Duties of, not to interfere with their duties to Christ -- Lu 14:26; Mt 19:29.",
            "Good -- Exemplified",
            "Isaac. -- Ge 24:67.",
            "Elkanah. -- 1Sa 1:4,5.",
            "Bad -- Exemplified",
            "Solomon. -- 1Ki 11:1.",
            "Ahasuerus. -- Es 1:10,11."
        ]
    },
    {
        "Word": "Hyke or Upper Garment",
        "Definitions": [
            "Law respecting fringes of -- Nu 15:38; De 22:12.",
            "Used by the poor as a covering by night -- Ex 22:26,27; De 24:13.",
            "Burdens often bound up in -- Ex 12:34.",
            "The skirts of, used to hold things in -- 2Ki 4:39; Ne 5:13; Hag 2:12; Lu 6:38.",
            "Probably used by women as a vail -- Ru 3:15.",
            "Required to be girt up",
            "For running. -- 1Ki 18:46.",
            "For labour. -- Lu 17:8.",
            "Often laid aside -- Mt 24:18; Mr 10:50.",
            "The Jews said to be naked without -- 2Sa 6:20; Mr 14:51,52; Joh 21:7.",
            "Was the garment",
            "Rent in token of anger. -- Mt 26:65.",
            "Rent in token of grief. -- Joe 2:13.",
            "Of Samuel rent by Saul. -- 1Sa 15:27.",
            "Of Saul which David cut. -- 1Sa 24:4,5.",
            "Of Jeroboam rent by Ahijah. -- 1Ki 11:30.",
            "Laid aside by Christ. -- Joh 13:4.",
            "Spread before Christ by the Jews. -- Mt 21:8.",
            "The Jews condemned for making broad the borders of -- Mt 23:5."
        ]
    },
    {
        "Word": "Hypocrites",
        "Definitions": [
            "God knows and detects -- Isa 29:15,16.",
            "Christ knew and detected -- Mt 22:18.",
            "God has no pleasure in -- Isa 9:17.",
            "Shall not come before God -- Job 13:16.",
            "Described as",
            "Wilfully blind. -- Mt 23:17,19,26.",
            "Vile. -- Isa 32:6.",
            "Self-righteous. -- Isa 65:5; Lu 18:11.",
            "Covetous. -- Eze 33:31; 2Pe 2:3.",
            "Ostentatious. -- Mt 5:2,5,16; 23:5.",
            "Censorious. -- Mt 7:3-5; Lu 13:14,15.",
            "Regarding tradition more than the word of God. -- Mt 15:1-3.",
            "Exact in minor, but neglecting important duties. -- Mt 23:23,24.",
            "Having but a form of godliness. -- 2Ti 3:5.",
            "Seeking only outward purity. -- Lu 11:39.",
            "Professing but not practising. -- Eze 33:31,32; Mt 23:3; Ro 2:17-23.",
            "Using but lip-worship. -- Isa 29:13; Mt 15:8.",
            "Glorying in appearance only. -- 2Co 5:12.",
            "Trusting in privileges. -- Jer 7:4; Mt 3:9.",
            "Apparently zealous in the things of God. -- Isa 58:2.",
            "Zealous in making proselytes. -- Mt 23:15.",
            "Devouring widows' houses. -- Mt 23:14.",
            "Loving pre-eminence. -- Mt 23:6,7.",
            "Worship of, not acceptable to God -- Isa 1:11-15; 58:3-5; Mt 15:9.",
            "Joy of, but for a moment -- Job 20:5.",
            "Hope of perishes -- Job 8:13; 27:8,9.",
            "Heap up wrath -- Job 36:13.",
            "Fearfulness shall surprise -- Isa 33:14.",
            "Destroy others by slander -- Pr 11:9.",
            "In power, are a snare -- Job 34:30.",
            "The Apostasy to abound with -- 1Ti 4:2.",
            "Beware the principles of -- Lu 12:1.",
            "Spirit of, hinders growth in grace -- 1Pe 2:1.",
            "Woe to -- Isa 29:15; Mt 23:13.",
            "Punishment of -- Job 15:34; Isa 10:6; Jer 42:20,22; Mt 24:51.",
            "Illustrated -- Mt 23:27,28; Lu 11:44.",
            "Exemplified",
            "Cain. -- Ge 4:3.",
            "Absalom. -- 2Sa 15:7,8.",
            "The Jews. -- Jer 3:10.",
            "Pharisees, & c. -- Mt 16:3.",
            "Judas. -- Mt 26:49.",
            "Herodians. -- Mr 12:13,15.",
            "Ananias. -- Ac 5:1-8.",
            "Simon. -- Ac 8:13-23."
        ]
    },
    {
        "Word": "Idleness and Sloth",
        "Definitions": [
            "Forbidden -- Ro 12:11; Heb 6:12.",
            "Produce apathy -- Pr 12:27; 26:15.",
            "Akin to extravagance -- Pr 18:9.",
            "Accompanied by conceit -- Pr 26:16.",
            "Lead to",
            "Poverty. -- Pr 10:4; 20:13.",
            "Want. -- Pr 20:4; 24:34.",
            "Hunger. -- Pr 19:15; 20:13.",
            "Bondage. -- Pr 12:24.",
            "Disappointment. -- Pr 13:4; 21:25.",
            "Ruin. -- Pr 24:30,31; Ec 10:18.",
            "Tattling and meddling. -- 1Ti 5:13.",
            "Effects of, afford instruction to others -- Pr 24:30-32.",
            "Remonstrance against -- Pr 6:6,9.",
            "False excuses for -- Pr 20:4; 22:13.",
            "Illustrated -- Pr 26:14; Mt 25:18,26.",
            "Exemplified",
            "Watchmen. -- Isa 56:10.",
            "Athenians. -- Ac 17:21.",
            "Thessalonians. -- 2Th 3:11."
        ]
    },
    {
        "Word": "Ignorance of God",
        "Definitions": [
            "Ignorance of Christ is -- Joh 8:19.",
            "Evidenced by",
            "Want of love. -- 1Jo 4:8.",
            "Not keeping his commands. -- 1Jo 2:4.",
            "Living in sin. -- Tit 1:16; 1Jo 3:6.",
            "Leads to",
            "Error. -- Mt 22:29.",
            "Idolatry. -- Isa 44:19; Ac 17:29,30.",
            "Alienation from God. -- Eph 4:18.",
            "Sinful lusts. -- 1Th 4:5; 1Pe 1:14.",
            "Persecuting saints. -- Joh 15:21; 16:3.",
            "Is no excuse for sin -- Le 4:2; Lu 12:48.",
            "The wicked, in a state of -- Jer 9:3; Joh 15:21; 17:25; Ac 17:30.",
            "The wicked choose -- Job 21:14; Ro 1:28.",
            "Punishment of -- Ps 79:6; 2Th 1:8.",
            "Ministers should",
            "Compassionate those in. -- Heb 5:2; 2Ti 2:24,25.",
            "Labour to remove. -- Ac 17:23.",
            "Exemplified",
            "Pharaoh. -- Ex 5:2.",
            "Israelites. -- Ps 95:10; Isa 1:3.",
            "False prophets. -- Isa 56:10,11.",
            "Jews. -- Lu 23:34.",
            "Nicodemus. -- Joh 3:10.",
            "Gentiles. -- Ga 4:8.",
            "Paul. -- 1Ti 1:13."
        ]
    },
    {
        "Word": "Industry",
        "Definitions": [
            "Commanded -- Eph 4:28; 1Th 4:11.",
            "Required of man in a state of innocence -- Ge 2:15.",
            "Required of man after the fall -- Ge 3:23.",
            "To be suspended on the Sabbath -- Ex 20:10.",
            "Characteristic of godly women -- Pr 31:13-31.",
            "Early rising necessary to -- Pr 31:15.",
            "Requisite to supply",
            "Our own wants. -- Ac 20:34; 1Th 2:9.",
            "Wants of others. -- Ac 20:35; Eph 4:28.",
            "The slothful devoid of -- Pr 24:30,31.",
            "Leads to",
            "Increase of substance. -- Pr 13:11.",
            "Affection of relatives. -- Pr 31:28.",
            "General commendation. -- Pr 31:31.",
            "Illustrated -- Pr 6:6-8.",
            "Exemplified",
            "Rachel. -- Ge 29:9.",
            "Jacob. -- Ge 31:6.",
            "Jethro's daughters. -- Ex 2:10.",
            "Ruth. -- Ru 2:2,3.",
            "Jeroboam. -- 1Ki 11:28.",
            "David. -- 1Sa 16:11.",
            "Jewish elders. -- Ezr 6:14,15.",
            "Dorcas. -- Ac 9:39.",
            "Paul. -- Ac 18:3; 1Co 4:12."
        ]
    },
    {
        "Word": "Indwelling of the Holy Spirit, The",
        "Definitions": [
            "In his Church, as his temple -- 1Co 3:16.",
            "In the body of saints, as his temple -- 1Co 6:19; 2Co 6:16.",
            "Promised to saints -- Eze 36:27.",
            "Saints enjoy -- Isa 63:11; 2Ti 1:14.",
            "Saints full of -- Ac 6:5; Eph 5:18.",
            "Is the means of",
            "Quickening. -- Ro 8:11.",
            "Guiding. -- Joh 16:13; Ga 5:18.",
            "Fruit bearing. -- Ga 5:22.",
            "A proof of being Christ's -- Ro 8:9; 1Jo 4:13.",
            "A proof of adoption -- Ro 8:15; Ga 4:5.",
            "Is abiding -- 1Jo 2:27.",
            "Those who have not",
            "Are sensual. -- Jude 1:19.",
            "Are without Christ. -- Ro 8:9.",
            "Opposed by the carnal nature -- Ga 5:17."
        ]
    },
    {
        "Word": "Ingratitude",
        "Definitions": [
            "A characteristic of the wicked -- Ps 38:20; 2Ti 3:2.",
            "Often exhibited",
            "By relations. -- Job 19:14.",
            "By servants. -- Job 19:15,16.",
            "To benefactors. -- Ps 109:5; Ec 9:15.",
            "To friends in distress. -- Ps 38:11.",
            "Saints should avoid the guilt of -- Ps 7:4,5.",
            "Should be met with",
            "Prayers. -- Ps 35:12,13; 109:4.",
            "Faithfulness. -- Ge 31:38-42.",
            "Persevering love. -- 2Co 12:15.",
            "Punishment of -- Pr 17:13; Jer 18:20,21.",
            "Exemplified",
            "Laban. -- Ge 31:6,7.",
            "Chief butler. -- Ge 40:23.",
            "Israel. -- Ex 17:4.",
            "Men of Keilah. -- 1Sa 23:5,12.",
            "Saul. -- 1Sa 24:17.",
            "Nabal. -- 1Sa 25:5-11,21.",
            "Absalom. -- 2Sa 15:6.",
            "Joash. -- 2Ch 24:22."
        ]
    },
    {
        "Word": "Ingratitude to God",
        "Definitions": [
            "A characteristic of the wicked -- Ro 1:21.",
            "Inexcusable -- Isa 1:2,3; Ro 1:21.",
            "Unreasonable -- Jer 2:5,6,31; Mic 6:2,3.",
            "Exceeding folly of -- De 32:6.",
            "Guilt of -- Ps 106:7,21; Jer 2:11-13.",
            "Prosperity likely to produce -- De 31:20; 32:15; Jer 5:7-11.",
            "Warnings against -- De 8:11-14; 1Sa 12:24,25.",
            "Punishment of -- Ne 9:20-27; Ho 2:8,9.",
            "Illustrated -- Isa 5:1-7; Eze 16:1-15.",
            "Exemplified",
            "Israel. -- De 32:18.",
            "Saul. -- 1Sa 15:17-19.",
            "David. -- 2Sa 12:7-9.",
            "Nebuchadnezzar. -- Da 5:18-21.",
            "Lepers. -- Lu 17:17,18."
        ]
    },
    {
        "Word": "Injustice",
        "Definitions": [
            "Forbidden -- Le 19:15,35; De 16:19.",
            "Specially to be avoided towards",
            "The poor. -- Ex 23:6; Pr 22:16,22,23.",
            "The stranger and fatherless. -- Ex 22:21,22; De 24:17; Jer 22:3.",
            "Servants. -- Job 31:13,14; De 24:14; Jer 22:13.",
            "Of the least kind, condemned -- Lu 16:10.",
            "God",
            "Regards. -- Ec 5:8.",
            "Approves not of. -- La 3:35,36.",
            "Abominates. -- Pr 17:15; 20:10.",
            "Hears the cry of those who suffer. -- Jas 5:4.",
            "Provoked to avenge. -- Ps 12:5.",
            "Brings a curse -- De 27:17,19.",
            "A bad example leads to -- Ex 23:2.",
            "Intemperance leads to -- Pr 31:5.",
            "Covetousness leads to -- Jer 6:13; Eze 22:12; Mic 2:2.",
            "Saints should",
            "Hate. -- Pr 29:27.",
            "Testify against. -- Ps 58:1,2; Mic 3:8,9.",
            "Bear, patiently. -- 1Co 6:7.",
            "Take no vengeance for. -- Mt 5:39.",
            "The wicked",
            "Deal with. -- Isa 26:10.",
            "Judge with. -- Ps 82:2; Ec 3:16; Hab 1:4.",
            "Practise, without shame. -- Jer 6:13,15; Zep 3:5.",
            "Punishment of -- Pr 11:7; 28:8; Am 5:11,12; 8:5,8; 1Th 4:6.",
            "Exemplified",
            "Potiphar. -- Ge 39:20.",
            "Sons of Samuel. -- 1Sa 8:3.",
            "Ahab. -- 1Ki 21:10,15,16.",
            "Jews. -- Isa 59:14.",
            "Princes & c. -- Da 6:4.",
            "Judas. -- Mt 27:4.",
            "Pilate. -- Mt 27:24-26.",
            "Priests & c. -- Ac 4:3.",
            "Festus. -- Ac 24:27."
        ]
    },
    {
        "Word": "Insects",
        "Definitions": [
            "Created by God -- Ge 1:24,25.",
            "Divided into",
            "Clean and fit for food. -- Le 11:21,22.",
            "Unclean and abominable. -- Le 11:23,24.",
            "Mentioned in scripture",
            "Ant. -- Pr 6:6; 30:25.",
            "Bee. -- Jdj 14:8; Ps 118:12; Isa 7:18.",
            "Beetle. -- Le 11:22.",
            "Caterpillar. -- Ps 78:46; Isa 33:4.",
            "Cankerworm. -- Joe 1:4; Na 3:15,16.",
            "Earthworm. -- Job 25:6; Mic 7:17.",
            "Flea. -- 1Sa 24:14.",
            "Fly. -- Ex 8:22; Ec 10:1; Isa 7:18.",
            "Gnat. -- Mt 23:24.",
            "Grasshopper. -- Le 11:22; Jdj 6:5; Job 39:20.",
            "Hornet. -- De 7:20.",
            "Locust. -- Ex 10:12,13.",
            "Bald locust. -- Le 11:22.",
            "Lice. -- Ex 8:16; Ps 105:31.",
            "Maggot. -- Ex 16:20.",
            "Moth. -- Job 4:19; 27:18; Isa 50:9.",
            "Palmer-worm. -- Joe 1:4; Am 4:9.",
            "Spider. -- Job 8:14; Pr 30:28.",
            "Fed by God -- Ps 104:25,27; 145:9,15."
        ]
    },
    {
        "Word": "Inspiration of the Holy Spirit, The",
        "Definitions": [
            "Foretold -- Joe 2:28; Ac 2:16-18.",
            "All Scripture given by -- 2Sa 23:2; 2Ti 3:16; 2Pe 1:21.",
            "Design of",
            "To reveal future events. -- Ac 1:16; 28:25; 1Pe 1:11.",
            "To reveal the mysteries of God. -- Am 3:7; 1Co 2:10.",
            "To give power to ministers. -- Mic 3:8; Ac 1:8.",
            "To direct ministers. -- Eze 3:24-27; Ac 11:12; 13:2.",
            "To control ministers. -- Ac 16:6.",
            "To testify against sin. -- 2Ki 17:13; Ne 9:30; Mic 3:8; Joh 16:8,9.",
            "Modes of",
            "Various. -- Heb 1:1.",
            "By secret impulse. -- Jdj 13:25; 2Pe 1:21.",
            "By a voice. -- Isa 6:8; Ac 8:29; Re 1:10.",
            "By visions. -- Nu 12:6; Eze 11:24.",
            "By dreams. -- Nu 12:6; Da 7:1.",
            "Necessary to prophesying -- Nu 11:25-27; 2Ch 20:14-17.",
            "Is irresistible -- Am 3:8.",
            "Despisers of, punished -- 2Ch 36:15,16; Zec 7:12."
        ]
    },
    {
        "Word": "Ishmaelites, The",
        "Definitions": [
            "Descended from Abraham's son, Ishmael -- Ge 16:15,16; 1Ch 1:28.",
            "Divided into twelve tribes -- Ge 25:16.",
            "Heads of tribes -- Ge 25:13-15; 1Ch 1:29-31.",
            "Called",
            "Hagarites. -- 1Ch 5:10.",
            "Hagarenes. -- Ps 83:6.",
            "Arabians. -- Isa 13:20.",
            "Original possessions of -- Ge 25:18.",
            "Governed by kings -- Jer 25:24.",
            "Dwelt in tents -- Isa 13:20.",
            "Rich in cattle -- 1Ch 5:21.",
            "Wore ornaments of gold -- Jdj 8:24.",
            "Were the merchants of the east -- Ge 37:25; Eze 27:20,21.",
            "Travelled in large companies or caravans -- Ge 37:25; Job 6:19.",
            "Waylaid and plundered travellers -- Jer 3:2.",
            "Often confederate against Israel -- Ps 83:6.",
            "Overcome by",
            "Gideon. -- Jdj 8:10-24.",
            "Reubenites and Gadites. -- 1Ch 5:10,18-20.",
            "Uzziah. -- 2Ch 26:7.",
            "Sent presents to Solomon -- 1Ki 10:15; 2Ch 9:14.",
            "Sent flocks to Jehoshaphat -- 2Ch 17:11.",
            "Predictions respecting",
            "To be numerous. -- Ge 16:10; 17:20.",
            "To be wild and savage. -- Ge 16:12.",
            "To be warlike and predatory. -- Ge 16:12.",
            "To be divided into twelve tribes. -- Ge 17:20.",
            "To continue independent. -- Ge 16:12.",
            "To be a great nation. -- Ge 21:13,18.",
            "To be judged with the nations. -- Jer 25:23-25.",
            "Their glory, & c to be diminished. -- Isa 21:13-17.",
            "Their submission to Christ. -- Ps 72:10,15.",
            "Probably preached to by Paul -- Ga 1:17."
        ]
    },
    {
        "Word": "Issachar, the Tribe Of",
        "Definitions": [
            "Descended from Jacob's fifth son -- Ge 30:17,18.",
            "Predictions respecting -- Ge 49:14,15; De 33:18,19.",
            "Persons selected from",
            "To number the people. -- Nu 1:8.",
            "To spy out the land. -- Nu 13:7.",
            "To divide the land. -- Nu 34:26.",
            "Strength of, on leaving Egypt -- Nu 1:28,29; 2:6.",
            "Encamped under the standard of Judah east of the tabernacle -- Nu 2:5.",
            "Next to and under standard of Judah in the journeys of Israel -- Nu 10:14,15.",
            "Offering of, at the dedication -- Nu 7:18-23.",
            "Families of -- Nu 26:23,24.",
            "Strength of, on entering Canaan -- Nu 26:25.",
            "On Gerizim said amen to the blessings -- De 27:12.",
            "Bounds of their inheritance -- Jos 19:17-23.",
            "Assisted Deborah against Sisera -- Jdj 5:15.",
            "Officers of, appointed by David -- 1Ch 27:18.",
            "Officers of, appointed by Solomon -- 1Ki 4:17.",
            "Some of, at David's coronation -- 1Ch 12:32.",
            "Number of warriors belonging to, in David's time -- 1Ch 7:2,5.",
            "Many of, at Hezekiah's passover -- 2Ch 30:18.",
            "Remarkable persons of -- Jdj 10:1; 1Ki 15:27."
        ]
    },
    {
        "Word": "Jews, The",
        "Definitions": [
            "Descended from Abraham -- Isa 51:2; Joh 8:39.",
            "Divided into twelve tribes -- Ge 35:22; 49:28.",
            "Called",
            "Hebrews. -- Ge 14:13; 40:15; 2Co 11:22.",
            "Israelites. -- Ex 9:7; Jos 3:17.",
            "Seed of Abraham. -- Ps 105:6; Isa 41:8.",
            "Seed of Jacob. -- Jer 33:26.",
            "Seed of Israel. -- 1Ch 16:13.",
            "Children of Jacob. -- 1Ch 16:13.",
            "Children of Israel. -- Ge 50:25; Isa 27:12.",
            "Jeshurun. -- De 32:15.",
            "Chosen and loved by God -- De 7:6,7.",
            "Circumcised in token of their covenant relation -- Ge 17:10,11; Ac 7:8.",
            "Separated from all other nations -- Ex 33:16; Le 20:24; 1Ki 8:53.",
            "Described as",
            "A peculiar people. -- De 14:2.",
            "A peculiar treasure. -- Ex 19:5; Ps 135:4.",
            "A holy nation. -- Ex 19:6.",
            "A holy people. -- De 7:6; 14:21.",
            "A kingdom of priests. -- Ex 19:6.",
            "A special people. -- De 7:6.",
            "The Lord's portion. -- De 32:9.",
            "Sojourned in Egypt -- Ex 12:40,41.",
            "Brought out of Egypt by God -- Ex 12:42; De 5:15; 6:12.",
            "In the desert forty years -- Nu 14:33; Jos 5:6.",
            "Settled in Canaan -- Nu 32:18; Jos 14:1-5.",
            "Under the theocracy until the time of Samuel -- Ex 19:4-6; 1Sa 8:7.",
            "Desired and obtained kings -- 1Sa 8:5,22.",
            "Divided into two kingdoms after Solomon -- 1Ki 11:31,32; 12:19,20.",
            "Often subdued and made tributary -- Jdj 2:13,14; 4:2; 6:2,6; 2Ki 23:33.",
            "Taken captive to Assyria and Babylon -- 2Ki 17:32; 18:11; 24:16; 25:11.",
            "Restored to their own land by Cyrus -- Ezr 1:1-4.",
            "Had courts of justice -- De 16:18.",
            "Had an ecclesiastical establishment -- Ex 28:1; Nu 18:6; Mal 2:4-7.",
            "Had a series of prophets to promote national reformation -- Jer 7:25; 26:4,5; 35:15; 44:4; Eze 38:17.",
            "The only people who had knowledge of God -- Ps 76:1; 1Th 4:5; Ps 48:3; Ro 1:28.",
            "The only people who worshipped God -- Ex 5:17; Ps 96:5; 115:3,4; Joh 4:22.",
            "Religion of, according to rites prescribed by God -- Le 18:4; De 12:8-11; Heb 9:1.",
            "Religion of, typical -- Heb 9:8-11; 10:1.",
            "Their national greatness -- Ge 12:2; De 33:29.",
            "Their national privileges -- Ro 3:2; 9:4,5.",
            "Their vast numbers -- Ge 22:17; Nu 10:36.",
            "National character of",
            "Pride of descent, & c. -- Jer 13:9; Joh 8:33,41.",
            "Love of country. -- Ps 137:6.",
            "Fondness for their brethren. -- Ex 2:11,12; Ro 9:1-3.",
            "Attachment to Moses. -- Joh 9:28,29; Ac 6:11.",
            "Attachment to customs of the law. -- Ac 6:14; 21:21; 22:3.",
            "Fondness for traditionary customs. -- Jer 44:17; Eze 20:18,30,21; Mr 7:3,4.",
            "Stubborn and stiffnecked. -- Ex 32:9; Ac 7:51.",
            "Prone to rebellion. -- De 9:7,24; Isa 1:2.",
            "Prone to backsliding. -- Jer 2:11-13; 8:5.",
            "Prone to idolatry. -- Isa 2:8; 57:5.",
            "Prone to formality in religion. -- Isa 29:13; Eze 33:31; Mt 15:7-9.",
            "Self-righteous. -- Isa 65:5; Ro 10:3.",
            "Unfaithful to covenant engagements. -- Jer 3:6-8; 31:32; Eze 16:59.",
            "Ungrateful to God. -- De 32:15; Isa 1:2.",
            "Ignorant of the true sense of Scripture. -- Ac 13:27; 2Co 3:13-15.",
            "Distrustful of God. -- Nu 14:11; Ps 78:22.",
            "Covetous. -- Jer 6:13; Eze 33:31; Mic 2:2.",
            "Cowardly. -- Ex 14:10; Nu 14:3; Isa 51:12.",
            "Trusted to their privileges for salvation -- Jer 7:4; Mt 3:9.",
            "Distinction of castes among, noticed -- Isa 65:5; Lu 7:39; 15:2; Ac 26:5.",
            "Degenerated as they increased in national greatness -- Am 6:4.",
            "Often displeased God by their sins -- Nu 25:3; De 32:16; 1Ki 16:2; Isa 1:4; 5:24,25.",
            "A spiritual seed of true believers always among -- 1Ki 19:18; Isa 6:13; Ro 9:6,7; 11:1,5.",
            "Modern, divided into",
            "Hebrews or pure Jews. -- Ac 6:1; Php 3:5.",
            "Hellenists or Grecians. -- Ac 6:1; 9:29.",
            "Many sects and parties. -- Mt 16:6; Mr 8:15.",
            "An agricultural people -- Ge 46:32.",
            "A commercial people -- Eze 27:17.",
            "Obliged to unite against enemies -- Nu 32:20-22; Jdj 19:29; 20:1-48; 1Sa 11:7,8.",
            "Often distinguished in war -- Jdj 7:19-23; 1Sa 14:6-13; 17:32,33; Ne 4:16-22.",
            "Strengthened by God in war -- Le 26:7,8; Jos 5:13,14; 8:1,2.",
            "Under God's special protection -- De 32:10,11; 33:27-29; Ps 105:13-15; 121:3-5.",
            "Enemies of, obliged to acknowledge them as divinely protected -- Jos 2:9-11; Es 6:13.",
            "Prohibited from",
            "Associating with others. -- Ac 10:28.",
            "Covenanting with others. -- Ex 23:32; De 7:2.",
            "Marry with others. -- De 7:3; Jos 23:12.",
            "Following practices of others. -- De 12:29-31; 18:9-14.",
            "Despised all strangers -- 1Sa 17:36; Mt 16:26,27; Eph 2:11.",
            "Held no intercourse with strangers -- Joh 4:9; Ac 11:2,3.",
            "Condemned for associating with other nations -- Jdj 2:1-3; Jer 2:18.",
            "Received proselytes from other nations -- Ac 2:10; Ex 12:44,48.",
            "Gentiles made one with, under the gospel -- Ac 10:15,28; 15:8,9; Ga 3:28; Eph 2:14-16.",
            "All other nations",
            "Envied. -- Ne 4:1; Isa 26:11; Eze 35:11.",
            "Hated. -- Ps 44:10; Eze 35:5.",
            "Oppressed. -- Ex 3:9; Jdj 2:18; 4:3.",
            "Persecuted. -- La 1:3; 5:5.",
            "Rejoiced at calamities of. -- Ps 44:13,14; 80:5,6; Eze 36:4.",
            "None hated or oppressed, with impunity -- Ps 137:8,9; Eze 25:15,16; 35:6; Ob 1:10-16.",
            "Christ",
            "Promised to. -- Ge 49:10; Da 9:25.",
            "Expected by. -- Ps 14:7; Mt 11:3; Lu 2:25,38; Joh 8:56.",
            "Regarded as the restorer of national greatness. -- Mt 20:21; Lu 24:21; Ac 1:6.",
            "Sprang from. -- Ro 9:5; Heb 7:14.",
            "Rejected by. -- Isa 53:3; Mr 6:3; Joh 1:11.",
            "Murdered by. -- Ac 7:52; 1Th 2:15.",
            "Imprecated the blood of Christ upon themselves and their children -- Mt 27:25.",
            "Many of, believed the gospel -- Ac 21:20.",
            "Unbelieving, persecuted the Christians -- Ac 17:5,13; 1Th 2:14-16.",
            "Cast off for unbelief -- Ro 11:17,20.",
            "Scattered and peeled -- Isa 18:2,7; Jas 1:1.",
            "Shall finally be saved -- Ro 11:26,27.",
            "Punishment of, for rejecting and killing Christ, illustrated -- Mt 21:37-43.",
            "Descendants of Abraham -- Ps 105:6; Isa 51:2; Joh 8:33; Ro 9:7.",
            "The people of God -- De 32:9; 2Sa 7:24; Isa 51:16.",
            "Separated to God -- Ex 33:16; Nu 23:9; De 4:34.",
            "Beloved for their father's sake -- De 4:37; 10:15; Ro 11:28.",
            "Christ descended from -- Joh 4:22; Ro 9:5.",
            "The objects of",
            "God's love. -- De 7:8; 23:5; Jer 31:3.",
            "God's choice. -- De 7:6.",
            "God's protection. -- Ps 105:15; Zec 2:8.",
            "The covenant established with -- Ex 6:4; 24:6-8; 34:27.",
            "Promises respecting made to",
            "Abraham. -- Ge 12:1-3; 13:14-17; 15:18; 17:7,8.",
            "Isaac. -- Ge 26:2-5,24.",
            "Jacob. -- Ge 28:12-15; 35:9-12.",
            "Themselves. -- Ex 6:7,8; 19:5,6; De 26:18,19.",
            "Privileges of -- Ps 76:1,2; Ro 3:1,2; 9:4,5.",
            "Punished for",
            "Idolatry. -- Ps 78:58-64; Isa 65:3-7.",
            "Unbelief. -- Ro 11:20.",
            "Breaking covenant. -- Isa 24:5; Jer 11:10.",
            "Transgressing the law. -- Isa 1:4,7; 24:5,6.",
            "Changing the ordinances. -- Isa 24:5.",
            "Killing the prophets. -- Mt 23:37,38.",
            "Imprecating upon themselves the blood of Christ. -- Mt 27:25.",
            "Scattered among the nations -- De 28:64; Eze 6:8; 36:19.",
            "Despised by the nations -- Eze 36:3.",
            "Their country trodden under foot by the Gentiles -- De 28:49-52; Lu 21:24.",
            "Their house left desolate -- Mt 24:38.",
            "Deprived of civil and religious privileges -- Ho 3:4.",
            "Denunciations against those who",
            "Cursed. -- Ge 27:29; Nu 24:9.",
            "Contended with. -- Isa 41:11; 49:25.",
            "Oppressed. -- Isa 49:26; 51:21-23.",
            "Hated. -- Ps 129:5; Eze 35:5,6.",
            "Aggravated the afflictions of. -- Zec 1:14,15.",
            "Slaughtered. -- Ps 79:1-7; Eze 35:5,6.",
            "God, mindful of -- Ps 98:3; Isa 49:15,16.",
            "Christ was sent to -- Mt 15:24; 21:37; Ac 3:20,22,26.",
            "Compassion of Christ for -- Mt 23:37; Lu 19:41.",
            "The gospel preached to, first -- Mt 10:6; Lu 24:47; Ac 1:8.",
            "Blessedness of blessing -- Ge 27:29.",
            "Blessedness of favouring -- Ge 12:3; Ps 122:6.",
            "Pray importunately for -- Ps 122:6; Isa 62:1,6,7; Jer 31:7; Ro 10:1.",
            "Saints remember -- Ps 102:14; 137:5; Jer 51:50.",
            "Promises respecting",
            "The pouring out of the Spirit upon them. -- Eze 39:29; Zec 12:10.",
            "The removal of their blindness. -- Ro 11:25; 2Co 3:14-16.",
            "Their return and seeking to God. -- Ho 3:5.",
            "Their humiliation for the rejection of Christ. -- Zec 12:10.",
            "Pardon of sin. -- Isa 44:22; Ro 11:27.",
            "Salvation. -- Isa 59:20; Ro 11:26.",
            "Sanctification. -- Jer 33:8; Eze 36:25; Zec 12:1,9.",
            "Joy occasioned by conversion of. -- Isa 44:23; 49:13; 52:8,9; 66:10.",
            "Blessing to the Gentiles by conversion of. -- Isa 2:1-5; 60:5; 66:19; Ro 11:12,15.",
            "Reunion of. -- Jer 3:18; Eze 37:16,17,20-22; Ho 1:11; Mic 2:12.",
            "Restoration to their own land. -- Isa 11:15,16; 14:1-3; 27:12,13; Jer 16:14,15; Eze 36:24; 37:21,25; 39:25,28; Lu 21:24.",
            "Gentiles assisting in their restoration. -- Isa 49:22,23; 60:10,14; 61:4-6.",
            "Subjection of Gentiles to. -- Isa 60:11,12,14.",
            "Future glory of. -- Isa 60:19; 62:3,4; Zep 3:19,20; Zec 2:5.",
            "Future prosperity of. -- Isa 60:6,7,9,17; 61:4-6; Ho 14:5,6.",
            "That Christ shall appear amongst. -- Isa 59:20; Zec 14:4.",
            "That Christ shall dwell amongst. -- Eze 43:7,9; Zec 2:11.",
            "That Christ shall reign over. -- Eze 34:23,24; 37:24,25.",
            "Conversion of, illustrated -- Eze 37:1-14; Ro 11:24."
        ]
    },
    {
        "Word": "Jordan, the River",
        "Definitions": [
            "Eastern boundary of Canaan -- Nu 34:12.",
            "Often overflowed -- Jos 3:15; 1Ch 12:15.",
            "Overflowing of, called the swelling of Jordan -- Jer 12:5; 49:19.",
            "Empties itself into the Dead Sea -- Nu 34:12.",
            "The plains of",
            "Thickly wooded. -- 2Ki 6:2.",
            "Exceeding fertile. -- Ge 13:10.",
            "Infested with lions. -- Jer 49:19; 50:44.",
            "Afforded clay for moulding brass, & c. -- 1Ki 7:46; 2Ch 4:17.",
            "Chosen by Lot for a residence. -- Ge 13:11.",
            "Fordable in some places -- Jos 2:7; Jdj 12:5,6.",
            "Ferry boats often used on -- 2Sa 19:18.",
            "Remarkable events connected with",
            "Division of its waters to let Israel pass over. -- Jos 3:12-16; 5:1.",
            "Return of its waters to their place. -- Jos 4:18.",
            "Slaughter of Moabites. -- Jdj 3:28,29.",
            "Slaughter of the Ephraimites. -- Jdj 12:4-6.",
            "Its division by Elijah. -- 2Ki 2:8.",
            "Its division by Elisha. -- 2Ki 2:14.",
            "Healing of Naaman the leper. -- 2Ki 5:10,14.",
            "Baptism of multitudes by John the Baptist. -- Mt 3:6; Mr 1:5; Joh 1:28.",
            "Baptism of our Lord. -- Mt 3:13,15; Mr 1:9.",
            "Passage of Israel over",
            "Promised. -- De 4:22; 9:1; 11:31.",
            "In an appointed order. -- Jos 3:1-8.",
            "Preceded by priests with the ark. -- Jos 3:6,11,14.",
            "Successfully effected. -- Jos 3:17; 4:1,10,11.",
            "Commemorated by a pillar of stones raised in it. -- Jos 4:9.",
            "Commemorated by a pillar of stones in Gilgal. -- Jos 4:2-8,20-24.",
            "Alluded to. -- Ps 74:15; 114:3,5.",
            "A pledge that God would drive the Canaanites, & c out of their land. -- Jos 3:10.",
            "The Jews had great pride in -- Zec 11:3.",
            "Despised by foreigners -- 2Ki 5:12.",
            "Moses not allowed to cross -- De 3:27; 31:2."
        ]
    },
    {
        "Word": "Joy",
        "Definitions": [
            "God gives -- Ec 2:26; Ps 4:7.",
            "Christ appointed to give -- Isa 61:3.",
            "Is a fruit of the Spirit -- Ga 5:22.",
            "The gospel, good tidings of -- Lu 2:10,11.",
            "God's word affords -- Ne 8:12; Jer 15:16.",
            "The gospel to be received with -- 1Th 1:6.",
            "Promised to saints -- Ps 132:16; Isa 35:10; 55:12; 56:7.",
            "Prepared for saints -- Ps 97:11.",
            "Enjoined to saints -- Ps 32:11; Php 3:1.",
            "Fulness of, in God's presence -- Ps 16:11.",
            "Vanity of seeking, from earthly things -- Ec 2:10,11; 11:8.",
            "Experienced by",
            "Believers. -- Lu 24:52; Ac 16:34.",
            "Peace-makers. -- Pr 12:20.",
            "The just. -- Pr 21:15.",
            "The wise, and discreet. -- Pr 15:23.",
            "Parents of good children. -- Pr 23:24.",
            "Increased to the meek -- Isa 29:19.",
            "Of saints is",
            "In God. -- Ps 89:16; 149:2; Hab 3:18; Ro 5:11.",
            "In Christ. -- Lu 1:47; Php 3:3.",
            "In the Holy Spirit. -- Ro 14:17.",
            "For election. -- Lu 10:20.",
            "For salvation. -- Ps 21:1; Isa 61:10.",
            "For deliverance from bondage. -- Ps 105:43; Jer 31:10-13.",
            "For manifestation of goodness. -- 2Ch 7:10.",
            "For temporal blessings. -- Joe 2:23,24.",
            "For supplies of grace. -- Isa 12:3.",
            "For divine protection. -- Ps 5:11; 16:8,9.",
            "For divine support. -- Ps 28:7; 63:7.",
            "For the victory of Christ. -- Joh 16:33.",
            "For the hope of glory. -- Ro 5:2.",
            "For the success of the gospel. -- Ac 15:3.",
            "Of saints should be",
            "Great. -- Zec 9:9; Ac 8:8.",
            "Abundant. -- 2Co 8:2.",
            "Exceeding. -- Ps 21:6; 68:3.",
            "Animated. -- Ps 32:11; Lu 6:23.",
            "Unspeakable. -- 1Pe 1:8.",
            "Full of glory. -- 1Pe 1:8.",
            "Constant. -- 2Co 6:10; Php 4:4.",
            "For evermore. -- 1Th 5:16.",
            "With awe. -- Ps 2:11.",
            "In hope. -- Ro 12:12.",
            "In sorrow. -- 2Co 6:10.",
            "Under trials. -- Jas 1:2; 1Pe 1:6.",
            "Under persecutions. -- Mt 5:11,12; Lu 6:22,23; Heb 10:34.",
            "Under calamities. -- Hab 3:17,18.",
            "Expressed in hymns. -- Eph 5:19; Jas 5:13.",
            "Afflictions of saints succeeded by -- Ps 30:5; 126:5; Isa 35:10; Joh 16:20.",
            "Pray for restoration of -- Ps 51:8,12; 85:6.",
            "Promote, in the afflicted -- Job 29:13.",
            "Of saints, made full by",
            "The favour of God. -- Ac 2:28.",
            "Faith in Christ. -- Ro 15:13.",
            "Abiding in Christ. -- Joh 15:10,11.",
            "The word of Christ. -- Joh 17:13.",
            "Answers to prayer. -- Joh 16:24.",
            "Communion of saints. -- 2Ti 1:4; 1Jo 1:3,4; 2Jo 1:12.",
            "Saints should afford, to their minsters -- Php 2:2; Phm 1:20.",
            "Ministers should",
            "Esteem their people as their. -- Php 4:1; 1Th 2:20.",
            "Promote, in their people. -- 2Co 1:24; Php 1:25.",
            "Pray for, for their people. -- Ro 15:13.",
            "Have, in the faith and holiness of their people. -- 2Co 7:4; 1Th 3:9; 3Jo 1:4.",
            "Come to their people with. -- Ro 15:32.",
            "Finish their course with. -- Ac 20:24.",
            "Desire to render an account with. -- Php 2:16; Heb 13:17.",
            "Serve God with -- Ps 100:2.",
            "Liberality in God's service should cause -- 1Ch 29:9,17.",
            "Is strengthening to saints -- Ne 8:10.",
            "Saints should engage in all religious services with -- Ezr 6:22; Ps 42:4.",
            "Saints should have, in all their undertakings -- De 12:18.",
            "Saints shall be presented to God with exceeding -- 1Pe 4:13; Jude 1:24.",
            "The coming of Christ will afford to saints, exceeding -- 1Pe 4:13.",
            "Shall be the final reward of saints at the judgment day -- Mt 25:21.",
            "Of the wicked",
            "Is derived from earthly pleasures. -- Ec 2:10; 11:9.",
            "Is derived from folly. -- Pr 15:21.",
            "Is delusive. -- Pr 14:13.",
            "Is short-lived. -- Job 20:5; Ec 7:6.",
            "Should be turned into mourning. -- Jas 4:9.",
            "Shall be taken away. -- Isa 16:10.",
            "Holy -- Illustrated -- Isa 9:3; Mt 13:44.",
            "Holy -- Exemplified",
            "Hannah. -- 1Sa 2:1.",
            "David. -- 1Ch 29:9.",
            "Wise men. -- Mt 2:10.",
            "The Virgin Mary. -- Lu 1:47.",
            "Zacchaeus. -- Lu 19:6.",
            "Converts. -- Ac 2:46; 13:52.",
            "Peter, & c. -- Ac 5:41.",
            "Samaritans. -- Ac 8:8.",
            "Jailor. -- Ac 16:34."
        ]
    },
    {
        "Word": "Joy of God Over His People, The",
        "Definitions": [
            "Greatness of, described -- Zep 3:17.",
            "On account of their",
            "Repentance. -- Lu 15:7,10.",
            "Faith. -- Heb 11:5,6.",
            "Fear of him. -- Ps 147:11.",
            "Praying to him. -- Pr 15:8.",
            "Hope in his mercy. -- Ps 147:11.",
            "Meekness. -- Ps 149:4.",
            "Uprightness. -- 1Ch 29:17; Pr 11:20.",
            "Leads to him",
            "Prosper them. -- De 30:9.",
            "Do them good. -- De 28:63; Jer 32:41.",
            "Deliver them. -- 2Sa 22:20.",
            "Comfort them. -- Isa 65:19.",
            "Give them the inheritance. -- Nu 14:8.",
            "Illustrated -- Isa 62:5; Lu 15:23,24.",
            "Exemplified",
            "Solomon. -- 1Ki 10:9."
        ]
    },
    {
        "Word": "Judah, the Tribe Of",
        "Definitions": [
            "Descended from Jacob's fourth son -- Ge 29:35.",
            "Predictions respecting -- Ge 49:8-12; De 33:7.",
            "Persons selected from",
            "To number the people. -- Nu 1:7.",
            "To spy out the land. -- Nu 13:6.",
            "To divide the land. -- Nu 34:19.",
            "Strength of, on leaving Egypt -- Nu 1:26,27; 2:4.",
            "Encamped with its standard east of the tabernacle -- Nu 2:3.",
            "Led the first division of Israel in their journeys -- Nu 10:14.",
            "Offering of, at dedication -- Nu 7:12-17.",
            "Families of -- Nu 26:19-21.",
            "Strength of on entering Canaan -- Nu 26:22.",
            "On Gerizim said amen to the blessings -- De 27:12.",
            "Bounds of inheritance -- Jos 15:1-12.",
            "First and most vigorous in driving out the Canaanites -- Jdj 1:3-20.",
            "Went first against Gibeah -- Jdj 20:18.",
            "Furnished to Israel the first judge -- Jdj 3:9.",
            "Aided Saul in his wars -- 1Sa 11:8; 15:4.",
            "After Saul's rebellion appointed to furnish kings to Israel -- 1Sa 13:14; 15:28; 16:6,13; 2Sa 2:4; 7:16,17.",
            "The first to submit to David -- 2Sa 2:10.",
            "Reigned over alone by David seven years and a half -- 2Sa 2:11; 5:5.",
            "Officer placed over by David -- 1Ch 27:18.",
            "Reproved for tardiness in bringing back David after Absalom's rebellion -- 2Sa 19:11-15.",
            "Other tribes jealous of, on account of David -- 2Sa 19:41-42; 20:1,2.",
            "With Benjamin alone, adhered to the house of David -- 1Ki 12:21.",
            "The last tribe carried into captivity -- 2Ki 17:18,20; 25:21.",
            "Out Lord sprang from -- Mt 1:3-16; Lu 3:23-33; Heb 7:14.",
            "Remarkable persons of",
            "Achan. -- Jos 7:18.",
            "Elimelech. -- Ru 1:1,2.",
            "Boaz. -- Ru 2:1.",
            "Obed. -- Ru 4:21.",
            "Jesse. -- Ru 4:22; 1Sa 16:1.",
            "David. -- 1Sa 16:1,13.",
            "Solomon. -- 1Ki 1:32-39.",
            "Elihu. -- 1Ch 27:18.",
            "Pethahiah. -- Ne 11:24.",
            "Bezaleel. -- Ex 31:2; 35:30.",
            "Nahshon. -- Nu 7:12.",
            "Caleb. -- Nu 14:24.",
            "Absalom. -- 2Sa 15:1.",
            "Elhanan. -- 2Sa 21:19; 23:24.",
            "Adonijah. -- 1Ki 1:5,6.",
            "Jonathan. -- 2Sa 21:21.",
            "Kings of Judah. -- (See 1st and 2nd Books of Kings)"
        ]
    },
    {
        "Word": "Judea, Modern",
        "Definitions": [
            "One of the divisions of the Holy Land under the Romans -- Lu 3:1.",
            "Comprised the whole of the ancient kingdom of Judah -- 1Ki 12:21-24.",
            "Called",
            "The land of Judah. -- Mt 2:6.",
            "Jewry. -- Da 5:13; Joh 7:1.",
            "A mountainous district -- Lu 1:39,65.",
            "Parts of, desert -- Mt 3:1; Ac 8:26.",
            "Jerusalem the capital of -- Mt 4:25.",
            "Towns of",
            "Arimathea. -- Mt 27:57; Joh 19:38.",
            "Azotus or Ashdod. -- Ac 8:40.",
            "Bethany. -- Joh 11:1,18.",
            "Bethlehem. -- Mt 2:1,6,16.",
            "Bethphage. -- Mt 21:1.",
            "Emmaus. -- Lu 24:13.",
            "Ephraim. -- Joh 11:54.",
            "Gaza. -- Ac 8:26.",
            "Jericho. -- Lu 10:30; 19:1.",
            "Joppa. -- Ac 9:36; 10:5,8.",
            "Lydda. -- Ac 9:32,35,38.",
            "John the Baptist preached in -- Mt 3:1.",
            "Our Lord",
            "Born in. -- Mt 2:1,5,6.",
            "Tempted in the wilderness of. -- Mt 4:1.",
            "Frequently visited. -- Joh 11:7.",
            "Often left, to escape persecution. -- Joh 4:1-3.",
            "Several Christian churches in -- Ac 9:31; 1Th 2:14."
        ]
    },
    {
        "Word": "Judges, Extraordinary",
        "Definitions": [
            "Raised up to deliver Israel -- Jdj 2:16.",
            "Upheld and strengthened by God -- Jdj 2:18.",
            "Remarkable for their faith -- Heb 11:32.",
            "Names of",
            "Othniel. -- Jdj 3:9,10.",
            "Ehud. -- Jdj 3:15.",
            "Shamgar. -- Jdj 3:31.",
            "Deborah. -- Jdj 4:4.",
            "Gideon. -- Jdj 6:11.",
            "Abimelech. -- Jdj 9:6.",
            "Tola. -- Jdj 10:1.",
            "Jair. -- Jdj 10:3.",
            "Jephthah. -- Jdj 11:1.",
            "Ibzan. -- Jdj 12:8.",
            "Elon. -- Jdj 12:11.",
            "Abdon. -- Jdj 12:13.",
            "Samson. -- Jdj 13:24,25; 16:31.",
            "Eli. -- 1Sa 4:18.",
            "Samuel. -- 1Sa 7:6,15-17.",
            "During four hundred and fifty years -- Ac 13:20.",
            "Not without intermission -- Jdj 17:6; 18:1; 19:1; 21:25.",
            "The office of, not always for life, or hereditary -- Jdj 8:23,29.",
            "Israel not permanently or spiritually benefitted by -- Jdj 2:17-19."
        ]
    },
    {
        "Word": "Judgments",
        "Definitions": [
            "Are from God -- De 32:39; Job 12:23; Am 3:6; Mic 6:9.",
            "Different kinds of",
            "Blotting out the name. -- De 29:20.",
            "Abandonment by God. -- Ho 4:17.",
            "Cursing men's blessings. -- Mal 2:2.",
            "Pestilence. -- De 28:21,22; Am 4:10.",
            "Enemies. -- 2Sa 24:13.",
            "Famine. -- De 28:38-40; Am 4:7-9.",
            "Famine of hearing the word. -- Am 8:11.",
            "The sword. -- Ex 22:24; Jer 19:7.",
            "Captivity. -- De 28:41; Eze 39:23.",
            "Continued sorrows. -- Ps 32:10; 78:32,33; Eze 24:23.",
            "Desolation. -- Eze 33:29; Joe 3:19.",
            "Destruction. -- Job 31:3; Ps 34:16; Pr 2:22; Isa 11:4.",
            "Inflicted upon",
            "Nations. -- Ge 15:14; Jer 51:20,21.",
            "Individuals. -- De 29:20; Jer 23:34.",
            "False gods. -- Ex 12:12; Nu 33:4.",
            "Posterity of sinners. -- Ex 20:5; Ps 37:28; La 5:7.",
            "All enemies of saints. -- Jer 30:16.",
            "Sent for correction -- Job 37:13; Jer 30:11.",
            "Sent for the deliverance of saints -- Ex 6:6.",
            "Are sent, as punishment for",
            "Disobedience to God. -- Le 26:14-16; 2Ch 7:19,20.",
            "Despising the warnings of God. -- 2Ch 36:16; Pr 1:24-31; Jer 44:4-6.",
            "Murmuring against God. -- Nu 14:29.",
            "Idolatry. -- 2Ki 22:17; Jer 16:18.",
            "Iniquity. -- Isa 26:21; Eze 24:13,14.",
            "Persecuting saints. -- De 32:43.",
            "Sins of rulers. -- 1Ch 21:2,12.",
            "Manifest the righteous character of God -- Ex 9:14-16; Eze 39:21; Da 9:14.",
            "Are in all the earth -- 1Ch 16:14.",
            "Are frequently tempered with mercy -- Jer 4:27; 5:10,15-18; Am 9:8.",
            "Should lead to",
            "Humiliation. -- Jos 7:6; 2Ch 12:6; La 3:1-20; Joe 1:13; Jon 3:5,6.",
            "Prayer. -- 2Ch 20:9.",
            "Contrition. -- Ne 1:4; Es 4:3; Isa 22:12.",
            "Learning righteousness. -- Isa 26:9.",
            "Should be a warning to others -- Lu 13:3,5.",
            "May be averted by",
            "Humiliation. -- Ex 33:3,4,14; 2Ch 7:14.",
            "Prayer. -- Jdj 3:9-11; 2Ch 7:13,14.",
            "Forsaking iniquity. -- Jer 18:7,8.",
            "Turning to God. -- De 30:1-3.",
            "Saints",
            "Preserved during. -- Job 5:19,20; Ps 91:7; Isa 26:20; Eze 9:6; Re 7:3.",
            "Provided for, during. -- Ge 47:12; Ps 33:19; 37:19.",
            "Pray for those under. -- Ex 32:11-13; Nu 11:2; Da 9:3.",
            "Sympathise with those under. -- Jer 9:1; 13:17; La 3:48.",
            "Acknowledge the justice of. -- 2Sa 24:17; Ezr 9:13; Ne 9:33; Jer 14:17.",
            "Upon nations - Exemplified",
            "The old world. -- Ge 6:7,17.",
            "Sodom, & c. -- Ge 19:24.",
            "Egypt. -- Ex 9:14.",
            "Israel. -- Nu 14:29,35; 21:6.",
            "People of Ashdod. -- 1Sa 5:6.",
            "People of Bethshemesh. -- 1Sa 6:19.",
            "Amalekites. -- 1Sa 15:3.",
            "Upon individuals - Exemplified",
            "Cain. -- Ge 4:11,12.",
            "Canaan. -- Ge 9:25.",
            "Korah, & c. -- Nu 16:33-35.",
            "Achan. -- Jos 7:25.",
            "Hophni, & c. -- 1Sa 2:34.",
            "Saul. -- 1Sa 15:23.",
            "Uzzah. -- 2Sa 6:7.",
            "Jeroboam. -- 1Ki 13:4.",
            "Ahab. -- 1Ki 22:38.",
            "Gehazi. -- 2Ki 5:27.",
            "Jezebel. -- 2Ki 9:35.",
            "Nebuchadnezzar. -- Da 4:31.",
            "Belshazzar. -- Da 5:30.",
            "Zacharias. -- Lu 1:20.",
            "Ananias, & c. -- Ac 5:1-10.",
            "Herod. -- Ac 12:23.",
            "Elymas. -- Ac 13:11.",
            "Preservation during - Exemplified",
            "Noah. -- Ge 7:1,16.",
            "Lot. -- Ge 19:15-17.",
            "Joseph, & c. -- Ge 45:7.",
            "Elijah. -- 1Ki 17:9.",
            "Elisha & c. -- 2Ki 4:38-41.",
            "Shunammite. -- 2Ki 8:1,2."
        ]
    },
    {
        "Word": "Judgment, The",
        "Definitions": [
            "Predicted in the Old Testament -- 1Ch 16:33; Ps 9:7; 96:13; Ec 3:17.",
            "A first principle of the gospel -- Heb 6:2.",
            "A day appointed for -- Ac 17:31; Ro 2:16.",
            "Time of, unknown to us -- Mr 13:32.",
            "Called the",
            "Day of wrath. -- Ro 2:5; Re 6:17.",
            "Revelation of the righteous judgment of God. -- Ro 2:5.",
            "Day of judgment and perdition of ungodly men. -- 2Pe 3:7.",
            "Day of destruction. -- Job 21:30.",
            "Judgment of the great day. -- Jude 1:6.",
            "Shall be administered by Christ -- Joh 5:22,27; Ac 10:42; Ro 14:10; 2Co 5:10.",
            "Saints shall sit with Christ in -- 1Co 6:2; Re 20:4.",
            "Shall take place at the coming of Christ -- Mt 25:31; 2Ti 4:1.",
            "Of Heathen, by the law of conscience -- Ro 2:12,14,15.",
            "Of Jews, by the law of Moses -- Ro 2:12.",
            "Of Christians, by the gospel -- Jas 2:12.",
            "Shall be held upon",
            "All nations. -- Mt 25:32.",
            "All men. -- Heb 9:27; 12:23.",
            "Small and great. -- Re 20:12.",
            "The righteous and wicked. -- Ec 3:17.",
            "Quick and dead. -- 2Ti 4:1; 1Pe 4:5.",
            "Shall be in righteousness -- Ps 98:9; Ac 17:31.",
            "The books shall be opened at -- Da 7:10.",
            "Shall be of all",
            "Actions. -- Ec 11:9; 12:14; Re 20:13.",
            "Words. -- Mt 12:36,37; Jude 1:15.",
            "Thoughts. -- Ec 12:14; 1Co 4:5.",
            "None, by nature can stand in -- Ps 130:3; 143:2; Ro 3:19.",
            "Saints shall, through Christ, be enabled to stand in -- Ro 8:33,34.",
            "Christ will acknowledge saints at -- Mt 25:34-40; Re 3:5.",
            "Perfect love will give boldness in -- 1Jo 4:17.",
            "Saints shall be rewarded at -- 2Ti 4:8; Re 11:18.",
            "The wicked shall be condemned in -- Mt 7:22,23; 25:41.",
            "Final punishment of the wicked will succeed -- Mt 13:40-42; 25:46.",
            "The word of Christ shall be a witness against the wicked in -- Joh 12:48.",
            "The certainty of, a motive to",
            "Repentance. -- Ac 17:30,31.",
            "Faith. -- Isa 28:16,17.",
            "Holiness. -- 2Co 5:9,10; 2Pe 3:11,14.",
            "Prayer and watchfulness. -- Mr 13:33.",
            "Warn the wicked of -- Ac 24:25; 2Co 5:11.",
            "The wicked dread -- Ac 24:25; Heb 10:27.",
            "Neglected advantages increase condemnation at -- Mt 11:20-24; Lu 11:31,32.",
            "Devils shall be condemned at -- 2Pe 2:4; Jude 1:6."
        ]
    },
    {
        "Word": "Justice of God, The",
        "Definitions": [
            "Is a part of his character -- De 32:4; Isa 45:21.",
            "Declared to be",
            "Plenteous. -- Job 37:23.",
            "Incomparable. -- Job 4:1.",
            "Incorruptible. -- De 10:17; 2Ch 19:7.",
            "Impartial. -- 2Ch 19:7; Jer 32:19.",
            "Unfailing. -- Zep 3:5.",
            "Undeviating. -- Job 8:3; 34:12.",
            "Without respect of persons. -- Ro 2:11; Col 3:25; 1Pe 1:17.",
            "The habitation of his throne. -- Ps 89:14.",
            "Not to be sinned against -- Jer 50:7.",
            "Denied by the ungodly -- Eze 33:17,20.",
            "Exhibited in",
            "Forgiving sins. -- 1Jo 1:9.",
            "Redemption. -- Ro 3:26.",
            "His government. -- Ps 9:4; Jer 9:24.",
            "His judgments. -- Ge 18:25; Re 19:2.",
            "All his ways. -- Eze 18:25,29.",
            "The final judgment. -- Ac 17:31.",
            "Acknowledge -- Ps 51:4; Ro 3:4.",
            "Magnify -- Ps 98:9; 99:3,4."
        ]
    },
    {
        "Word": "Justification Before God",
        "Definitions": [
            "Promised in Christ -- Isa 45:25; 53:11.",
            "Is the act of God -- Isa 50:8; Ro 8:33.",
            "Under law",
            "Requires perfect obedience. -- Le 18:5; Ro 10:5; 2:13; Jas 2:10.",
            "Man cannot attain to. -- Job 9:2,3,20; 25:4; Ps 130:3; 143:2; Ro 3:20; 9:31,32.",
            "Under the gospel",
            "Is not of works. -- Ac 13:39; Ro 8:3; Ga 2:16; 3:11.",
            "Is not of faith and works united. -- Ac 15:1-29; Ro 3:28; 11:6; Ga 2:14-21; 5:4.",
            "Is by faith alone. -- Joh 5:24; Ac 13:39; Ro 3:30; 5:1; Ga 2:16.",
            "Is of grace. -- Ro 3:24; 4:16; 5:17-21.",
            "In the name of Christ. -- 1Co 6:11.",
            "By imputation of Christ's righteousness. -- Isa 61:10; Jer 23:6; Ro 3:22; 5:18; 1Co 1:30; 2Co 5:21.",
            "By the blood of Christ. -- Ro 5:9.",
            "By the resurrection of Christ. -- Ro 4:25; 1Co 15:17.",
            "Blessedness of. -- Ps 32:1,2; Ro 4:6-8.",
            "Frees from condemnation. -- Isa 50:8,9; 54:17; Ro 8:33,34.",
            "Entitles to an inheritance. -- Tit 3:7.",
            "Ensures glorification. -- Ro 8:30.",
            "The wicked shall not attain to -- Ex 23:7.",
            "By faith",
            "Revealed under the Old Testament age. -- Hab 2:4; Ro 1:17.",
            "Excludes boasting. -- Ro 3:27; 4:2; 1Co 1:29,31.",
            "Does not make void the law. -- Ro 3:30,31; 1Co 9:21.",
            "Typified -- Zec 3:4,5.",
            "Illustrated -- Lu 18:14.",
            "Exemplified",
            "Abraham. -- Ge 15:6.",
            "Paul. -- Php 3:8,9."
        ]
    },
    {
        "Word": "Kenites, The",
        "Definitions": [
            "Originally a people of Canaan -- Ge 15:19.",
            "Connected with the Midianites -- Nu 10:29; Jdj 4:11.",
            "Dwelt in strongholds -- Nu 24:21.",
            "Had many cities -- 1Sa 30:29.",
            "Moses",
            "Intermarried with. -- Ex 2:21; Jdj 1:16.",
            "Invited, to accompany Israel. -- Nu 10:29-32.",
            "Part of, dwelt with Israel -- Jdj 1:16; 4:11.",
            "Part of, dwelt with the Amalekites -- 1Sa 15:6.",
            "Showed kindness to Israel in the desert -- Ex 18:1-27.",
            "Not destroyed with the Amalekites -- 1Sa 15:6.",
            "The Rechabites descended from -- 1Ch 2:55.",
            "Sisera slain by Jael one of -- Jdj 4:22; 5:24.",
            "David",
            "Pretended that he invaded. -- 1Sa 27:10.",
            "Sent part of the spoil of war to. -- 1Sa 30:29.",
            "Ruin of, predicted -- Nu 24:21,22."
        ]
    },
    {
        "Word": "Lamb, The",
        "Definitions": [
            "The young of the flock -- Ex 12:5; Eze 45:15.",
            "Described as",
            "Patient. -- Isa 53:7.",
            "Playful. -- Ps 114:4,6.",
            "Exposed to danger from wild beasts -- 1Sa 17:34.",
            "The shepherd's care for -- Isa 40:11.",
            "Used for",
            "Food. -- De 32:14; 2Sa 12:4.",
            "Clothing. -- Pr 27:26.",
            "Sacrifice. -- 1Ch 29:21; 2Ch 29:32.",
            "Considered a great delicacy -- Am 6:4.",
            "Offered in sacrifice",
            "Males. -- Ex 12:5.",
            "Females. -- Nu 6:14.",
            "While sucking. -- 1Sa 7:9.",
            "At a year old. -- Ex 12:5; Nu 6:14.",
            "From the earliest times. -- Ge 4:4; 22:7,8.",
            "Every morning and evening. -- Ex 29:38,39; Nu 28:3,4.",
            "At the passover. -- Ex 12:3,6,7.",
            "By the wicked not accepted. -- Isa 1:11; 66:3.",
            "Numbers of, given by Josiah to the people for sacrifice -- 2Ch 35:7.",
            "The first born of an ass to be redeemed with -- Ex 13:13; 34:20.",
            "An extensive commerce in -- Ezr 7:17; Eze 27:21.",
            "Tribute often paid in -- 2Ki 3:4; Isa 16:1.",
            "Covenants confirmed by gift of -- Ge 21:28-30.",
            "The image of, was the first impression of on money -- Ge 33:19; Jos 24:32.",
            "Illustrative",
            "Of purity of Christ. -- 1Pe 1:19.",
            "Of Christ as a sacrifice. -- Joh 1:29; Re 5:6.",
            "Of any thing dear or cherished. -- 2Sa 12:3,9.",
            "Of the Lord's people. -- Isa 5:17; 11:6.",
            "Of weak believers. -- Isa 40:11; Joh 21:15.",
            "(Patience of,) of the patience of Christ. -- Isa 53:7; Ac 8:32.",
            "(Among wolves,) of ministers among the ungodly. -- Lu 10:3.",
            "(Deserted and exposed,) of Israel deprived of God's protection. -- Ho 4:16.",
            "(Brought to slaughter,) of the wicked under judgments. -- Jer 51:40.",
            "(Consumed in sacrifice,) of complete destruction of the wicked. -- Ps 37:20."
        ]
    },
    {
        "Word": "Lamps",
        "Definitions": [
            "Design of -- 2Pe 1:19.",
            "Described as",
            "Burning. -- Ge 15:17.",
            "Shining. -- Joh 5:35.",
            "Lighted with oil -- Mt 25:3,8.",
            "Oil for, carried in vessels -- Mt 25:4.",
            "Sometimes supplied with oil form a bowl through pipes -- Zec 4:2.",
            "Required to be constantly trimmed -- Mt 25:7.",
            "Used for lighting",
            "The tabernacle. -- Ex 25:37.",
            "Private apartments. -- Ac 20:8.",
            "Chariots of war by night. -- Na 2:3,4.",
            "Marriage processions. -- Mt 25:1.",
            "Persons going out at night. -- Joh 18:3.",
            "Often kept lighting all night -- Pr 31:18.",
            "Placed on a stand to give light to all in the house -- Mt 5:15.",
            "Illumination of the tents of Arab chiefs by, alluded to -- Job 29:3,4.",
            "Probable origin of dark lantern -- Jdj 7:16.",
            "Illustrative",
            "Of the word of God. -- Ps 119:105; Pr 6:23.",
            "Of omniscience of Christ. -- Da 10:6; Re 1:14.",
            "Of graces of the Holy Spirit. -- Re 4:5.",
            "Of salvation of God. -- Ge 15:17; Isa 62:1.",
            "Of God's guidance. -- 2Sa 22:29; Ps 18:28.",
            "Of glory of the cherubim. -- Eze 1:13.",
            "Of spirit of man. -- Pr 20:27.",
            "Of ministers. -- Joh 5:35.",
            "Of wise rulers. -- 2Sa 21:17.",
            "Of severe judgments. -- Re 8:10.",
            "Of a succession of heirs. -- 1Ki 11:36; 15:4.",
            "(Put out,) of destruction of the wicked. -- Job 18:5,6; 21:17; 13:9.",
            "(Totally quenched,) of complete destruction of those who curse parents. -- Pr 20:20."
        ]
    },
    {
        "Word": "Laver of Brass",
        "Definitions": [
            "Moses was commanded to make -- Ex 30:18.",
            "Wisdom given to Bezaleel to make -- Ex 31:2,9.",
            "Made of brazen mirrors of the women -- Ex 38:8.",
            "Was placed in the court between the altar and the tabernacle -- Ex 30:18; 40:7,30.",
            "Was anointed with holy oil -- Ex 40:11; Le 8:11.",
            "The priests washed in",
            "Before consecration. -- Ex 40:12.",
            "Before entering the tabernacle. -- Ex 30:19,20.",
            "Before approaching the altar. -- Ex 30:20.",
            "One made by Solomon for the temple -- 1Ki 7:23-26; 2Ki 25:13.",
            "Called the Brazen sea -- 2Ki 25:13; Jer 52:17.",
            "Illustrative of",
            "Christ the fountain for sin. -- Zec 13:1; Re 1:5.",
            "Regeneration. -- Tit 3:5; Eph 5:26."
        ]
    },
    {
        "Word": "Law of God, The",
        "Definitions": [
            "Is absolute and perpetual -- Mt 5:18.",
            "Given",
            "To Adam. -- Ge 2:16,17; Ro 5:12-14.",
            "To Noah. -- Ge 9:6.",
            "To the Israelites. -- Ex 20:2-17; Ps 78:5.",
            "Through Moses. -- Ex 31:18; Joh 7:19.",
            "Through the ministration of angels. -- Ac 7:53; Ga 3:19; Heb 2:2.",
            "Described as",
            "Pure. -- Ps 19:8.",
            "Spiritual. -- Ro 7:14.",
            "Holy, just, and good. -- Ro 7:12.",
            "Exceeding broad. -- Ps 119:96.",
            "Perfect. -- Ps 19:7; Ro 12:2.",
            "Truth. -- Ps 119:142.",
            "Not grievous. -- 1Jo 5:3.",
            "Requires obedience of the heart -- Ps 51:6; Mt 5:28; 22:37.",
            "Requires perfect obedience -- De 27:26; Ga 3:10; Jas 2:10.",
            "Love is the fulfilling of -- Ro 13:8,10; Ga 3:10; Jas 2:10.",
            "It is man's duty to keep -- Ec 12:13.",
            "Man, by nature, not in subjection to -- Ro 7:5; 8:7.",
            "Man cannot render perfect obedience to -- 1Ki 8:46; Ec 7:20; Ro 3:10.",
            "Sin is a transgression of -- 1Jo 3:4.",
            "All men have transgressed -- Ro 3:9,19.",
            "Man cannot be justified by -- Ac 13:39; Ro 3:20,28; Ga 2:16; 3:11.",
            "Gives the knowledge of sin -- Ro 3:20; 7:7.",
            "Works wrath -- Ro 4:15.",
            "Conscience testifies to -- Ro 2:15.",
            "Designed to lead to Christ -- Ga 3:24.",
            "Obedience to",
            "A characteristic of saints. -- Re 12:17.",
            "A test of love. -- 1Jo 5:3.",
            "Of prime importance. -- 1Co 7:19.",
            "Blessedness of keeping -- Ps 119:1; Mt 5:19; 1Jo 3:22,24; Re 22:14.",
            "Christ",
            "Came to fulfil. -- Mt 5:17.",
            "Magnified. -- Isa 42:21.",
            "Explained. -- Mt 7:12; 22:37-40.",
            "The love of, produces peace -- Ps 119:165.",
            "Saints",
            "Freed from the bondage of. -- Ro 6:14; 7:4,6; Ga 3:13.",
            "Freed from the curse of. -- Ga 3:13.",
            "Have, written on their hearts. -- Jer 31:33; Heb 8:10.",
            "Love. -- Ps 119:97,113.",
            "Delight in. -- Ps 119:77; Ro 7:22.",
            "Prepare their hearts to seek. -- Ezr 7:10.",
            "Pledge themselves to walk in. -- Ne 10:29.",
            "Keep. -- Ps 119:55.",
            "Pray to understand. -- Ps 119:18.",
            "Pray for power to keep. -- Ps 119:34.",
            "Should remember. -- Mal 4:4.",
            "Should make the subject of their conversation. -- Ex 13:9.",
            "Lament over the violation of, by others. -- Ps 119:136.",
            "The wicked",
            "Despise. -- Am 2:4.",
            "Forget. -- Ho 4:6.",
            "Forsake. -- 2Ch 12:1; Jer 9:13.",
            "Refuse to hear. -- Isa 30:9; Jer 6:19.",
            "Refuse to walk in. -- Ps 78:10.",
            "Cast away. -- Isa 5:24.",
            "Is the rule of life to saints -- 1Co 9:21; Ga 5:13,14.",
            "Is the rule of the judgment -- Ro 2:12.",
            "To be used lawfully -- 1Ti 1:8.",
            "Established by faith -- Ro 3:31.",
            "Punishment for disobeying -- Ne 9:26,27; Isa 65:11-13; Jer 9:13-16."
        ]
    },
    {
        "Word": "Law of Moses, The",
        "Definitions": [
            "Is the law of God -- Le 26:46.",
            "Given",
            "In the desert. -- Eze 20:10,11.",
            "At Horeb. -- De 4:10,15; 5:2.",
            "From the Mount Sinai. -- Ex 19:11,20.",
            "By disposition of angels. -- Ac 7:53.",
            "Through Moses as mediator. -- De 5:5,27,28; Joh 1:17; Ga 3:19.",
            "To the Jews. -- Le 26:46; Ps 78:5.",
            "After the exodus. -- De 4:45; Ps 81:4,5.",
            "To no other nation. -- De 4:8; Ps 147:20.",
            "None to approach the Mount while God gave -- Ex 19:13,21-24; Heb 12:20.",
            "Remarkable phenomena connected with, at giving of -- Ex 19:16-19.",
            "Terror of Israel at receiving -- Ex 19:16; 20:18-20; De 5:5,23-25.",
            "Additions made to, in the plains of Moab by Jordan -- Nu 36:13.",
            "Called",
            "A fiery law. -- De 33:2.",
            "Word spoken by angels. -- Heb 2:2.",
            "Ministration of death. -- 2Co 3:7.",
            "Ministration of condemnation. -- 2Co 3:9.",
            "Lively oracles. -- Ac 7:38.",
            "Royal law. -- Jas 2:8.",
            "Book of the law. -- De 30:10; Jos 1:8.",
            "Book of Moses. -- 2Ch 25:4; 35:12.",
            "Rehearsed by Moses -- De 1:1-3.",
            "Entire of, written in a book -- De 31:9.",
            "Book of, laid up in the sanctuary -- De 31:26.",
            "Tables of, laid up in the ark -- De 10:5.",
            "Divided into",
            "Moral, embodied in the ten commandments. -- De 5:22; 10:4.",
            "Ceremonial, relating to manner of worshipping God. -- Le 7:37,38; Heb 9:1-7.",
            "Civil, relating to administration of justice. -- De 17:9-11; Ac 23:3; 24:6.",
            "A covenant of works to the Jews as a nation. -- De 28:1,15; Jer 31:32.",
            "Taught the Jews",
            "To love and fear God. -- De 6:5; 10:12,13; Mt 22:36,38.",
            "To love their neighbour. -- Le 19:18; Mt 22:39.",
            "Strict justice and impartiality. -- Le 19:35,36.",
            "All punishments awarded according to. -- Joh 8:5; 19:7; Heb 10:28.",
            "All Israelites required",
            "To know. -- Ex 18:16.",
            "To observe. -- De 4:6; 6:2.",
            "To lay up, in their hearts. -- De 6:6; 11:18.",
            "To remember. -- Mal 4:4.",
            "To teach their children. -- De 6:7; 11:19.",
            "Kings to write and study -- De 17:18,19.",
            "Good kings enforced -- 2Ki 23:24,25; 2Ch 31:21.",
            "Priests and Levites to teach -- De 33:8-10; Ne 8:7; Mal 2:7.",
            "The scribes were learned in, and expounded -- Ezr 7:6; Mt 23:2.",
            "Public instruction given to youth in -- Lu 2:46; Ac 22:3.",
            "Publicly read",
            "At the feast of tabernacles in the sabbatical year. -- De 31:10-13.",
            "By Joshua. -- Jos 8:34,35.",
            "By Ezra. -- Ne 8:2,3.",
            "In the synagogues every Sabbath day. -- Ac 13:15; 15:21.",
            "A means of national reformation -- 2Ch 34:19-21; Ne 8:13-18.",
            "A shadow of good things to come -- Heb 10:1.",
            "Could not give righteous and life -- Ga 3:21; Ro 8:3,4; Heb 10:1.",
            "A schoolmaster to lead to Christ -- Ga 3:24.",
            "Christ",
            "Made under. -- Ga 4:4.",
            "Circumcised according to. -- Lu 2:21; Ro 15:8.",
            "Came not to destroy but to fulfil. -- Mt 5:17,18.",
            "Attended all feasts of. -- Joh 2:23; 7:2,10,37.",
            "Fulfilled all precepts of. -- Ps 40:7,8.",
            "Fulfilled all types and shadows of. -- Heb 9:8,11-14; 10:1,11-14.",
            "Magnified and made honourable. -- Isa 42:21.",
            "Bore the curse of. -- De 21:23; Ga 3:13.",
            "Abrogated, as a covenant of works. -- Ro 7:4.",
            "Was not the manifestation of the grace of God -- Joh 1:17; Ro 8:3,4.",
            "Could not disannul the covenant of grace made in Christ -- Ga 3:17.",
            "Jewish converts would have all Christians observe -- Ac 15:1.",
            "The Jews",
            "Jealous for. -- Joh 9:28,29; Ac 21:20.",
            "Held those ignorant of, accursed. -- Joh 7:49.",
            "From regard to, rejected Christ. -- Ro 9:31-33.",
            "Accused Christ of breaking. -- Joh 19:7.",
            "Accused Christians of speaking. -- Ac 6:11-14; 21:28.",
            "Broke it themselves. -- Joh 7:19.",
            "Dishonoured God by breaking. -- Ro 2:23.",
            "Shall be judged by. -- Joh 5:45; Ro 2:12.",
            "Was a burdensome yoke -- Ac 15:10.",
            "Darkness, &c at giving of, illustrative of obscurity of Mosaic age -- Heb 12:18-24."
        ]
    },
    {
        "Word": "Levites, The",
        "Definitions": [
            "Descended from Jacob's third son -- Ge 29:34; Heb 7:9,10.",
            "Prophecies respecting -- Ge 49:5,7; De 33:8-11.",
            "Originally consisted for three families or divisions -- Nu 3:17; 1Ch 6:16-48.",
            "Not numbered with Israel -- Nu 1:47-49.",
            "Numbered separately after the people from a month old -- Nu 3:14-16,39.",
            "Families, as numbered",
            "Of Gershom. -- Nu 3:18,21,22.",
            "Of Kohath. -- Nu 3:19,27,28.",
            "Of Merari. -- Nu 3:20,33,34.",
            "Chosen by God for service of the sanctuary -- 1Ch 15:2; Nu 3:6.",
            "Were consecrated -- Nu 8:6,14.",
            "Taken instead of the first-born of Israel -- Nu 3:12,13,40-45; 8:16-18.",
            "Zeal against idolatry a cause of their appointment -- Ex 32:26-28; De 33:9,10.",
            "Entered on their service at twenty-five years of age -- Nu 8:24.",
            "Numbered as ministers at thirty -- Nu 4:3,23-49.",
            "Superannuated at fifty -- Nu 8:25.",
            "When superannuated required to perform the less arduous duties -- Nu 8:26.",
            "Ceremonies at consecration of",
            "Cleansing and purifying. -- Nu 8:7.",
            "Making a sin-offering for. -- Nu 8:8,12.",
            "Elders of Israel laying their hands on them. -- Nu 8:9,10.",
            "Presenting them to God as an offering for the people. -- Nu 8:11,15.",
            "Setting before the priest and presenting them as their offering to God. -- Nu 8:13.",
            "Given to Aaron and sons -- Nu 3:9; 8:19.",
            "Encamped round the tabernacle -- Nu 1:50,52,53; 3:23,29,35.",
            "Marched in the centre of Israel -- Nu 2:17.",
            "Services of",
            "Ministering to the Lord. -- De 10:8.",
            "Ministering to priests. -- Nu 3:6,7; 18:2.",
            "Ministering to the people. -- 2Ch 35:3.",
            "Keeping the charge of the sanctuary. -- Nu 18:3; 1Ch 23:32.",
            "Keeping sacred instruments and vessels. -- Nu 3:8; 1Ch 9:28,29.",
            "Keeping sacred oil, flour, &c. -- 1Ch 9:29,30.",
            "Keeping sacred treasures. -- 1Ch 26:20.",
            "Taking charge of the tithes, offerings, &c. -- 2Ch 31:11-19; Ne 12:44.",
            "Doing the service of tabernacle. -- Nu 8:19,22.",
            "Taking down, putting up, and carrying the tabernacle, &c. -- Nu 1:50,51; 4:5-33.",
            "Preparing the sacrifices for the priests. -- 1Ch 23:31; 2Ch 35:11.",
            "Preparing the show bread. -- 1Ch 9:31,32; 23:29.",
            "Purifying the holy things. -- 1Ch 23:28.",
            "Regulating weights and measures. -- 1Ch 23:29.",
            "Teaching the people. -- 2Ch 17:8,9; 30:22; 35:3; Ne 8:7.",
            "Blessing the people. -- De 10:8.",
            "Keeping the gates of the temple. -- 1Ch 9:17-26; 23:5; 2Ch 35:15; Ne 12:25.",
            "Conducting the sacred music. -- 1Ch 23:5-30; 2Ch 5:12,13; Ne 12:24,27-43.",
            "Singing praises before the army. -- 2Ch 20:21,22.",
            "Judging and deciding in controversies. -- De 17:9; 1Ch 23:4; 2Ch 19:8.",
            "Guarded king's person and house in times of danger -- 2Ki 11:5-9; 2Ch 23:5-7.",
            "Had no inheritance in Israel -- De 10:9; Jos 13:33; 14:3.",
            "The Jews to be kind and benevolent to -- De 12:12,18,19; 14:29; 16:11,14.",
            "Eight and forty cities with extensive suburbs, appointed for -- Nu 35:2-8.",
            "The tithes given to, for their support -- Nu 18:21,24; 2Ch 31:4,5; Ne 12:44,45; Heb 7:5.",
            "Bound to give a tenth of their tithes to the priests -- Nu 18:26-32.",
            "Had a part of their offerings -- De 18:1,2.",
            "David",
            "Numbered them first from thirty years old. -- 1Ch 23:2-3.",
            "Divided them into four classed. -- 1Ch 23:4-6.",
            "By his last words had them numbered from twenty years old. -- 1Ch 23:24,27.",
            "Made them serve from twenty on account of the lightness of their duties. -- 1Ch 23:26,28-32.",
            "Subdivided into 24 courses. -- 1Ch 23:6; 25:8-31.",
            "Made them attend in courses. -- 2Ch 8:14; 31:17.",
            "Served in courses after captivity -- Ezr 6:18.",
            "Had chiefs or officers over them -- Nu 3:24,30,35; 1Ch 15:4-10; 2Ch 35:9; Ezr 8:29.",
            "Were all under control of the high priest's deputy -- Nu 3:32; 1Ch 9:20.",
            "While in attendance lodged around the temple -- 1Ch 9:27.",
            "Punished with death for encroaching on the priestly office -- Nu 18:3.",
            "Punishment of Korah and others of, for offering incense -- Nu 16:1-35."
        ]
    },
    {
        "Word": "Liberality",
        "Definitions": [
            "Pleasing to God -- 2Co 9:7; Heb 13:16.",
            "God never forgets -- Heb 6:10.",
            "Christ set an example of -- 2Co 8:9.",
            "Characteristic of saints -- Ps 112:9; Isa 32:8.",
            "Unprofitable, without love -- 1Co 13:3.",
            "Should be exercised",
            "In the service of God. -- Ex 35:21-29.",
            "Toward saints. -- Ro 12:13; Ga 6:10.",
            "Toward servants. -- De 15:12-14.",
            "Toward the poor. -- De 15:11; Isa 58:7.",
            "Toward strangers. -- Le 25:35.",
            "Toward enemies. -- Pr 25:21.",
            "Toward all men. -- Ga 6:10.",
            "In leading to those in want. -- Mt 5:42.",
            "In giving alms. -- Lu 12:33.",
            "In relieving the destitute. -- Isa 58:7.",
            "In forwarding missions. -- Php 4:14-16.",
            "In rendering personal services. -- Php 2:30.",
            "Without ostentation. -- Mt 6:1-3.",
            "With simplicity. -- Ro 12:8.",
            "According to ability. -- De 16:10,17; 1Co 16:2.",
            "Willingly. -- Ex 25:2; 2Co 8:12.",
            "Abundantly. -- 2Co 8:7; 9:11-13.",
            "Exercise of, provokes others to -- 2Co 9:2.",
            "Labour to be enabled to exercise -- Ac 20:35; Eph 4:28.",
            "Want of",
            "Brings many a curse. -- Pr 28:27.",
            "A proof of not loving God. -- 1Jo 3:17.",
            "A proof of not having faith. -- Jas 2:14-16.",
            "Blessings connected with -- Ps 41:1; Pr 22:9; Ac 20:35.",
            "Promises to -- Ps 112:9; Pr 11:25; 28:27; Ec 11:1,2; Isa 58:10.",
            "Exhortations to -- Lu 3:11; 11:41; Ac 20:35; 1Co 16:1; 1Ti 6:17,18.",
            "Exemplified",
            "Princes of Israel. -- Nu 7:2.",
            "Boaz. -- Ru 2:16.",
            "David. -- 2Sa 9:7,10.",
            "Barzillai, &c. -- 2Sa 17:28.",
            "Araunah. -- 2Sa 24:22.",
            "Shunammite. -- 2Ki 4:8,10.",
            "Judah. -- 2Ch 24:10,11.",
            "Nehemiah. -- Ne 7:70.",
            "Jews. -- Ne 7:71,72.",
            "Job. -- Job 29:15,16.",
            "Nebuzaradan. -- Jer 40:4,5.",
            "Joanna, &c. -- Lu 8:3.",
            "Zacchaeus. -- Lu 19:8.",
            "Christians. -- Ac 2:45.",
            "Barnabas. -- Ac 4:36,37.",
            "Dorcas. -- Ac 9:36.",
            "Cornelius. -- Ac 16:2.",
            "Church of Antioch. -- Ac 11:29,30.",
            "Lydia. -- Ac 16:15.",
            "Paul. -- Ac 20:34.",
            "Stephanas, &c. -- 1Co 16:17.",
            "Extraordinary - Exemplified",
            "Israelites. -- Ex 36:5.",
            "Poor widow. -- Mr 12:42-44.",
            "Churches of Macedonia. -- 2Co 8:1-5."
        ]
    },
    {
        "Word": "Liberty, Christian",
        "Definitions": [
            "Foretold -- Isa 42:7; 61:1.",
            "Conferred",
            "By God. -- Col 1:13.",
            "By Christ. -- Ga 4:3-5; 5:1.",
            "By the Holy Spirit. -- Ro 8:15; 2Co 3:17.",
            "Through the gospel. -- Joh 8:32.",
            "Confirmed by Christ -- Joh 8:36.",
            "Proclaimed by Christ -- Isa 61:1; Lu 4:18.",
            "The service of Christ is -- 1Co 7:22.",
            "Is freedom from",
            "The law. -- Ro 7:6; 8:2.",
            "The curse of the law. -- Ga 3:13.",
            "The fear of death. -- Heb 2:15.",
            "Sin. -- Ro 6:7,18.",
            "Corruption. -- Ro 8:21.",
            "Bondage of man. -- 1Co 9:19.",
            "Jewish ordinances. -- Ga 4:3; Col 2:20.",
            "Called the glorious liberty of the children of God -- Ro 8:21.",
            "Saints are called to -- Ga 5:13.",
            "Saints should",
            "Praise God for. -- Ps 116:16,17.",
            "Assert. -- 1Co 10:29.",
            "Walk in. -- Ps 119:45.",
            "Stand fast in. -- Ga 2:5; 5:1.",
            "Not abuse. -- Ga 5:13; 1Pe 2:16.",
            "Not offend others by. -- 1Co 8:9; 10:29,32.",
            "The gospel is the law of -- Jas 1:25; 2:12.",
            "False teachers",
            "Promise, to others. -- 2Pe 2:19.",
            "Abuse. -- Jude 1:4.",
            "Try to destroy. -- Ga 2:4.",
            "The wicked, devoid of -- Joh 8:34; Ro 6:20.",
            "Typified -- Le 25:10-17; Ga 4:22-26,31."
        ]
    },
    {
        "Word": "Life, Eternal",
        "Definitions": [
            "Christ is -- 1Jo 1:2; 5:20.",
            "Revealed by Christ -- Joh 6:68; 2Ti 1:10.",
            "To know God and Christ is -- Joh 17:3.",
            "Given",
            "By God. -- Ps 133:3; Ro 6:23.",
            "By Christ. -- Joh 6:27; 10:28.",
            "In Christ. -- 1Jo 5:11.",
            "Through Christ. -- Ro 5:21; 6:23.",
            "To all given to Christ. -- Joh 17:2.",
            "To those who believe in God. -- Joh 5:24.",
            "To those who believe in Christ. -- Joh 3:15,16; 6:40,47.",
            "To those who hate life for Christ. -- Joh 12:25.",
            "In answer to prayer. -- Ps 21:4.",
            "Revealed in the Scriptures -- Joh 5:39.",
            "Results from",
            "Drinking the water of life. -- Joh 4:14.",
            "Eating the bread of life. -- Joh 6:50-58.",
            "Eating of the tree of life. -- Re 2:7.",
            "They who are ordained to, believe the gospel -- Ac 13:48.",
            "Saints",
            "Have promises of. -- 1Ti 4:8; 2Ti 1:1; Tit 1:2; 1Jo 2:25.",
            "Have hope of. -- Tit 1:2; 3:7.",
            "May have assurance of. -- 2Co 5:1; 1Jo 5:13.",
            "Shall reap, through the Spirit. -- Ga 6:8.",
            "Shall inherit. -- Mt 19:29.",
            "Look for the mercy of God to. -- Jude 1:21.",
            "Should lay hold of. -- 1Ti 6:12,19.",
            "Are preserved to. -- Joh 10:28,29.",
            "Shall rise to. -- Da 12:2; Joh 5:29.",
            "Shall go into. -- Mt 25:46.",
            "Shall reign in. -- Da 7:18; Ro 5:17.",
            "The self-righteous think to inherit, by works -- Mr 10:17.",
            "Cannot be inherited by works -- Ro 2:7; 3:10-19.",
            "The wicked",
            "Have not. -- 1Jo 3:15.",
            "Judge themselves unworthy of. -- Ac 13:46.",
            "Exhortation to seek -- Joh 6:27."
        ]
    },
    {
        "Word": "Life, Natural",
        "Definitions": [
            "God is the author of -- Ge 2:7; Ac 17:28.",
            "God preserves -- Ps 36:6; 66:9.",
            "Is in the hand of God -- Job 12:10; Da 5:23.",
            "Forfeited by sin -- Ge 2:17; 3:17-19.",
            "Of others, not to be taken away -- Ex 20:13.",
            "Described as",
            "Vain. -- Ec 6:12.",
            "Limited. -- Job 7:1; 14:5.",
            "Short. -- Job 14:1; Ps 89:47.",
            "Uncertain. -- Jas 4:13-15.",
            "Full of trouble. -- Job 14:1.",
            "God's loving-kindness better than -- Ps 63:3.",
            "The value of -- Job 2:4; Mt 6:25.",
            "Preserved by discretion -- Pr 13:3.",
            "Sometimes prolonged, in answer to prayer -- Isa 38:2-5; Jas 5:15.",
            "Obedience to God, tends to prolong -- De 30:20.",
            "Obedience to parents, tends to prolong -- Ex 20:12; Pr 4:10.",
            "Cares and pleasures of, dangerous -- Lu 8:14; 21:34; 2Ti 2:4.",
            "Saints have true enjoyment of -- Ps 128:2; 1Ti 4:8.",
            "Of saints, specially protected by God -- Job 2:6; Ac 18:10; 1Pe 3:13.",
            "Of the wicked, not specially protected by God -- Job 36:6; Ps 78:50.",
            "The wicked have their portion of good, during -- Ps 17:14; Lu 6:24; 16:25.",
            "Should be spent in",
            "The fear of God. -- 1Pe 1:17.",
            "The service of God. -- Lu 1:75.",
            "Living to God. -- Ro 14:8; Php 1:21.",
            "Peace. -- Ro 12:18; 1Ti 2:2.",
            "Doing good. -- Ec 3:12.",
            "Should be taken all due care of -- Mt 10:23; Ac 27:34.",
            "Should be laid down, if necessary, for Christ -- Mt 10:39; Lu 14:26; Ac 20:24.",
            "Should be laid down, if necessary, for the brethren -- Ro 16:4; 1Jo 3:16.",
            "Be thankful for",
            "The preservation of. -- Ps 103:4; Joh 2:6.",
            "The supply of its wants. -- Ge 48:15.",
            "The dissatisfied despise -- Ec 2:17.",
            "We know not what is good for us in -- Ec 6:12.",
            "Be not over-anxious to provide for its wants -- Mt 6:25.",
            "The enjoyment of, consists not in abundance of possessions -- Lu 12:15.",
            "Is compared to",
            "An eagle hasting to the prey. -- Job 9:26.",
            "A pilgrimage. -- Ge 47:9.",
            "A tale told. -- Ps 90:9.",
            "A swift post. -- Job 9:25.",
            "A swift ship. -- Job 9:26.",
            "A hand-breadth. -- Ps 39:5.",
            "A shepherd's tent removed. -- Isa 38:18.",
            "A dream. -- Ps 73:20.",
            "A sleep. -- Ps 90:5.",
            "A vapour. -- Jas 4:14.",
            "A shadow. -- Ec 6:12.",
            "A thread cut by the weaver. -- Isa 38:12.",
            "A weaver's shuttle. -- Job 7:6.",
            "A flower. -- Job 14:2.",
            "Grass. -- 1Pe 1:24.",
            "Water spilt on the ground. -- 2Sa 14:14.",
            "Wind. -- Job 7:7.",
            "Shortness of, should lead to spiritual improvement -- De 32:29; Ps 90:12.",
            "Sometimes judicially shortened -- 1Sa 2:32,33; Job 36:14.",
            "Miraculously restored by Christ -- Mt 9:18,25; Lu 7:15,22; Joh 11:43."
        ]
    },
    {
        "Word": "Life, Spiritual",
        "Definitions": [
            "God is the Author of -- Ps 36:9; Col 2:13.",
            "Christ is the Author of -- Joh 5:21,25; 6:33,51-53; 14:6; 1Jo 4:9.",
            "The Holy Spirit is the Author of -- Eze 37:14; Ro 8:9-13.",
            "The word of God is the instrument of -- Isa 55:3; 2Co 3:6; 1Pe 4:6.",
            "Is hidden with Christ -- Col 3:3.",
            "The fear of God is -- Pr 14:27; 19:23.",
            "Spiritual-mindedness is -- Ro 8:6.",
            "Is maintained by",
            "Christ. -- Joh 6:57; 1Co 10:3,4.",
            "Faith. -- Ga 2:20.",
            "The word of God. -- De 8:3; Mt 4:4.",
            "Prayer. -- Ps 69:32.",
            "Has its origin in the new-birth -- Joh 3:3-8.",
            "Has its infancy -- Lu 10:21; 1Co 3:1,2; 1Jo 2:12.",
            "Has its youth -- 1Jo 2:13,14.",
            "Has its maturity -- Eph 4:13; 1Jo 2:13,14.",
            "Is described as",
            "A life to God. -- Ro 6:11; Ga 2:19.",
            "Newness of life. -- Ro 6:4.",
            "Living in the Spirit. -- Ga 5:25.",
            "Revived by God -- Ps 85:6; Ho 6:2.",
            "Evidenced by love to the brethren -- 1Jo 3:14.",
            "All saints have -- Eph 2:1,5; Col 2:13.",
            "Should animate the services of saints -- Ro 12:1; 1Co 14:15.",
            "Saints praise God for -- Ps 119:175.",
            "Seek to grow in -- Eph 4:15; 1Pe 2:2.",
            "Pray for the increase of -- Ps 119:25; 143:11.",
            "The wicked alienated from -- Eph 4:18.",
            "Lovers of pleasure destitute of -- 1Ti 5:6.",
            "Hypocrites destitute of -- Jude 1:12; Re 3:1.",
            "Illustrated -- Eze 37:9,10; Lu 15:24."
        ]
    },
    {
        "Word": "Lion, The",
        "Definitions": [
            "Canaan infested by -- 2Ki 17:25,26.",
            "Described as",
            "Superior in strength. -- Jdj 14:18; Pr 30:30.",
            "Active. -- De 33:22.",
            "Courageous. -- 2Sa 17:10.",
            "Fearless even of man. -- Isa 31:4; Na 2:11.",
            "Fierce. -- Job 10:16; 28:8.",
            "Voracious. -- Ps 17:12.",
            "Majestic in movement. -- Pr 30:29,30.",
            "Greatness of its teeth alluded to -- Ps 58:6; Joe 1:6.",
            "God's power exhibited in restraining -- 1Ki 13:28; Da 6:22,27.",
            "God provides for -- Job 38:39; Ps 104:21,28.",
            "Lurks for its prey -- Ps 10:9.",
            "Roars when seeking prey -- Ps 104:21; Isa 31:4.",
            "Rends its prey -- De 33:20; Ps 7:2.",
            "Often carries its prey to its den -- Na 2:12.",
            "Conceals itself by day -- Ps 104:22.",
            "Often perishes for lack of food -- Job 4:11.",
            "Inhabits",
            "Forests. -- Jer 5:6.",
            "Thickets. -- Jer 4:7.",
            "Mountains. -- Song 4:8.",
            "Deserts. -- Isa 30:6.",
            "Attacks the sheepfolds -- 1Sa 17:34; Am 3:12; Mic 5:8.",
            "Attacks and destroys men -- 1Ki 13:24; 20:36.",
            "Universal terror caused by roaring of -- Jer 2:15; Am 3:8.",
            "Criminals often thrown to -- Da 6:7,16,24.",
            "Hunting of, alluded to -- Job 10:16.",
            "Slain by",
            "Samson. -- Jdj 14:5,6.",
            "David. -- 1Sa 17:35,36.",
            "Benaiah. -- 2Sa 23:20.",
            "A swarm of bees found in the carcass of, by Samson -- Jdj 14:8.",
            "Disobedient prophet slain by -- 1Ki 13:24,26.",
            "Illustrative",
            "Of Israel. -- Nu 24:9.",
            "Of the tribe of Judah. -- Ge 49:9.",
            "Of the tribe of Gad. -- De 33:20.",
            "Of Christ. -- Re 5:5.",
            "Of God in protecting his church. -- Isa 31:4.",
            "Of God in executing judgments. -- Isa 38:13; La 3:10; Ho 5:14; 13:8.",
            "Of boldness of saints. -- Pr 28:1.",
            "Of brave men. -- 2Sa 1:23; 23:20.",
            "Of cruel and powerful enemies. -- Isa 5:29; Jer 49:19; 51:38.",
            "Of persecutors. -- Ps 22:13; 2Ti 4:17.",
            "Of the devil. -- 1Pe 5:8.",
            "Of imaginary fears of the slothful. -- Pr 22:13; 26:13.",
            "(Tamed,) of the natural man subdued by grace. -- Isa 11:7; 65:25.",
            "(Roaring of,) of a king's wrath. -- Pr 19:12; 20:2."
        ]
    },
    {
        "Word": "Locust, The",
        "Definitions": [
            "A small insect -- Pr 30:24,27.",
            "Clean and fit for food -- Le 11:21,22.",
            "Described as",
            "Wise. -- Pr 30:24,27.",
            "Voracious. -- Ex 10:15.",
            "Rapid in movement. -- Isa 33:4.",
            "Like to horses prepared for battle. -- Joe 2:4; Re 9:7.",
            "Carried every way by the wind -- Ex 10:13,19.",
            "Immensely numerous -- Ps 105:34; Na 3:15.",
            "Flies in bands and with order -- Pr 30:27.",
            "One of the plagues of Egypt -- Ex 10:4-15.",
            "The Jews",
            "Used as food. -- Mt 3:4.",
            "Threatened with, as a punishment for sin. -- De 28:38,42.",
            "Deprecated the plague of. -- 1Ki 8:37,38.",
            "Often plagued by. -- Joe 1:4; 2:25.",
            "Promised deliverance from the plague of, on humiliation, &c. -- 2Ch 7:13,14.",
            "Illustrative",
            "Of destructive enemies. -- Joe 1:6,7; 2:2-9.",
            "Of false teachers of the apostasy. -- Re 9:3.",
            "Of ungodly rulers. -- Na 3:17.",
            "(Destruction of,) of destruction of God's enemies. -- Na 3:15."
        ]
    },
    {
        "Word": "Long-Suffering of God, The",
        "Definitions": [
            "Is part of his character -- Ex 34:6; Nu 14:18; Ps 86:15.",
            "Salvation, the object of -- 2Pe 3:15.",
            "Through Christ's intercession -- Lu 13:8.",
            "Should lead to repentance -- Ro 2:4; 2Pe 3:9.",
            "An encouragement to repent -- Joe 2:13.",
            "Exhibited in forgiving sins -- Ro 3:25.",
            "Exercised toward",
            "His people. -- Isa 30:18; Eze 20:17.",
            "The wicked. -- Ro 9:22; 1Pe 3:20.",
            "Plead in prayer -- Jer 15:15.",
            "Limits set to -- Ge 6:3; Jer 44:22.",
            "The wicked",
            "Abuse. -- Ec 8:11; Mt 24:48,49.",
            "Despise. -- Ro 2:4.",
            "Punished for despising. -- Ne 9:30; Mt 24:48-51; Ro 2:5.",
            "Illustrated -- Lu 13:6,9.",
            "Exemplified",
            "Manasseh. -- 2Ch 33:10-13.",
            "Israel. -- Ps 78:38; Isa 48:9.",
            "Jerusalem. -- Mt 23:37.",
            "Paul. -- 1Ti 1:16."
        ]
    },
    {
        "Word": "Love of Christ, The",
        "Definitions": [
            "To the Father -- Ps 91:14; Joh 14:31.",
            "To his church -- Song 4:8,9; 5:1; Joh 15:9; Eph 5:24.",
            "To those who love him -- Pr 8:17; Joh 14:21.",
            "Manifested in his",
            "Coming to seek the lost. -- Lu 19:10.",
            "Praying for his enemies. -- Lu 23:34.",
            "Giving himself for us. -- Ga 2:20.",
            "Dying for us. -- Joh 15:13; 1Jo 3:16.",
            "Washing away our sins. -- Re 1:5.",
            "Interceding for us. -- Heb 7:25; 9:24.",
            "Sending the Spirit. -- Ps 68:18; Joh 16:7.",
            "Rebukes and chastisements. -- Re 3:19.",
            "Passes knowledge -- Eph 3:19.",
            "To be imitated -- Joh 13:34; 15:12; Eph 5:2; 1Jo 3:16.",
            "To saints, is",
            "Unquenchable. -- Song 8:7.",
            "Constraining. -- 2Co 5:14.",
            "Unchangeable. -- Joh 13:1.",
            "Indissoluble. -- Ro 8:35.",
            "Obedient saints abide in -- Joh 15:10.",
            "Saints obtain victory through -- Ro 8:37.",
            "Is the banner over his saints -- Song 2:4.",
            "Is the ground of his saints love to him -- Lu 7:47.",
            "To saints, shall be acknowledge even by enemies -- Re 3:9.",
            "Illustrated -- Mt 18:11-13.",
            "Exemplified towards",
            "Peter. -- Lu 22:32,61.",
            "Lazarus, &c. -- Joh 11:5,36.",
            "His apostles. -- Joh 13:1,34.",
            "John. -- Joh 13:23."
        ]
    },
    {
        "Word": "Love of God, The",
        "Definitions": [
            "Is a part of his character -- 2Co 13:11; 1Jo 4:8.",
            "Christ, the especial object of -- Joh 15:9; 17:26.",
            "Christ abides in -- Joh 15:10.",
            "Described as",
            "Sovereign. -- De 7:8; 10:15.",
            "Great. -- Eph 2:4.",
            "Abiding. -- Zep 3:17.",
            "Unfailing. -- Isa 49:15,16.",
            "Unalienable. -- Ro 8:39.",
            "Constraining. -- Ho 11:4.",
            "Everlasting. -- Jer 31:3.",
            "Irrespective of merit -- De 7:7; Job 7:17.",
            "Manifested towards",
            "Perishing sinners. -- Joh 3:16; Tit 3:4.",
            "His saints. -- Joh 16:27; 17:23; 2Th 2:16; 1Jo 4:16.",
            "The destitute. -- De 10:18.",
            "The cheerful giver. -- 2Co 9:7.",
            "Exhibited in",
            "The giving of Christ. -- Joh 3:16.",
            "The sending of Christ. -- 1Jo 4:9.",
            "Christ's dying for us while sinners. -- Ro 5:8; 1Jo 4:10.",
            "Election. -- Mal 1:2,3; Ro 9:11-13.",
            "Adoption. -- 1Jo 3:1.",
            "Redemption. -- Isa 43:3,4; 63:9.",
            "Freeness of salvation. -- Tit 3:4-7.",
            "Forgiving sin. -- Isa 38:17.",
            "Quickening of souls. -- Eph 2:4,5.",
            "Drawing us to himself. -- Ho 11:4.",
            "Temporal blessings. -- De 7:13.",
            "Chastisements. -- Heb 12:6.",
            "Defeating evil counsels. -- De 23:5.",
            "Shed abroad in the heart by the Holy Spirit -- Ro 5:5.",
            "Saints know and believe -- 1Jo 4:16.",
            "Saints should abide in -- Jude 1:21.",
            "Perfected in saints",
            "By obedience. -- 1Jo 2:5.",
            "By brotherly love. -- 1Jo 4:12.",
            "The source of our love to him -- 1Jo 4:19.",
            "To be sought in prayer -- 2Co 13:14."
        ]
    },
    {
        "Word": "Love to Christ",
        "Definitions": [
            "Exhibited by God -- Mt 17:5; Joh 5:20.",
            "Exhibited by saints -- 1Pe 1:8.",
            "His personal excellence is deserving of -- Song 5:9-16.",
            "His love to us a motive to -- 2Co 5:14.",
            "Manifested in",
            "Seeking him. -- Song 3:2.",
            "Obeying him. -- Joh 14:15,21,23.",
            "Ministering to him. -- Mt 27:55; 25:40.",
            "Preferring him to all others. -- Mt 10:37.",
            "Taking up the cross for Him. -- Mt 10:38.",
            "A characteristic of saints -- Song 1:4.",
            "An evidence of adoption -- Joh 8:42.",
            "Should be",
            "Sincere. -- Eph 6:24.",
            "With the soul. -- Song 1:7.",
            "In proportion to our mercies. -- Lu 7:47.",
            "Supreme. -- Mt 10:37.",
            "Ardent. -- Song 2:5; 8:6.",
            "Unquenchable. -- Song 8:7.",
            "Even to death. -- Ac 21:13; Re 12:11.",
            "Promises to -- 2Ti 4:8; Jas 1:12.",
            "Increase of, to be prayed for -- Php 1:9.",
            "Pray for grace to those who have -- Eph 6:24.",
            "They who have",
            "Are loved by the Father. -- Joh 14:21,23; 16:27.",
            "Are loved by Christ. -- Pr 8:17; Joh 14:21.",
            "Enjoy communion with God and Christ. -- Joh 14:23.",
            "Decrease of, rebuked -- Re 2:4.",
            "Want of, denounced -- 1Co 16:22.",
            "The wicked, destitute of -- Ps 35:19; Joh 15:18,25.",
            "Exemplified",
            "Joseph of Arimathaea. -- Mt 27:57-60.",
            "Penitent woman. -- Lu 7:47.",
            "Certain women. -- Lu 23:28.",
            "Thomas. -- Joh 11:16.",
            "Mary Magdalene. -- Joh 20:11.",
            "Peter. -- Joh 21:15-17.",
            "Paul. -- Ac 21:13."
        ]
    },
    {
        "Word": "Love to God",
        "Definitions": [
            "Commanded -- De 11:1; Jos 22:5.",
            "The first great commandment -- Mt 22:38.",
            "With all the heart -- De 6:5; Mt 22:37.",
            "Better than all sacrifices -- Mr 12:33.",
            "Produced by",
            "The Holy Spirit. -- Ga 5:22; 2Th 3:5.",
            "The love of God to us. -- 1Jo 4:19.",
            "Answers to prayer. -- Ps 116:1.",
            "Exhibited by Christ -- Joh 14:31.",
            "A characteristic of saints -- Ps 5:11.",
            "Should produce",
            "Joy. -- Ps 5:11.",
            "Love to saints. -- 1Jo 5:1.",
            "Hatred of sin. -- Ps 97:10.",
            "Obedience to God. -- De 30:20; 1Jo 5:3.",
            "Perfected in obedience -- 1Jo 2:5.",
            "Perfected, gives boldness -- 1Jo 4:17,18.",
            "God, faithful to those who have -- De 7:9.",
            "They who have",
            "Are known of him. -- 1Co 8:3.",
            "Are preserved by him. -- Ps 145:20.",
            "Are delivered by him. -- Ps 91:14.",
            "Partake of his mercy. -- Ex 20:6; De 7:9.",
            "Have all things working for their good. -- Ro 8:28.",
            "Persevere in -- Jude 1:21.",
            "Exhort one another to -- Ps 31:23.",
            "Pray for -- 2Th 3:5.",
            "The love of the world is a proof of not having -- 1Jo 2:15.",
            "They who love not others, are without -- 1Jo 4:20.",
            "Hypocrites, without -- Lu 11:42; Joh 5:42.",
            "The uncharitable, without -- 1Jo 3:17.",
            "God tries the sincerity of -- De 13:3.",
            "Promises connected with -- De 11:13-15; Ps 69:36; Isa 56:6,7; Jas 1:12."
        ]
    },
    {
        "Word": "Love to Man",
        "Definitions": [
            "Is of God -- 1Jo 4:7.",
            "Commanded by God -- 1Jo 4:21.",
            "Commanded by Christ -- Joh 13:34; 15:12; 1Jo 3:23.",
            "After the example of Christ -- Joh 13:34; 15:12; Eph 5:2.",
            "Taught by God -- 1Th 4:9.",
            "Faith works by -- Ga 5:6.",
            "A fruit of the Spirit -- Ga 5:22; Col 1:8.",
            "Purity of heart leads to -- 1Pe 1:22.",
            "Explained -- 1Co 13:4-7.",
            "Is an active principle -- 1Th 1:3; Heb 6:10.",
            "Is an abiding principle -- 1Co 13:8,13.",
            "Is the second great commandment -- Mt 22:37-39.",
            "Is the end of the commandment -- 1Ti 1:5.",
            "Supernatural gifts are nothing without -- 1Co 13:1,2.",
            "The greatest sacrifices are nothing without -- 1Co 13:3.",
            "Especially enjoined upon ministers -- 1Ti 4:12; 2Ti 2:22.",
            "Saints should",
            "Put on. -- Col 3:14.",
            "Follow after. -- 1Co 14:1.",
            "Abound in. -- Php 1:9; 1Th 3:12.",
            "Continue in. -- 1Ti 2:15; Heb 13:1.",
            "Provoke each other to. -- 2Co 8:7; 9:2; Heb 10:24.",
            "Be sincere in. -- Ro 12:9; 2Co 6:6; 8:8; 1Jo 3:18.",
            "Be disinterested in. -- 1Co 10:24; 13:5; Php 2:4.",
            "Be fervent in. -- 1Pe 1:22; 4:8.",
            "Should be connected with brotherly kindness -- Ro 12:10; 2Pe 1:7.",
            "Should be with a pure heart -- 1Pe 1:22.",
            "All things should be done with -- 1Co 16:14.",
            "Should be exhibited, toward",
            "Saints. -- 1Pe 2:17; 1Jo 5:1.",
            "Ministers. -- 1Th 5:13.",
            "Our families. -- Eph 5:25; Tit 2:4.",
            "Fellow-countrymen. -- Ex 32:32; Ro 9:2,3; 10:1.",
            "Strangers. -- Le 19:34; De 10:19.",
            "Enemies. -- Ex 23:4,5; 2Ki 6:22; Mt 5:44; Ro 12:14,20; 1Pe 3:9.",
            "All men. -- Ga 6:10.",
            "Should be exhibited, in",
            "Ministering to the wants of others. -- Mt 25:35; Heb 6:10.",
            "Loving each other. -- Ga 5:13.",
            "Relieving strangers. -- Le 25:35; Mt 25:36.",
            "Clothing the naked. -- Isa 58:7; Mt 25:36.",
            "Visiting the sick, &c. -- Job 31:16-22; Jas 1:27.",
            "Sympathising. -- Ro 12:15; 1Co 12:26.",
            "Supporting the weak. -- Ga 6:2; 1Th 5:14.",
            "Covering the faults of others. -- Pr 10:12; 1Pe 4:8.",
            "Forgiving injuries. -- Eph 4:32; Col 3:13.",
            "Forbearing. -- Eph 4:2.",
            "Rebuking. -- Le 19:17; Mt 18:15.",
            "Necessary to true happiness -- Pr 15:17.",
            "The love of God is a motive to -- Joh 13:34; 1Jo 4:11.",
            "An evidence of",
            "Being in the light. -- 1Jo 2:10.",
            "Discipleship with Christ. -- Joh 13:35.",
            "Spiritual life. -- 1Jo 3:14.",
            "Is the fulfilling of the law -- Ro 13:8-10; Ga 5:14; Jas 2:8.",
            "Love to self is the measure of -- Mr 12:33.",
            "Is good and pleasant -- Ps 133:1,2.",
            "Is a bond of union -- Col 2:2.",
            "Is the bond of perfectness -- Col 3:14.",
            "Hypocrites, devoid of -- 1Jo 2:9,11; 4:20.",
            "The wicked devoid of -- 1Jo 3:10.",
            "Exemplified",
            "Joseph. -- Ge 45:15.",
            "Ruth. -- Ru 1:16,17.",
            "Jonathan, &c. -- 1Sa 20:17,41,42.",
            "Obadiah. -- 1Ki 18:4.",
            "Centurion. -- Lu 7:5.",
            "The Church. -- Ac 2:46; Heb 10:33,34.",
            "Lydia. -- Ac 16:15.",
            "Aquila. -- Ro 16:3,4.",
            "Paul. -- 2Co 6:11,12.",
            "Epaphroditus. -- Php 2:25,26,30.",
            "Philippians. -- Php 4:15-19.",
            "Colossians. -- Col 1:4.",
            "Thessalonians. -- 1Th 3:6.",
            "Onesiphorus. -- 2Ti 1:16-18.",
            "Philemon. -- Phm 1:7-9.",
            "Moses. -- Heb 11:25."
        ]
    },
    {
        "Word": "Loving-Kindness of God, The",
        "Definitions": [
            "Is through Christ -- Eph 2:7; Tit 3:4-6.",
            "Described as",
            "Great. -- Ne 9:17.",
            "Excellent. -- Ps 36:7.",
            "Good. -- Ps 69:16.",
            "Marvellous. -- Ps 17:7; 31:21.",
            "Multitudinous. -- Isa 63:7.",
            "Everlasting. -- Isa 54:8.",
            "Merciful. -- Ps 117:2.",
            "Better than life. -- Ps 63:3.",
            "Consideration of the dealings of God gives a knowledge of -- Ps 107:43.",
            "Saints",
            "Betrothed in. -- Ho 2:19.",
            "Drawn by. -- Jer 31:3.",
            "Preserved by. -- Ps 40:11.",
            "Quickened after. -- Ps 119:88.",
            "Comforted by. -- Ps 119:76.",
            "Look for mercy through. -- Ps 51:1.",
            "Receive mercy through. -- Isa 54:8.",
            "Are heard according to. -- Ps 119:149.",
            "Are ever mindful of. -- Ps 26:3; 48:9.",
            "Should expect, in affliction. -- Ps 42:7,8.",
            "Crowned with. -- Ps 103:4.",
            "Never utterly taken from saints -- Ps 89:33; Isa 54:10.",
            "Former manifestations of, to be pleaded in prayer -- Ps 25:6; 89:49.",
            "Pray for the",
            "Exhibition of. -- Ps 17:7; 143:8.",
            "Continuance of. -- Ps 36:10.",
            "Extension of. -- Ge 24:12; 2Sa 2:6.",
            "Praise God for -- Ps 92:2; 138:2.",
            "Proclaim -- Ps 40:10."
        ]
    },
    {
        "Word": "Lying",
        "Definitions": [
            "Forbidden -- Le 19:11; Col 3:9.",
            "Hateful to God -- Pr 6:16-19.",
            "An abomination to God -- Pr 12:22.",
            "A hindrance to prayer -- Isa 59:2,3.",
            "The devil, the father of -- Joh 8:44.",
            "The devil excites men to -- 1Ki 22:22; Ac 5:3.",
            "Saints",
            "Hate. -- Ps 119:163; Pr 13:5.",
            "Avoid. -- Isa 63:8; Zep 3:13.",
            "Respect not those who practise. -- Ps 40:4.",
            "Reject those who practise. -- Ps 101:7.",
            "Pray to be preserved from. -- Ps 119:29; Pr 30:8.",
            "Unbecoming in rulers -- Pr 17:7.",
            "The evil of rulers hearkening to -- Pr 29:12.",
            "False prophets addicted to -- Jer 23:14; Eze 22:28.",
            "False witnesses addicted to -- Pr 14:5,25.",
            "Antinomians guilty of -- 1Jo 1:6; 2:4.",
            "Hypocrites addicted to -- Ho 11:12.",
            "Hypocrites, a seed of -- Isa 57:4.",
            "The wicked",
            "Addicted to, from their infancy. -- Ps 58:3.",
            "Love. -- Ps 52:3.",
            "Delight in. -- Ps 62:4.",
            "Seek after. -- Ps 4:2.",
            "Prepare their tongues for. -- Jer 9:3,5.",
            "Bring forth. -- Ps 7:14.",
            "Give heed to. -- Pr 17:4.",
            "A characteristic of the Apostasy -- 2Th 2:9; 1Ti 4:2.",
            "Leads to",
            "Hatred. -- Pr 26:28.",
            "Love of impure conversation. -- Pr 17:4.",
            "Often accompanied by gross crimes -- Ho 4:1,2.",
            "Folly of concealing hatred by -- Pr 10:18.",
            "Vanity of getting riches by -- Pr 21:6.",
            "Shall be detected -- Pr 12:19.",
            "Poverty preferable to -- Pr 19:22.",
            "Excludes from heaven -- Re 21:27; 22:15.",
            "They who are guilty of, shall be cast into hell -- Re 21:8.",
            "Punishment for -- Ps 5:6; 120:3,4; Pr 19:5; Jer 50:36.",
            "Exemplified",
            "The devil. -- Ge 3:4.",
            "Cain. -- Ge 4:9.",
            "Sarah. -- Ge 18:15.",
            "Jacob. -- Ge 27:19.",
            "Joseph's brethren. -- Ge 37:31,32.",
            "Gibeonites. -- Jos 9:9-13.",
            "Samson. -- Jdj 16:10.",
            "Saul. -- 1Sa 15:13.",
            "Michal. -- 1Sa 19:14.",
            "David. -- 1Sa 21:2.",
            "Prophet of Bethel. -- 1Ki 13:18.",
            "Gehazi. -- 2Ki 5:22.",
            "Job's friends. -- Job 13:4.",
            "Ninevites. -- Na 3:1.",
            "Peter. -- Mt 26:72.",
            "Ananias, &c. -- Ac 5:5.",
            "Cretans. -- Tit 1:12."
        ]
    },
    {
        "Word": "Macedonian Empire, The",
        "Definitions": [
            "Called the kingdom of Grecia -- Da 11:2.",
            "Illustrated by the",
            "Brazen part of the image in Nebuchadnezzar's dream. -- Da 2:32,39.",
            "Leopard with four wings and four heads. -- Da 7:16,17.",
            "Rough goat with notable horn. -- Da 8:5,21.",
            "Philippi the chief city of -- Ac 16:12.",
            "Predictions respecting",
            "Conquest of the Medo-Persian kingdom. -- Da 8:6,7; 11:2,3.",
            "Power and greatness of Alexander its last king. -- Da 8:8; 11:3.",
            "Division of it into four kingdoms. -- Da 8:8,22.",
            "Divisions of it ruled by strangers. -- Da 11:4.",
            "History of its four divisions. -- Da 11:4-29.",
            "The little horn to arise out of one of its divisions. -- Da 8:8-12,23-25.",
            "Gospel preached in, by God's desire -- Ac 16:9,10.",
            "Liberality of the churches of -- 2Co 8:1-5."
        ]
    },
    {
        "Word": "Magistrates",
        "Definitions": [
            "Are appointed by God -- Ro 13:1.",
            "Are ministers of God -- Ro 13:4,6.",
            "Purpose of their appointment -- Ro 13:4; 1Pe 2:14.",
            "Their office to be respected -- Ac 23:5.",
            "Are not a terror to the good, but to the evil -- Ro 13:3.",
            "To be wisely selected and appointed -- Ex 18:21; Ezr 7:25.",
            "To be prayed for -- 1Ti 2:1,2.",
            "Should",
            "Seek wisdom from God. -- 1Ki 3:9.",
            "Rule in the fear of God. -- 2Sa 23:3; 2Ch 19:7.",
            "Know the law of God. -- Ezr 7:25.",
            "Be faithful to the Sovereign. -- Da 6:4.",
            "Enforce the laws. -- Ezr 7:26.",
            "Judge wisely. -- 1Ki 3:16-28.",
            "Hate covetousness. -- Ex 18:21.",
            "Not take bribes. -- Ex 23:8; De 16:19.",
            "Defend the poor. -- Job 29:12,16.",
            "Judge for God, not for man. -- 2Ch 19:6.",
            "Judge righteously. -- De 1:16; 16:18; 25:1.",
            "Be impartial. -- Ex 23:6; De 1:17.",
            "Be diligent in ruling. -- Ro 12:8.",
            "Subjection to their authority enjoined. -- Mt 23:2,3; Ro 13:1; 1Pe 2:13,14.",
            "Wicked -- Illustrated -- Pr 28:15.",
            "Good -- Exemplified",
            "Joseph. -- Ge 41:46.",
            "Gideon. -- Jdj 8:35.",
            "Samuel. -- 1Sa 12:3,4; Ezr 10:1-9.",
            "Nehemiah. -- Ne 3:15.",
            "Job. -- Job 29:16.",
            "Daniel. -- Da 6:3.",
            "Wicked -- Exemplified",
            "Sons of Samuel. -- 1Sa 8:3.",
            "Pilate. -- Mt 27:24,26.",
            "Magistrates in Philippi. -- Ac 16:22,23.",
            "Gallio. -- Ac 18:16,17.",
            "Felix. -- Ac 24:26."
        ]
    },
    {
        "Word": "Malice",
        "Definitions": [
            "Springs from an evil heart -- Mt 15:19,20; Ga 5:19.",
            "Forbidden -- 1Co 14:20; Col 3:8; Eph 4:26,27.",
            "A hindrance to growth in grace -- 1Pe 2:1,2.",
            "Incompatible with the worship of God -- 1Co 5:7,8.",
            "Christian liberty not to be a cloak for -- 1Pe 2:16.",
            "Saints avoid -- Job 31:29,30; Ps 35:12-14.",
            "The wicked",
            "Speak with. -- 3Jo 1:10.",
            "Live in. -- Tit 3:3.",
            "Conceive. -- Ps 7:14.",
            "Filled with. -- Ro 1:29.",
            "Visit saints with. -- Ps 83:3; Mt 22:6.",
            "Pray for those who injure you through -- Mt 5:44.",
            "Brings its own punishment -- Ps 7:15,16.",
            "God requites -- Ps 10:14; Eze 36:5.",
            "Punishment of -- Am 1:11,12; Ob 1:10-15.",
            "Exemplified",
            "Cain. -- Ge 4:5.",
            "Esau. -- Ge 27:41.",
            "Joseph's brethren. -- Ge 37:19,20.",
            "Saul. -- 1Sa 18:9-11.",
            "Shimei. -- 2Sa 16:5; 1Ki 2:8,9.",
            "Joab. -- 2Sa 3:27; 1Ki 2:5,28-33.",
            "Sanballat. -- Ne 2:10.",
            "Haman. -- Es 3:5,6.",
            "Edomites. -- Eze 35:5.",
            "Presidents, &c. -- Da 6:4-9.",
            "Herodias. -- Mr 6:19.",
            "Scribes &c. -- Mr 11:18; Lu 11:54.",
            "Diotrephes. -- 3Jo 1:10."
        ]
    },
    {
        "Word": "Manasseh, the Tribe Of",
        "Definitions": [
            "Descended from Joseph's eldest son adopted by Jacob -- Ge 41:51; 48:5.",
            "Predictions respecting -- Ge 48:20; 49:22-26; De 33:13-17.",
            "Persons selected from",
            "To number the people. -- Nu 1:10.",
            "To spy out the land. -- Nu 13:11.",
            "To divide the land. -- Nu 34:23.",
            "Strength of, on leaving Egypt -- Nu 1:34,35.",
            "Part of third division of Israel in their journeys -- Nu 10:22,23.",
            "Encamped next to, and under the standard of Ephraim west of tabernacle -- Nu 2:18,20.",
            "Offering of, at dedication -- Nu 7:54-59.",
            "Families of -- Nu 26:29-33.",
            "Strength of, on entering Canaan -- Nu 26:34.",
            "On Gerizim said amen to the blessing -- De 27:12.",
            "Half of, obtained inheritance east of Jordan -- Nu 32:33,39-42; Jos 13:29-31.",
            "Inheritance of the other half -- Jos 17:1-11.",
            "Could not drive out the Canaanites but made them tributary -- Jos 17:12,13; Jdj 1:27,28.",
            "Some of",
            "Aided David against Saul. -- 1Ch 12:19-21.",
            "At coronation of David. -- 1Ch 12:31-37.",
            "Returned to their allegiance to the house of David in Asa's reign. -- 2Ch 15:9.",
            "At Hezekiah's passover. -- 2Ch 30:1,11,18.",
            "David appointed rulers and captains over -- 1Ch 26:32; 27:20,21.",
            "Often at war with Ephraim -- Jdj 12:1,6; Isa 9:21.",
            "Country of, purified from idols by Hezekiah and Josiah -- 2Ch 31:1; 34:6.",
            "Remarkable persons of",
            "Daughters of Zelophehad. -- Nu 27:1-7.",
            "Gideon. -- Jdj 6:15.",
            "Abimelech. -- Jdj 9:1.",
            "Jotham. -- Jdj 9:5,7,21.",
            "Jair. -- Jdj 10:3.",
            "Jephthah. -- Jdj 11:1.",
            "Barzillai. -- 2Sa 17:27.",
            "Elijah. -- 1Ki 17:1."
        ]
    },
    {
        "Word": "Martyrdom",
        "Definitions": [
            "Is death endured for the word of God, and testimony of Christ -- Re 6:9; 20:4.",
            "Saints",
            "Forewarned of. -- Mt 10:21; 24:9; Joh 16:2.",
            "Should not fear. -- Mt 10:28; Re 2:10.",
            "Should be prepared for. -- Mt 16:24,25; Ac 21:13.",
            "Should resist sin to. -- Heb 12:4.",
            "Reward of -- Re 2:10; 6:11.",
            "Inflicted at the instigation of the devil -- Re 2:10,13.",
            "The Apostasy guilty of inflicting -- Re 17:6; 18:24.",
            "Of saints, shall be avenged -- Lu 11:50,51; Re 18:20-24.",
            "Exemplified",
            "Abel. -- Ge 4:8; 1Jo 3:12.",
            "Ahimelech and his fellow priests. -- 1Sa 22:18,19.",
            "Prophets and Saints of old. -- 1Ki 18:4; 19:10; Lu 11:50,51; Heb 11:37.",
            "Urijah. -- Jer 26:23.",
            "John the Baptist. -- Mr 6:27.",
            "Peter. -- Joh 21:18,19.",
            "Stephen. -- Ac 7:58.",
            "Christians. -- Ac 9:1; 22:4; 26:10.",
            "James. -- Ac 12:2.",
            "Antipas. -- Re 2:13."
        ]
    },
    {
        "Word": "Masters",
        "Definitions": [
            "Authority of, established -- Col 3:22; 1Pe 2:18.",
            "Should, with their households,",
            "Worship God. -- Ge 35:3.",
            "Fear God. -- Ac 10:2.",
            "Serve God. -- Jos 24:15.",
            "Observe the Sabbath. -- Ex 20:10; De 5:12-14.",
            "Put away idols. -- Ge 35:2.",
            "Should select faithful servants -- Ge 24:2; Ps 101:6,7.",
            "Should receive faithful advice from servants -- 2Ki 5:13,14.",
            "Duty of, toward servants;",
            "To act justly. -- Job 31:13,15; Col 4:1.",
            "To deal with them in the fear of God. -- Eph 6:9; Col 4:1.",
            "To esteem them highly, if saints. -- Phm 1:16.",
            "To take care of them in sickness. -- Lu 7:3.",
            "To forbear threatening them. -- Eph 6:9.",
            "Not to defraud them. -- Ge 31:7.",
            "Not to keep back their wages. -- Le 19:13; De 24:15.",
            "Not to rule over them with rigour. -- Le 25:43; De 24:14.",
            "Benevolent, blessed -- De 15:18.",
            "Unjust, denounced -- Jer 22:13; Jas 5:4.",
            "Good -- Exemplified",
            "Abraham. -- Ge 18:19.",
            "Jacob. -- Ge 35:2.",
            "Joshua. -- Jos 24:15.",
            "Centurion. -- Lu 7:2,3.",
            "Cornelius. -- Ac 10:2.",
            "Bad -- Exemplified",
            "Egyptians. -- Ex 1:13,14.",
            "Nabal. -- 1Sa 25:17.",
            "Amalekite. -- 1Sa 30:13."
        ]
    },
    {
        "Word": "Meat Offerings",
        "Definitions": [
            "Were most holy -- Le 6:17.",
            "Consisted of",
            "Fine flour. -- Le 2:1.",
            "Unleavened cakes baked in the oven. -- Le 2:4.",
            "Fine flour baked in a pan. -- Le 2:5.",
            "Fine flour baked in a frying pan. -- Le 2:7.",
            "Green ears of corn parched. -- Le 2:5.",
            "Barley meal. -- Nu 5:15.",
            "Oil and incense used with -- Le 2:1,4,15.",
            "Of jealousy, without oil or incense -- Nu 5:15.",
            "Always seasoned with salt -- Le 2:13.",
            "No leaven used with -- Le 2:11; 6:17.",
            "Not to be offered on altar of incense -- Ex 30:9.",
            "Offered",
            "On the altar of burnt offering. -- Ex 40:29.",
            "With the daily sacrifices. -- Ex 29:40-42.",
            "With all burnt offerings. -- Nu 15:3-12.",
            "By the poor for a trespass offering. -- Le 5:11.",
            "By the high priest every day, half in the morning and half in the evening. -- Le 6:20-22.",
            "A small part of, was consumed on the altar for a memorial -- Le 2:2,9,16; 6:15.",
            "When offered for a priest entirely consumed by fire -- Le 6:23.",
            "High priest's deputy had care of -- Nu 4:16.",
            "Laid up in a chamber of the temple -- Ne 10:39; 13:5; Eze 42:13.",
            "The priest's portion -- Le 2:3; 6:17.",
            "To be eaten by the males of the house of Aaron alone -- Le 6:18.",
            "To be eaten in the holy place -- Le 6:16.",
            "The Jews",
            "Often not accepted in. -- Am 5:22.",
            "Condemned for offering, to idols. -- Isa 57:6.",
            "Often prevented from offering, by judgments. -- Joe 1:9,13.",
            "Materials for public, often provided by the princes -- Nu 7:13,19,25; Eze 45:16."
        ]
    },
    {
        "Word": "Medo-Persian Kingdom",
        "Definitions": [
            "Extended from India to Ethiopia -- Es 1:1.",
            "Peopled by descendants of Eliam -- Ge 10:22.",
            "Illustrated by",
            "Silver part of image in Nebuchadnezzar's dream. -- Da 2:32,39.",
            "A bear. -- Da 7:5.",
            "A ram with two horns. -- Da 8:3,20.",
            "Shushan a chief city of -- Es 1:2; 8:15.",
            "Achmetha or Ecbatana a chief city of -- Ezr 6:2.",
            "Divided into many provinces -- Es 1:1; Da 6:1.",
            "Laws of, unalterable -- Da 6:12,15.",
            "Ruled by, absolute kings -- Es 3:8,11; 7:9.",
            "Kings of, mentioned in scripture",
            "Cyrus. -- Ezr 1:1.",
            "Ahasuerus or Cambyses. -- Ezr 4:6.",
            "Artaxerxes Smerdis (an usurper). -- Ezr 4:7.",
            "Darius Hystaspes. -- Ezr 6:1; Da 5:31.",
            "Xerxes. -- Da 11:2.",
            "Artaxerxes Longimanus or Ahasuerus. -- Ezr 6:14; 7:1; Es 1:1.",
            "Kings of",
            "Called kings of Assyria. -- Ezr 6:22.",
            "Called kings of Babylon. -- Ne 13:6.",
            "Styled themselves king of kings. -- Ezr 7:12.",
            "Dwelt in royal palaces. -- Es 1:2; 8:14.",
            "Were exceeding rich. -- Es 1:4; Da 12:2.",
            "Entertained magnificently. -- Es 1:3,5,7.",
            "Held in their hand a golden sceptre. -- Es 5:2.",
            "Put to death all who approached them without permission. -- Es 4:11,16.",
            "Celebrated for wise men -- Es 1:13; Mt 2:1.",
            "People of, warlike -- Eze 27:10; 38:5.",
            "Peculiar customs in -- Es 1:8; 2:12,13.",
            "Babylon taken by the king of -- Da 5:20,31.",
            "The Jews delivered from captivity by means of -- 2Ch 36:20,22,23; Ezr 1:1-4.",
            "Predictions respecting",
            "Extensive conquest. -- Da 8:4.",
            "Conquest of Babylon. -- Isa 21:1,2; Da 5:28.",
            "Deliverance of the Jews. -- Isa 44:28; 45:1-4.",
            "Invasion of Greece under Xerxes. -- Da 11:2.",
            "Downfall by Alexander. -- Da 8:6,7; 11:3."
        ]
    },
    {
        "Word": "Mercy of God, The",
        "Definitions": [
            "Is part of his character -- Ex 34:6,7; Ps 62:12; Ne 9:17; Jon 4:2,10,11; 2Co 1:3.",
            "Described as",
            "Great. -- Nu 14:18; Isa 54:7.",
            "Rich. -- Eph 2:4.",
            "Manifold. -- Ne 9:27; La 3:32.",
            "Plenteous. -- Ps 86:5,15; 103:8.",
            "Abundant. -- 1Pe 1:3.",
            "Sure. -- Isa 55:3; Mic 7:20.",
            "Everlasting. -- 1Ch 16:34; Ps 89:28; 106:1; 107:1; 136:1-26.",
            "Tender. -- Ps 25:6; 103:4; Lu 1:78.",
            "New every morning. -- La 3:23.",
            "High as heaven. -- Ps 36:5; 103:11.",
            "Filling the earth. -- Ps 119:64.",
            "Over all his works. -- Ps 145:9.",
            "Is his delight -- Mic 7:18.",
            "Manifested",
            "In the sending of Christ. -- Lu 1:78.",
            "In salvation. -- Tit 3:5.",
            "In long-suffering. -- La 3:22; Da 9:9.",
            "To his people. -- De 32:43; 1Ki 8:23.",
            "To them that fear him. -- Ps 103:17; Lu 1:50.",
            "To returning backsliders. -- Jer 3:12; Ho 14:4; Joe 2:13.",
            "To repentant sinners. -- Ps 32:5; Pr 28:13; Isa 55:7; Lu 15:18-20.",
            "To the afflicted. -- Isa 49:13; 54:7.",
            "To the fatherless. -- Ho 14:3.",
            "To whom he will. -- Ho 2:23; Ro 9:15,18.",
            "With everlasting kindness. -- Isa 54:8.",
            "A ground of hope -- Ps 130:7; 147:11.",
            "A ground of trust -- Ps 52:8.",
            "Should be",
            "Sought for ourselves. -- Ps 6:2.",
            "Sought for others. -- Ga 6:16; 1Ti 1:2; 2Ti 1:18.",
            "Pleaded in prayer. -- Ps 6:4; 25:6; 51:1.",
            "Rejoiced in. -- Ps 31:7.",
            "Magnified. -- 1Ch 16:34; Ps 115:1; 118:1-4,29; Jer 33:11.",
            "Typified",
            "Mercy seat. -- Ex 25:17.",
            "Exemplified",
            "Lot. -- Ge 19:16,19.",
            "Epaphroditus. -- Php 2:27.",
            "Paul. -- 1Ti 1:13."
        ]
    },
    {
        "Word": "Mercy Seat",
        "Definitions": [
            "Moses commanded to make -- Ex 25:17.",
            "Bezaleel given wisdom to make -- Ex 31:2,3,7.",
            "Made of pure gold -- Ex 25:17; 37:6.",
            "The cherubim formed out of, and at each end of it -- Ex 25:18-20; Heb 9:5.",
            "Placed upon the ark of testimony -- Ex 25:21; 26:34; 40:20.",
            "God",
            "Appeared over in the cloud. -- Le 16:2.",
            "Dwelt over. -- Ps 80:1.",
            "Spoke from above. -- Ex 25:22; Nu 7:89.",
            "Covered with a cloud of incense on the day of atonement -- Le 16:13.",
            "The blood of sacrifices on the day of atonement sprinkled upon and before -- Le 16:14,15.",
            "Illustrative of",
            "Christ. -- Ro 3:25; Heb 9:3.",
            "The throne of grace. -- Heb 4:16."
        ]
    },
    {
        "Word": "Midianites",
        "Definitions": [
            "Descended form Midian, son of Abraham by Keturah -- Ge 25:1,2; 1Ch 1:32.",
            "Dwelt east of Jordan, beside Moab -- Nu 22:1,4.",
            "A small part of",
            "Dwelt near Horeb. -- Ex 2:15; 3:1.",
            "Retained the knowledge and worship of Jehovah. -- Ex 2:16; 18:9-12.",
            "Governed by kings -- Nu 31:8; Jdj 8:5.",
            "Dwelt in tents -- Hab 3:7.",
            "Engaged in commerce -- Ge 37:28,36.",
            "Conquered by Hadad -- Ge 36:25; 1Ch 1:46.",
            "Excited by Moab against Israel -- Nu 22:4.",
            "Terrified at approach of Israel -- Hab 3:3-7.",
            "With the moabites",
            "Sent for Balaam to curse Israel. -- Nu 22:5-7.",
            "Seduced Israel to idolatry. -- Nu 25:1-6.",
            "Punished for seducing Israel. -- Nu 25:16-18; 31:1-12.",
            "Allowed to oppress Israel -- Jdj 6:1-6.",
            "Gideon raised up against -- Jdj 6:11-14.",
            "With Amalek, &c opposed Gideon -- Jdj 6:33.",
            "Miraculously defeated and destroyed by Gideon -- Jdj 7:16-22; 8:10,11.",
            "Princes of, slain -- Jdj 7:24,25; 8:12,21.",
            "Completeness of their destruction, alluded to -- Ps 83:9-11; Isa 9:4; 10:26.",
            "Shall minister to future glory of the church -- Isa 60:6."
        ]
    },
    {
        "Word": "Mills",
        "Definitions": [
            "Antiquity of -- Ex 11:5.",
            "Used for grinding",
            "Manna in the wilderness. -- Nu 11:8.",
            "Corn. -- Isa 47:2.",
            "Female servants usually employed at -- Ex 11:5; Mt 24:41.",
            "Male captives often employed at -- Jdj 16:24; La 5:13.",
            "Stones used in",
            "Hard. -- Job 41:24.",
            "Heavy. -- Mt 18:6.",
            "Large. -- Re 18:21.",
            "Not to be taken in pledge. -- De 24:6.",
            "Often thrown down on enemies during sieges. -- Jdj 9:53; 2Sa 11:21.",
            "Illustrative",
            "(Grinding at,) of degradation. -- Isa 47:1,2.",
            "(Ceasing,) of desolation. -- Jer 25:10; Re 18:22."
        ]
    },
    {
        "Word": "Ministers",
        "Definitions": [
            "Called by God -- Ex 28:1; Heb 5:4.",
            "Qualified by God -- Isa 6:5-7; 2Co 3:5,6.",
            "Commissioned by Christ -- Mt 28:19.",
            "Sent by the Holy Spirit -- Ac 13:2,4.",
            "Have authority from God -- 2Co 10:8; 13:10.",
            "Authority of, is for edification -- 2Co 10:8; 13:10.",
            "Separated to the gospel -- Ro 1:1.",
            "Entrusted with the gospel -- 1Th 2:4.",
            "Described as",
            "Ambassadors for Christ. -- 2Co 5:20.",
            "Ministers of Christ. -- 1Co 4:1.",
            "Stewards of the mysteries of God. -- 1Co 4:1.",
            "Defenders of the faith. -- Php 1:7.",
            "The servants of Christ's people. -- 2Co 4:5.",
            "Specially protected by God -- 2Co 1:10.",
            "Necessity for -- Mt 9:37,38; Ro 10:14.",
            "Excellency of -- Ro 10:15.",
            "Labours of, vain, without God's blessing -- 1Co 3:7; 15:10.",
            "Compared to earthen vessels -- 2Co 4:7.",
            "Should be",
            "Pure. -- Isa 52:11; 1Ti 3:9.",
            "Holy. -- Ex 28:36; Le 21:6; Tit 1:8.",
            "Humble. -- Ac 20:19.",
            "Patient. -- 2Co 6:4; 2Ti 2:24.",
            "Blameless. -- 1Ti 3:2; Tit 1:7.",
            "Willing. -- Isa 6:8; 1Pe 5:2.",
            "Disinterested. -- 2Co 12:14; 1Th 2:6.",
            "Impartial. -- 1Ti 5:21.",
            "Gentle. -- 1Th 2:7; 2Ti 2:24.",
            "Devoted. -- Ac 20:24; Php 1:20,21.",
            "Strong in grace. -- 2Ti 2:1.",
            "Self-denying. -- 1Co 9:27.",
            "Sober, just, and temperate. -- Le 10:9; Tit 1:8.",
            "Hospitable. -- 1Ti 3:2; Tit 1:8.",
            "Apt to teach. -- 1Ti 3:2; 2Ti 2:24.",
            "Studious and meditative. -- 1Ti 4:13,15.",
            "Watchful. -- 2Ti 4:5.",
            "Prayerful. -- Eph 3:14; Php 1:4.",
            "Strict in ruling their own families. -- 1Ti 3:4,12.",
            "Affectionate to their people. -- Php 1:7; 1Th 2:8,11.",
            "Ensample to the flock. -- Php 3:17; 2Th 3:9; 1Ti 4:12; 1Pe 5:3.",
            "Should not be",
            "Lords over God's heritage. -- 1Pe 5:3.",
            "Greedy of filthy lucre. -- Ac 20:33; 1Ti 3:3,8; 1Pe 5:2.",
            "Contentious. -- 1Ti 3:3; Tit 1:7.",
            "Crafty. -- 2Co 4:2.",
            "Men-pleasers. -- Ga 1:10; 1Th 2:4.",
            "Easily dispirited. -- 2Co 4:8,9; 6:10.",
            "Entangled by cares. -- Lu 9:60; 2Ti 2:4.",
            "Given to wine. -- 1Ti 3:3; Tit 1:7.",
            "Should seek the salvation of their flock -- 1Co 10:33.",
            "Should avoid giving unnecessary offence -- 1Co 10:32,33; 2Co 6:3.",
            "Should make full proof of their ministry -- 2Ti 4:5.",
            "Are bound to",
            "Preach the gospel to all. -- Mr 16:16; 1Co 1:17.",
            "Feed the Church. -- Jer 3:15; Joh 21:15-17; Ac 20:28; 1Pe 5:2.",
            "Build up the Church. -- 2Co 12:19; Eph 4:12.",
            "Watch for souls. -- Heb 13:17.",
            "Pray for their people. -- Joe 2:17; Col 1:9.",
            "Strengthen the faith of their people. -- Lu 22:32; Ac 14:22.",
            "Teach. -- 2Ti 2:2.",
            "Exhort. -- Tit 1:9; 2:15.",
            "Warn affectionately. -- Ac 20:31.",
            "Rebuke. -- Tit 1:13; 2:15.",
            "Comfort. -- 2Co 1:4-6.",
            "Convince gainsayers. -- Tit 1:9.",
            "War a good warfare. -- 1Ti 1:18; 2Ti 4:7.",
            "Endure hardness. -- 2Ti 2:3.",
            "Should preach",
            "Christ crucified. -- Ac 8:5,35; 1Co 2:2.",
            "Repentance and faith. -- Ac 20:21.",
            "According to the oracles of God. -- 1Pe 4:11.",
            "Everywhere. -- Mr 16:20; Ac 8:4.",
            "Not with enticing words of man's wisdom. -- 1Co 1:17; 2:1,4.",
            "Not setting forth themselves. -- 2Co 4:5.",
            "Without deceitfulness. -- 2Co 2:17; 4:2; 1Th 2:3,5.",
            "Fully, and without reserve. -- Ac 5:20; 20:20,27; Ro 15:19.",
            "With boldness. -- Isa 58:1; Eze 2:6; Mt 10:27,28.",
            "With plainness of speech. -- 2Co 3:12.",
            "With zeal. -- 1Th 2:8.",
            "With constancy. -- Ac 6:4; 2Ti 4:2.",
            "With consistency. -- 2Co 1:18,19.",
            "With heedfulness. -- 1Ti 4:16.",
            "With good will and love. -- Php 1:15-17.",
            "With faithfulness. -- Eze 3:17,18.",
            "Without charge, if possible. -- 1Co 9:18; 1Th 2:9.",
            "Woe to those who do not preach the gospel -- 1Co 9:16.",
            "When faithful",
            "Approve themselves as the ministers of God. -- 2Co 6:4.",
            "Thank God for his gifts to their people. -- 1Co 1:4; Php 1:3; 1Th 3:9.",
            "Glory in their people. -- 2Co 7:4.",
            "Rejoice in the faith and holiness of their people. -- 1Th 3:6-9.",
            "Commend themselves to the consciences of men. -- 2Co 4:2.",
            "Are rewarded. -- Mt 24:47; 1Co 3:14; 9:17,18; 1Pe 5:4.",
            "When unfaithful",
            "Described. -- Isa 56:10-12; Tit 1:10,11.",
            "Deal treacherously with their people. -- Joh 10:12.",
            "Delude men. -- Jer 6:14; Mt 15:14.",
            "Seek gain. -- Mic 3:11; 2Pe 2:3.",
            "Shall be punished. -- Eze 33:6-8; Mt 24:48-51.",
            "Their people are bound, to",
            "Regard them as God's messengers. -- 1Co 4:1; Ga 4:14.",
            "Not to despise them. -- Lu 10:16; 1Ti 4:12.",
            "Attend to their instructions. -- Mal 2:7; Mt 23:3.",
            "Follow their holy example. -- 1Co 11:1; Php 3:17.",
            "Imitate their faith. -- Heb 13:7.",
            "Hold them in reputation. -- Php 2:29; 1Th 5:13; 1Ti 5:17.",
            "Love them. -- 2Co 8:7; 1Th 3:6.",
            "Pray for them. -- Ro 15:30; 2Co 1:11; Eph 6:19; Heb 13:18.",
            "Obey them. -- 1Co 16:16; Heb 13:17.",
            "Give them joy. -- 2Co 1:14; 2:3.",
            "Help them. -- Ro 16:9; Php 4:3.",
            "Support them. -- 2Ch 31:4; 1Co 9:7-11; Ga 6:6.",
            "Pray for the increase of -- Mt 9:38.",
            "Faithful -- Exemplified",
            "The Eleven Apostles. -- Mt 28:16-19.",
            "The seventy. -- Lu 10:1,17.",
            "Matthias. -- Ac 1:26.",
            "Philip. -- Ac 8:5.",
            "Barnabas. -- Ac 11:23.",
            "Simeon, &c. -- Ac 13:1.",
            "Paul. -- Ac 28:31.",
            "Tychicus. -- Eph 6:21.",
            "Timothy. -- Php 2:22.",
            "Epaphroditus. -- Php 2:24.",
            "Archippus. -- Col 4:17.",
            "Titus. -- Tit 1:5."
        ]
    },
    {
        "Word": "Miracles of Christ, The",
        "Definitions": [
            "Water turned to wine -- Joh 2:6-10.",
            "Nobleman's son healed -- Joh 4:46-53.",
            "Centurion's servant healed -- Mt 9:5-13.",
            "Draughts of fish -- Lu 5:4-6; Joh 21:6.",
            "Devils cast out -- Mt 8:28-32; 9:32,33; 15:22-28; 17:14-18; Mr 1:23-27.",
            "Peter's wife's mother healed -- Mt 8:14,15.",
            "Lepers cleansed -- Mt 8:3; Lu 17:14.",
            "Paralytic healed -- Mr 2:3-12.",
            "Withered hand restored -- Mt 12:10-13.",
            "Impotent man healed -- Joh 5:5-9.",
            "The dead raised to life -- Mt 9:18; 19:23-25; Lu 7:12-15; Joh 11:11-44.",
            "Issue of blood stopped -- Mt 9:20-22.",
            "The blind restored to sight -- Mt 9:27-30; Mr 8:22-25; Joh 9:1-7.",
            "The deaf and dumb cured -- Mr 7:32-35.",
            "The multitude fed -- Mt 14:15-21; 15:32-38.",
            "His walking on the sea -- Mt 14:25-27.",
            "Peter walking on the sea -- Mt 14:29.",
            "Tempest stilled -- Mt 8:23-26; 14:32.",
            "Sudden arrival of the ship -- Joh 6:21.",
            "Tribute money -- Mt 17:27.",
            "Woman healed of infirmity -- Lu 13:11-13.",
            "Dropsy cured -- Lu 14:2-4.",
            "Fig tree blighted -- Mt 21:19.",
            "Malchus healed -- Lu 22:50,51.",
            "Performed before the messengers of John -- Lu 7:21,22.",
            "Many and divers diseases healed -- Mt 4:23,24; 14:14; 15:30; Mr 1:34; Lu 6:17-19.",
            "His transfiguration -- Mt 17:1-8.",
            "His resurrection -- Lu 24:6; Joh 10:18.",
            "His appearance to his disciples, the doors being shut -- Joh 20:19.",
            "His ascension -- Ac 1:9."
        ]
    },
    {
        "Word": "Miracles Through Evil Agents",
        "Definitions": [
            "Performed through the power of the devil -- 2Th 2:9; Re 16:14.",
            "Wrought",
            "In support of false religions. -- De 13:1-2.",
            "By false christs. -- Mt 24:24.",
            "By false prophets. -- Mt 24:24; Re 19:20.",
            "A mark of the Apostasy -- 2Th 2:3,9; Re 13:13.",
            "Not to be regarded -- De 13:3.",
            "Deceive the ungodly -- 2Th 2:10-12; Re 13:14; 19:20.",
            "Exemplified",
            "Magicians of Egypt. -- Ex 7:11,22; 8:7.",
            "Witch of Endor. -- 1Sa 28:7-14.",
            "Simon Magus. -- Ac 8:9-11."
        ]
    },
    {
        "Word": "Miracles Wrought Through Servants of God",
        "Definitions": [
            "Moses and Aaron",
            "Rod turned into a serpent. -- Ex 4:3; 7:10.",
            "Rod restored. -- Ex 4:4.",
            "Hand made leprous. -- Ex 4:6.",
            "Hand healed. -- Ex 4:7.",
            "Water turned into blood. -- Ex 4:9,30.",
            "River turned into blood. -- Ex 7:20.",
            "Frogs brought. -- Ex 8:6.",
            "Frogs removed. -- Ex 8:13.",
            "Lice brought. -- Ex 8:17.",
            "Flies brought. -- Ex 8:21-24.",
            "Flies removed. -- Ex 8:31.",
            "Murrain of beasts. -- Ex 9:3-6.",
            "Boils and blains brought. -- Ex 9:10,11.",
            "Hail brought. -- Ex 9:23.",
            "Hail removed. -- Ex 9:33.",
            "Locusts brought. -- Ex 10:13.",
            "Locust removed. -- Ex 10:19.",
            "Darkness brought. -- Ex 10:22.",
            "The first-born destroyed. -- Ex 12:29.",
            "The red-sea divided. -- Ex 14:21,22.",
            "Egyptians overwhelmed. -- Ex 14:26-28.",
            "Water sweetened. -- Ex 15:25.",
            "Water from rock in Horeb. -- Ex 17:6.",
            "Amalek vanquished. -- Ex 17:11-13.",
            "Destruction of Korah. -- Nu 16:28-32.",
            "Water from rock in Kadesh. -- Nu 20:11.",
            "Healing by brazen serpent. -- Nu 21:8,9.",
            "Joshua",
            "Waters of Jordan divided. -- Jos 3:10-17.",
            "Jordan restored to its course. -- Jos 4:18.",
            "Jericho taken. -- Jos 6:6-20.",
            "The sun and moon stayed. -- Jos 10:12-14.",
            "Gideon",
            "Midianites destroyed. -- Jdj 7:16-22.",
            "Samson",
            "A lion killed. -- Jdj 14:6.",
            "Philistines killed. -- Jdj 14:19; 15:15.",
            "The gates of Gaza carried away. -- Jdj 16:3.",
            "Dagon's house pulled down. -- Jdj 16:30.",
            "Samuel",
            "Thunder and rain in harvest. -- 1Sa 12:18.",
            "The prophet of Judah",
            "Jeroboam's hand withered. -- 1Ki 13:4.",
            "The altar rent. -- 1Ki 13:5.",
            "The withered hand restored. -- 1Ki 13:6.",
            "Elijah",
            "Drought caused. -- 1Ki 17:1; Jas 5:17.",
            "Meal and oil multiplied. -- 1Ki 17:14-16.",
            "A child restored to life. -- 1Ki 17:22,23.",
            "Sacrifice consumed by fire. -- 1Ki 18:36,38.",
            "Men destroyed by fire. -- 2Ki 1:10-12.",
            "Rain brought. -- 1Ki 18:41-45; Jas 5:18.",
            "Waters of Jordan divided. -- 2Ki 2:8.",
            "Taken to heaven. -- 2Ki 2:11.",
            "Elisha",
            "Waters of Jordan divided. -- 2Ki 2:14.",
            "Waters healed. -- 2Ki 2:21,22.",
            "Children torn by bears. -- 2Ki 2:24.",
            "Oil multiplied. -- 2Ki 4:1-7.",
            "Child restored to life. -- 2Ki 4:32-35.",
            "Naaman healed. -- 2Ki 5:10,14.",
            "Gehazi struck with leprosy. -- 2Ki 5:27.",
            "Iron caused to swim. -- 2Ki 6:6.",
            "Syrians smitten with blindness. -- 2Ki 6:20.",
            "Syrians restored to sight. -- 2Ki 6:20.",
            "A man restored to life. -- 2Ki 13:21.",
            "Isaiah",
            "Hezekiah healed. -- 2Ki 20:7.",
            "Shadow put back on the dial. -- 2Ki 20:11.",
            "The seventy disciples",
            "Various miracles. -- Lu 10:9,17.",
            "The apostles",
            "Many miracles. -- Ac 2:43; 5:12.",
            "Peter",
            "Lame man cured. -- Ac 3:7.",
            "Death of Ananias. -- Ac 5:5.",
            "Death of Sapphira. -- Ac 5:10.",
            "The sick healed. -- Ac 5:15,16.",
            "AEneas made whole. -- Ac 9:34.",
            "Dorcas restored to life. -- Ac 9:40.",
            "Stephen",
            "Great miracles. -- Ac 6:8.",
            "Philip",
            "Various miracles. -- Ac 8:6,7,13.",
            "Paul",
            "Elymas smitten with blindness. -- Ac 13:11.",
            "Lame man cured. -- Ac 14:10.",
            "An unclean spirit cast out. -- Ac 16:18.",
            "Special miracles. -- Ac 19:11,12.",
            "Eutychus restored to life. -- Ac 20:10-12.",
            "Viper's bite made harmless. -- Ac 28:5.",
            "Father of Publius healed. -- Ac 28:8.",
            "Paul and Barnabas",
            "Various miracles. -- Ac 14:3."
        ]
    },
    {
        "Word": "Miraculous Gifts of the Holy Spirit",
        "Definitions": [
            "Foretold -- Isa 35:4-6; Joe 2:28,29.",
            "Of different kinds -- 1Co 12:4-6.",
            "Enumerated -- 1Co 12:8-10,28; 14:1.",
            "Christ was endued with -- Mt 12:28.",
            "Poured out on the day of Pentecost -- Ac 2:1-4.",
            "Communicated",
            "Upon the preaching of the gospel. -- Ac 10:44-46.",
            "By the laying on of the Apostles' hands. -- Ac 8:17,18; 19:6.",
            "For the confirmation of the gospel. -- Mr 16:20; Ac 14:3; Ro 15:19; Heb 2:4.",
            "For the edification of the Church. -- 1Co 12:7; 14:12,13.",
            "Dispensed according to his sovereign will -- 1Co 12:11.",
            "Were to be sought after -- 1Co 12:31; 14:1.",
            "Temporary nature of -- 1Co 13:8.",
            "Were not to be",
            "Neglected. -- 1Ti 4:14; 2Ti 1:6.",
            "Despised. -- 1Th 5:20.",
            "Purchased. -- Ac 8:20.",
            "Might be possessed without saving grace -- Mt 7:22,23; 1Co 13:1,2.",
            "Counterfeited by Antichrist -- Mt 24:24; 2Th 2:9; Re 13:13,14."
        ]
    },
    {
        "Word": "Missionaries, All Christians Should Be As",
        "Definitions": [
            "After the example of Christ -- Ac 10:38.",
            "Women and children as well as men -- Ps 8:2; Pr 31:26; Mt 21:15,16; Php 4:3; 1Ti 5:10; Tit 2:3-5; 1Pe 3:1.",
            "The zeal of idolaters should provoke to -- Jer 7:18.",
            "The zeal of hypocrites should provoke to -- Mt 23:15.",
            "An imperative duty -- Jdj 5:23; Lu 19:40.",
            "The principle on which -- 2Co 5:14,15.",
            "However weak they may be -- 1Co 1:27.",
            "From their calling as saints -- Ex 19:6; 1Pe 2:9.",
            "As faithful stewards -- 1Pe 4:10,11.",
            "In youth -- Ps 71:17; 148:12,13.",
            "In old age -- De 32:7; Ps 71:18.",
            "In the family -- De 6:7; Ps 78:5-8; Isa 38:19; 1Co 7:16.",
            "In their intercourse with the world -- Mt 5:16; Php 2:15,16; 1Pe 2:12.",
            "In first giving their own selves to the Lord -- 2Co 8:5.",
            "In declaring what God has done for them -- Ps 66:16; 116:16-19.",
            "In hating life for Christ -- Lu 14:26.",
            "In openly confessing Christ -- Mt 10:32.",
            "In following Christ -- Lu 14:27; 18:22.",
            "In preferring Christ above all relations -- Lu 14:26; 1Co 2:2.",
            "In joyfully suffering for Christ -- Heb 10:34.",
            "In forsaking all for Christ -- Lu 5:11.",
            "In a holy example -- Mt 5:16; Php 2:15; 1Th 1:7.",
            "In holy conduct -- 1Pe 2:12.",
            "In holy boldness -- Ps 119:46.",
            "In dedicating themselves to the service of God -- Jos 24:15; Ps 27:4.",
            "In devoting all property to God -- 1Ch 29:2,3,14,16; Ec 11:1; Mt 6:19,20; Mr 12:44; Lu 12:33; 18:22,28; Ac 2:45; 4:32-34.",
            "In holy conservation -- Ps 37:30; Pr 10:31; 15:7; Eph 4:29; Col 4:6.",
            "In talking of God and his works -- Ps 71:24; 77:12; 119:27; 145:11,12.",
            "In showing forth God's praises -- Isa 43:21.",
            "In inviting forth God's praises -- Isa 43:21.",
            "In inviting others to embrace the gospel -- Ps 34:8; Isa 2:3; Joh 1:46; 4:29.",
            "In seeking the edification of others -- Ro 14:19; 15:2; 1Th 5:11.",
            "In admonishing others -- 1Th 5:14; 2Th 3:15.",
            "In reproving others -- Le 19:17; Eph 5:11.",
            "In teaching and exhorting -- Ps 34:11; 51:13; Col 3:16; Heb 3:13; 10:25.",
            "In interceding for others -- Col 4:3; Heb 13:18; Jas 5:16.",
            "In aiding ministers in their labours -- Ro 16:3,9; 2Co 11:9; Php 4:14-16; 3Jo 1:6.",
            "In giving a reason for their faith -- Ex 12:26,27; De 6:20,21; 1Pe 3:15.",
            "In encouraging the weak -- Isa 35:3,4; Ro 14:1; 15:1; 1Th 5:14.",
            "In visiting and relieving the poor, the sick, &c -- Le 25:35; Ps 112:9; 2Co 9:9; Mt 25:36; Ac 20:35; Jas 1:27.",
            "With a willing heart -- Ex 35:29; 1Ch 29:9,14.",
            "With a superabundant liberality -- Ex 36:5-7; 2Co 8:3.",
            "Encouragement to -- Pr 11:25,30; 1Co 1:27; Jas 5:19,20.",
            "Blessedness of -- Da 12:3.",
            "Illustrated -- Mt 25:14; Lu 19:13.",
            "Exemplified",
            "Hannah. -- 1Sa 2:1-10.",
            "Captive maid. -- 2Ki 5:3.",
            "Chief of the Fathers, &c. -- Ezr 1:5.",
            "Shadrach, &c. -- Da 3:16-18.",
            "Restored demoniac. -- Mr 5:20.",
            "Shepherds. -- Lu 2:17.",
            "Anna. -- Lu 2:38.",
            "Joanna, &c. -- Lu 8:3.",
            "Leper. -- Lu 17:15.",
            "Disciples. -- Lu 19:37,38.",
            "Centurion. -- Lu 23:47.",
            "Andrew. -- Joh 1:41,42.",
            "Philip. -- Joh 1:46.",
            "Woman of Samaria. -- Joh 4:29.",
            "Barnabas. -- Ac 4:36,37.",
            "Persecuted Saints. -- Ac 8:4; 11:19,20.",
            "Apollos. -- Ac 18:25.",
            "Aquila, &c. -- Ac 18:26.",
            "Various individuals. -- Ro 16:1-27.",
            "Onesiphorus. -- 2Ti 1:16.",
            "Philemon. -- Phm 1:1-6."
        ]
    },
    {
        "Word": "Missionary Work By Ministers",
        "Definitions": [
            "Commanded -- Mt 28:19; Mr 16:15.",
            "Warranted by predictions concerning the heathen, &c -- Isa 42:10-12; 66:19.",
            "Is according to the purpose of God -- Lu 24:46,47; Ga 1:15,16; Col 1:25-27.",
            "Directed by the Holy Spirit -- Ac 13:2.",
            "Required -- Lu 10:2; Ro 10:14,15.",
            "The Holy Spirit calls to -- Ac 13:2.",
            "Christ engaged in -- Mt 4:17,23; 11:1; Mr 1:38,39; Lu 8:1.",
            "Christ sent his disciples to labour in -- Mr 3:14; 6:7; Lu 10:1-11.",
            "Obligations to engage in -- Ac 4:19,20; Ro 1:13-15; 1Co 9:16.",
            "Excellency of -- Isa 52:7; Ro 10:15.",
            "Worldly concerns should not delay -- Lu 9:59-62.",
            "God qualifies for -- Ex 3:11,18; 4:11,12,15; Isa 6:5-9.",
            "God strengthens for -- Jer 1:7-9.",
            "Guilt and danger of shrinking from -- Jon 1:3,4.",
            "Requires wisdom and meekness -- Mt 10:16.",
            "Be ready to engage in -- Isa 6:8.",
            "Aid those engaged in -- Ro 16:1,2; 2Co 11:9; 3Jo 1:5-8.",
            "Harmony should subsist amongst those engaged in -- Ga 2:9.",
            "Success of",
            "To be prayed for. -- Eph 6:18,19; Col 4:3.",
            "A cause of joy. -- Ac 15:3.",
            "A cause of praise. -- Ac 11:18; 21:19,20.",
            "No limits to the sphere of -- Isa 11:9; Mr 16:15; Re 14:6.",
            "Opportunities for, not to be neglected -- 1Co 16:9.",
            "Exemplified",
            "Levites. -- 2Ch 17:8,9.",
            "Jonah. -- Jon 3:2.",
            "The Seventy. -- Lu 10:1,17.",
            "Apostles. -- Mr 6:12; Ac 13:2-5.",
            "Philip. -- Ac 8:5.",
            "Paul &c. -- Ac 13:2-4.",
            "Silas. -- Ac 15:40,41.",
            "Timotheus. -- Ac 16:3.",
            "Noah. -- 2Pe 2:5."
        ]
    },
    {
        "Word": "Moabites",
        "Definitions": [
            "Descended from Lot -- Ge 19:37.",
            "Called",
            "Children of Lot. -- De 2:9.",
            "People of Chemosh. -- Nu 21:29; Jer 48:46.",
            "Are given to, as a possession -- De 2:9.",
            "Separated from the Amorites by the river Arnon -- Nu 21:13.",
            "Expelled the ancient Emims -- De 2:9-11.",
            "Possessed many and great cities -- Nu 21:28,30; Isa 15:1-4; Jer 48:21-24.",
            "Governed by kings -- Nu 23:7; Jos 24:9.",
            "Described as",
            "Proud and arrogant. -- Isa 16:6; Jer 48:29.",
            "Idolatrous. -- 1Ki 11:7.",
            "Superstitious. -- Jer 27:3,9.",
            "Rich and confident. -- Jer 48:7.",
            "Prosperous and at ease. -- Jer 48:11.",
            "Mighty men of war. -- Jer 48:14.",
            "Deprived of a large part of their territories by the Amorites -- Nu 21:26.",
            "Refused to let Israel pass -- Jdj 11:17,18.",
            "Alarmed at the number, &c of Israel -- Nu 22:3.",
            "With Midian send for Balaam to curse Israel -- Nu 22:1-24:25.",
            "Israelites",
            "Enticed to idolatry by. -- Nu 25:1-3.",
            "Forbidden to spoil. -- De 2:9; Jdj 11:15.",
            "Forbidden to make leagues with. -- De 23:6.",
            "Sometimes intermarried with. -- Ru 1:4; 1Ki 11:1; 1Ch 8:8; Ne 13:23.",
            "Excluded from the congregation of Israel forever -- De 23:3,4; Ne 13:1,2.",
            "Always hostile to Israel -- Ps 83:6; Eze 25:8.",
            "Harassed and subdued by Saul -- 1Sa 14:47.",
            "Gave an asylum to David's family -- 1Sa 22:4.",
            "Made tributary to David -- 2Sa 8:2,12.",
            "Benaiah slew two champions of -- 2Sa 23:20.",
            "Paid tribute of sheep and wool to the king of Israel -- 2Ki 3:4; Isa 16:1.",
            "Revolted from Israel after the death of Ahab -- 2Ki 1:1; 3:5.",
            "Israel and Judah joined against -- 2Ki 3:6,7.",
            "Miraculously deceived by the colour of the water -- 2Ki 3:21-24.",
            "Conquered by Israel and Judah -- 2Ki 3:24-26.",
            "King of, sacrificed his son to excite animosity against Israel -- 2Ki 3:27.",
            "Joined Babylon against Judah -- 2Ki 24:2.",
            "Prophesies respecting",
            "Terror on account of Israel. -- Ex 15:15.",
            "Desolation and grief. -- Isa 15:1-9; 16:2-11.",
            "Inability to avert destruction. -- Isa 16:12.",
            "To destroyed in three years. -- Isa 16:13,14.",
            "To be captives in Babylon. -- Jer 27:3,8; 48:7.",
            "Their desolation as a punishment for their hatred of Israel. -- Jer 48:26,27; Eze 25:8,9.",
            "Restoration from captivity. -- Jer 48:47.",
            "Subjugation to Messiah. -- Nu 24:17; Isa 25:10.",
            "Subjugation to Israel. -- Isa 11:14."
        ]
    },
    {
        "Word": "Months",
        "Definitions": [
            "Sun and moon designed to mark out -- Ge 1:14.",
            "The patriarchs computed time by -- Ge 29:14.",
            "The Jews computed time by -- Jdj 11:37; 1Sa 6:1; 1Ki 4:7.",
            "Commenced with first appearance of new moon -- Nu 10:10; Ps 81:3.",
            "Originally had no names -- Ge 7:11; 8:4.",
            "The year composed of twelve -- 1Ch 27:2-15; Es 2:12; Re 22:2.",
            "Names of the twelve",
            "First, Nisan or Abib. -- Ex 13:4; Ne 2:1.",
            "Second, Zif. -- 1Ki 6:1,37.",
            "Third, Sivan. -- Es 8:9.",
            "Fourth, Tammuz. -- Zec 8:19.",
            "Fifth, Av. -- Zec 7:3.",
            "Sixth, Elul. -- Ne 6:15.",
            "Seventh, Ethanim. -- 1Ki 8:2.",
            "Eighth, Bul. -- 1Ki 6:38.",
            "Ninth, Chisleu. -- Zec 7:1.",
            "Tenth, Tebeth. -- Es 2:16.",
            "Eleventh, Sebat. -- Zec 1:7.",
            "Twelfth, Adar. -- Ezr 6:15; Es 3:7.",
            "Idolaters prognosticated by -- Isa 47:13.",
            "Observance of, condemned -- Ga 4:10."
        ]
    },
    {
        "Word": "Moon, The",
        "Definitions": [
            "Created by God -- Ge 1:14; Ps 8:3.",
            "Made to glorify God -- Ps 148:3.",
            "Called the lesser light -- Ge 1:16.",
            "Described as",
            "Fair. -- Song 6:10.",
            "Bright. -- Job 31:26.",
            "Has a glory of its own -- 1Co 15:41.",
            "Appointed",
            "To divide day from night. -- Ge 1:14.",
            "For signs and seasons. -- Ge 1:14; Ps 104:19.",
            "For a light in the firmament. -- Ge 1:15.",
            "To light the earth by night. -- Jer 31:35.",
            "To rule the night. -- Ge 1:16; Ps 136:9.",
            "By an ordinance for ever. -- Ps 72:5,7; 89:37; Jer 31:36.",
            "For the benefit of all. -- De 4:19.",
            "Influences vegetation -- De 33:14.",
            "First appearance of, a time of festivity -- 1Sa 20:5,6; Ps 81:3.",
            "Miracles connected with",
            "Standing still in Ajalon. -- Jos 10:12,13.",
            "Signs in, before the destruction of Jerusalem. -- Lu 21:25.",
            "Lunacy attributed to the influence of -- Ps 121:6; Mt 4:24.",
            "Worshipped as the queen of heaven -- Jer 7:18; 44:17-19,25.",
            "Worshipping of",
            "Forbidden to the Jews. -- De 4:19.",
            "Condemned as atheism. -- Job 31:26,28.",
            "To be punished with death. -- De 17:3-6.",
            "Jews often guilty of. -- 2Ki 23:5; Jer 8:2.",
            "Jews punished for. -- Jer 8:1-3.",
            "Illustrative",
            "Of glory of Christ in the Church. -- Isa 60:20.",
            "Of fairness of the Church. -- Song 6:10.",
            "Of changeableness of the world. -- Re 12:1.",
            "(Becoming blood,) of judgments. -- Re 6:12.",
            "(Withdrawing her light,) of deep calamities. -- Isa 13:10; Joe 2:10; 3:15; Mt 24:29."
        ]
    },
    {
        "Word": "Morning",
        "Definitions": [
            "The second part of the day at the creation -- Ge 1:5,8,13,19,23,31.",
            "The first part of the natural day -- Mr 16:2.",
            "Ordained by God -- Job 38:12.",
            "Began with first dawn -- Jos 6:15; Ps 119:147.",
            "Continued until noon -- 1Ki 18:26; Ne 8:3.",
            "First dawning of, called the eyelids of the morning -- Job 3:9; 41:18.",
            "The outgoings of, made to rejoice -- Ps 65:8.",
            "The Jews",
            "Generally rose early in. -- Ge 28:18; Jdj 6:28.",
            "Eat but little in. -- Ec 10:16.",
            "Went to the temple in. -- Lu 21:38; Joh 8:2.",
            "Offered a part of the daily sacrifice in. -- Ex 29:38,39; Nu 28:4-7.",
            "Devoted a part of, to prayer and praise. -- Ps 5:3; 59:16; 88:13.",
            "Gathered the manna in. -- Ex 16:21.",
            "Began their journeys in. -- Ge 22:3.",
            "Held courts of justice in. -- Jer 21:12; Mt 27:1.",
            "Contracted covenants in. -- Ge 26:31.",
            "Transacted business in. -- Ec 11:6; Mt 20:1.",
            "Was frequently cloudless -- 2Sa 23:4.",
            "A red sky in, a sign of bad weather -- Mt 16:3.",
            "Ushered in by the morning star -- Job 38:7.",
            "Illustrative",
            "Of the resurrection day. -- Ps 49:14.",
            "(Breaking forth,) of the glory of the church. -- Song 6:10; Isa 58:8.",
            "(Star of,) of the glory of Christ. -- Re 22:16.",
            "(Star of,) of reward of saints. -- Re 2:28.",
            "(Clouds in,) of the short lived profession of hypocrites. -- Ho 6:4.",
            "(Wings of,) of rapid movements. -- Ps 139:9.",
            "(Spread upon the mountains,) of heavy calamities. -- Joe 2:2."
        ]
    },
    {
        "Word": "Moth, The",
        "Definitions": [
            "Destructive to garments -- Mt 6:19; Jas 5:2.",
            "Destroyed by the slightest touch -- Job 4:19.",
            "Illustrative",
            "Of God in the execution of his judgments. -- Ho 5:12.",
            "(Eating a garment,) of God's judgments. -- Isa 50:9; 51:8.",
            "(Garments eaten by,) of those who have suffered severe judgments. -- Job 13:28.",
            "(Making its house in garments,) of man's folly in providing earthly things. -- Job 27:18."
        ]
    },
    {
        "Word": "Mountains",
        "Definitions": [
            "The elevated parts of the earth -- Ge 7:19,20.",
            "God",
            "Formed. -- Am 4:13.",
            "Set fast. -- Ps 65:6.",
            "Gives strength to. -- Ps 95:4.",
            "Weighs, in a balance. -- Isa 40:12.",
            "Waters, from his chambers. -- Ps 104:13.",
            "Parches, with draught. -- Hag 1:11.",
            "Causes, to smoke. -- Ps 104:32; 144:5.",
            "Sets the foundations of, on fire. -- De 32:22.",
            "Makes waste. -- Isa 42:15.",
            "Causes, to tremble. -- Na 1:5; Hab 3:10.",
            "Causes, to skip. -- Ps 114:4,6.",
            "Causes, to melt. -- Jdj 5:5; Ps 97:5; Isa 64:1,3.",
            "Removes. -- Job 9:5.",
            "Overturns. -- Job 9:5; 28:9.",
            "Scatters. -- Hab 3:6.",
            "Made to glorify God -- Ps 148:9.",
            "Called",
            "God's mountains. -- Isa 49:11.",
            "The ancient mountains. -- De 33:15.",
            "The everlasting mountains. -- Hab 3:6.",
            "Perpetual hills. -- Heb 3:6.",
            "Everlasting hills. -- Ge 49:26.",
            "Pillars of heaven. -- Job 26:11.",
            "Many exceedingly high -- Ps 104:18; Isa 2:14.",
            "Collect the vapours which ascend from the earth -- Ps 104:6,8.",
            "Are the sources of springs and rivers -- De 8:7; Ps 104:8-10.",
            "Canaan abounded in -- De 11:11.",
            "Volcanic fires of, alluded to -- Isa 64:1,2; Jer 51:25; Na 1:5,6.",
            "Mentioned in scripture",
            "Ararat. -- Ge 8:4.",
            "Abarim. -- Nu 33:47,48.",
            "Amalek. -- Jdj 12:15.",
            "Bashan. -- Ps 68:15.",
            "Bethel. -- 1Sa 13:2.",
            "Carmel. -- Jos 15:55; 19:26; 2Ki 19:23.",
            "Ebal. -- De 11:29; 27:13.",
            "Ephraim. -- Jos 17:15; Jdj 2:9.",
            "Gerizim. -- De 11:29; Jdj 9:7.",
            "Gilboa. -- 1Sa 31:1; 2Sa 1:6,21.",
            "Gilead. -- Ge 31:21,25; Song 4:1.",
            "Hachilah. -- 1Sa 23:19.",
            "Hermon. -- Jos 13:11.",
            "Hor. -- Nu 20:22; 34:7,8.",
            "Horeb. -- Ex 3:1.",
            "Lebanon. -- De 3:25.",
            "Mizar. -- Ps 42:6.",
            "Moreh. -- Jdj 7:1.",
            "Moriah. -- Ge 22:2; 2Ch 3:1.",
            "Nebo (part of Abarim). -- Nu 32:3; De 34:1.",
            "Olives or mount of corruption. -- 1Ki 11:7; 2Ki 23:13; Lu 21:37.",
            "Pisgah (part of Abarim). -- Nu 21:20; De 34:1.",
            "Seir. -- Ge 14:6; 36:8.",
            "Sinai. -- Ex 19:2; 18:20,23; 31:18.",
            "Sion. -- 2Sa 5:7.",
            "Tabor. -- Jdj 4:6,12,14.",
            "A defence to a country -- Ps 125:2.",
            "Afford refuge in time of danger -- Ge 14:10; Jdj 6:2; Mt 24:16; Heb 11:38.",
            "Afforded pasturage -- Ex 3:1; 1Sa 25:7; 1Ki 22:17; Ps 147:8; Am 4:1.",
            "Abounded with",
            "Herbs. -- Pr 27:25.",
            "Minerals. -- De 8:9.",
            "Precious things. -- De 33:15.",
            "Stone for building. -- 1Ki 5:14,17; Da 2:45.",
            "Forests. -- 2Ki 19:23; 2Ch 2:2,8-10.",
            "Vineyards. -- 2Ch 26:10; Jer 31:5.",
            "Spices. -- Song 4:6; 8:14.",
            "Deer. -- 1Ch 12:8; Song 2:8.",
            "Game. -- 1Sa 26:20.",
            "Wild beasts. -- Song 4:8; Hab 2:17.",
            "Often inhabited -- Ge 36:8; Jos 11:21.",
            "Sometimes selected as places for divine worship -- Ge 22:2,5; Ex 3:12; Isa 2:2.",
            "Often selected as places for idolatrous worship -- De 12:2; 2Ch 21:11.",
            "Proclamations often made from -- Isa 40:9.",
            "Beacons or ensigns often raised upon -- Isa 13:2; 30:17.",
            "Illustrative",
            "Of difficulties. -- Isa 40:4; Zec 4:7; Mt 17:20.",
            "Of persons in authority. -- Ps 72:3; Isa 44:23.",
            "Of the church of God. -- Isa 2:2; Da 2:35,44,45.",
            "Of God's righteousness. -- Ps 36:6.",
            "Of proud and haughty persons. -- Isa 2:14.",
            "(Burning,) of destructive enemies. -- Jer 51:25; Re 8:8.",
            "(Breaking forth into singing,) of exceeding joy. -- Isa 44:23; 55:12.",
            "(Threshing of,) of heavy judgments. -- Isa 41:15.",
            "(Made waste,) of desolation. -- Isa 42:15; Mal 1:3.",
            "(Dropping new wine,) of abundance. -- Am 9:13."
        ]
    },
    {
        "Word": "Mule, The",
        "Definitions": [
            "First mention of -- Ge 36:24.",
            "Stupid and intractable -- Ps 32:9.",
            "Used for",
            "Riding, by persons of distinction. -- 2Sa 13:29; 18:9; 1Ki 1:33.",
            "Carrying burdens. -- 2Ki 5:17; 1Ch 12:40.",
            "Conveying posts and messengers. -- Es 8:10,14.",
            "Liable to the plague -- Zec 14:15.",
            "Food of -- 1Ki 4:28; 18:5.",
            "The Jews",
            "Forbidden to breed. -- Le 19:19.",
            "Set a great value upon. -- 1Ki 18:5.",
            "Brought many, from Babylon. -- Ezr 2:66.",
            "Shall used, at the restoration. -- Isa 66:20.",
            "Of Togarmah, sold in fairs of Tyre -- Eze 27:14.",
            "Often given as tribute -- 1Ki 10:25."
        ]
    },
    {
        "Word": "Naphtali, the Tribe Of",
        "Definitions": [
            "Descended from Jacob's sixth son -- Ge 30:7,8.",
            "Predictions respecting -- Ge 49:21; De 33:23.",
            "Persons selected from",
            "To number the people. -- Nu 1:15.",
            "To spy out the land. -- Nu 13:14.",
            "To divide the land. -- Nu 34:28.",
            "Strength of, on leaving Egypt -- Nu 1:42,43.",
            "The rear of the fourth division of Israel in their journeys -- Nu 10:25,27.",
            "Encamped under the standard of Dan north of the tabernacle -- Nu 2:25,29.",
            "Offering of, at the dedication -- Nu 7:78-83.",
            "Families of -- Nu 26:48,49.",
            "Strength of, on entering Canaan -- Nu 26:50.",
            "On Ebal said amen to the curses -- De 27:13.",
            "Bounds of their inheritance -- Jos 19:32-39.",
            "Did not drive out the Canaanites, but made them tributary -- Jdj 1:33.",
            "Chosen from Zebulun to go with Barak against Sisera -- Jdj 4:6,10.",
            "Praised for aiding against Sisera -- Jdj 5:18.",
            "Joined Gideon in the pursuit and overthrow of the Midianites -- Jdj 7:23.",
            "Some of, at David's coronation -- 1Ch 12:34.",
            "Officer placed over, by David -- 1Ch 27:19.",
            "Officer placed over, by Solomon -- 1Ki 4:15.",
            "Land of, ravaged by Benhadad -- 1Ki 15:20.",
            "Land of, purged of idols by Josiah -- 2Ch 34:6.",
            "Taken captive by Tiglathpileser -- 2Ki 15:29.",
            "Specially favoured by our Lord's ministry -- Isa 9:1,2; Mt 4:13-15.",
            "Remarkable persons of",
            "Barak. -- Jdj 4:6.",
            "Hiram. -- 1Ki 7:14."
        ]
    },
    {
        "Word": "Nazarites",
        "Definitions": [
            "Persons separated to the service of God -- Nu 6:2.",
            "Different kinds of",
            "From the womb. -- Jdj 13:5; Lu 1:15.",
            "By a particular vow. -- Nu 6:2.",
            "Required to be holy -- Nu 6:8.",
            "Esteemed pure -- La 4:7.",
            "Prohibited from",
            "Wine or strong drink. -- Nu 6:3; Lu 1:15.",
            "Grapes or anything made from the vine. -- Nu 6:3,4; Jdj 13:14.",
            "Cutting or shaving the head. -- Nu 6:5; Jdj 13:5; 16:17.",
            "Defiling themselves by the dead. -- Nu 6:6,7.",
            "Raised up for good of the nation -- Am 2:11.",
            "Ungodly Jews tried to corrupt -- Am 2:12.",
            "Defiled during vow",
            "To shave the head the seventh day. -- Nu 6:9.",
            "To bring two turtle doves for a burnt offering. -- Nu 6:10,11.",
            "To recompense their vow with a trespass offering. -- Nu 6:12.",
            "On completion of vow",
            "To be brought to tabernacle door. -- Nu 6:13.",
            "To offer sacrifices. -- Nu 6:14-17.",
            "To shave their heads. -- Nu 6:18; Ac 18:18; 21:24.",
            "To have the left shoulder of the ram of the peace offering waved upon their hands by the priest. -- Nu 6:19,20; Le 7:32.",
            "Illustrative of",
            "Christ. -- Heb 7:26.",
            "Saints. -- 2Co 6:17; Jas 1:27."
        ]
    },
    {
        "Word": "New Birth, The",
        "Definitions": [
            "The corruption of human nature requires -- Joh 3:6; Ro 8:7,8.",
            "None can enter heaven without -- Joh 3:3.",
            "Effected by",
            "God. -- Joh 1:13; 1Pe 1:3.",
            "Christ. -- 1Jo 2:29.",
            "The Holy Spirit. -- Joh 3:6; Tit 3:5.",
            "Through the instrumentality of",
            "The word of God. -- Jas 1:18; 1Pe 1:23.",
            "The resurrection of Christ. -- 1Pe 1:3.",
            "The ministry of the gospel. -- 1Co 4:15.",
            "Is of the will of God -- Jas 1:18.",
            "Is of the mercy of God -- Tit 3:5.",
            "Is for the glory of God -- Isa 43:7.",
            "Described as",
            "A new creation. -- 2Co 5:17; Ga 6:15; Eph 2:10.",
            "Newness of life. -- Ro 6:4.",
            "A spiritual resurrection. -- Ro 6:4-6; Eph 2:1,5; Col 2:12; 3:1.",
            "A new heart. -- Eze 36:26.",
            "A new spirit. -- Eze 11:19; Ro 7:6.",
            "Putting on the new man. -- Eph 4:24.",
            "The inward man. -- Ro 7:22; 2Co 4:16.",
            "Circumcision of the heart. -- De 30:6; Ro 2:29; Col 2:11.",
            "Partaking of the divine nature. -- 2Pe 1:4.",
            "The washing of regeneration. -- Tit 3:5.",
            "All saints partake of -- Ro 8:16,17; 1Pe 2:2; 1Jo 5:1.",
            "Produces",
            "Likeness to God. -- Eph 4:24; Col 3:10.",
            "Likeness to Christ. -- Ro 8:29; 2Co 3:18; 1Jo 3:2.",
            "Knowledge of God. -- Jer 24:7; Col 3:10.",
            "Hatred of sin. -- 1Jo 3:9; 5:18.",
            "Victory over the world. -- 1Jo 5:4.",
            "Delight in God's law. -- Ro 7:22.",
            "Evidenced by",
            "Faith in Christ. -- 1Jo 5:1.",
            "Righteousness. -- 1Jo 2:29.",
            "Brotherly love. -- 1Jo 4:7.",
            "Connected with adoption -- Isa 43:6,7; Joh 1:12,13.",
            "The ignorant cavil at -- Joh 3:4.",
            "Manner of effecting -- Illustrated -- Joh 3:8.",
            "Preserves from Satan's devices -- 1Jo 5:18."
        ]
    },
    {
        "Word": "Nile, the River",
        "Definitions": [
            "Empties itself into the Mediterranean Sea by seven streams -- Isa 11:15.",
            "Called",
            "The river. -- Ge 41:1,3.",
            "The Egyptian sea. -- Isa 11:15.",
            "The stream of Egypt. -- Isa 27:12.",
            "Sihor. -- Jos 13:3; Jer 2:18.",
            "Abounded in",
            "Crocodiles. -- Eze 29:3.",
            "Fish. -- Ex 7:21; Eze 29:4.",
            "Reeds and flags. -- Isa 19:6,7.",
            "Annual overflow of its banks alluded to -- Jer 46:8; Am 8:8; 9:5.",
            "The Egyptians",
            "Took great pride in. -- Eze 29:9.",
            "Carried on extensive commerce by. -- Isa 23:3.",
            "Bathed in. -- Ex 2:5.",
            "Drank of. -- Ex 7:21,24.",
            "Punished by failure of its waters. -- Isa 19:5,6.",
            "Punished by destruction of its fish. -- Isa 19:8.",
            "Remarkable events connected with",
            "Male children drowned in. -- Ex 1:22.",
            "Moses exposed on its banks. -- Ex 2:3.",
            "Its waters turned into blood. -- Ex 7:15,20.",
            "Miraculous generation of frogs. -- Ex 8:3."
        ]
    },
    {
        "Word": "Oak Tree, The",
        "Definitions": [
            "The hill of Bashan celebrated for -- Isa 2:13.",
            "Described as",
            "Strong. -- Am 2:9.",
            "Thick spreading. -- 2Sa 18:9; Eze 6:13.",
            "Casting its leaves in winter. -- Isa 6:13.",
            "The people of Tyre made oars of -- Eze 27:6.",
            "Idolaters often made idols of -- Isa 44:14.",
            "The ancients often",
            "Rested under. -- Jdj 6:11,19; 1Ki 13:14.",
            "Buried their dead under. -- Ge 35:8; 1Ch 10:12.",
            "Erected monuments under. -- Jos 24:26.",
            "Performed idolatrous rites under. -- Isa 1:29; 57:5; Eze 6:13; Ho 4:13.",
            "Absalom in his flight intercepted by, and suspended from -- 2Sa 18:9,10,14.",
            "Jacob buried his family idols under -- Ge 35:4.",
            "Illustrative",
            "Of the church. -- Isa 6:13.",
            "Of strong and powerful men. -- Am 2:9.",
            "Of wicked rulers. -- Isa 2:13; Zec 11:2.",
            "(Fading,) of the wicked under judgments. -- Isa 1:30."
        ]
    },
    {
        "Word": "Oaths",
        "Definitions": [
            "The lawful purpose of, explained -- Heb 6:16.",
            "Antiquity of -- Ge 14:22; 24:3,8.",
            "Used for",
            "Confirming covenants. -- Ge 26:28; 31:44,53; 1Sa 20:16,17.",
            "Deciding controversies in courts of law. -- Ex 22:11; Nu 5:19; 1Ki 8:31.",
            "Pledging allegiance to sovereigns. -- 2Ki 11:4; Ec 8:2.",
            "Binding to performance of sacred duties. -- Nu 30:2; 2Ch 15:14,15; Ne 10:29; Ps 132:2.",
            "Binding to performance of any particular act. -- Ge 24:3,4; 50:25; Jos 2:12.",
            "Judicial from of administering -- 1Ki 22:16; Mt 26:63.",
            "Often accompanied by raising up the hand -- Ge 14:22; Da 12:7; Re 10:5,6.",
            "Often accompanied by placing the hand under the thigh of the person sworn to -- Ge 24:2,9; 47:29.",
            "To be taken in fear and reverence -- Ec 9:2.",
            "The Jews",
            "Forbidden to take, in name of idols. -- Jos 23:7.",
            "Forbidden to take in the name of any created thing. -- Mt 5:34-36; Jas 5:12.",
            "Forbidden to take false. -- Le 6:3; Zec 8:17.",
            "Forbidden to take rash, or unholy. -- Le 5:4.",
            "To use God's name alone in. -- De 6:13; 10:20; Isa 65:16.",
            "To take, in truth, judgment, &c. -- Jer 4:2.",
            "Generally respected the obligation of. -- Jos 9:19,20; 2Sa 21:7; Ps 15:4; Mt 14:9.",
            "Fell into many errors respecting. -- Mt 23:16-22.",
            "Often guilty of rashly taking. -- Jdj 21:7; Mt 14:7; 26:72.",
            "Often guilty of falsely taking. -- Le 6:3; Jer 5:2; 7:9.",
            "Condemned for false. -- Zec 5:4; Mal 3:5.",
            "Condemned for profane. -- Jer 23:10; Ho 4:2.",
            "Instances of rash,",
            "Joshua, &c. -- Jos 9:15,16.",
            "Jephthah. -- Jdj 11:30-36.",
            "Saul. -- 1Sa 14:27,44.",
            "Herod. -- Mt 14:7-9.",
            "The Jews who sought to kill Paul. -- Ac 23:21.",
            "Custom of swearing by the life of the king -- Ge 42:15,16.",
            "Expressions used as",
            "By the fear of Isaac. -- Ge 31:53.",
            "As the Lord liveth. -- Jdj 8:19; Ru 3:13.",
            "The Lord do so to me, and more also. -- Ru 1:17.",
            "God do so to thee, and more also. -- 1Sa 3:17.",
            "By the Lord. -- 2Sa 19:7; 1Ki 2:42.",
            "God do so to thee and more also. -- 1Sa 3:17.",
            "Before God I lie not. -- Ga 1:20.",
            "I call God for a record. -- 2Co 1:23.",
            "God is witness. -- 1Th 2:5.",
            "I charge you by the Lord. -- 1Th 5:27.",
            "As thy soul liveth. -- 1Sa 1:26; 25:26.",
            "God used, to show the immutability of his counsel -- Ge 22:16; Nu 14:28; 6:17."
        ]
    },
    {
        "Word": "Obedience to God",
        "Definitions": [
            "Commanded -- De 13:4.",
            "Without faith, is impossible -- Heb 11:6.",
            "Includes",
            "Obeying his voice. -- Ex 19:5; Jer 7:23.",
            "Obeying his law. -- De 11:27; Isa 42:24.",
            "Obeying Christ. -- Ex 23:21; 2Co 10:5.",
            "Obeying the gospel. -- Ro 1:5; 6:17; 10:16,17.",
            "Keeping his commandments. -- Ec 12:13.",
            "Submission to higher powers. -- Ro 13:1.",
            "Better than sacrifice -- 1Sa 15:22.",
            "Justification obtained by that of Christ -- Ro 5:19.",
            "Christ, an example of -- Mt 3:15; Joh 15:20; Php 2:5-8; Heb 5:8.",
            "Angles engaged in -- Ps 103:20.",
            "A characteristic of saints -- 1Pe 1:14.",
            "Saints elected to -- 1Pe 1:2.",
            "Obligations to -- Ac 4:19,20; 5:29.",
            "Exhortations to -- Jer 26:13; 38:20.",
            "Should be",
            "From the heart. -- De 11:13; Ro 6:17.",
            "With willingness. -- Ps 18:44; Isa 1:19.",
            "Unreserved. -- Jos 22:2,3.",
            "Undeviating. -- De 28:14.",
            "Constant. -- Php 2:12.",
            "Resolve upon -- Ex 24:7; Jos 24:24.",
            "Confess your failure in -- Da 9:10.",
            "Prepare the heart for -- 1Sa 7:3; Ezr 7:10.",
            "Pray to be taught -- Ps 119:35; 143:10.",
            "Promises to -- Ex 23:22; 1Sa 12:14; Isa 1:19; Jer 7:23.",
            "To be universal in the latter days -- Da 7:27.",
            "Blessedness of -- De 11:27; 28:1-13; Lu 11:28; Jas 1:25.",
            "The wicked refuse -- Ex 5:2; Ne 9:17.",
            "Punishment of refusing -- De 11:28; 28:15-68; Jos 5:6; Isa 1:20.",
            "Exemplified",
            "Noah. -- Ge 6:22.",
            "Abram. -- Ge 12:1-4; Heb 11:8; Ge 22:3,12.",
            "Israelites. -- Ex 12:28; 24:7.",
            "Caleb &c. -- Nu 32:12.",
            "Asa. -- 1Ki 15:11.",
            "Elijah. -- 1Ki 17:5.",
            "Hezekiah. -- 2Ki 18:6.",
            "Josiah. -- 2Ki 22:2.",
            "David. -- Ps 119:106.",
            "Zerubbabel. -- Hag 1:12.",
            "Joseph. -- Mt 1:24.",
            "Wise men. -- Mt 2:12.",
            "Zacharias &c. -- Lu 1:6.",
            "Paul. -- Ac 26:19.",
            "Saints of Rome. -- Ro 16:19."
        ]
    },
    {
        "Word": "Offences Against the Holy Spirit",
        "Definitions": [
            "Exhortations against -- Eph 4:30; 1Th 5:19.",
            "Exhibited in",
            "Tempting him. -- Ac 5:9.",
            "Vexing him. -- Isa 63:10.",
            "Grieving him. -- Eph 4:30.",
            "Quenching him. -- 1Th 5:19.",
            "Lying to him. -- Ac 5:3,4.",
            "Resisting him. -- Ac 7:51.",
            "Undervaluing His gifts. -- Ac 8:19,20.",
            "Danger of trifling with the Holy Spirit. -- Heb 6:4-6.",
            "Doing despite to him. -- Heb 10:29.",
            "Disregarding His testimony. -- Ne 9:30.",
            "Blasphemy against him, unpardonable -- Mt 12:31,32; 1Jo 5:16."
        ]
    },
    {
        "Word": "Olive Tree, The",
        "Definitions": [
            "Often grew wild -- Ro 11:17.",
            "Cultivated",
            "In olive yards. -- 1Sa 8:14; Ne 5:11.",
            "Among rocks. -- De 32:13.",
            "On the sides of mountains. -- Mt 21:1.",
            "Canaan abounded in -- De 6:11; 8:8.",
            "Assyria abounded in -- 2Ki 18:32.",
            "Kings of Israel largely cultivated -- 1Ch 27:28.",
            "Described as",
            "Green. -- Jer 11:16.",
            "Fair and beautiful. -- Jer 11:16; Ho 14:6.",
            "Fat and unctuous. -- Jdj 9:9; Ro 11:17.",
            "Bearing goodly fruit. -- Jer 11:16; Jas 3:12.",
            "Grafting of, alluded to -- Ro 11:24.",
            "Pruning of, alluded to -- Ro 11:18,19.",
            "Often cast its flowers -- Job 15:33.",
            "Often cast its fruit -- De 28:40.",
            "Often suffered from caterpillars -- Am 4:9.",
            "Good for the service of God and man -- Jdj 9:9.",
            "Oil procured from -- Ex 27:20; De 8:8.",
            "Used for making",
            "The cherubim in the temple. -- 1Ki 6:23.",
            "The doors and posts of the temple. -- 1Ki 6:31-33.",
            "Booths at feast of tabernacles. -- Ne 8:15.",
            "Beaten to remove the fruit -- De 24:20.",
            "Shaken when fully ripe -- Isa 17:6.",
            "Gleaning of, left for the poor -- De 24:20.",
            "Fruit of, during sabbatical year left for the poor, &c -- Ex 23:11.",
            "The fruit of, trodden in presses to extract the oil -- Mic 6:15; Hag 2:16.",
            "Failure of, a great calamity -- Hab 3:17,18.",
            "Illustrative",
            "Of Christ. -- Ro 11:17,24; Zec 4:3,12.",
            "Of the Jewish church. -- Jer 11:16.",
            "Of the righteous. -- Ps 52:8; Ho 14:6.",
            "Of children of pious parents. -- Ps 128:3.",
            "Of the two witnesses. -- Re 11:3,4.",
            "(When wild,) of the Gentiles. -- Ro 11:17,24.",
            "(Gleaning of,) of the remnant of grace. -- Isa 17:6; 24:13.",
            "Probably origin of its being the emblem of peace. -- Ge 8:11."
        ]
    },
    {
        "Word": "Ostrich, The",
        "Definitions": [
            "Unclean and unfit for food -- Le 11:13.",
            "Furnished with wings and feathers -- Job 39:13.",
            "Lays her eggs in the sand -- Job 39:14.",
            "Described as",
            "Void of wisdom. -- Job 39:17.",
            "Imprudent. -- Job 39:15.",
            "Cruel to her young. -- Job 39:16.",
            "Rapid in movement. -- Job 39:18.",
            "Illustrative",
            "Of the unnatural cruelty of the Jews in their calamities. -- La 4:3.",
            "(Companionship with,) of extreme desolation. -- Job 30:29."
        ]
    },
    {
        "Word": "Owl, The",
        "Definitions": [
            "Varieties of -- Le 11:16,17; De 14:15,16.",
            "Unclean and not to be eaten -- Le 11:13,16.",
            "Described as",
            "Mournful in voice. -- Mic 1:8.",
            "Solitary in disposition. -- Ps 102:6.",
            "Careful of its young. -- Isa 34:15.",
            "Inhabits deserted cities and houses -- Isa 13:21; 34:11-14; Jer 50:39.",
            "Illustrative of mourners -- Ps 102:6."
        ]
    },
    {
        "Word": "Ox, The",
        "Definitions": [
            "Often found wild -- De 14:5.",
            "Includes the",
            "Bull. -- Ge 32:15; Job 21:10.",
            "Bullock. -- Ps 50:9; Jer 46:21.",
            "Cow. -- Nu 18:17; Job 21:10.",
            "Heifer. -- Ge 15:9; Nu 19:2.",
            "Was clean and fit for food -- De 14:4.",
            "Described as",
            "Strong. -- Ps 144:14; Pr 14:4.",
            "Beautiful. -- Jer 46:20; Ho 10:11.",
            "Not without sagacity. -- Isa 1:3.",
            "Horns and hoofs of, alluded to -- Ps 69:31.",
            "Lowing of, alluded to -- 1Sa 15:14; Job 6:5.",
            "Was fed",
            "With grass. -- Job 40:15; Ps 106:20; Da 4:25.",
            "With corn. -- Isa 30:24.",
            "With straw. -- Isa 11:7.",
            "On the hills. -- Isa 7:25.",
            "In the valleys. -- 1Ch 27:29; Isa 65:10.",
            "In stalls. -- Hab 3:17.",
            "Rapid manner of collecting its food alluded to -- Nu 22:4.",
            "Formed a part of the patriarchal wealth -- Ge 13:2,5; 26:14; Job 1:3.",
            "Formed a part of the wealth of Israel in Egypt -- Ge 50:8; Ex 10:9; 12:32.",
            "Formed a part of the wealth of the Jews -- Nu 32:4; Ps 144:14.",
            "Required great care and attention -- Pr 27:23.",
            "Herdmen appointed over -- Ge 13:7; 1Sa 21:7.",
            "Urged on by the goad -- Jdj 3:31.",
            "Used for",
            "Drawing wagons &c. -- Nu 7:3; 1Sa 6:7.",
            "Carrying burdens. -- 1Ch 12:40.",
            "Ploughing. -- 1Ki 19:19; Job 1:14; Am 6:12.",
            "Earing the ground. -- Isa 30:24; 32:20.",
            "Treading out the corn. -- Ho 10:11.",
            "Sacrifice. -- Ex 20:24; 2Sa 24:22.",
            "Food. -- 1Ki 1:9; 19:21; 2Ch 18:2.",
            "Often stall-fed for slaughter -- Pr 15:17.",
            "Goes to the slaughter unconscious -- Pr 7:22.",
            "Young of, considered a great delicacy -- Ge 18:7; Am 6:4.",
            "Male firstlings of, belonged to God -- Ex 34:19.",
            "Tithe of, given to the priests -- 2Ch 31:6.",
            "Laws respecting",
            "To rest on the Sabbath. -- Ex 23:12; De 5:14.",
            "Not to be yoked with an ass in the same plough. -- De 22:10.",
            "Not to be muzzled when treading out the corn. -- De 25:4; 1Co 9:9.",
            "If stolen to be restored double. -- Ex 22:4.",
            "Of others not to be coveted. -- Ex 20:17; De 5:21.",
            "Of others if lost or hurt through neglect, to be made good. -- Ex 22:9-13.",
            "Killing a man, to be stoned. -- Ex 21:28-32.",
            "Mode of reparation for one, killing another. -- Ex 21:35,36.",
            "Straying to be brought back to its owner. -- Ex 23:4; De 22:1,2.",
            "Fallen under its burden to be raised up again. -- De 22:4.",
            "Fat of, not to be eaten. -- Le 7:23.",
            "Increase of, promised -- De 7:13; 28:4.",
            "Publicly sold -- 2Sa 24:24; Lu 14:19.",
            "Often given as a present -- Ge 12:16; 20:14.",
            "The wicked often took, in pledge from the poor -- Job 24:3.",
            "Custom of sending the pieces of, to collect the people to war -- 1Sa 11:7.",
            "Sea of brass rested on figures of -- 1Ki 7:25.",
            "Illustrative",
            "(Engaged in husbandry,) of Ministers. -- Isa 30:24; 32:20.",
            "(Not muzzled in treading corn,) of Minister's right to support. -- 1Co 9:9,10.",
            "(Prepared for a feast,) of the provision of the gospel. -- Pr 9:2; Mt 22:4.",
            "(Led to slaughter,) of a rash youth. -- Pr 7:22.",
            "(Led to slaughter,) of saints under persecution. -- Jer 11:19.",
            "(Stall fed,) of sumptuous living. -- Pr 15:17.",
            "Bull or bullock illustrative",
            "Of fierce enemies. -- Ps 22:12; 68:30.",
            "(Firstling of,) of the glory of Joseph. -- De 33:17.",
            "(In a net,) of the impatient under judgment. -- Isa 51:20.",
            "(Fatted,) of greedy mercenaries. -- Jer 46:21.",
            "(Unaccustomed to the yoke,) of intractable sinners. -- Jer 31:18.",
            "Kine illustrative",
            "Of proud and wealthy rules. -- Am 4:1.",
            "(well favoured,) of years of plenty. -- Ge 41:2,26,29.",
            "(Lean,) of years of scarcity. -- Ge 41:3; 27:30.",
            "Heifer illustrative",
            "Of a beloved wife. -- Jdj 14:18.",
            "(Sliding back,) of backsliding Israel. -- Ho 4:16.",
            "(Taught, &c) of Israel's fondness for ease in preference to obedience. -- Ho 10:11.",
            "(Of three years old,) of Moab in affliction. -- Isa 15:5; Jer 48:34.",
            "(Fair,) of the beauty and wealth of Egypt. -- Jer 46:20.",
            "(At grass,) of the luxurious Chaldees. -- Jer 50:11."
        ]
    },
    {
        "Word": "Palaces",
        "Definitions": [
            "Jerusalem celebrated for -- Ps 48:3,13.",
            "The term applied to",
            "Residences of kings. -- Da 4:4; 6:18.",
            "Houses of great men. -- Am 3:9; Mic 5:5.",
            "The temple of God. -- 1Ch 29:1,19.",
            "The house of the high priest. -- Mt 26:58.",
            "Described as",
            "High. -- Ps 78:69.",
            "Polished. -- Ps 144:12.",
            "Pleasant. -- Isa 13:22.",
            "Of kings",
            "Called the king's house. -- 2Ki 25:9; 2Ch 7:11.",
            "Called the house of the kingdom. -- 2Ch 2:1,12.",
            "Called the king's palace. -- Es 1:5.",
            "Called the royal house. -- Es 1:9.",
            "Splendidly furnished. -- Es 1:6.",
            "Surrounded with gardens. -- Es 1:5.",
            "Surrounded with terraces. -- 2Ch 9:11.",
            "Under governors. -- 1Ki 4:6; Ne 7:2.",
            "Often attended by eunuchs as servants. -- 2Ki 20:18; Da 1:3,4.",
            "Were strictly guarded. -- 2Ki 11:5.",
            "Afforded support to all the King's retainers. -- Ezr 4:14; Da 1:5.",
            "Royal decrees issued from. -- Es 3:15; 8:14.",
            "Royal decrees laid up in. -- Ezr 6:2.",
            "Contained treasures of the king. -- 1Ki 15:18; 2Ch 12:9; 25:24.",
            "Gorgeous apparel suited to, alone. -- Lu 7:25.",
            "Were entered by gates -- Ne 2:8.",
            "Often the storehouses of rapine -- Am 3:10.",
            "Often as punishment",
            "Spoiled. -- Am 3:11.",
            "Forsaken. -- Isa 32:14.",
            "Desolate. -- Ps 69:25; Eze 19:7.",
            "Scenes of bloodshed. -- Jer 9:21.",
            "Burned with fire. -- 2Ch 36:19; Jer 17:27.",
            "Overgrown with thorns, &c. -- Isa 34:13.",
            "The habitation of dragons, &c. -- Isa 13:22.",
            "The spider makes its way even into -- Pr 30:28.",
            "Illustrative of",
            "The splendour of the church. -- Song 8:9.",
            "The godly children of saints. -- Ps 144:12.",
            "The place of Satan's dominion. -- Lu 11:21."
        ]
    },
    {
        "Word": "Palm Tree, The",
        "Definitions": [
            "First mention of, in Scripture -- Ex 15:27.",
            "Jericho celebrated for -- De 34:3; Jdj 1:16.",
            "Described as",
            "Tall. -- Song 7:7.",
            "Upright. -- Jer 10:5.",
            "Flourishing. -- Ps 92:12.",
            "Fruitful to a great age. -- Ps 92:14.",
            "The fruit of, called dates -- 2Ch 31:5.",
            "Requires a moist and fertile soil -- Ex 15:27.",
            "Tents often pitched under the shade of -- Jdj 4:5.",
            "The branches of, were",
            "The emblem of victory. -- Re 7:9.",
            "Carried at feast of tabernacles. -- Le 23:40.",
            "Used for constructing booths. -- Ne 8:15.",
            "Spread before Christ. -- Joh 12:13.",
            "Blasted as a punishment -- Joe 1:12.",
            "Represented in carved work on the walls and doors of the temple of Solomon -- 1Ki 6:29,32,35; 2Ch 3:5.",
            "Illustrative of",
            "The church. -- Song 7:7,8.",
            "The righteous. -- Ps 92:12.",
            "The upright appearance of idols. -- Jer 10:5."
        ]
    },
    {
        "Word": "Parables",
        "Definitions": [
            "Remarkable Parables of the Old Testament -- Jdj 9:8-15; 2Sa 12:1-4; 14:5-7.",
            "Parables of christ",
            "Wise and foolish builders. -- Mt 7:24-27.",
            "Children of the bride chamber. -- Mt 9:15.",
            "New cloth and old garment. -- Mt 9:16.",
            "New wine and old bottles. -- Mt 9:17.",
            "Unclean spirit. -- Mt 12:43.",
            "Sower. -- Mt 13:3-23; Lu 8:5-15.",
            "Tares. -- Mt 13:24-30,36-43.",
            "Mustard-seed. -- Mt 13:31,32; Lu 13:19.",
            "Leaven. -- Mt 13:33.",
            "Treasure hid in a field. -- Mt 13:44.",
            "Pearl of great price. -- Mt 13:45,46.",
            "Net cast into the sea. -- Mt 13:47-50.",
            "Meats defiling not. -- Mt 15:10-15.",
            "Unmerciful servant. -- Mt 18:23-35.",
            "Labourers hired. -- Mt 20:1-16.",
            "Two sons. -- Mt 21:28-32.",
            "Wicked husbandmen. -- Mt 21:33-45.",
            "Marriage-feast. -- Mt 22:2-14.",
            "Fig-tree leafing. -- Mt 24:32-34.",
            "Man of the house watching. -- Mt 24:43.",
            "Faithful, and evil servants. -- Mt 24:45-51.",
            "Ten virgins. -- Mt 25:1-13.",
            "Talents. -- Mt 25:14-30.",
            "Kingdom, divided against itself. -- Mr 3:24.",
            "House, divided against itself. -- Mr 3:25.",
            "Strong man armed. -- Mr 3:27; Lu 11:21.",
            "Seed growing secretly -- Mr 4:26-29.",
            "Lighted candle -- Mr 4:21; Lu 11:33-36.",
            "Man taking a far journey -- Mr 13:34-37.",
            "Blind leading the blind -- Lu 6:39.",
            "Beam and mote -- Lu 6:41,42.",
            "Tree and its fruit -- Lu 6:43-45.",
            "Creditor and debtors -- Lu 7:41-47.",
            "Good Samaritan -- Lu 10:30-37.",
            "Importunate friend -- Lu 11:5-9.",
            "Rich fool -- Lu 12:16-21.",
            "Cloud and wind -- Lu 12:54-57.",
            "Barren fig-tree -- Lu 13:6-9.",
            "Men bidden to a feast -- Lu 14:7-11.",
            "Builder of a tower -- Lu 14:28-30,33.",
            "King going to war -- Lu 14:31-33.",
            "Savour of salt -- Lu 14:34,35.",
            "Lost sheep -- Lu 15:3-7.",
            "Lost piece of silver -- Lu 15:8-10.",
            "Prodigal son -- Lu 15:11-32.",
            "Unjust steward -- Lu 16:1-8.",
            "Rich man and Lazarus -- Lu 16:19-31.",
            "Importunate widow -- Lu 18:1-8.",
            "Pharisee and Publican -- Lu 18:9-14.",
            "Pounds -- Lu 19:12-27.",
            "Good Shepherd -- Joh 10:1-6.",
            "Vine and branches -- Joh 15:1-5."
        ]
    },
    {
        "Word": "Parents",
        "Definitions": [
            "Receive their children from God -- Ge 33:5; 1Sa 1:27; Ps 127:3.",
            "Their duty to their children is",
            "To love them. -- Tit 2:4.",
            "To bring them to Christ. -- Mt 19:13,14.",
            "To train them up for God. -- Pr 22:6; Eph 6:4.",
            "To instruct them in God's word. -- De 4:9; 11:19; Isa 38:19.",
            "To tell them of God's judgments. -- Joe 1:3.",
            "To tell them of the miraculous works of God. -- Ex 10:2; Ps 78:4.",
            "To command them to obey God. -- De 32:46; 1Ch 28:9.",
            "To bless them. -- Ge 48:15; Heb 11:20.",
            "To pity them. -- Ps 103:13.",
            "To provide for them. -- Job 42:15; 2Co 12:14; 1Ti 5:8.",
            "To rule them. -- 1Ti 3:4,12.",
            "To correct them. -- Pr 13:24; 19:18; 23:13; 29:17; Heb 12:7.",
            "Not to provoke them. -- Eph 6:4; Col 3:21.",
            "Not to make unholy connections for them. -- Ge 24:1-4; 28:1,2.",
            "Wicked children, a cause of grief to -- Pr 10:1; 17:25.",
            "Should pray for their children",
            "For their spiritual welfare. -- Ge 17:18; 1Ch 29:19.",
            "When in temptation. -- Job 1:5.",
            "When in sickness. -- 2Sa 12:16; Mr 5:23; Joh 4:46,49.",
            "When Faithful",
            "Are blessed by their children. -- Pr 31:28.",
            "Leave a blessing to their children. -- Ps 112:2; Pr 11:21; Isa 65:23.",
            "Sins of, visited on their children -- Ex 20:5; Isa 14:20; La 5:7.",
            "Negligence of, sorely punished -- 1Sa 3:13.",
            "When wicked",
            "Instruct their children in evil. -- Jer 9:14; 1Pe 1:18.",
            "Set a bad example to their children. -- Eze 20:18; Am 2:4.",
            "Good - Exemplified",
            "Abraham. -- Ge 18:19.",
            "Jacob. -- Ge 44:20,30.",
            "Joseph. -- Ge 48:13-20.",
            "Mother of Moses. -- Ex 2:2,3.",
            "Manoah. -- Jdj 13:8.",
            "Hannah. -- 1Sa 1:28.",
            "David. -- 2Sa 18:5,33.",
            "Shunammite. -- 2Ki 4:19,20.",
            "Job. -- Job 1:5.",
            "Mother of Lemuel. -- Pr 31:1.",
            "Nobleman. -- Joh 4:49.",
            "Lois and Eunice. -- 2Ti 1:5.",
            "Bad - Exemplified",
            "Mother of Micah. -- Jdj 17:3.",
            "Eli. -- 1Sa 3:13.",
            "Saul. -- 1Sa 20:33.",
            "Athaliah. -- 2Ch 22:3.",
            "Manasseh. -- 2Ch 33:6.",
            "Herodias. -- Mr 6:24."
        ]
    },
    {
        "Word": "Paschal Lamb, Typical Nature Of",
        "Definitions": [
            "A type of Christ -- Ex 12:3; 1Co 5:7.",
            "A male of the first year -- Ex 12:5; Isa 9:6.",
            "Without blemish -- Ex 12:5; 1Pe 1:19.",
            "Taken out of the flock -- Ex 12:5; Heb 2:14,17.",
            "Chosen before-hand -- Ex 12:3; 1Pe 2:4.",
            "Shut up four days that it might be closely examined -- Ex 12:6; Joh 8:46; 18:38.",
            "Killed by the people -- Ex 12:6; Ac 2:23.",
            "Killed at the place where the Lord put his name -- De 16:2,5-7; 2Ch 35:1; Lu 13:33.",
            "Killed in the evening -- Ex 12:6; Mr 15:34,37.",
            "Its blood to be shed -- Ex 12:7; Lu 22:20.",
            "Blood of, sprinkled on lintel and door-posts -- Ex 12:22; Heb 9:13,14; 10:22; 1Pe 1:2.",
            "Blood of, not sprinkled on threshold -- Ex 12:7; Heb 10:29.",
            "Not a bone of, broken -- Ex 12:46; Joh 19:36.",
            "Not eaten raw -- Ex 12:9; 1Co 11:28,29.",
            "Roasted with fire -- Ex 12:8; Ps 22:14,15.",
            "Eaten with bitter herbs -- Ex 12:8; Zec 12:10.",
            "Eaten with unleavened bread -- Ex 12:39; 1Co 5:7,8; 2Co 1:12.",
            "Eaten in haste -- Ex 12:11; Heb 6:18.",
            "Eaten with the loins girt -- Ex 12:11; Lu 12:35; Eph 6:14; 1Pe 1:13.",
            "Eaten with staff in hand -- Ex 12:11; Ps 23:4.",
            "Eaten with shoes on -- Ex 12:11; Eph 6:15.",
            "Not taken out of the house -- Ex 12:46; Eph 3:17.",
            "What remained of it till morning to be burned -- Ex 12:10; Mt 7:6; Lu 11:3."
        ]
    },
    {
        "Word": "Patience",
        "Definitions": [
            "God, is the God of -- Ro 15:5.",
            "Christ, an example of -- Isa 53:7; Ac 8:32; Mt 27:14.",
            "Enjoined -- Tit 2:2; 2Pe 1:6.",
            "Should have its perfect work -- Jas 1:4.",
            "Trials of saints lead to -- Ro 5:3; Jas 1:3.",
            "Produces",
            "Experience. -- Ro 5:4.",
            "Hope. -- Ro 15:4.",
            "Suffering with, for well-doing, is acceptable with God -- 1Pe 2:20.",
            "To be exercised",
            "Running the race set before us. -- Heb 12:1.",
            "Bringing forth fruits. -- Lu 8:15.",
            "Well-doing. -- Ro 2:7; Ga 6:9.",
            "Waiting for God. -- Ps 37:7; 40:1.",
            "Waiting for Christ. -- 1Co 1:7; 2Th 3:5.",
            "Waiting for the hope of the gospel. -- Ro 8:25; Ga 5:5.",
            "Waiting for God's salvation. -- La 3:26.",
            "Bearing the yoke. -- La 3:27.",
            "Tribulation. -- Lu 21:19; Ro 12:12.",
            "Necessary to the inheritance of the promises -- Heb 6:12; 10:36.",
            "Exercise, towards all -- 1Th 5:14.",
            "They who are in authority, should exercise -- Mt 18:26; Ac 26:3.",
            "Ministers should follow after -- 1Ti 6:11.",
            "Ministers approved by -- 2Co 6:4.",
            "Should be accompanied by",
            "Godliness. -- 2Pe 1:6.",
            "Faith. -- 2Th 1:4; Heb 6:12; Re 13:10.",
            "Temperance. -- 2Pe 1:6.",
            "Long-suffering. -- Col 1:11.",
            "Joyfulness. -- Col 1:11.",
            "Saints strengthened to all -- Col 1:11.",
            "Commended -- Ec 7:8; Re 2:2,3.",
            "Illustrated -- Jas 5:7.",
            "Exemplified",
            "Job. -- Job 1:21; Jas 5:11.",
            "Simeon. -- Lu 2:25.",
            "Paul. -- 2Ti 3:10.",
            "Abraham. -- Heb 6:15.",
            "Prophets. -- Jas 5:10.",
            "John. -- Re 1:9."
        ]
    },
    {
        "Word": "Patriarchal Government",
        "Definitions": [
            "Vested in the heads of families -- Ge 18:19.",
            "Exercised in",
            "Training, &c their servants for war. -- Ge 14:14.",
            "Vindicating their wrongs. -- Ge 14:12,15,16.",
            "Forming treaties and alliances. -- Ge 14:13; 21:22-32; 26:28-33.",
            "Acting as priests. -- Ge 8:20; 12:7,8; 35:1-7; Job 1:5.",
            "Acting as judges. -- Ge 38:24.",
            "Arbitrarily disinheriting and putting away servants and children. -- Ge 21:14; 1Ch 5:1.",
            "Blessing and cursing their children. -- Ge 9:25,26; 27:28,29; 49:1-33.",
            "The authority of heads of families for, acknowledged. -- Ge 23:6."
        ]
    },
    {
        "Word": "Peace",
        "Definitions": [
            "God is the author of -- Ps 147:14; Isa 45:7; 1Co 14:33.",
            "Results from",
            "Heavenly wisdom. -- Jas 3:17.",
            "The government of Christ. -- Isa 2:4.",
            "Praying for rulers. -- 1Ti 2:2.",
            "Seeking the peace of those with whom we dwell. -- Jer 29:7.",
            "Necessary to the enjoyment of life -- Ps 34:12,14; 1Pe 3:10,11.",
            "God bestows upon those who",
            "Obey him. -- Le 26:6.",
            "Please him. -- Ps 16:7.",
            "Endure his chastisements. -- Job 5:17,23,24.",
            "Is a bond of union -- Eph 4:3.",
            "The fruit of righteousness should be sown in -- Jas 3:18.",
            "The church shall enjoy -- Ps 125:5; 128:6; Isa 2:4; Ho 2:18.",
            "Saints should",
            "Love. -- Zec 8:19.",
            "Seek. -- Ps 34:14; 1Pe 3:11.",
            "Follow. -- 2Ti 2:22.",
            "Follow the things which make for. -- Ro 14:19.",
            "Cultivate. -- Ps 120:7.",
            "Speak. -- Es 10:3.",
            "Live in. -- 2Co 13:11.",
            "Have, with each other. -- Mr 9:50; 1Th 5:13.",
            "Endeavour to have will all men. -- Ro 12:18; Heb 12:14.",
            "Pray for that of the church -- Ps 122:6-8.",
            "Exhort others to -- Ge 45:24.",
            "Ministers should exhort to -- 2Th 3:12.",
            "Advantages of -- Pr 17:1; Ec 4:6.",
            "Blessedness of -- Ps 133:1.",
            "Blessedness of promoting -- Mt 5:9.",
            "The wicked",
            "Hypocritically speak. -- Ps 28:3.",
            "Speak not. -- Ps 35:20.",
            "Enjoy not. -- Isa 48:22; Eze 7:25.",
            "Opposed to. -- Ps 120:7.",
            "Hate. -- Ps 120:6.",
            "Shall abound in the latter days -- Isa 2:4; 11:13; 32:18.",
            "Exemplified",
            "Abraham. -- Ge 13:8,9.",
            "Abimelech. -- Ge 26:29.",
            "Mordecai. -- Es 10:3.",
            "David. -- Ps 120:7."
        ]
    },
    {
        "Word": "Peace Offerings",
        "Definitions": [
            "A male or female of herd or flock -- Le 3:1,6,12.",
            "The offerer required",
            "To give it freely. -- Le 19:5.",
            "To bring it himself. -- Le 7:29,30.",
            "To lay his hand upon its head. -- Le 3:2,8,13.",
            "To kill it at tabernacle door. -- Le 3:2; 8:13.",
            "Required to be perfect and free from blemish -- Le 3:1,6; 22:21.",
            "The priest",
            "Prepared. -- Eze 46:2.",
            "Sprinkled the blood on the altar. -- Le 3:2,8,13.",
            "Offered the inside fat, &c by fire. -- Le 3:3,4,9,10.",
            "Laid it upon the daily burnt offering to be consumed with it. -- Le 3:5; 6:12,13.",
            "Waved the breast as a wave-offering. -- Ex 29:26,28; Le 7:29,30.",
            "Heaved the right shoulder as an heave-offering. -- Ex 29:22-27.",
            "Had the shoulder and breast as his portion. -- Ex 29:28; Le 7:31-34.",
            "An offering most acceptable. -- Le 3:5,16.",
            "Generally accompanied by a burnt-offering. -- Jdj 21:4; 1Sa 10:8; 1Ki 3:15.",
            "Often accompanied by a sin-offering. -- Le 23:19.",
            "Was offered",
            "As a thanksgiving-offering. -- Le 7:12,13.",
            "As a votive offering. -- Le 7:16.",
            "For reconciliation. -- Eze 45:15; Eph 2:13,14.",
            "For confirming the legal covenant. -- Ex 24:5.",
            "At consecration of priests. -- Ex 29:22,29.",
            "For the people at large. -- Le 9:4.",
            "At expiration of Nazarite's vow. -- Nu 6:14.",
            "At all the festivals. -- Nu 10:10.",
            "At dedication of tabernacle. -- Nu 7:17,23.",
            "At dedication of temple. -- 1Ki 8:62-64.",
            "At coronation of kings. -- 1Sa 11:15.",
            "By Joshua after his victories. -- Jos 8:31.",
            "By Israel after their defeat. -- Jdj 20:26.",
            "By David on bringing up the ark. -- 2Sa 6:17.",
            "By David after the plague. -- 2Sa 24:25.",
            "By Solomon three times a year. -- 1Ki 9:25.",
            "By Manasseh on repairing and restoring the altar. -- 2Ch 33:15,16.",
            "If a thanksgiving offering to be eaten the day offered -- Le 7:15.",
            "If a votive offering to be eaten the same day or the next -- Le 7:16,17; 19:6-8.",
            "To be eaten before the Lord -- De 12:17,18.",
            "No unclean person to eat of -- Le 7:20,21."
        ]
    },
    {
        "Word": "Peace, Spiritual",
        "Definitions": [
            "God is the God of -- Ro 15:33; 2Co 13:11; 1Th 5:23; Heb 13:20.",
            "God ordains -- Isa 26:12.",
            "God speaks, to his saints -- Ps 85:8.",
            "Christ is the Lord of -- 2Th 3:16.",
            "Christ is the prince of -- Isa 9:6.",
            "Christ gives -- 2Th 3:16.",
            "Christ guides into the way of -- Lu 1:79.",
            "Christ is our -- Eph 2:14.",
            "Is through the atonement of Christ -- Isa 53:5; Eph 2:14,15; Col 1:20.",
            "Bequeathed by Christ -- Joh 14:27.",
            "Preached",
            "By Christ. -- Eph 2:17.",
            "Through Christ. -- Ac 10:36.",
            "By ministers. -- Isa 52:7; Ro 10:15.",
            "Announced by angels -- Lu 2:14.",
            "Follows upon justification -- Ro 5:1.",
            "A fruit of the Spirit -- Ro 14:17; Ga 5:22.",
            "Divine wisdom is the way of -- Pr 3:17.",
            "Accompanies",
            "Faith. -- Ro 15:13.",
            "Righteousness. -- Isa 32:17.",
            "Acquaintance with God. -- Job 22:21.",
            "The love of God's law. -- Ps 119:165.",
            "Spiritual-mindedness. -- Ro 8:6.",
            "Established by covenant -- Isa 54:10; Eze 34:25; Mal 2:5.",
            "Promised to",
            "The Church. -- Isa 66:12.",
            "The Gentiles. -- Zec 9:10.",
            "Saints. -- Ps 72:3,7; Isa 55:12.",
            "The meek. -- Ps 37:11.",
            "Those who confide in God. -- Isa 26:3.",
            "Returning backsliders. -- Isa 57:18,19.",
            "We should love -- Zec 8:19.",
            "The benediction of ministers should be -- Nu 6:26; Lu 10:5.",
            "Saints",
            "Have in Christ. -- Joh 16:33.",
            "Have, with God. -- Isa 27:5; Ro 5:1.",
            "Enjoy. -- Ps 119:165.",
            "Repose in. -- Ps 4:8.",
            "Blessed with. -- Ps 29:11.",
            "Kept in perfect. -- Isa 26:3.",
            "Ruled by. -- Col 3:15.",
            "Kept by. -- Php 4:7.",
            "Die in. -- Ps 37:37; Lu 2:29.",
            "Wish, to each other. -- Ga 6:16; Php 1:2; Col 1:2; 1Th 1:1.",
            "Of saints",
            "Great. -- Ps 119:165; Isa 54:13.",
            "Abundant. -- Ps 72:7; Jer 33:6.",
            "Secure. -- Job 34:29.",
            "Passes all understanding. -- Php 4:7.",
            "Consummated after death. -- Isa 57:2.",
            "The gospel is good tidings of -- Ro 10:15.",
            "The wicked",
            "Know not the way of. -- Isa 57:2; Ro 3:17.",
            "Know not the things of. -- Lu 19:42.",
            "Promise, to themselves. -- De 29:19.",
            "Are promised, by false teachers. -- Jer 6:14.",
            "There is none for. -- Isa 48:22; 57:21.",
            "Supports under trials -- Joh 14:27; 16:33."
        ]
    },
    {
        "Word": "Perseverance",
        "Definitions": [
            "An evidence of reconciliation with God -- Col 1:21-23.",
            "An evidence of belonging to Christ -- Joh 8:31; Heb 3:6,14.",
            "A characteristic of saints -- Pr 4:18.",
            "To be manifested in",
            "Seeking God. -- 1Ch 16:11.",
            "Waiting upon god. -- Ho 12:6.",
            "Prayer. -- Ro 12:12; Eph 6:18.",
            "Well-doing. -- Ro 2:7; 2Th 3:13.",
            "Continuing in the faith. -- Ac 14:22; Col 1:23; 2Ti 4:7.",
            "Holding fast hope. -- Heb 3:6.",
            "Maintained through",
            "The power of God. -- Ps 37:24; Php 1:6.",
            "The power of Christ. -- Joh 10:28.",
            "The intercession of Christ. -- Lu 22:31,32; Joh 17:11.",
            "The fear of God. -- Jer 32:40.",
            "Faith. -- 1Pe 1:5.",
            "Promised to saints -- Job 17:9.",
            "Leads to increase of knowledge -- Joh 8:31,32.",
            "IN WELL-DOING",
            "Leads to assurance of hope. -- Heb 6:10,11.",
            "Is not in vain. -- 1Co 15:58; Ga 6:9.",
            "Ministers should exhort to -- Ac 13:43; 14:22.",
            "Encouragement to -- Heb 12:2,3.",
            "Promises to -- Mt 10:22; 24:13; Re 2:26-28.",
            "Blessedness of -- Jas 1:25.",
            "Want of",
            "Excludes from the benefits of the gospel. -- Heb 6:4-6.",
            "Punished. -- Joh 15:6; Ro 11:22.",
            "Illustrated. -- Mr 4:5,17."
        ]
    },
    {
        "Word": "Pharisees, The",
        "Definitions": [
            "A sect of the Jews -- Ac 15:5.",
            "The strictest observers of the Mosaic ritual -- Ac 26:5.",
            "By descent, especially esteemed -- Ac 23:6.",
            "Character of",
            "Zealous of the law. -- Ac 15:5; Php 3:5.",
            "Zealous of tradition. -- Mr 7:3,5-8; Ga 1:14.",
            "Outwardly moral. -- Lu 18:11; Php 3:5,6.",
            "Rigid in fasting. -- Lu 5:33; 18:12.",
            "Active in proselytising. -- Mt 23:15.",
            "Self-righteous. -- Lu 16:15; 18:9.",
            "Avaricious. -- Mt 23:14; Lu 16:14.",
            "Ambitious of precedence. -- Mt 23:6.",
            "Fond of public salutations. -- Mt 23:7.",
            "Fond of distinguished titles. -- Mt 23:7-10.",
            "Particular in paying all dues. -- Mt 23:23.",
            "Oppressive. -- Mt 23:4.",
            "Cruel in persecuting. -- Ac 9:1,2.",
            "Believed in the resurrection &c -- Ac 23:8.",
            "Made broad their phylacteries -- Mt 23:5.",
            "Their opinions, a standard for others -- Joh 7:48.",
            "Many priest and Levites were of -- Joh 1:19,24.",
            "Many rulers, lawyers, and scribes were of -- Joh 3:1; Ac 5:34; 23:9.",
            "Had disciples -- Lu 5:33; Ac 22:3.",
            "Some came to John for baptism -- Mt 3:7.",
            "As a body, rejected John's baptism -- Lu 7:30.",
            "Christ",
            "Often invited by. -- Lu 7:36; 11:37.",
            "Condemned by, for associating with sinners. -- Mt 9:11; Lu 7:39; 15:1,2.",
            "Asked for signs by. -- Mt 12:38; 16:1.",
            "Tempted by, with questions about the law. -- Mt 19:3; 22:15,16,35.",
            "Watched by, for evil. -- Lu 6:7.",
            "Offended, by his doctrine. -- Mt 15:12; 21:45; Lu 16:14.",
            "Declared the imaginary righteousness of, to be insufficient for salvation. -- Mt 5:20.",
            "Declared the doctrines of, to be hypocrisy. -- Mt 16:6,11,12; Lu 12:1.",
            "Denounced woes against. -- Mt 23:13-33.",
            "Called, and evil and adulterous generation. -- Mt 12:39.",
            "Called, serpents and generation of vipers. -- Mt 23:33.",
            "Called fools and blind guides. -- Mt 23:17,24.",
            "Compared, to whited sepulchres. -- Mt 23:27.",
            "Compared, to graves that appear not. -- Lu 11:44.",
            "Left Judea for a time on account of. -- Joh 4:1-3.",
            "Imputed Christ's miracles to Satan's power -- Mt 9:34; 12:24.",
            "Sent officers to apprehend Christ -- Joh 7:32,45.",
            "Often sought to destroy Christ -- Mt 12:14; 21:46; Joh 11:47,53,57."
        ]
    },
    {
        "Word": "Pilgrims and Strangers",
        "Definitions": [
            "Described -- Joh 17:16.",
            "Saints are called to be -- Ge 12:1; Ac 7:3; Lu 14:26,27,33.",
            "All saints are -- Ps 39:12; 1Pe 1:1.",
            "Saints confess themselves -- 1Ch 29:15; Ps 39:12; 119:19; Heb 11:13.",
            "As saints they",
            "Have the example of Christ. -- Lu 9:58.",
            "Are strengthened by God. -- De 33:25; Ps 84:6,7.",
            "Are actuated by faith. -- Heb 11:9.",
            "Have their faces toward Zion. -- Jer 50:5.",
            "Keep the promised in view. -- Heb 11:13.",
            "Forsake all for Christ. -- Mt 19:27.",
            "Look for a heavenly country. -- Heb 11:16.",
            "Look for a heavenly city. -- Heb 11:10.",
            "Pass their sojourning in fear. -- 1Pe 1:17.",
            "Rejoice in the statutes of God. -- Ps 119:54.",
            "Pray for direction. -- Ps 43:3; Jer 50:5.",
            "Have a heavenly conversation. -- Php 3:20.",
            "Hate worldly fellowship. -- Ps 120:5,6.",
            "Are not mindful of this world. -- Heb 11:15.",
            "Are not at home in this world. -- Heb 11:9.",
            "Shine as lights in the world. -- Php 2:15.",
            "Invite others to go with them. -- Nu 10:29.",
            "Are exposed to persecution. -- Ps 120:5-7; Joh 17:14.",
            "Should abstain from fleshly lusts. -- 1Pe 2:11.",
            "Should have their treasure in heaven. -- Mt 6:19; Lu 12:33; Col 3:1,2.",
            "Should not be over anxious about worldly things. -- Mt 6:25.",
            "Long for their pilgrimage to end. -- Ps 55:6; 2Co 5:1-8.",
            "Die in faith. -- Heb 11:13.",
            "The world is not worthy of. -- Heb 11:38.",
            "God is not ashamed to be called their God -- Heb 11:16.",
            "Typified",
            "Israel. -- Ex 6:4; 12:11.",
            "Exemplified",
            "Abraham. -- Ge 23:4; Ac 7:4,5.",
            "Jacob. -- Ge 47:9.",
            "Saints of old. -- 1Ch 29:15; Heb 11:13,38.",
            "David. -- Ps 39:12.",
            "The Apostles. -- Mt 19:27."
        ]
    },
    {
        "Word": "Pillars",
        "Definitions": [
            "The supports of a building -- Jdj 16:29.",
            "Things raised up as memorials -- Ge 31:51.",
            "Made of",
            "Marble. -- Es 1:6.",
            "Wood. -- 1Ki 10:12.",
            "Iron. -- Jer 1:18.",
            "Brass. -- 1Ki 7:15.",
            "Silver. -- Song 3:10.",
            "The vail and hangings of the tabernacle supported by -- Ex 26:32,37; 36:36,38.",
            "Two, placed in the temple porch -- 1Ki 7:15-21.",
            "Of memorial",
            "Sometimes of a single stone. -- Ge 28:18.",
            "Sometimes of a heap of stones. -- Jos 4:8,9,20.",
            "To witness vows. -- Ge 28:18; 31:13.",
            "To witness covenants. -- Ge 31:52.",
            "To mark the graves of the dead. -- Ge 35:20.",
            "To commemorate remarkable events. -- Ex 24:4; Jos 4:20,24.",
            "To perpetuate names. -- 2Sa 18:18.",
            "In honour of idols. -- Le 26:1; De 7:5.",
            "Often anointed. -- Ge 28:18; 31:13.",
            "Often had inscriptions. -- Job 19:24.",
            "The divine glory appeared to Israel in the form of -- Ex 13:21,22; Nu 12:5.",
            "Lot's wife became a pillar of salt -- Ge 19:26.",
            "Illustrative of",
            "Stability of the heavens. -- Job 26:11.",
            "Stability of the earth. -- 1Sa 2:8; Ps 75:3.",
            "The church. -- 1Ti 3:15.",
            "Stability of Christ. -- Song 5:15; Re 10:1.",
            "Ministers. -- Jer 1:18; Ga 2:9.",
            "Saints who overcome in Christ. -- Re 3:12."
        ]
    },
    {
        "Word": "Plague or Pestilence, The",
        "Definitions": [
            "Inflicted by God -- Eze 14:19; Hab 3:5.",
            "One of God's four sore judgments -- Eze 14:21.",
            "Described as noisome -- Ps 9:13.",
            "Israel threatened with, as a punishment for disobedience -- Le 26:24,25; De 28:21.",
            "Desolating effects of -- Ps 91:7; Jer 16:6,7; Am 6:9,10.",
            "Equally fatal day and night -- Ps 91:5,6.",
            "Fatal to man and beast -- Ps 78:50; Jer 21:6.",
            "Sent upon",
            "The Egyptians. -- Ex 12:29,30.",
            "Israel for making golden calf. -- Ex 32:35.",
            "Israel for despising manna. -- Nu 11:33.",
            "Israel for murmuring at destruction of Korah. -- Nu 16:46-50.",
            "Israel for worshipping Baal-peor. -- Nu 25:18.",
            "David's subjects for his numbering the people. -- 2Sa 24:15.",
            "Often broke out suddenly -- Ps 106:29.",
            "Often followed war and famine -- Jer 27:13; 28:8; 29:17,18.",
            "Egypt often afflicted with -- Jer 42:17; Am 4:10.",
            "Specially fatal in cities -- Le 26:25; Jer 21:6,9.",
            "Was attributed to a destroying angel -- Ex 12:23; 2Sa 24:16.",
            "The Jews sought deliverance from, by prayer -- 1Ki 8:37,38; 2Ch 20:9.",
            "Predicted to happen before destruction of Jerusalem -- Mt 24:7; Lu 21:11.",
            "Illustrative of",
            "God's judgments upon the apostasy. -- Re 18:4,8.",
            "The diseased state of man's heart. -- 1Ki 8:38."
        ]
    },
    {
        "Word": "Ploughing",
        "Definitions": [
            "The breaking up or tilling of the earth -- Jer 4:3; Ho 10:12.",
            "Noah the supposed inventor of -- Ge 5:29.",
            "Performed",
            "By a plough. -- Lu 9:62.",
            "With oxen. -- 1Sa 14:14; Job 1:14.",
            "During the cold winter season. -- Pr 20:4.",
            "In long and straight furrows. -- Ps 129:3.",
            "Generally by servants. -- Isa 61:5; Lu 17:7.",
            "Sometimes by the owner of the land himself. -- 1Ki 19:19.",
            "With an ox and an ass yoked together forbidden to the Jews -- De 22:10.",
            "Difficulty of, on rocky ground -- Am 6:12.",
            "Followed by harrowing and sowing -- Isa 28:24,25.",
            "Illustrative",
            "Of repentance and reformation. -- Jer 4:3.",
            "Of peace and prosperity. -- Isa 2:4; Mic 4:3.",
            "Of a severe course of affliction. -- Ho 10:11.",
            "Of a course of sin. -- Job 4:8; Ho 10:13.",
            "Of the labour ministers. -- 1Co 9:10.",
            "(Attention and constancy required in,) of continued devotedness. -- Lu 9:62."
        ]
    },
    {
        "Word": "Pomegranate Tree, The",
        "Definitions": [
            "Egypt abounded with -- Nu 20:5.",
            "Canaan abounded with -- Nu 13:23; De 8:8.",
            "The Jews",
            "Cultivated, in orchards. -- Song 4:13.",
            "Often dwelt under shade of. -- 1Sa 14:2.",
            "Drank the juice of. -- Song 8:2.",
            "The blasting of, a great calamity -- Joe 1:12.",
            "God's favour exhibited, in making fruitful -- Hag 2:19.",
            "Representations of its fruit",
            "On the high priest's robe. -- Ex 39:24-26.",
            "On the pillars of the temple. -- 1Ki 7:18.",
            "Illustrative",
            "Of saints. -- Song 6:11; 7:12.",
            "(An orchard of,) of the church. -- Song 4:13.",
            "(Fruit of,) of the graces of the church. -- Song 4:3; 6:7."
        ]
    },
    {
        "Word": "Pools and Ponds",
        "Definitions": [
            "Made by God -- Isa 35:7.",
            "Made by man -- Isa 19:10.",
            "Artificial, designed for",
            "Supplying cities with water. -- 2Ki 20:20.",
            "Supplying gardens with water. -- Ec 2:6.",
            "Preserving fish. -- Isa 19:10.",
            "Water of, brought into the city by a ditch or conduit -- Isa 22:11; 2Ki 20:20.",
            "Filled by the rain -- Ps 84:6.",
            "Mentioned in scripture",
            "Bethesda. -- Joh 5:2.",
            "Gibeon. -- 2Sa 2:13.",
            "Hebron. -- 2Sa 4:12.",
            "Samaria. -- 1Ki 22:38.",
            "Siloam. -- Joh 9:7.",
            "The upper pool. -- 2Ki 18:17; Isa 7:3.",
            "The lower pool. -- Isa 22:9.",
            "The king's pool. -- Ne 2:14.",
            "The old pool. -- Isa 22:11.",
            "The land of Egypt abounded in -- Ex 7:19.",
            "Illustrative",
            "Of Nineveh. -- Na 2:8.",
            "(In the wilderness,) of the gifts of the Spirit. -- Isa 35:7; 41:18.",
            "(Turning cities into,) of great desolation. -- Isa 14:23."
        ]
    },
    {
        "Word": "Poor, The",
        "Definitions": [
            "Made by God -- Job 34:19; Pr 22:2.",
            "Are such by God's appointment -- 1Sa 2:7; Job 1:21.",
            "Condition of, often results from",
            "Sloth. -- Pr 20:13.",
            "Bad company. -- Pr 28:19.",
            "Drunkenness and gluttony. -- Pr 23:21.",
            "God",
            "Regards equally with the rich. -- Job 34:19.",
            "Forgets not. -- Ps 9:18.",
            "Hears. -- Ps 69:33; Isa 41:17.",
            "Maintains the right of. -- Ps 140:12.",
            "Delivers. -- Job 36:15; Ps 35:10.",
            "Protects. -- Ps 12:5; 109:31.",
            "Exalts. -- 1Sa 2:8; Ps 107:41.",
            "Provides for. -- Ps 68:10; 146:7.",
            "Despises no the prayer of. -- Ps 102:17.",
            "Is the refuge of. -- Ps 14:6.",
            "Shall never cease out of the land -- De 15:11; Zep 3:12; Mt 26:11.",
            "May be",
            "Rich in faith. -- Jas 2:5.",
            "Liberal. -- Mr 12:42; 2Co 9:12.",
            "Wise. -- Pr 28:11.",
            "Upright. -- Pr 19:1.",
            "Christ lived as one of -- Mt 8:20.",
            "Christ preached to -- Lu 4:18.",
            "Christ delivers -- Ps 72:12.",
            "Offerings of, acceptable to God -- Mr 12:42-44; 2Co 8:2,12.",
            "Should",
            "Rejoice in God. -- Isa 29:19.",
            "Hope in God. -- Job 5:16.",
            "Commit themselves to God. -- Ps 10:14.",
            "When converted, rejoice in their exaltation. -- Jas 1:9.",
            "Provided for under the Law. -- Ex 23:11; Le 19:9,10.",
            "Neglect towards is",
            "A neglect of Christ. -- Mt 25:42-45.",
            "Inconsistent with love to God. -- 1Jo 3:17.",
            "A proof of unbelief. -- Jas 2:15-17.",
            "Rob not -- Pr 22:22.",
            "Wrong not in judgment -- Ex 23:6.",
            "Take no usury from -- Le 25:36.",
            "Harden not the heart against -- De 15:7.",
            "Shut not the hand against -- De 15:7.",
            "Rule not, with vigour -- Le 25:39,43.",
            "Oppress not -- De 24:14; Zec 7:10.",
            "Despise not -- Pr 14:21; Jas 2:2-4.",
            "Relive -- Le 25:35; Mt 19:21.",
            "Defend -- Ps 82:3,4.",
            "Do justice to -- Ps 82:3; Jer 22:3,16.",
            "A care for",
            "Is characteristic of saints. -- Ps 112:9; 2Co 9:9; Pr 29:7.",
            "Is a fruit of repentance. -- Lu 3:11.",
            "Should be urged. -- 2Co 8:7,8; Ga 2:10.",
            "Give to",
            "Not grudgingly. -- De 15:10; 2Co 9:7.",
            "Liberally. -- De 14:29; 15:8,11.",
            "Cheerfully. -- 2Co 8:12; 9:7.",
            "Without ostentation. -- Mt 6:1.",
            "Specially if saints. -- Ro 12:13; Ga 6:10.",
            "Pray for. -- Ps 74:19,21.",
            "They who in faith, believe",
            "Are happy. -- Pr 14:21.",
            "Are blessed. -- De 15:10; Ps 41:1; Pr 22:9; Ac 20:35.",
            "Have the favour of God. -- Heb 13:16.",
            "Have promises. -- Pr 28:27; Lu 14:13,14.",
            "By oppressing, God is reproached -- Pr 14:31.",
            "By mocking, God is reproached -- Pr 17:5.",
            "The wicked",
            "Care not for. -- Joh 12:6.",
            "Oppress. -- Job 24:4-10; Eze 18:12.",
            "Vex. -- Eze 22:20.",
            "Regard not the cause of. -- Pr 29:7.",
            "Sell. -- Am 2:6.",
            "Crush. -- Am 4:1.",
            "Tread down. -- Am 5:11.",
            "Grind the faces of. -- Isa 3:15.",
            "Devour. -- Hab 3:14.",
            "Persecute. -- Ps 10:2.",
            "Defraud. -- Am 8:5,6.",
            "Despise the counsel of. -- Ps 14:6.",
            "Guilt of defrauding -- Jas 5:4.",
            "Punishment for",
            "Oppressing. -- Pr 22:16; Eze 22:29,31.",
            "Spoiling. -- Isa 3:13-15; Eze 18:13.",
            "Refusing to assist. -- Job 22:7,10; Pr 21:13.",
            "Acting unjustly towards. -- Job 20:19,29; 22:6,10; Isa 10:1-3; Am 5:11,12.",
            "Oppression of -- Illustrated -- 2Sa 12:1-6.",
            "Care for -- Illustrated -- Lu 10:33-35.",
            "Exemplified",
            "Gideon. -- Jdj 6:15.",
            "Ruth. -- Ru 2:2.",
            "Widow of Zarephath. -- 1Ki 17:12.",
            "Prophet's widow. -- 2Ki 4:2.",
            "Saints of old. -- Heb 11:37.",
            "Regard for -- Exemplified",
            "Boaz. -- Ru 2:14.",
            "Job. -- Job 29:12-16.",
            "Nebuzaradan. -- Jer 39:10.",
            "Zacchaeus. -- Lu 19:8.",
            "Peter and John. -- Ac 3:6.",
            "Dorcas. -- Ac 9:36,39.",
            "Cornelius. -- Ac 10:2.",
            "Church at Antioch. -- Ac 11:29,30.",
            "Paul. -- Ro 15:25.",
            "Churches of Macedonia and Achaia. -- Ro 15:26; 2Co 8:1-5."
        ]
    },
    {
        "Word": "Power of Christ, The",
        "Definitions": [
            "As the Son of God, is the power of God -- Joh 5:17-19; 10:28-30.",
            "As man, is from the Father -- Ac 10:38.",
            "Described as",
            "Supreme. -- Eph 1:20,21; 1Pe 3:22.",
            "Unlimited. -- Mt 28:18.",
            "Over all flesh. -- Joh 17:2.",
            "Over all things. -- Joh 3:35; Eph 1:22.",
            "Glorious. -- 2Th 1:9.",
            "Everlasting. -- 1Ti 6:16.",
            "Is able to subdue all things -- Php 3:21.",
            "Exhibited in",
            "Creation. -- Joh 1:3,10; Col 1:16.",
            "Upholding all things. -- Col 1:17; Heb 1:3.",
            "Salvation. -- Isa 63:1; Heb 7:25.",
            "His teaching. -- Mt 7:28,29; Lu 4:32.",
            "Working miracles. -- Mt 8:27; Lu 5:17.",
            "Enabling others to work miracles. -- Mt 10:1; Mr 16:17,18; Lu 10:17.",
            "Forgiving sins. -- Mt 9:6; Ac 5:31.",
            "Giving spiritual life. -- Joh 5:21,25,26.",
            "Giving eternal life. -- Joh 17:2.",
            "Raising the dead. -- Joh 5:28,29.",
            "Raising himself from the dead. -- Joh 2:19-21; 10:18.",
            "Overcoming the world. -- Joh 16:33.",
            "Overcoming Satan. -- Col 2:15; Heb 2:14.",
            "Destroying the works of Satan. -- 1Jo 3:8.",
            "Ministers should make known -- 2Pe 1:16.",
            "Saints",
            "Made willingly by. -- Ps 110:3.",
            "Helped by. -- Heb 2:18.",
            "Strengthened by. -- Php 4:13; 2Ti 4:17.",
            "Preserved by. -- 2Ti 1:12; 4:18.",
            "Bodies of, shall be changed by. -- Php 3:21.",
            "Rests upon saints -- 2Co 12:9.",
            "Present in the assembly of saints -- 1Co 5:4.",
            "Shall be specially manifested at his second coming -- Mr 13:26; 2Pe 1:16.",
            "Shall subdue all power -- 1Co 15:24.",
            "The wicked shall be destroyed by -- Ps 2:9; Isa 11:4; 63:3; 2Th 1:9."
        ]
    },
    {
        "Word": "Power of God, The",
        "Definitions": [
            "Is one of his attributes -- Ps 62:11.",
            "Expressed by the",
            "Voice of God. -- Ps 29:3,5; 68:33.",
            "Finger of God. -- Ex 8:19; Ps 8:3.",
            "Hand of God. -- Ex 9:3,15; Isa 48:13.",
            "Arm of God. -- Job 40:9; Isa 52:10.",
            "Thunder of his power. -- Job 26:14.",
            "Described as",
            "Great. -- Ps 79:11; Na 1:3.",
            "Strong. -- Ps 89:13; 136:12.",
            "Glorious. -- Ex 15:6; Isa 63:12.",
            "Mighty. -- Job 9:4; Ps 89:13.",
            "Everlasting. -- Isa 26:4; Ro 1:20.",
            "Sovereign. -- Ro 9:21.",
            "Effectual. -- Isa 43:13; Eph 3:7.",
            "Irresistible. -- De 32:39; Da 4:35.",
            "Incomparable. -- Ex 15:11,12; De 3:24; Job 40:9; Ps 89:8.",
            "Unsearchable. -- Job 5:9; 9:10.",
            "Incomprehensible. -- Job 26:14; Ec 3:11.",
            "All things possible to -- Mt 19:26.",
            "Nothing too hard for -- Ge 18:14; Jer 32:27.",
            "Can save by many or by few -- 1Sa 14:6.",
            "Is the source of all strength -- 1Ch 29:12; Ps 68:35.",
            "Exhibited in",
            "Creation. -- Ps 102:25; Jer 10:12.",
            "Establishing and governing all things. -- Ps 65:6; 66:7.",
            "The miracles of Christ. -- Lu 11:20.",
            "The resurrection of Christ. -- 2Co 13:4; Col 2:12.",
            "The resurrection of saints. -- 1Co 6:14.",
            "Making the gospel effectual. -- Ro 1:16; 1Co 1:18,24.",
            "Delivering his people. -- Ps 106:8.",
            "The destruction of the wicked. -- Ex 9:16; Ro 9:22.",
            "Saints",
            "Long for exhibitions. -- Ps 63:1,2.",
            "Have confidence in. -- Jer 20:11.",
            "Receive increase of grace by. -- 2Co 9:8.",
            "Strengthened by. -- Eph 6:10; Col 1:11.",
            "Upheld by. -- Ps 37:17; Isa 41:10.",
            "Supported in affliction by. -- 2Co 6:7; 2Ti 1:8.",
            "Delivered by. -- Ne 1:10; Da 3:17.",
            "Exalted by. -- Job 36:22.",
            "Kept by, to salvation. -- 1Pe 1:5.",
            "Exerted in behalf of saints -- 2Ch 16:9.",
            "Works in, and for saints -- 2Co 13:4; Eph 1:19; 3:20.",
            "The faith of saints stands in -- 1Co 2:5.",
            "Should be",
            "Acknowledged. -- 1Ch 29:11; Isa 33:13.",
            "Pleaded in prayer. -- Ps 79:11; Mt 6:13.",
            "Feared. -- Jer 5:22; Mt 10:28.",
            "Magnified. -- Ps 21:13; Jude 1:25.",
            "Efficiency of ministers is through -- 1Co 3:6-8; Ga 2:8; Eph 3:7.",
            "Is a ground of trust -- Isa 26:4; Ro 4:21.",
            "The wicked",
            "Know not. -- Mt 22:29.",
            "Have against them. -- Ezr 8:22.",
            "Shall be destroyed by. -- Lu 12:5.",
            "The heavenly host magnify -- Re 4:11; 5:13; 11:17."
        ]
    },
    {
        "Word": "Power of the Holy Spirit, The",
        "Definitions": [
            "Is the power of God -- Mt 12:28; Lu 11:20.",
            "Christ commenced his ministry in -- Lu 4:14.",
            "Christ wrought his miracles by -- Mt 12:28.",
            "Exhibited in",
            "Creation. -- Ge 1:2; Job 26:13; Ps 104:30.",
            "The conception of Christ. -- Lu 1:35.",
            "Raising Christ from the dead. -- 1Pe 3:18.",
            "Giving spiritual life. -- Eze 37:11-14; Ro 8:11.",
            "Working miracles. -- Ro 15:19.",
            "Making the gospel efficacious. -- 1Co 2:4; 1Th 1:5.",
            "Overcoming all difficulties. -- Zec 4:6,7.",
            "Promised by the Father. -- Lu 24:49.",
            "Promised by Christ. -- Ac 1:8.",
            "Saints",
            "Upheld by. -- Ps 51:12.",
            "Strengthened by. -- Eph 3:16.",
            "Enable to speak the truth boldly by. -- Mic 3:8; Ac 6:5,10; 2Ti 1:7,8.",
            "Helped in prayer by. -- Ro 8:26.",
            "Abound in hope by. -- Ro 15:13.",
            "Qualifies ministers -- Lu 24:49; Ac 1:8.",
            "God's word the instrument of -- Eph 6:17."
        ]
    },
    {
        "Word": "Praise",
        "Definitions": [
            "God is worthy of -- 2Sa 22:4.",
            "Christ is worthy of -- Re 5:12.",
            "God is glorified by -- Ps 22:23; 50:23.",
            "Offered to Christ -- Joh 12:13.",
            "Acceptable through Christ -- Heb 13:15.",
            "Is due to God on account of",
            "His majesty. -- Ps 96:1,6; Isa 24:14.",
            "His glory. -- Ps 138:5; Eze 3:12.",
            "His excellency. -- Ex 15:7; Ps 148:13.",
            "His greatness. -- 1Ch 16:25; Ps 145:3.",
            "His holiness. -- Ex 15:11; Isa 6:3.",
            "His wisdom. -- Da 2:20; Jude 1:25.",
            "His power. -- Ps 21:13.",
            "His goodness. -- Ps 107:8; 118:1; 136:1; Jer 33:11.",
            "His mercy. -- 2Ch 20:21; Ps 89:1; 118:1-4; 136:1-26.",
            "His loving-kindness and truth. -- Ps 138:2.",
            "His faithfulness and truth. -- Isa 25:1.",
            "His salvation. -- Ps 18:46; Isa 35:10; 61:10; Lu 1:68,69.",
            "His wonderful works. -- Ps 89:5; 150:2; Isa 25:1.",
            "His consolation. -- Ps 42:5; Isa 12:1.",
            "His judgment. -- Ps 101:1.",
            "His counsel. -- Ps 16:7; Jer 32:19.",
            "Fulfilling of his promises. -- 1Ki 8:56.",
            "Pardon of sin. -- Ps 103:1-3; Ho 14:2.",
            "Spiritual health. -- Ps 103:3.",
            "Constant preservation. -- Ps 71:6-8.",
            "Deliverance. -- Ps 40:1-3; 124:6.",
            "Protection. -- Ps 28:7; 59:17.",
            "Answering prayer. -- Ps 28:6; 118:21.",
            "The hope of glory. -- 1Pe 1:3,4.",
            "All spiritual blessings. -- Ps 103:2; Eph 1:3.",
            "All temporal blessings. -- Ps 104:1,14; 136:25.",
            "The continuance of blessings. -- Ps 68:19.",
            "Is obligatory upon",
            "Angels. -- Ps 103:20; 148:2.",
            "Saints. -- Ps 30:4; 149:5.",
            "Gentiles. -- Ps 117:1; Ro 15:11.",
            "Children. -- Ps 8:2; Mt 21:16.",
            "High and low. -- Ps 148:1,11.",
            "Young and old. -- Ps 148:1,12.",
            "Small and great. -- Re 19:5.",
            "All men. -- Ps 107:8; 145:21.",
            "All creation. -- Ps 148:1-10; 150:6.",
            "Is good and comely -- Ps 33:1; 147:1.",
            "Should be offered",
            "With the understanding. -- Ps 47:7; 1Co 14:15.",
            "With the soul. -- Ps 103:1; 104:1,35.",
            "With the whole heart. -- Ps 9:1; 111:1; 138:1.",
            "With uprightness of heart. -- Ps 119:7.",
            "With the lips. -- Ps 63:3; 119:171.",
            "With the mouth. -- Ps 51:15; 63:5.",
            "With joy. -- Ps 63:5; 98:4.",
            "With gladness. -- 2Ch 29:30; Jer 33:11.",
            "With thankfulness. -- 1Ch 16:4; Ne 12:24; Ps 147:7.",
            "Continually. -- Ps 35:28; 71:6.",
            "During life. -- Ps 104:33.",
            "More and more. -- Ps 71:14.",
            "Day and night. -- Re 4:8.",
            "Day by day. -- 2Ch 30:21.",
            "For ever and ever. -- Ps 145:1,2.",
            "Throughout the world. -- Ps 113:3.",
            "In psalms and hymns &c. -- Ps 105:2; Eph 5:19; Col 3:16.",
            "Accompanied with musical instruments -- 1Ch 16:41,42; Ps 150:3,5.",
            "Is a part of public worship -- Ps 9:14; 100:4; 118:19,20; Heb 2:12.",
            "Saints should",
            "Show forth. -- Isa 43:21; 1Pe 2:9.",
            "Be endued with the spirit of. -- Isa 61:3.",
            "Render, under affliction. -- Ac 16:25.",
            "Glory in. -- 1Ch 16:35.",
            "Triumph in. -- Ps 106:47.",
            "Express their joy by. -- Jas 5:13.",
            "Declare. -- Isa 42:12.",
            "Invite others to. -- Ps 34:3; 95:1.",
            "Pray for ability to offer. -- Ps 51:15; 119:175.",
            "Posture suited to. -- 1Ch 23:30; Ne 9:5.",
            "Called the",
            "Fruit of the lips. -- Heb 13:15.",
            "Voice of praise. -- Ps 66:8.",
            "Voice of triumph. -- Ps 47:1.",
            "Voice of melody. -- Isa 51:3.",
            "Voice of a psalm. -- Ps 98:5.",
            "Garment of praise. -- Isa 61:3.",
            "Sacrifice of praise. -- Heb 13:15.",
            "Sacrifices of joy. -- Ps 27:6.",
            "Calves of the lips. -- Ho 14:2.",
            "The heavenly host engage in -- Isa 6:3; Lu 2:13; Re 4:9-11; 5:12.",
            "Exemplified",
            "Melchizedek. -- Ge 14:20.",
            "Moses. -- Ex 15:1-21.",
            "Jethro. -- Ex 18:10.",
            "Israelites. -- 1Ch 16:36.",
            "David. -- 1Ch 29:10-13; Ps 119:164.",
            "Priests and Levites. -- Ezr 3:10-11.",
            "Ezra. -- Ne 8:6.",
            "Hezekiah. -- Isa 38:19.",
            "Zacharias. -- Lu 1:64.",
            "Shepherds. -- Lu 2:20.",
            "Simeon. -- Lu 2:28.",
            "Anna. -- Lu 2:38.",
            "Multitudes. -- Lu 18:43.",
            "Disciples. -- Lu 19:37,38.",
            "The Apostles. -- Lu 24:53.",
            "First converts. -- Ac 2:47.",
            "Lame man. -- Ac 3:8.",
            "Paul and Silas. -- Ac 16:25."
        ]
    },
    {
        "Word": "Prayer, Answers To",
        "Definitions": [
            "God gives -- Ps 99:6; 118:5; 138:3.",
            "Christ gives -- Joh 4:10,14; 14:14.",
            "Christ received -- Joh 11:42; Heb 5:7.",
            "Granted",
            "Through the grace of God. -- Isa 30:19.",
            "Sometimes immediately. -- Isa 65:24; Da 9:21,23; 10:12.",
            "Sometimes after delay. -- Lu 18:7.",
            "Sometimes differently from our desire. -- 2Co 12:8,9.",
            "Beyond expectation. -- Jer 33:3; Eph 3:20.",
            "Promised -- Isa 58:9; Jer 29:12; Mt 7:7.",
            "Promised especially in times of trouble -- Ps 50:15; 91:15.",
            "Received by those who",
            "Seek God. -- Ps 34:4.",
            "Seek God with all the heart. -- Jer 29:12,13.",
            "Wait upon God. -- Ps 40:1.",
            "Return to God. -- 2Ch 7:14; Job 22:23,27.",
            "Ask in faith. -- Mt 21:11; Jas 5:15.",
            "Ask in the name of Christ. -- Joh 14:13.",
            "Ask according to God's will. -- 1Jo 5:14.",
            "Call upon God in truth. -- Ps 145:18.",
            "Fear God. -- Ps 145:19.",
            "Set their love upon God. -- Ps 91:14,15.",
            "Keep God's commandments. -- 1Jo 3:22.",
            "Call upon God under oppression. -- Isa 19:20.",
            "Call upon God under affliction. -- Ps 18:6; 106:44; Isa 30:19,20.",
            "Abide in Christ. -- Joh 15:7.",
            "Humble themselves. -- 2Ch 7:14; Ps 9:12.",
            "Are righteous. -- Ps 34:15; Jas 5:16.",
            "Are poor and needy. -- Isa 41:17.",
            "Saints",
            "Are assured of. -- 1Jo 5:15.",
            "Love God for. -- Ps 116:1.",
            "Bless God for. -- Ps 66:20.",
            "Praise God for. -- Ps 116:17; 118:21.",
            "A motive for continued prayer -- Ps 116:2.",
            "Denied to those who",
            "Ask amiss. -- Jas 4:3.",
            "Regard iniquity in the heart. -- Ps 66:18.",
            "Live in sin. -- Isa 59:2; Joh 9:31.",
            "Offer unworthy service to God. -- Mal 1:7-9.",
            "Forsake God. -- Jer 14:10,12.",
            "Reject the call of God. -- Pr 1:24,25,28.",
            "Hear not the law. -- Pr 28:9; Zec 7:11-13.",
            "Are deaf to the cry of the poor. -- Pr 21:13.",
            "Are blood shedders. -- Isa 1:15; 59:3.",
            "Are idolaters. -- Jer 11:11-14; Eze 8:15-18.",
            "Are wavering. -- Jas 1:6,7.",
            "Are hypocrites. -- Job 27:8,9.",
            "Are proud. -- Job 35:12,13.",
            "Are self-righteous. -- Lu 18:11,12,14.",
            "Are the enemies of saints. -- Ps 18:40,41.",
            "Cruelly oppress saints. -- Mic 3:2-4.",
            "Exemplified",
            "Abraham. -- Ge 17:20.",
            "Lot. -- Ge 19:19-21.",
            "Abraham's servant. -- Ge 24:15-27.",
            "Jacob. -- Ge 32:24-30.",
            "Israelites. -- Ex 2:23,24.",
            "Moses. -- Ex 17:4-6,11-13; 32:11-14.",
            "Samson. -- Jdj 15:18,19.",
            "Hannah. -- 1Sa 1:27.",
            "Samuel. -- 1Sa 7:9.",
            "Solomon. -- 1Ki 3:9,12.",
            "Man of God. -- 1Ki 13:6.",
            "Elijah. -- 1Ki 18:36-38; Jas 5:17,18.",
            "Elisha. -- 2Ki 4:33-35.",
            "Jehoahaz. -- 2Ki 13:4.",
            "Hezekiah. -- 2Ki 19:20.",
            "Jabez. -- 1Ch 4:10.",
            "Asa. -- 2Ch 14:11,12.",
            "Jehoshaphat. -- 2Ch 20:6-17.",
            "Manasseh. -- 2Ch 33:13,19.",
            "Ezra. -- Ezr 8:21-23.",
            "Nehemiah. -- Ne 4:9,15.",
            "Job. -- Job 42:10.",
            "David. -- Ps 18:6.",
            "Jeremiah. -- La 3:55,56.",
            "Daniel. -- Da 9:20-23.",
            "Jonah. -- Jon 2:2,10.",
            "Zacharias. -- Lu 1:13.",
            "Blind man. -- Lu 18:38,41-43.",
            "Thief on the cross. -- Lu 23:42,43.",
            "Apostles. -- Ac 4:29-31.",
            "Cornelius. -- Ac 10:4,31.",
            "The Christians. -- Ac 12:5,7.",
            "Paul and Silas. -- Ac 16:25,26.",
            "Paul. -- Ac 28:8.",
            "Refusal of, exemplified",
            "Saul. -- 1Sa 28:15.",
            "Elders of Israel. -- Eze 20:3.",
            "Pharisees. -- Mt 23:14."
        ]
    },
    {
        "Word": "Prayer, Intercessory",
        "Definitions": [
            "Christ set an example of -- Lu 22:32; 23:34; Joh 17:9-24.",
            "Commanded -- 1Ti 2:1; Jas 5:14,16.",
            "Should be offered up for",
            "Kings. -- 1Ti 2:2.",
            "All in authority. -- 1Ti 2:2.",
            "Ministers. -- 2Co 1:11; Php 1:19.",
            "The Church. -- Ps 122:6; Isa 62:6,7.",
            "All saints. -- Eph 6:18.",
            "All men. -- 1Ti 2:1.",
            "Masters. -- Ge 24:12-14.",
            "Servants. -- Lu 7:2,3.",
            "Children. -- Ge 17:18; Mt 15:22.",
            "Friends. -- Job 42:8.",
            "Fellow-countrymen. -- Ro 10:1.",
            "The sick. -- Jas 5:14.",
            "Persecutors. -- Mt 5:44.",
            "Enemies among whom we dwell. -- Jer 29:7.",
            "Those who envy us. -- Nu 12:13.",
            "Those who forsake us. -- 2Ti 4:16.",
            "Those who murmur against God. -- Nu 11:1,2; 14:13,19.",
            "By ministers for their people -- Eph 1:16; 3:14-19; Php 1:4.",
            "Encouragement to -- Jas 5:16; 1Jo 5:16.",
            "Beneficial to the offerer -- Job 42:10.",
            "Sin of neglecting -- 1Sa 12:23.",
            "Seek an interest in -- 1Sa 12:19; Heb 13:18.",
            "Unavailing for the obstinately-impenitent -- Jer 7:13-16; 14:10,11.",
            "Exemplified",
            "Abraham. -- Ge 18:23-32.",
            "Abraham's servant. -- Ge 24:12-14.",
            "Moses. -- Ex 8:12; 32:11-13.",
            "Samuel. -- 1Sa 7:5.",
            "Solomon. -- 1Ki 8:30-36.",
            "Elisha. -- 2Ki 4:33.",
            "Hezekiah. -- 2Ch 30:18.",
            "Isaiah. -- 2Ch 32:20.",
            "Nehemiah. -- Ne 1:4-11.",
            "David. -- Ps 25:22.",
            "Ezekiel. -- Eze 9:8.",
            "Daniel. -- Da 9:3-19.",
            "Stephen. -- Ac 7:60.",
            "Peter and John. -- Ac 8:15.",
            "Church of Jerusalem. -- Ac 12:5.",
            "Paul. -- Col 1:9-12; 2Th 1:11.",
            "Epaphras. -- Col 4:12.",
            "Philemon. -- Phm 1:22."
        ]
    },
    {
        "Word": "Prayer, Private",
        "Definitions": [
            "Christ was constant in -- Mt 14:23; 26:36,39; Mr 1:35; Lu 9:18,29.",
            "Commanded -- Mt 6:6.",
            "Should be offered",
            "At evening, morning, and noon. -- Ps 55:17.",
            "Day and night. -- Ps 88:1.",
            "Without ceasing. -- 1Th 5:17.",
            "Shall be heard -- Job 22:27.",
            "Rewarded openly -- Mt 6:6.",
            "An evidence of conversion -- Ac 9:11.",
            "Nothing should hinder -- Da 6:10.",
            "Exemplified",
            "Lot. -- Ge 19:20.",
            "Eliezer. -- Ge 24:12.",
            "Jacob. -- Ge 32:9-12.",
            "Gideon. -- Jdj 6:22,36,39.",
            "Hannah. -- 1Sa 1:10.",
            "David. -- 2Sa 7:18-29.",
            "Hezekiah. -- 2Ki 20:2.",
            "Isaiah. -- 2Ki 20:11.",
            "Manasseh. -- 2Ch 33:18,19.",
            "Ezra. -- Ezr 9:5,6.",
            "Nehemiah. -- Ne 2:4.",
            "Jeremiah. -- Jer 32:16-25.",
            "Daniel. -- Da 9:3,17.",
            "Jonah. -- Jon 2:1.",
            "Habakkuk. -- Hab 1:2.",
            "Anna. -- Lu 2:37.",
            "Paul. -- Ac 9:11.",
            "Peter. -- Ac 9:40; 10:9.",
            "Cornelius. -- Ac 10:30."
        ]
    },
    {
        "Word": "Prayer, Public",
        "Definitions": [
            "Acceptable to God -- Isa 56:7.",
            "God promises to hear -- 2Ch 7:14,16.",
            "God promises to bless in -- Ex 20:24.",
            "Christ",
            "Sanctifies by his presence. -- Mt 18:20.",
            "Attended. -- Mt 12:9; Lu 4:16.",
            "Promises answers to. -- Mt 18:19.",
            "Instituted form of -- Lu 11:2.",
            "Should not be made in an unknown language -- 1Co 14:14-16.",
            "Saints delight in -- Ps 42:4; 122:1.",
            "Exhortation to -- Heb 10:25.",
            "Urge others to join in -- Ps 95:6; Zec 8:21.",
            "Exemplified",
            "Joshua. -- Jos 7:6-9.",
            "David. -- 1Ch 29:10-19.",
            "Solomon. -- 2Ch 6:1-42.",
            "Jehoshaphat. -- 2Ch 20:5-13.",
            "Jeshua. -- Ne 9:1-38.",
            "Jews. -- Lu 1:10.",
            "The Christians. -- Ac 2:46; 4:24; 12:5,12.",
            "Peter. -- Ac 3:1.",
            "Teachers and Prophets, at Antioch. -- Ac 13:3.",
            "Paul. -- Ac 16:16."
        ]
    },
    {
        "Word": "Prayer, Social and Family",
        "Definitions": [
            "Promise of answers to -- Mt 18:19.",
            "Christ promises to be present at -- Mt 18:20.",
            "Punishment for neglecting -- Jer 10:25.",
            "Exemplified",
            "Abram. -- Ge 12:5,8.",
            "Jacob. -- Ge 35:2,3,7.",
            "Joshua. -- Jos 24:15.",
            "David. -- 2Sa 6:20.",
            "Job. -- Job 1:5.",
            "The Disciples. -- Ac 1:13,14.",
            "Cornelius. -- Ac 10:2.",
            "Paul and Silas. -- Ac 16:25.",
            "Paul. -- Ac 20:36; 21:5."
        ]
    },
    {
        "Word": "Precious Stones",
        "Definitions": [
            "Dug out of the earth -- Job 28:5,6.",
            "Brought from Ophir -- 1Ki 10:11; 2Ch 9:10.",
            "Brought from Sheba -- 1Ki 10:1,2; Eze 27:22.",
            "Called",
            "Stones of fire. -- Eze 28:14,16.",
            "Stones to be set. -- 1Ch 29:2.",
            "Jewels. -- Isa 61:10; Eze 16:12.",
            "Precious jewels. -- 2Ch 20:25; Pr 20:15.",
            "Of great variety -- 1Ch 29:2.",
            "Of many colours -- 1Ch 29:2.",
            "Brilliant and glittering -- 1Ch 29:2; Re 21:11.",
            "Mentioned in scripture",
            "Agate. -- Ex 28:19; Isa 54:12.",
            "Amethyst. -- Ex 28:19; Re 21:20.",
            "Beryl. -- Da 10:6; Re 21:20.",
            "Carbuncle. -- Ex 28:17; Isa 54:12.",
            "Coral. -- Job 28:18.",
            "Chalcedony. -- Re 21:19.",
            "Chrysolite. -- Re 21:20.",
            "Chrysoprasus. -- Re 21:20.",
            "Diamond. -- Ex 28:18; Jer 17:1; Eze 28:13.",
            "Emerald. -- Eze 27:16; Re 4:3.",
            "Jacinth. -- Re 9:17; 21:20.",
            "Jasper. -- Re 4:3; 21:11,19.",
            "Onyx. -- Ex 28:20; Job 28:16.",
            "Pearl. -- Job 28:18; Mt 13:45,46; Re 21:21.",
            "Ruby. -- Job 28:18; La 4:7.",
            "Sapphire. -- Ex 24:10; Eze 1:26.",
            "Sardine or Sardius. -- Ex 28:17; Re 4:3.",
            "Sardonyx. -- Re 21:20.",
            "Topaz. -- Job 28:19; Re 21:20.",
            "Highly prized by the ancients -- Pr 17:8.",
            "Extensive commerce in -- Eze 27:22; Re 18:12.",
            "Often given as presents -- 1Ki 10:2,10.",
            "Art of engraving upon, early known to the Jews -- Ex 28:9,11,21.",
            "Art of setting, known to the Jews -- Ex 28:20.",
            "Used for",
            "Adorning the high priest's ephod. -- Ex 28:12.",
            "Adorning the breastplate of judgment. -- Ex 28:17-20; 39:10-14.",
            "Decorating the person. -- Eze 28:13.",
            "Ornamenting royal crowns. -- 2Sa 12:30.",
            "Setting in seals and rings. -- Song 5:12.",
            "Adorning the temple. -- 2Ch 3:6.",
            "Honouring idols. -- Da 11:38.",
            "A part of the treasure of kings -- 2Ch 32:27.",
            "Given by the Jews for the tabernacle -- Ex 25:7.",
            "Prepared by David for the temple -- 1Ch 29:2.",
            "Given by chief men for the temple -- 1Ch 29:8.",
            "Illustrative of",
            "Preciousness of Christ. -- Isa 28:16; 1Pe 2:6.",
            "Beauty and stability of the church. -- Isa 54:11,12.",
            "Saints. -- Mal 3:17; 1Co 3:12.",
            "Seductive splendour and false glory of the apostasy. -- Re 17:4; 18:16.",
            "Worldly glory of nations. -- Eze 28:13-16.",
            "Glory of heavenly Jerusalem. -- Re 21:11.",
            "Stability of heavenly Jerusalem. -- Re 21:19."
        ]
    },
    {
        "Word": "Preciousness of Christ",
        "Definitions": [
            "To God -- Mt 3:17; 1Pe 2:4.",
            "To Saints -- Song 5:10; Php 3:8; 1Pe 2:7.",
            "On account of his",
            "Goodness and beauty. -- Zec 9:17.",
            "Excellence and grace. -- Ps 45:2.",
            "Name. -- Song 1:3; Heb 1:4.",
            "Atonement. -- 1Pe 1:19; Heb 12:24.",
            "Words. -- Joh 6:68.",
            "Promises. -- 2Pe 1:4.",
            "Care and tenderness. -- Isa 40:11.",
            "As the corner-stone of the Church -- Isa 28:16; 1Pe 2:6.",
            "As the source of all grace -- Joh 1:14; Col 1:19.",
            "Unsearchable -- Eph 3:8.",
            "Illustrated -- Song 2:3; 5:10-16; Mt 13:44-46."
        ]
    },
    {
        "Word": "Presumption",
        "Definitions": [
            "A characteristic of the wicked -- 2Pe 2:10.",
            "A characteristic of Antichrist -- 2Th 2:4.",
            "Exhibited in",
            "Opposing God. -- Job 15:25,26.",
            "Wilful commission of sin. -- Ro 1:32.",
            "Self-righteousness. -- Ho 12:8; Re 3:17.",
            "Spiritual pride. -- Isa 65:5; Lu 18:11.",
            "Esteeming our own ways right. -- Pr 12:15.",
            "Seeking precedence. -- Lu 14:7-11.",
            "Planning for the future. -- Lu 12:18; Jas 4:13.",
            "Pretending to prophecy. -- De 18:22.",
            "Pray to be kept from sins of -- Ps 19:13.",
            "Saints avoid -- Ps 131:1.",
            "Punishment for -- Nu 15:30; Re 18:7,8.",
            "Exemplified",
            "Builders of Babel. -- Ge 11:4.",
            "Israelites. -- Nu 14:44.",
            "Korah &c. -- Nu 16:3,7.",
            "Men of Bethshemesh. -- 1Sa 6:19.",
            "Uzzah. -- 2Sa 6:6.",
            "Jeroboam. -- 1Ki 13:4.",
            "Benhadad. -- 1Ki 20:19.",
            "Uzziah. -- 2Ch 26:16.",
            "Sennacherib. -- 2Ch 32:13,14.",
            "Theudas. -- Ac 5:36.",
            "Sons of Sceva. -- Ac 19:13,14.",
            "Diotrephes. -- 3Jo 1:9."
        ]
    },
    {
        "Word": "Pride",
        "Definitions": [
            "Is sin -- Pr 21:4.",
            "Hateful to God -- Pr 6:16,17; 16:5.",
            "Hateful to Christ -- Pr 8:12,13.",
            "Often originates in",
            "Self-righteousness. -- Lu 18:11,12.",
            "Religious privileges. -- Zep 3:11.",
            "Unsanctified knowledge. -- 1Co 8:1.",
            "Inexperience. -- 1Ti 3:6.",
            "Possession of power. -- Le 26:19; Eze 30:6.",
            "Possession of wealth. -- 2Ki 20:13.",
            "Forbidden -- 1Sa 2:3; Ro 12:3,16.",
            "Defiles a man -- Mr 7:20,22.",
            "Hardens the mind -- Da 5:20.",
            "Saints",
            "give not away. -- Ps 131:1.",
            "Respect not, in others. -- Ps 40:4.",
            "Mourn over, in others. -- Jer 13:17.",
            "Hate, in others. -- Ps 101:5.",
            "A hindrance to seeking God -- Ps 10:4; Ho 7:10.",
            "A hindrance to improvement -- Pr 26:12.",
            "A characteristic",
            "The devil. -- 1Ti 3:6.",
            "The world. -- 1Jo 2:16.",
            "False teachers. -- 1Ti 6:3,4.",
            "The wicked. -- Hab 2:4,5; Ro 1:30.",
            "Comes from the heart -- Mr 7:21-23.",
            "The wicked encompassed with -- Ps 73:6.",
            "Leads men to",
            "Contempt and rejection of God's word and ministers. -- Jer 43:2.",
            "A persecuting spirit. -- Ps 10:2.",
            "Wrath. -- Pr 21:24.",
            "Contention. -- Pr 13:10; 28:25.",
            "Self-deception. -- Jer 49:16; Ob 1:3.",
            "Exhortation against -- Jer 13:15.",
            "Is followed by",
            "Shame. -- Pr 11:2.",
            "Debasement. -- Pr 29:23; Isa 28:3.",
            "Destruction. -- Pr 16:18; 18:12.",
            "Shall abound in the last days -- 2Ti 3:2.",
            "Woe to -- Isa 28:1,3.",
            "They who are guilty of, shall be",
            "Resisted. -- Jas 4:6.",
            "Brought into contempt. -- Isa 23:9.",
            "Recompensed. -- Ps 31:23.",
            "Marred. -- Jer 13:9.",
            "Subdued. -- Ex 18:11; Isa 13:11.",
            "Brought low. -- Ps 18:27; Isa 2:12.",
            "Abased. -- Da 4:37; Mt 23:12.",
            "Scattered. -- Lu 1:51.",
            "Punished. -- Zep 2:10,11; Mal 4:1.",
            "Exemplified",
            "Ahithophel. -- 2Sa 17:23.",
            "Hezekiah. -- 2Ch 32:25.",
            "Pharaoh. -- Ne 9:10.",
            "Haman. -- Es 3:5.",
            "Moab. -- Isa 16:6.",
            "Tyre. -- Isa 23:9.",
            "Israel. -- Isa 28:1; Ho 5:5,9.",
            "Judah. -- Jer 13:9.",
            "Babylon. -- Jer 50:29,32.",
            "Assyria. -- Eze 31:3,10.",
            "Nebuchadnezzar. -- Da 4:30; 5:20.",
            "Belshazzar. -- Da 5:22,23.",
            "Edom. -- Ob 1:3.",
            "Scribes. -- Mr 12:38,39.",
            "Herod. -- Ac 12:21-23.",
            "Laodiceans. -- Re 3:17."
        ]
    },
    {
        "Word": "Priests",
        "Definitions": [
            "First notice of persons acting as -- Ge 4:3,4.",
            "During patriarchal age heads of families acted as -- Ge 8:20; 12:8; 35:7.",
            "After the exodus young men (first-born) deputed to act as -- Ex 24:5; 19:22.",
            "The sons of Aaron appointed as, by perpetual statute -- Ex 29:9; 40:15.",
            "All except seed of Aaron excluded from being -- Nu 3:10; 16:40; 18:7.",
            "Sanctified by God for the office -- Ex 29:44.",
            "Publicly consecrated -- Ex 28:3; Nu 3:3.",
            "Ceremonies at consecration of",
            "Washing in water. -- Ex 29:4; Le 8:6.",
            "Clothing with the holy garments. -- Ex 29:8,9; 40:14; Le 8:13.",
            "Anointing with oil. -- Ex 30:30; 40:13.",
            "Offering sacrifices. -- Ex 29:10-19; Le 8:14-23.",
            "Purification by blood of the consecration ram. -- Ex 29:20,21; Le 8:23,24.",
            "Placing in their hands the wave-offering. -- Ex 29:22-24; Le 8:25-27.",
            "Partaking of the sacrifices of consecration. -- Ex 29:31-33; Le 8:31,32.",
            "Lasted seven days. -- Ex 29:35-37; Le 8:33.",
            "Required to remain in the tabernacle seven days after consecration -- Le 8:33-36.",
            "No blemished or defective persons could be consecrated -- Le 21:17-23.",
            "Required to prove their genealogy before they exercised the office -- Ezr 2:62; Ne 7:64.",
            "Garments of",
            "The coat or tunic. -- Ex 28:40; 39:27.",
            "The girdle. -- Ex 28:40.",
            "The bonnet. -- Ex 28:40; 39:28.",
            "The linen breeches. -- Ex 28:42; 39:28.",
            "Worn at consecration. -- Ex 29:9; 40:15.",
            "Worn always while engaged in the service of the tabernacle. -- Ex 28:43; 39:41.",
            "Worn by the high priest on the day of atonement. -- Le 16:4.",
            "Purified by sprinkling of blood. -- Ex 29:21.",
            "Laid up in holy chambers. -- Eze 44:19.",
            "Often provided by the people. -- Ezr 2:68,69; Ne 7:70,72.",
            "Required to wash in the brazen laver before they performed their services -- Ex 30:18-21.",
            "Services of",
            "Keeping the charge of the tabernacle. -- Nu 18:1,5,7.",
            "Covering the sacred things of the sanctuary before removal. -- Nu 4:5-15.",
            "Offering sacrifices. -- Le 1:1-6:30; 2Ch 29:34; 35:11.",
            "Lighting and trimming the lamps of the sanctuary. -- Ex 27:20,21; Le 24:3,4.",
            "Keeping the sacred fire always burning on the altar. -- Le 6:12,13.",
            "Burning incense. -- Ex 20:7,8; Lu 1:9.",
            "Placing and removing show-bread. -- Le 24:5-9.",
            "Offering first fruits. -- Le 23:10,11; De 26:3,4.",
            "Blessing the people. -- Nu 6:23-27.",
            "Purifying the unclean. -- Le 15:30,31.",
            "Deciding in cases of jealousy. -- Nu 5:14,15.",
            "Deciding in cases of leprosy. -- Le 13:2-59; 14:34-45.",
            "Judging in cases of controversy. -- De 17:8-13; 21:5.",
            "Teaching the law. -- De 33:8,10; Mal 2:7.",
            "Blowing the trumpets on various occasions. -- Nu 10:1-10; Jos 6:3,4.",
            "Carrying the ark. -- Jos 3:6,17; 6:12.",
            "Encouraging the people when they went to war. -- De 20:1-4.",
            "Valuing things devoted. -- Le 27:8.",
            "Were to live by the altar as they had no inheritance -- De 18:1,2; 1Co 9:13.",
            "Revenues of",
            "Tenth of the tithes paid to the Levites. -- Nu 18:26,28; Ne 10:37,38; Heb 7:5.",
            "First-fruits. -- Nu 18:8,12,13; De 18:4.",
            "Redemption-money of the first-born. -- Nu 3:48,51; 18:15,16.",
            "First-born of animals or their substitutes. -- Nu 18:17,18; Ex 13:12,13.",
            "First of the wool of sheep. -- De 18:4.",
            "Show-bread after its removal. -- Le 24:9; 1Sa 21:4-6; Mt 12:4.",
            "Part of all sacrifices. -- Le 7:6-10,31,34; Nu 6:19,20; 18:8-11; De 18:3.",
            "All devoted things. -- Nu 18:14.",
            "All restitutions when the owner could not be found. -- Nu 5:8.",
            "A fixed portion of the spoil taken in war. -- Nu 31:29,41.",
            "Thirteen of the Levitical cities given to, for residence -- 1Ch 6:57-60; Nu 35:1-8.",
            "Might purchase and hold other lands in possession -- 1Ki 2:26; Jer 32:8,9.",
            "Special laws respecting",
            "Not to marry divorced or improper persons. -- Le 21:7.",
            "Not to defile themselves for the dead except the nearest of kin. -- Le 21:1-6.",
            "Not to drink wine, &c while attending in the tabernacle. -- Le 10:9; Eze 44:21.",
            "Not to defile themselves by eating what died or was torn. -- Le 22:8.",
            "While unclean could not perform any service. -- Le 22:1,2; Nu 19:6,7.",
            "While unclean could not eat of the holy things. -- Le 22:3-7.",
            "No sojourner or hired servant to eat of their portion. -- Le 22:10.",
            "All bought and home-born servants to eat of their portion. -- Le 22:11.",
            "Children of, married to strangers, not to eat of their portion. -- Le 22:12.",
            "Restitution to be made to, by persons ignorantly eating of their holy things. -- Le 22:14-16.",
            "Divided by David into twenty-four courses -- 1Ch 24:1-19; 2Ch 8:14; 35:4,5.",
            "The four courses which returned from Babylon subdivided into 24 -- Ezr 2:36-39; Lu 1:5.",
            "Each course of, had its president or chief -- 1Ch 24:6,31; 2Ch 36:14.",
            "Services of, divided by lot -- Lu 1:9.",
            "Punishment for invading the office of -- Nu 16:1-35; 18:7; 2Ch 26:16-21.",
            "On special occasions persons not of Aaron's family acted as -- Jdj 6:24-27; 1Sa 7:9; 1Ki 18:33.",
            "Were sometimes",
            "Greedy. -- 1Sa 2:13-17.",
            "Drunken. -- Isa 28:7.",
            "Profane and wicked. -- 1Sa 2:22-24.",
            "Unjust. -- Jer 6:13.",
            "Corrupters of the law. -- Isa 28:7; Mal 2:8.",
            "Slow to sanctify, themselves for God's services. -- 2Ch 29:34.",
            "Generally participated in punishment of the people -- Jer 14:18; La 2:20.",
            "Made of the lowest of the people by Jeroboam and others -- 1Ki 12:21; 2Ki 17:32.",
            "Services of, ineffectual for removing sin -- Heb 7:11; 10:11.",
            "Illustrative of",
            "Christ. -- Heb 10:11,12.",
            "Saints. -- Ex 19:6; 1Pe 2:9."
        ]
    },
    {
        "Word": "Prisons",
        "Definitions": [
            "Antiquity of -- Ge 39:20.",
            "Kinds of, mentioned",
            "State. -- Jer 37:21; Ge 39:20.",
            "Common. -- Ac 5:18.",
            "Dungeons attached to -- Jer 38:6; Zec 9:11.",
            "Were under the care of a keeper -- Ge 39:21.",
            "Used for confining",
            "Persons accused of crimes. -- Lu 23:19.",
            "Persons accused of heresy. -- Ac 4:3; 5:18; 8:3.",
            "Suspected persons. -- Ge 42:19.",
            "Condemned persons till executed. -- Le 24:12; Ac 12:4,5.",
            "Enemies taken captive. -- Jdj 16:21; 2Ki 17:4; Jer 52:11.",
            "Debtors till they paid. -- Mt 5:26; 18:30.",
            "Persons under the king's displeasure. -- 1Ki 22:27; 2Ch 16:10; Mr 6:17.",
            "Confinement in, often awarded as a punishment -- Ezr 7:26.",
            "Confinement in, considered a severe punishment -- Lu 22:33.",
            "Places used as",
            "Court of the king's house. -- Jer 32:2.",
            "House of the king's scribe. -- Jer 37:15.",
            "House of the captain of the guard. -- Ge 40:3.",
            "Prisoner's own house, where he was kept bound to a soldier. -- Ac 28:16,30; 2Ti 1:16-18.",
            "The king had power to commit to -- 1Ki 22:27.",
            "Magistrates had power to commit to -- Mt 5:25.",
            "Persons confined in",
            "Said to be in ward. -- Le 24:12.",
            "Said to be in hold. -- Ac 4:3.",
            "Often placed in dungeons. -- Jer 39:6; Ac 16:24.",
            "Often bound with fetters. -- Ge 42:19; Eze 19:9; Mr 6:17.",
            "Often chained to two soldiers. -- Ac 12:6.",
            "Often fastened in stocks. -- Jer 29:26; Ac 16:24.",
            "Often kept to hard labour. -- Jdj 16:21.",
            "Often subjected to extreme suffering. -- Ps 79:11; 102:20; 105:18.",
            "Fed on bread and water. -- 1Ki 22:27.",
            "Clothed in prison dress. -- 2Ki 25:29.",
            "Sometimes allowed to be visited by their friends. -- Mt 11:2; 25:36; Ac 24:23.",
            "Might have their condition ameliorated by the king. -- Jer 37:20,21.",
            "Often executed in. -- Ge 40:22; Mt 14:10.",
            "The king had power to release from -- Ge 40:21.",
            "Magistrates had power to release from -- Ac 16:35,36.",
            "Keepers of",
            "Strictly guarded the doors. -- Ac 12:6.",
            "Responsible for the prisoners. -- Ac 16:23,27.",
            "Put to death if prisoners escaped. -- Ac 12:19.",
            "Often used severity. -- Jer 37:16,20; Ac 16:24.",
            "Sometimes acted kindly. -- Ge 39:21; Ac 16:33,34.",
            "Sometimes entrusted the care of the prison to well-conducted prisoners. -- Ge 39:22,23.",
            "Illustrative of",
            "Deep afflictions. -- Ps 142:7.",
            "Hell. -- Re 20:7.",
            "Bondage to sin and Satan. -- Isa 42:7; 49:9; 61:1."
        ]
    },
    {
        "Word": "Privileges of Saints",
        "Definitions": [
            "Abiding in Christ -- Joh 15:4,5.",
            "Partaking of the divine nature -- 2Pe 1:4.",
            "Access to God by Christ -- Eph 3:12.",
            "Being of the household of God -- Eph 2:19.",
            "Membership with the Church of the first-born -- Heb 12:23.",
            "Having",
            "Christ for their Shepherd. -- Isa 40:11; Joh 10:14,16.",
            "Christ for their intercessor. -- Ro 8:34; Heb 7:25; 1Jo 2:1.",
            "The promises of God. -- 2Co 7:1; 2Pe 1:4.",
            "The possession of all things -- 1Co 3:21,22.",
            "All things working together for their good -- Ro 8:28; 2Co 4:15-17.",
            "Their names written in the book life -- Re 13:8; 20:15.",
            "Having God for their",
            "King. -- Ps 5:2; 44:4; Isa 44:6.",
            "Glory. -- Ps 3:3; Isa 60:19.",
            "Salvation. -- Ps 18:2; 27:1; Isa 12:2.",
            "Father. -- De 32:6; Isa 63:16; 64:8.",
            "Redeemer. -- Ps 19:14; Isa 43:14.",
            "Friend. -- 2Ch 20:7; Jas 2:23.",
            "Helper. -- Ps 33:20; Heb 13:6.",
            "Keeper. -- Ps 121:4,5.",
            "Deliverer. -- 2Sa 22:2; Ps 18:2.",
            "Strength. -- Ps 18:2; 27:1; 46:1.",
            "Refuge. -- Ps 46:1,11; Isa 25:4.",
            "Shield. -- Ge 15:1; Ps 84:11.",
            "Tower. -- 2Sa 22:3; Ps 61:3.",
            "Light. -- Ps 27:1; Isa 60:19; Mic 7:8.",
            "Guide. -- Ps 48:14; Isa 58:11.",
            "Law-giver. -- Ne 9:13,14; Isa 33:22.",
            "Habitation. -- Ps 90:1; 91:9.",
            "Portion. -- Ps 73:26; La 3:24.",
            "Union in God and Christ -- Joh 17:21.",
            "Committing themselves to God -- Ps 31:5; Ac 7:59; 2Ti 1:12.",
            "Calling upon God in trouble -- Ps 50:15.",
            "Suffering for Christ -- Ac 5:41; Php 1:29.",
            "Profiting by chastisement -- Ps 119:67; Heb 12:10,11.",
            "Secure during public calamities -- Job 5:20,23; Ps 27:1-5; 91:5-10.",
            "Interceding for others -- Ge 18:23-33; Jas 5:16."
        ]
    },
    {
        "Word": "Procrastination",
        "Definitions": [
            "Condemned by Christ -- Lu 9:59-62.",
            "Saints avoid -- Ps 27:8; 119:60.",
            "To be avoided in",
            "Hearkening to God. -- Ps 95:7,8; Heb 3:7,8.",
            "Seeking God. -- Isa 55:6.",
            "Glorifying God. -- Jer 13:16.",
            "Keeping God's commandments. -- Ps 119:60.",
            "Making offerings to God. -- Ex 22:29.",
            "Performance of vows. -- De 23:21; Ec 5:4.",
            "Motives for avoiding",
            "The present the accepted time. -- 2Co 6:2.",
            "The present the best time. -- Ec 12:1.",
            "The uncertainty of life. -- Pr 27:1.",
            "Danger of illustrated -- Mt 5:25; Lu 13:25.",
            "Exemplified",
            "Lot. -- Ge 19:16.",
            "Felix. -- Ac 24:25."
        ]
    },
    {
        "Word": "Promises of God, The",
        "Definitions": [
            "Contained in the Scriptures -- Ro 1:2.",
            "Made in Christ -- Eph 3:6; 2Ti 1:1.",
            "Made to",
            "Christ. -- Ga 3:16,19.",
            "Abraham. -- Ge 12:3,7; Ga 3:16.",
            "Isaac. -- Ge 26:3,4.",
            "Jacob. -- Ge 28:14.",
            "David. -- 2Sa 7:12; Ps 89:3,4,35,36.",
            "The Israelites. -- Ro 9:4.",
            "The Fathers. -- Ac 13:32; 26:6,7.",
            "All who are called of God. -- Ac 2:39.",
            "Those who love him. -- Jas 1:12; 2:5.",
            "Confirmed by an oath -- Ps 89:3,4; Heb 8:6.",
            "Covenant established upon -- Heb 8:6.",
            "God is faithful to -- Tit 1:2; Heb 10:23.",
            "God remembers -- Ps 105:42; Lu 1:54,55.",
            "Are",
            "Good. -- 1Ki 8:56.",
            "Holy. -- Ps 105:42.",
            "Exceeding great and precious. -- 2Pe 1:4.",
            "Confirmed in Christ. -- Ro 15:8.",
            "Yea and amen in Christ. -- 2Co 1:20.",
            "Fulfilled in Christ. -- Ac 13:23; Lu 1:69-73.",
            "Through the righteousness of faith. -- Ro 4:13,16.",
            "Obtained through faith. -- Heb 11:33.",
            "Given to those who believe. -- Ga 3:22.",
            "Inherited through faith and patience. -- Heb 6:12,15; 10:36.",
            "Performed in due season. -- Jer 33:14; Ac 7:17; Ga 4:4.",
            "Not one shall fail -- Jos 23:14; 1Ki 8:56.",
            "The law not against -- Ga 3:21.",
            "The law could not disannul -- Ga 3:17.",
            "Subjects of",
            "Christ. -- 2Sa 7:12,13; Ac 13:22,23.",
            "The Holy Spirit. -- Ac 2:33; Eph 1:13.",
            "The gospel. -- Ro 1:1,2.",
            "Life in Christ. -- 2Ti 1:1.",
            "A crown of life. -- Jas 1:12.",
            "Eternal life. -- Tit 1:2; 1Jo 2:25.",
            "The life that now is. -- 1Ti 4:8.",
            "Adoption. -- 2Co 6:18; 7:1.",
            "Preservation in affliction. -- Isa 43:2.",
            "Blessing. -- De 1:11.",
            "Forgiveness of sins. -- Isa 1:18; Heb 8:12.",
            "Putting the law into the heart. -- Jer 31:33; Heb 8:10.",
            "Second coming of Christ. -- 2Pe 3:4.",
            "New heavens and earth. -- 2Pe 3:13.",
            "Entering into rest. -- Jos 22:4; Heb 4:1.",
            "Should lead to perfecting holiness -- 2Co 7:1.",
            "The inheritance of the saints is of -- Ro 4:13; Ga 3:18.",
            "Saints",
            "Children of. -- Ro 9:8; Ga 4:28.",
            "Heirs of. -- Ga 3:29; Heb 6:17; 11:9.",
            "Stagger not at. -- Ro 4:20.",
            "Have implicit confidence in. -- Heb 11:11.",
            "Expect the performance of. -- Lu 1:38,45; 2Pe 3:13.",
            "Sometimes, through infirmity, tempted to doubt. -- Ps 77:8,10.",
            "Plead in prayer. -- Ge 32:9,12; 1Ch 17:23,26; Isa 43:26.",
            "Should wait for the performance of -- Ac 1:4.",
            "Gentiles shall be partakers of -- Eph 3:6.",
            "Man, by nature, has no interest in -- Eph 2:12.",
            "Scoffers despise -- 2Pe 3:3,4.",
            "Fear, lest ye come short of -- Heb 4:1."
        ]
    },
    {
        "Word": "Prophecies Respecting Christ",
        "Definitions": [
            "As the Son of God -- Ps 2:7.",
            "Fulfilled. -- Lu 1:32,35.",
            "As the seed of the woman -- Ge 3:15.",
            "Fulfilled. -- Ga 4:4.",
            "As the seed of Abraham -- Ge 17:7; 22:18.",
            "Fulfilled. -- Ga 3:16.",
            "As the seed of Isaac -- Ge 21:12.",
            "Fulfilled. -- Heb 11:17-19.",
            "As the seed of David -- Ps 132:11; Jer 23:5.",
            "Fulfilled. -- Ac 13:23; Ro 1:3.",
            "His coming at a set time -- Ge 49:10; Da 9:24,25.",
            "Fulfilled. -- Lu 2:1.",
            "His being born a virgin -- Isa 7:14.",
            "Fulfilled. -- Mt 1:22,23; Lu 2:7.",
            "His being called Immanuel -- Isa 7:14.",
            "Fulfilled. -- Mt 1:22,23.",
            "His being born in Bethlehem of Judea -- Mic 5:2.",
            "Fulfilled. -- Mt 2:1; Lu 2:4-6.",
            "Great persons coming to adore him -- Ps 72:10.",
            "Fulfilled. -- Mt 2:1-11.",
            "The slaying of the children of Bethlehem -- Jer 31:15.",
            "Fulfilled. -- Mt 2:16-18.",
            "His being called out of Egypt -- Ho 11:1.",
            "Fulfilled. -- Mt 2:15.",
            "His being preceded by John the Baptist -- Isa 40:3; Mal 3:1.",
            "Fulfilled. -- Mt 3:1,3; Lu 1:17.",
            "His being anointed with the Spirit -- Ps 45:7; Isa 11:2; 61:1.",
            "Fulfilled. -- Mt 3:16; Joh 3:34; Ac 10:38.",
            "His being a Prophet like to Moses -- De 18:15-18.",
            "Fulfilled. -- Ac 3:20-22.",
            "His being a Priest after the order of Melchizedek -- Ps 110:4.",
            "Fulfilled. -- Heb 5:5,6.",
            "His entering on his public ministry -- Isa 61:1,2.",
            "Fulfilled. -- Lu 4:16-21,43.",
            "His ministry commencing in Galilee -- Isa 9:1,2.",
            "Fulfilled. -- Mt 4:12-16,23.",
            "His entering publicly into Jerusalem -- Zec 9:9.",
            "Fulfilled. -- Mt 21:1-5.",
            "His coming into the temple -- Hag 2:7,9; Mal 3:1.",
            "Fulfilled. -- Mt 21:12; Lu 2:27-32; Joh 2:13-16.",
            "His poverty -- Isa 53:2.",
            "Fulfilled. -- Mr 6:3; Lu 9:58.",
            "His meekness and want of ostentatious -- Isa 42:2.",
            "Fulfilled. -- Mt 12:15,16,19.",
            "His tenderness and compassion -- Isa 40:11; 42:3.",
            "Fulfilled. -- Mt 12:15,20; Heb 4:15.",
            "His being without guile -- Isa 53:9.",
            "Fulfilled. -- 1Pe 2:22.",
            "His zeal -- Ps 69:9.",
            "Fulfilled. -- Joh 2:17.",
            "His preaching by parables -- Ps 78:2.",
            "Fulfilled. -- Mt 13:34,35.",
            "His working miracles -- Isa 35:5,6.",
            "Fulfilled. -- Mt 11:4-6; Joh 11:47.",
            "His bearing reproach -- Ps 22:6; 69:7,9,20.",
            "Fulfilled. -- Ro 15:3.",
            "His being rejected by his brethren -- Ps 69:8; Isa 63:3.",
            "Fulfilled. -- Joh 1:11; 7:3.",
            "His being a stone of stumbling to the Jews -- Isa 8:14.",
            "Fulfilled. -- Ro 9:32; 1Pe 2:8.",
            "His being hated by the Jews -- Ps 69:4; Isa 49:7.",
            "Fulfilled. -- Joh 15:24,25.",
            "His being rejected by the Jewish rulers -- Ps 118:22.",
            "Fulfilled. -- Mt 21:42; Joh 7:48.",
            "That the Jews and Gentiles should combine against Him -- Ps 2:1,2.",
            "Fulfilled. -- Lu 23:12; Ac 4:27.",
            "His being betrayed by a friend -- Ps 41:9; 55:12-14.",
            "Fulfilled. -- Joh 13:18,21.",
            "His disciples forsaking him -- Zec 13:7.",
            "Fulfilled. -- Mt 26:31,56.",
            "His being sold for thirty pieces silver -- Zec 11:12.",
            "Fulfilled. -- Mt 26:15.",
            "His price being given for the potter's field -- Zec 11:13.",
            "Fulfilled. -- Mt 27:7.",
            "The intensity of his sufferings -- Ps 22:14,15.",
            "Fulfilled. -- Lu 22:42,44.",
            "His sufferings being for others -- Isa 53:4-6,12; Da 9:26.",
            "Fulfilled. -- Mt 20:28.",
            "His patience and silence under suffering -- Isa 53:7.",
            "Fulfilled. -- Mt 26:63; 27:12-14.",
            "His being smitten on the cheek -- Mic 5:1.",
            "Fulfilled. -- Mt 27:30.",
            "His visage being marred -- Isa 52:14; 53:3.",
            "Fulfilled. -- Joh 19:5.",
            "His being spit on and scourged -- Isa 50:6.",
            "Fulfilled. -- Mr 14:65; Joh 19:1.",
            "His hands and feet being nailed to the cross -- Ps 22:16.",
            "Fulfilled. -- Joh 19:18; 20:25.",
            "His being forsaken by God -- Ps 22:1.",
            "Fulfilled. -- Mt 27:46.",
            "His being mocked -- Ps 22:7,8.",
            "Fulfilled. -- Mt 27:39-44.",
            "Gall and vinegar being given him to drink -- Ps 69:21.",
            "Fulfilled. -- Mt 27:34.",
            "His garments being parted, and lots cast for his vesture -- Ps 22:18.",
            "Fulfilled. -- Mt 27:35.",
            "His being numbered with the transgressors -- Isa 53:12.",
            "Fulfilled. -- Mr 15:28.",
            "His intercession for His murderers -- Isa 53:12.",
            "Fulfilled. -- Lu 23:34.",
            "His Death -- Isa 53:12.",
            "Fulfilled. -- Mt 27:50.",
            "That a bone of him should not be broken -- Ex 12:46; Ps 34:20.",
            "Fulfilled. -- Joh 19:33,36.",
            "His being pierced -- Zec 12:10.",
            "Fulfilled. -- Joh 19:34,37.",
            "His being buried with the rich -- Isa 53:9.",
            "Fulfilled. -- Mt 27:57-60.",
            "His flesh not seeing corruption -- Ps 16:10.",
            "Fulfilled. -- Ac 2:31.",
            "His resurrection -- Ps 16:10; Isa 26:19.",
            "Fulfilled. -- Lu 24:6,31,34.",
            "His ascension -- Ps 68:18.",
            "Fulfilled. -- Lu 24:51; Ac 1:9.",
            "His sitting on the right hand of God -- Ps 110:1.",
            "Fulfilled. -- Heb 1:3.",
            "His exercising the priestly office in heaven -- Zec 6:13.",
            "Fulfilled. -- Ro 8:34.",
            "His being the chief corner-stone of the Church -- Isa 28:16.",
            "Fulfilled. -- 1Pe 2:6,7.",
            "His being King in Zion -- Ps 2:6.",
            "Fulfilled. -- Lu 1:32; Joh 18:33-37.",
            "The conversion of the Gentiles to him -- Isa 11:10; 42:1.",
            "Fulfilled. -- Mt 1:17,21; Joh 10:16; Ac 10:45,47.",
            "His righteous government -- Ps 45:6,7.",
            "Fulfilled. -- Joh 5:30; Re 19:11.",
            "His universal dominion -- Ps 72:8; Da 7:14.",
            "Fulfilled. -- Php 2:9,11.",
            "The perpetuity of his kingdom -- Isa 9:7; Da 7:14.",
            "Fulfilled. -- Lu 1:32,33."
        ]
    },
    {
        "Word": "Prophets",
        "Definitions": [
            "God spoke of old by -- Ho 12:10; Heb 1:1.",
            "The messengers of God -- 2Ch 36:15; Isa 44:26.",
            "The servants of God -- Jer 35:15.",
            "The watchmen of Israel -- Eze 3:17.",
            "Were called",
            "Men of God. -- 1Sa 9:6.",
            "Prophets of God. -- Ezr 5:2.",
            "Holy prophets. -- Lu 1:70; Re 18:20; 22:6.",
            "Holy men of God. -- 2Pe 1:21.",
            "Seers. -- 1Sa 9:9.",
            "Were esteemed as holy men -- 2Ki 4:9.",
            "Women sometimes endowed as -- Joe 2:28.",
            "God communicated to",
            "His secret things. -- Am 3:7.",
            "At various time and in different ways. -- Heb 1:1.",
            "By an audible voice. -- Nu 12:8; 1Sa 3:4-14.",
            "By angels. -- Da 8:15-26; Re 22:8,9.",
            "By dreams and visions. -- Nu 12:6; Joe 2:28.",
            "Were under the influence of the Holy Spirit while prophesying -- Lu 1:67; 2Pe 1:21.",
            "Spoke in the name of the Lord -- 2Ch 33:18; Eze 3:11; Jas 5:10.",
            "Frequently spoke in parables and riddles -- 2Sa 12:1-6; Isa 5:1-7; Eze 17:2-10.",
            "Frequently in their actions, &c were made signs to the people -- Isa 20:2-4; Jer 19:1,10,11; 27:2,3; 43:9; 51:63; Eze 4:1-13; 5:1-4; 7:23; 12:3-7; 21:6,7; 24:1-24; Ho 1:2-9.",
            "Frequently left without divine communication on account of sins of the people -- 1Sa 28:6; La 2:9; Eze 7:26.",
            "Were required",
            "To be bold and undaunted. -- Eze 2:6; 3:8,9.",
            "To be vigilant and faithful. -- Eze 3:17-21.",
            "To receive with attention all God's communications. -- Eze 3:10.",
            "Not to speak anything but what they received from God. -- De 18:20.",
            "To declare everything that the Lord commanded. -- Jer 26:2.",
            "Sometimes received divine communications and uttered predictions under great bodily and mental excitement -- Jer 23:9; Eze 3:14,15; Da 7:28; 10:8; Hab 3:2,16.",
            "Sometimes uttered their predictions in verse -- De 32:44; Isa 5:1.",
            "Often accompanied by music while predicting -- 1Sa 10:5; 2Ki 3:15.",
            "Often committed their predictions to writing -- 2Ch 21:12; Jer 36:2.",
            "Writings of, read in the synagogues every Sabbath -- Lu 4:17; Ac 13:15.",
            "Ordinary",
            "Numerous in Israel. -- 1Sa 10:5; 1Ki 18:4.",
            "Trained up and instructed in schools. -- 2Ki 2:3,5; 1Sa 19:20.",
            "The sacred bards of the Jews. -- Ex 15:20,21; 1Sa 10:5,10; 1Ch 25:1.",
            "Extraordinary",
            "Specially raised up on occasions of emergency. -- 1Sa 3:19-21; Isa 6:8,9; Jer 1:5.",
            "Often endued with miraculous power. -- Ex 4:1-4; 1Ki 17:23; 2Ki 5:3-8.",
            "Frequently married men -- 2Ki 4:1; Eze 24:18.",
            "Wore a coarse dress of hair-cloth -- 2Ki 1:8; Zec 13:4; Mt 3:4; Re 11:3.",
            "Often led a wandering and unsettled life -- 1Ki 18:10-12; 19:3,8,15; 2Ki 4:10.",
            "Simple in their manner of life -- Mt 3:4.",
            "The historiographers of the Jewish nation -- 1Ch 29:29; 2Ch 9:29.",
            "The interpreters of dreams -- Da 1:17.",
            "Were consulted in all difficulties -- 1Sa 9:6; 28:15; 1Ki 14:2-4; 22:7.",
            "Presented with gifts by those who consulted them -- 1Sa 9:7,8; 1Ki 14:3.",
            "Sometimes thought it right to reject presents -- 2Ki 5:15,16.",
            "Were sent to",
            "Reprove the wicked and exhort to repentance. -- 2Ki 17:13; 2Ch 24:19; Jer 25:4,5.",
            "Denounce the wickedness of kings. -- 1Sa 15:10,16-19; 2Sa 12:7-12; 1Ki 18:18; 21:17-22.",
            "Exhort to faithfulness and constancy in God's service. -- 2Ch 15:1,2,7.",
            "Predict the coming of Christ. -- Lu 24:44; Joh 1:45; Ac 3:24; 10:43.",
            "Predict the downfall of nations. -- Isa 15:1; 17:1; Jer 47:1-51:64.",
            "Felt deeply on account of the calamities which they predicted -- Isa 16:9-11; Jer 9:1-7.",
            "Predictions of",
            "Frequently proclaimed at the gate of the Lord's house. -- Jer 7:2.",
            "Proclaimed in the cities and streets. -- Jer 11:6.",
            "Written on tables and fixed up in some public place. -- Hab 2:2.",
            "Written on rolls and read to the people. -- Isa 8:1; Jer 36:2.",
            "Were all fulfilled. -- 2Ki 10:10; Isa 44:26; Ac 3:18; Re 10:7.",
            "Assisted the Jews in their great national undertakings -- Ezr 5:2.",
            "Mentioned in scripture",
            "Enoch. -- Ge 5:21-24; Jude 1:14.",
            "Noah. -- Ge 9:25-27.",
            "Jacob. -- Ge 49:1.",
            "Aaron. -- Ex 7:1.",
            "Moses. -- De 18:18.",
            "Miriam. -- Ex 15:20.",
            "Deborah. -- Jdj 4:4.",
            "Prophet set to Israel. -- Jdj 6:8.",
            "Prophet sent to Eli. -- 1Sa 2:27.",
            "Samuel. -- 1Sa 3:20.",
            "David. -- Ps 16:8-11; Ac 2:25,30.",
            "Nathan. -- 2Sa 7:2; 12:1; 1Ki 1:10.",
            "Zadok. -- 2Sa 15:27.",
            "Gad. -- 2Sa 24:11; 1Ch 29:29.",
            "Ahijah. -- 1Ki 11:29; 12:15; 2Ch 9:29.",
            "Prophet of Judah. -- 1Ki 13:1.",
            "Iddo. -- 2Ch 9:29; 12:15.",
            "Shemaiah. -- 1Ki 12:22; 2Ch 12:7,15.",
            "Azariah the son of Oded. -- 2Ch 15:2,8.",
            "Hanani. -- 2Ch 16:7.",
            "Jehu the son of Hanani. -- 1Ki 16:1,7,12.",
            "Elijah. -- 1Ki 17:1.",
            "Elisha. -- 1Ki 19:16.",
            "Micaiah the son of Imlah. -- 1Ki 22:7,8.",
            "Jonah. -- 2Ki 14:25; Jon 1:1; Mt 12:39.",
            "Isaiah. -- 2Ki 19:2; 2Ch 26:22; Isa 1:1.",
            "Hosea. -- Ho 1:1.",
            "Amos. -- Am 1:1; 7:14,15.",
            "Micah. -- Mic 1:1.",
            "Oded. -- 2Ch 28:9.",
            "Nahum. -- Na 1:1.",
            "Joel. -- Joe 1:1; Ac 2:16.",
            "Zephaniah. -- Zep 1:1.",
            "Huldah. -- 2Ki 22:14.",
            "Jeduthun. -- 2Ch 35:15.",
            "Jeremiah. -- 2Ch 36:12,21; Jer 1:1,2.",
            "Habakkuk. -- Hab 1:1.",
            "Obadiah. -- Ob 1:1.",
            "Ezekiel. -- Eze 1:3.",
            "Daniel. -- Da 12:11; Mt 24:15.",
            "Haggai. -- Ezr 5:1; 6:14; Hag 1:1.",
            "Zechariah son of Iddo. -- Ezr 5:1; Zec 1:1.",
            "Malachi. -- Mal 1:1.",
            "Zacharias the father of John. -- Lu 1:67.",
            "Anna. -- Lu 2:36.",
            "Agabus. -- Ac 11:28; 21:10.",
            "Daughters of Philip. -- Ac 21:9.",
            "Paul. -- 1Ti 4:1.",
            "Peter. -- 2Pe 2:1,2.",
            "John. -- Re 1:1.",
            "One generally attached to the king's household -- 2Sa 24:11; 2Ch 29:25; 35:15.",
            "The Jews",
            "Require to hear and believe. -- De 18:15; 2Ch 20:20.",
            "Often tried to make them speak smooth things. -- 1Ki 22:13; Isa 30:10; Am 2:12.",
            "Persecuted them. -- 2Ch 36:16; Mt 5:12.",
            "Often imprisoned them. -- 1Ki 22:27; Jer 32:2; 37:15,16.",
            "Often put them to death. -- 1Ki 18:13; 19:10; Mt 23:34-37.",
            "Often left without, on account of sin. -- 1Sa 3:1; Ps 74:9; Am 8:11,12.",
            "Were mighty through faith -- Heb 11:32-40.",
            "Great patience of, under suffering -- Jas 5:10.",
            "God avenged all injuries done to -- 2Ki 9:7; 1Ch 16:21,22; Mt 23:35-38; Lu 11:50.",
            "Christ predicted to exercise the office of -- De 18:15; Ac 3:22.",
            "Christ exercised the office of -- Mt 24:1-25:46; Mr 10:32-34."
        ]
    },
    {
        "Word": "Prophets, False",
        "Definitions": [
            "Pretended to be sent by God -- Jer 23:17,18,31.",
            "Not sent or commissioned by God -- Jer 14:14; 23:21; 29:31.",
            "Made use of by God to prove Israel -- De 13:3.",
            "Described as",
            "Light and treacherous. -- Zep 3:4.",
            "Covetous. -- Mic 3:11.",
            "Crafty. -- Mt 7:15.",
            "Drunken. -- Isa 28:7.",
            "Immoral and profane. -- Jer 23:11,14.",
            "Women sometimes acted as -- Ne 6:14; Re 2:20.",
            "Called foolish prophets -- Eze 13:2.",
            "Compared to foxes in the desert -- Eze 13:4.",
            "Compared to wind -- Jer 5:13.",
            "Influenced by evil spirits -- 1Ki 22:21,22.",
            "Prophesied",
            "Falsely. -- Jer 5:31.",
            "Lies in the name of the Lord. -- Jer 14:14.",
            "Out of their own heart. -- Jer 23:16,26; Eze 13:2.",
            "In the name of false gods. -- Jer 2:8.",
            "Peace, when there was no peace. -- Jer 6:14; 23:17; Eze 13:10; Mic 3:5.",
            "Often practised divination and witchcraft -- Jer 14:14; Eze 22:28; Ac 13:6.",
            "Often pretended to dreams -- Jer 23:28,32.",
            "Often deceived by God as a judgment -- Eze 14:9.",
            "The people",
            "Led into error. -- Jer 23:13; Mic 3:5.",
            "Made to forget God's name by. -- Jer 23:27.",
            "Deprived of God's word by. -- Jer 23:30.",
            "Taught profaneness and sin by. -- Jer 23:14,15.",
            "Oppressed and defrauded by. -- Eze 22:25.",
            "Warned not to listen to. -- De 13:3; Jer 23:16; 27:9,15,16.",
            "Encouraged and praised. -- Jer 5:31; Lu 6:26.",
            "Mode of trying and detecting -- De 13:1,2; 18:21,22; 1Jo 4:1-3.",
            "Predicted to arise",
            "Before destruction of Jerusalem. -- Mt 24:11,24.",
            "In the latter times. -- 2Pe 2:1.",
            "Judgments denounced against -- Jer 8:1,2; 14:15; 28:16,17; 29:32.",
            "Involved the people in their own ruin -- Isa 9:15,16; Jer 20:6; Eze 14:10."
        ]
    },
    {
        "Word": "Proselytes",
        "Definitions": [
            "Described -- Es 8:17; Isa 56:3.",
            "Required",
            "To give up all heathen practices. -- Ezr 6:21.",
            "To give up all heathen associates. -- Ru 1:16; 2:11; Ps 45:10; Lu 14:26.",
            "To be circumcised. -- Ge 17:13; Ex 12:48.",
            "To enter into covenant to serve the Lord. -- De 29:10-13; Ne 10:28,29.",
            "To observe the law of Moses as Jews. -- Ex 12:49.",
            "Unfaithfulness in, punished -- Eze 14:7.",
            "From the Ammonites and Moabites restricted for ever from holding office in the congregation -- De 23:3.",
            "From the Egyptians and Edomites restricted to the third generation from holding office in the congregation -- De 23:7,8.",
            "Were entitled to all privileges -- Ex 12:48; Isa 56:3-7.",
            "Went up to the feasts -- Ac 2:10; 8:27.",
            "Pharisees, zealous in making -- Mt 23:15.",
            "Many, embraced the gospel -- Ac 6:5; 13:43.",
            "Later called devout Greeks -- Joh 12:20; Ac 17:4."
        ]
    },
    {
        "Word": "Protection",
        "Definitions": [
            "God is able to afford -- 1Pe 1:5; Jude 1:24.",
            "God is faithful to afford -- 1Th 5:23,24; 2Th 3:3.",
            "Of God is",
            "Indispensable. -- Ps 127:1.",
            "Seasonable. -- Ps 46:1.",
            "Unfailing. -- De 31:6; Jos 1:5.",
            "Effectual. -- Joh 10:28-30; 2Co 12:9.",
            "Uninterrupted. -- Ps 121:3.",
            "Encouraging. -- Isa 41:10; 50:7.",
            "Perpetual. -- Ps 121:8.",
            "Often afforded through means inadequate in themselves. -- Jdj 7:7; 1Sa 17:45,50; 2Ch 14:11.",
            "Is afforded to",
            "Those who hearken to God. -- Pr 1:33.",
            "Returning sinners. -- Job 22:23,25.",
            "The perfect in heart. -- 2Ch 16:9.",
            "The poor. -- Ps 14:6; 72:12-14.",
            "The oppressed. -- Ps 9:9.",
            "The Church. -- Ps 48:3; Zec 2:4,5.",
            "Is vouchsafed to saints in",
            "Preserving them. -- Ps 145:20.",
            "Strengthening them. -- 2Ti 4:17.",
            "Upholding them. -- Ps 37:17,24; 63:8.",
            "Keeping their feet. -- 1Sa 2:9; Pr 3:26.",
            "Keeping them from evil. -- 2Th 3:3.",
            "Keeping them from falling. -- Jude 1:24.",
            "Keeping them in the way. -- Ex 23:20.",
            "Keeping them from temptation. -- Re 3:10.",
            "Providing a refuge for them. -- Pr 14:26; Isa 4:6; 32:2.",
            "Defending them against their enemies. -- De 20:1-4; 33:27; Isa 59:19.",
            "Defeating the counsels of enemies. -- Isa 8:10.",
            "Temptation. -- 1Co 10:13; 2Pe 2:9.",
            "Persecution. -- Lu 21:18.",
            "Calamities. -- Ps 57:1; 59:16.",
            "All dangers. -- Ps 91:3-7.",
            "All places. -- Ge 28:15; 2Ch 16:9.",
            "Sleep. -- Ps 3:5; 4:8; Pr 3:24.",
            "Death. -- Ps 23:4.",
            "Saints",
            "Acknowledge God as their. -- Ps 18:2; 62:2; 89:18.",
            "Pray for. -- Ps 17:5,8; Isa 51:9.",
            "Praise God for. -- Ps 5:11.",
            "Withdrawn from the",
            "Disobedient. -- Le 26:14-17.",
            "Backsliding. -- Jos 23:12,13; Jdj 10:13.",
            "Presumptuous. -- Nu 14:40-45.",
            "Unbelieving. -- Isa 7:9.",
            "Obstinately impenitent. -- Mt 23:38.",
            "Not to be found in",
            "Idols. -- De 32:37-39; Isa 46:7.",
            "Man. -- Ps 146:3; Isa 30:7.",
            "Riches. -- Pr 11:4,28; Zep 1:18.",
            "Hosts. -- Jos 11:4-8; Ps 33:16.",
            "Horses. -- Ps 33:17; Pr 21:31.",
            "Illustrated -- De 32:11; Ps 125:1,2; Pr 18:10; Isa 25:4; 31:5; Lu 13:34.",
            "Exemplified",
            "Abraham. -- Ge 15:1.",
            "Jacob. -- Ge 48:16.",
            "Joseph. -- Ge 49:23-25.",
            "Israel. -- Jos 24:17.",
            "David. -- Ps 18:1,2.",
            "Shadrach &c. -- Da 3:28.",
            "Daniel. -- Da 6:22.",
            "Peter. -- Ac 12:4-7.",
            "Paul. -- Ac 18:10; 26:17."
        ]
    },
    {
        "Word": "Providence of God, The",
        "Definitions": [
            "Is his care over his works -- Ps 145:9.",
            "Is exercised in",
            "Preserving his creatures. -- Ne 9:6; Ps 36:6; Mt 10:29.",
            "Providing for his creatures. -- Ps 104:27,28; 136:25; 147:9; Mt 6:26.",
            "The special preservation of saints. -- Ps 37:28; 91:11; Mt 10:30.",
            "Prospering saints. -- Ge 24:48,56.",
            "Protecting saints. -- Ps 91:4; 140:7.",
            "Delivering saints. -- Ps 91:3; Isa 31:5.",
            "Leading saints. -- De 8:2,15; Isa 31:5.",
            "Leading saints. -- De 8:2,15; Isa 63:12.",
            "Bringing His words to pass. -- Nu 26:65; Jos 21:45; Lu 21:32,33.",
            "Ordering the ways of men. -- Pr 16:9; 19:21; 20:24.",
            "Ordaining the conditions and circumstances of men. -- 1Sa 2:7,8; Ps 75:6,7.",
            "Determining the period of human life. -- Ps 31:15; 39:5; Ac 17:26.",
            "Defeating wicked designs. -- Ex 15:9-19; 2Sa 17:14,15; Ps 33:10.",
            "Overruling wicked designs for good. -- Ge 45:5-7; 50:20; Php 1:12.",
            "Preserving the course of nature. -- Ge 8:22; Job 26:10; Ps 104:5-9.",
            "Directing all events. -- Jos 7:14; 1Sa 6:7-10,12; Pr 16:33; Isa 44:7; Ac 1:26.",
            "Ruling the elements. -- Job 37:9-13; Isa 50:2; Joh 1:4,15; Na 1:4.",
            "Ordering the minutest matters. -- Mt 10:29,30; Lu 21:18.",
            "Is righteous -- Ps 145:17; Da 4:37.",
            "Is ever watchful -- Ps 121:4; Isa 27:3.",
            "Is all pervading -- Ps 139:1-5.",
            "Sometimes dark and mysterious -- Ps 36:6; 73:16; 77:19; Ro 11:33.",
            "All things are ordered by",
            "For his glory. -- Isa 63:14.",
            "For good to saints. -- Ro 8:28.",
            "The wicked made to promote the designs -- Isa 10:5-12; Ac 3:17,18.",
            "To be acknowledged",
            "In prosperity. -- De 8:18; 1Ch 29:12.",
            "In adversity. -- Job 1:21; Ps 119:15.",
            "In public calamities. -- Am 3:6.",
            "In our daily support. -- Ge 48:15.",
            "In all things. -- Pr 3:6.",
            "Cannot be defeated -- 1Ki 22:30,34; Pr 21:30.",
            "Man's efforts are vain without -- Ps 127:1,2; Pr 21:31.",
            "Saints should",
            "Trust in. -- Mt 6:33,34; 10:9,29-31.",
            "Have full confidence in. -- Ps 16:8; 139:10.",
            "Commit their works to. -- Pr 16:3.",
            "Encourage themselves. -- 1Sa 30:6.",
            "Pray in dependence upon. -- Ac 12:5.",
            "Pray to be guided by. -- Ge 24:12-14; 28:20,21; Ac 1:24.",
            "Result of depending upon -- Lu 22:35.",
            "Connected with the use of means -- 1Ki 21:19; 22:37,38; Mic 5:2; Lu 2:1-4; Ac 27:22,31,32.",
            "Danger of denying -- Isa 10:13-17; Eze 28:2-10; Da 4:29-31; Ho 2:8,9."
        ]
    },
    {
        "Word": "Prudence",
        "Definitions": [
            "Exhibited in the manifestation of God's grace -- Eph 1:8.",
            "Exemplified by Christ -- Isa 52:13; Mt 21:24-27; 22:15-21.",
            "Intimately connected with wisdom -- Pr 8:12.",
            "The wise celebrated for -- Pr 16:21.",
            "They who have",
            "Get knowledge. -- Pr 18:15.",
            "Deal with knowledge. -- Pr 13:16.",
            "Look well to their goings. -- Pr 14:15.",
            "Understand the ways of God. -- Ho 14:9.",
            "Understand their own ways. -- Pr 14:8.",
            "Crowned with knowledge. -- Pr 14:18.",
            "Not ostentatious of knowledge. -- Pr 12:23.",
            "Foresee and avoid evil. -- Pr 22:3.",
            "Are preserved by it. -- Pr 2:11.",
            "Suppress angry feelings. -- Pr 12:16; 19:11.",
            "Regard reproof. -- Pr 15:5.",
            "Keep silence in the evil time. -- Am 5:13.",
            "Saints act with -- Ps 112:5.",
            "Saints should especially exercise, in their intercourse with unbelievers -- Mt 10:16; Eph 5:15; Col 4:5.",
            "Virtuous wives act with -- Pr 31:16,26.",
            "The young should cultivate -- Pr 3:21.",
            "Of the wicked",
            "Fails in times of perplexity. -- Jer 49:7.",
            "Keeps them from the knowledge of the gospel. -- Mt 11:25.",
            "Denounced by God. -- Isa 5:21; 29:15.",
            "Defeated by God. -- Isa 29:14; 1Co 1:19.",
            "Necessity for -- Illustrated. -- Mt 25:3,9; Lu 14:28-32.",
            "Exemplified",
            "Jacob. -- Ge 32:3-23.",
            "Joseph. -- Ge 41:39.",
            "Jethro. -- Ex 18:19-23.",
            "Gideon. -- Jdj 8:1-3.",
            "David. -- 1Sa 16:18.",
            "Abigail. -- 1Sa 25:23-31; 2Sa 15:32-34; 17:6-14.",
            "Aged counsellors of Rehoboam. -- 1Ki 12:7.",
            "Solomon. -- 2Ch 2:12.",
            "Nehemiah. -- Ne 2:12-16; 4:13-18.",
            "The Poor Wise Man. -- Ec 9:15.",
            "The Scribe. -- Mr 12:32-34.",
            "Gamaliel. -- Ac 5:34-39.",
            "Sergius Paulus. -- Ac 13:7.",
            "Paul. -- Ac 23:6."
        ]
    },
    {
        "Word": "Publicans",
        "Definitions": [
            "The collectors of the public taxes -- Lu 5:27.",
            "Suspected of extortion -- Lu 3:13.",
            "Often guilty of extortion -- Lu 19:8.",
            "Chiefs of, were very rich -- Lu 19:2.",
            "The Jews",
            "Despised. -- Lu 18:11.",
            "Classed with the most infamous characters. -- Mt 11:19; 21:32.",
            "Despised our Lord for associating with. -- Mt 9:11; 11:19.",
            "Often kind to their friends -- Mt 5:46,47.",
            "Often hospitable -- Lu 5:29; 19:6.",
            "Many of",
            "Believed the preaching of John. -- Mt 21:32.",
            "Received John's baptism. -- Lu 3:12; 7:29.",
            "Attended the preaching of Christ. -- Mr 2:15; Lu 15:1.",
            "Embraced the gospel. -- Mt 21:31.",
            "Matthew the apostle was of -- Mt 10:3."
        ]
    },
    {
        "Word": "Punishment of the Wicked, The",
        "Definitions": [
            "Is from God -- Le 26:18; Isa 13:11.",
            "On account of their",
            "Sin. -- La 3:39.",
            "Iniquity. -- Jer 36:31; Eze 3:17-18; 18:4,13,20; Am 3:2.",
            "Idolatry. -- Le 26:30; Isa 10:10,11.",
            "Rejection of the law of God. -- 1Sa 15:23; Ho 4:6-9.",
            "Ignorance of God. -- 2Th 1:8.",
            "Evil ways and doings. -- Jer 21:14; Ho 4:9; 12:2.",
            "Pride. -- Isa 10:12; 24:21; Lu 14:11.",
            "Unbelief. -- Mr 16:16; Ro 11:20; Heb 3:18,19; 4:2.",
            "Covetousness. -- Isa 57:17; Jer 51:13.",
            "Oppressing. -- Isa 49:26; Jer 30:16,20.",
            "Persecuting. -- Jer 11:21,22; Mt 23:34-36.",
            "Disobeying God. -- Ne 9:26,27; Eph 5:6.",
            "Disobeying the gospel. -- 2Th 1:8.",
            "Is the fruit of their sin -- Job 4:8; Pr 22:8; Ro 6:21; Ga 6:8.",
            "Is the reward of their sins -- Ps 91:8; Isa 3:11; Jer 16:18; Ro 6:23; Heb 2:2.",
            "Often brought about by their evil designs -- Es 7:10; Ps 37:15; 57:6.",
            "Often commences in this life -- Pr 11:31.",
            "In this life by",
            "Sickness. -- Le 26:16; Ps 78:50.",
            "Famine. -- Le 26:19,20,26,29; Ps 107:34.",
            "Noisome beasts. -- Le 26:22.",
            "War. -- Le 26:25,32,33; Jer 6:4.",
            "Deliverance to enemies. -- Ne 9:27.",
            "Fear. -- Le 26:36,37; Job 18:11.",
            "Reprobate mind. -- Ro 1:28.",
            "Put in slippery places. -- Ps 73:3-19.",
            "Trouble and distress. -- Isa 8:22; Zep 1:15.",
            "Cutting off. -- Ps 94:23.",
            "Bringing down their pride. -- Isa 13:11.",
            "Future, shall be awarded by Christ -- Mt 16:27; 25:31,41.",
            "Future described as",
            "Hell. -- Ps 9:17; Mt 5:29; Lu 12:5; 16:23.",
            "Darkness. -- Mt 8:12; 2Pe 2:17.",
            "Death. -- Ro 5:12-17; 6:23.",
            "Resurrection of damnation. -- Joh 5:29.",
            "Rising to shame and everlasting contempt. -- Da 12:2.",
            "Everlasting destruction. -- Ps 52:5; 92:7; 2Th 1:9.",
            "Everlasting fire. -- Mt 25:41; Jude 1:7.",
            "Second death. -- Re 2:11; 21:8.",
            "Damnation of hell. -- Mt 23:33.",
            "Eternal damnation. -- Mr 3:29.",
            "Blackness of darkness. -- 2Pe 2:17; Jude 1:13.",
            "Everlasting burnings. -- Isa 33:14.",
            "The wrath of God. -- Joh 3:36.",
            "Wine of the wrath of God. -- Re 14:10.",
            "Torment with fire. -- Re 14:10.",
            "Torment for ever and ever. -- Re 14:11.",
            "The righteousness of God requires. -- 2Th 1:6.",
            "Often sudden and unexpected. -- Ps 35:8; 64:7; Pr 29:1; Lu 12:20; 1Th 5:3.",
            "Shall be",
            "According to their deeds. -- Mt 16:27; Ro 2:6,9; 2Co 5:10.",
            "According to the knowledge possessed by them. -- Lu 12:47,48.",
            "Increased by neglect of privileges. -- Mt 11:21-24; Lu 10:13-15.",
            "Without mitigation. -- Lu 16:23-26.",
            "Accompanied by remorse. -- Isa 66:24; Mr 9:44.",
            "No combination avails against -- Pr 11:21.",
            "Deferred, emboldens them in sin -- Ec 8:11.",
            "Should be a warning to others -- Nu 26:10; 1Co 10:6-11; Jude 1:7.",
            "Consummated at the day of judgment -- Mt 25:31,46; Ro 2:5,16; 2Pe 2:9."
        ]
    },
    {
        "Word": "Purifications",
        "Definitions": [
            "Of Israel at the exodus -- Ex 14:22; 1Co 10:2.",
            "Of Israel before receiving the law -- Ex 19:10.",
            "Of priests before consecration -- Ex 29:4.",
            "Of Levites before consecration -- Nu 8:6,7.",
            "Of high priest on day of atonement -- Le 16:4,24.",
            "Of things for burnt-offerings -- 2Ch 4:6.",
            "Of individuals who were ceremonially unclean -- Le 15:2-13; 17:15; 22:4-7; Nu 19:7-12,21.",
            "Of the healed leper -- Le 14:8,9.",
            "Of Nazarites after vow expired -- Ac 21:24,26.",
            "Used by the devout before entering God's house -- Ps 26:6; Heb 10:22.",
            "Multiplied by traditions -- Mt 15:2; Mr 7:3,4.",
            "Means used for",
            "Water of separation. -- Nu 19:9.",
            "Running water. -- Le 15:13.",
            "Water mixed with blood. -- Ex 24:5-8; Heb 9:19.",
            "Was by",
            "Sprinkling. -- Nu 19:13,18; Heb 9:19.",
            "Washing parts of the body. -- Ex 30:19.",
            "Washing the whole body. -- Le 8:6; 14:9.",
            "Of priests performed in the brazen laver -- Ex 30:18; 2Ch 4:6.",
            "Vessels in the houses of the Jews for -- Joh 2:6.",
            "Consequence of neglecting those prescribed by law -- Le 17:16; Nu 19:13,20.",
            "Availed to sanctifying the flesh -- Heb 9:13.",
            "Insufficient for spiritual purification -- Job 9:30,31; Jer 2:22.",
            "The Jews laid great stress on -- Joh 3:25.",
            "Illustrative of",
            "Purification by the blood of Christ. -- Heb 9:9-12.",
            "Regeneration. -- Eph 5:26; 1Jo 1:7."
        ]
    },
    {
        "Word": "Raven, The",
        "Definitions": [
            "Unclean and not to be eaten -- Le 11:15; De 14:14.",
            "Called the raven of the valley -- Pr 30:17.",
            "Described as",
            "Black. -- Song 5:11.",
            "Solitary in disposition. -- Isa 34:11.",
            "Improvident. -- Lu 12:24.",
            "Carnivorous. -- Pr 30:17.",
            "God provides food for -- Job 38:41; Ps 147:9; Lu 12:24.",
            "Sent by Noah from the ark -- Ge 8:7.",
            "Elijah fed by -- 1Ki 17:4-6.",
            "Plumage of, illustrative of the glory of Christ -- Song 5:11."
        ]
    },
    {
        "Word": "Reaping",
        "Definitions": [
            "Is the cutting of the corn in harvest -- Job 24:6; Le 23:10.",
            "The sickle used for -- De 16:9; Mr 4:29.",
            "Both men and women engaged in -- Ru 2:8,9.",
            "The Jews not to reap",
            "The corners of their fields. -- Le 19:9; 23:22.",
            "During the Sabbatical year. -- Le 25:5.",
            "During the year of jubilee. -- Le 25:11.",
            "The fields of others. -- De 23:25.",
            "Mode of gathering the corn for, alluded to -- Ps 129:7; Isa 17:5.",
            "Corn after, was bound up into sheaves -- Ge 37:7; Ps 129:7.",
            "Persons engaged in",
            "Under the guidance of a steward. -- Ru 2:5,6.",
            "Visited by the master. -- Ru 2:4; 2Ki 4:18.",
            "Fed by the master who himself presided at their meals. -- Ru 2:14.",
            "Received wages. -- Joh 4:36; Jas 5:4.",
            "A time of great rejoicing -- Ps 126:5,6.",
            "The Jews often hindered from, on account of their sins -- Mic 6:15.",
            "Often unprofitable on account of sin -- Jer 12:13.",
            "Illustrative of",
            "Receiving the reward of wickedness. -- Job 4:8; Pr 22:8; Ho 8:7; Ga 6:8.",
            "Receiving the reward of righteousness. -- Ho 10:12; Ga 6:8,9.",
            "Ministers receiving temporal provision for spiritual labours. -- 1Co 9:11.",
            "Gathering in souls to God. -- Joh 4:38.",
            "The judgments of God on the antichristian world. -- Re 14:14-16.",
            "The final judgment. -- Mt 13:30,39-43."
        ]
    },
    {
        "Word": "Rebellion Against God",
        "Definitions": [
            "Forbidden -- Nu 14:9; Jos 22:19.",
            "Provokes God -- Nu 16:30; Ne 9:26.",
            "Provokes Christ -- Ex 23:20,21; 1Co 10:9.",
            "Vexes the Holy Spirit -- Isa 63:10.",
            "Exhibited in",
            "Unbelief. -- De 9:23; Ps 106:24,25.",
            "Rejecting his government. -- 1Sa 8:7; 15:23.",
            "Revolting from him. -- Isa 1:5; 31:6.",
            "Despising his law. -- Ne 9:26.",
            "Despising his counsels. -- Ps 107:11.",
            "Distrusting his power. -- Eze 17:15.",
            "Murmuring against him. -- Nu 20:3,10.",
            "Refusing to hearken to him. -- De 9:23; Eze 20:8; Zec 7:11.",
            "Departing from him. -- Isa 59:13.",
            "Rebellion against governors appointed by him. -- Jos 1:18.",
            "Departing from his precepts. -- Da 9:5.",
            "Departing from his instituted worship. -- Ex 32:8,9; Jos 22:16-19.",
            "Sinning against light. -- Job 24:13; Joh 15:22; Ac 13:41.",
            "Walking after our own thoughts. -- Isa 65:2.",
            "Connected with",
            "Stubbornness. -- De 31:27.",
            "Injustice and corruption. -- Isa 1:23.",
            "Contempt of God. -- Ps 107:11.",
            "Man is prone to. -- De 31:27; Ro 7:14-18.",
            "The heart is the seat of. -- Jer 5:23; Mt 15:18,19; Heb 3:12.",
            "They who are guilty of",
            "Aggravate their sin by. -- Job 34:27.",
            "Practise hypocrisy to hide. -- Ho 7:14.",
            "Persevere in. -- De 9:7,24.",
            "Increase in, though chastised. -- Isa 1:5.",
            "Warned not to exalt themselves. -- Ps 66:7.",
            "Denounced. -- Isa 30:1.",
            "Have God as their enemy. -- Isa 63:10.",
            "Have God's hand against them. -- 1Sa 12:15; Ps 106:26,27.",
            "Impoverished for. -- Ps 68:6.",
            "Brought low for. -- Ps 107:11,12.",
            "Delivered into the hands of enemies on account of. -- Ne 9:26,27.",
            "Cast out in their sins for. -- Ps 5:10.",
            "Cast out of the church for. -- Eze 20:38.",
            "Restored through Christ alone. -- Ps 68:18.",
            "Heinousness of -- 1Sa 15:23.",
            "Guilt of",
            "Aggravated by God's fatherly care. -- Isa 1:2.",
            "Aggravated by God's unceasing invitations to return to him. -- Isa 65:2.",
            "To be deprecated. -- Jos 22:29.",
            "To be confessed. -- La 1:18,20; Da 9:5.",
            "God alone can forgive -- Da 9:9.",
            "God is ready to forgive -- Ne 9:17.",
            "Religious instruction designed to prevent -- Ps 78:5,8.",
            "Promises to those who avoid -- De 28:1-13; 1Sa 12:14.",
            "Forgiven upon repentance -- Ne 9:26,27.",
            "Ministers",
            "Cautioned against. -- Eze 2:8.",
            "Sent to those guilty of. -- Eze 2:3-7; 3:4-9; Mr 12:4-8.",
            "Should warn against. -- Nu 14:9.",
            "Should testify against. -- Isa 30:8,9; Eze 17:12; 44:6.",
            "Should remind their people of past. -- De 9:7; 31:27.",
            "Punishment for -- Le 26:14-39; 1Sa 12:15; Isa 1:20; Jer 4:16-18; Eze 20:8,38.",
            "Punishment for teaching -- Jer 28:16.",
            "Ingratitude of -- Illustrated -- Isa 1:2,3.",
            "Exemplified",
            "Pharaoh. -- Ex 5:1,2.",
            "Korah &c. -- Nu 16:11.",
            "Moses and Aaron. -- Nu 20:12,24.",
            "Israelites. -- De 9:23,24.",
            "Saul. -- 1Sa 15:9,23.",
            "Jeroboam. -- 1Ki 12:28-33.",
            "Zedekiah. -- 2Ch 36:13.",
            "Kingdom of Israel. -- Ho 7:14; 13:16."
        ]
    },
    {
        "Word": "Reconciliation With God",
        "Definitions": [
            "Predicted -- Da 9:24; Isa 53:5.",
            "Proclaimed by angels at the birth of Christ -- Lu 2:14.",
            "Blotting out the hand-writing of ordinances is necessary to -- Eph 2:16; Col 2:14.",
            "Effected for men",
            "By God in Christ. -- 2Co 5:19.",
            "By Christ as High Priest. -- Heb 2:17.",
            "By the death of Christ. -- Ro 5:10; Eph 2:16; Col 1:21,22.",
            "By the blood of Christ. -- Eph 2:13; Col 1:20.",
            "While alienated from God. -- Col 1:21.",
            "Without strength. -- Ro 5:6.",
            "Yet sinners. -- Ro 5:8.",
            "While enemies to God. -- Ro 5:10.",
            "The ministry of committed to ministers -- 2Co 5:18,19.",
            "Ministers, in Christ's stead, should beseech men to seek -- 2Co 5:20.",
            "Effects of",
            "Peace of God. -- Ro 5:1; Eph 2:16,17.",
            "Access to God. -- Ro 5:2; Eph 2:18.",
            "Union of Jews and Gentiles. -- Eph 2:14.",
            "Union of things in heaven and earth. -- Col 1:20; Eph 1:10.",
            "A pledge of final salvation -- Ro 5:10.",
            "Necessity for -- Illustrated -- Mt 5:24-26.",
            "Typified -- Le 8:15; 16:20."
        ]
    },
    {
        "Word": "Red Heifer, The",
        "Definitions": [
            "To be without spot or blemish -- Nu 19:2.",
            "To ge given to Eleazar the second priest to offer -- Nu 19:3.",
            "To be slain without the camp -- Nu 19:3.",
            "Entire of, to be burned -- Nu 19:5.",
            "Blood of, sprinkled seven times before the tabernacle -- Nu 19:4.",
            "Cedar, hyssop, burned with -- Nu 19:6.",
            "Ashes of, collected and mixed with water for purification -- Nu 19:9,11-22.",
            "Communicated uncleanness to",
            "The priest that offered her. -- Nu 19:7.",
            "The man that burned her. -- Nu 19:8.",
            "The man who gathered the ashes. -- Nu 19:10.",
            "Could only purify the flesh -- Heb 9:13.",
            "A type of Christ -- Heb 9:12-14."
        ]
    },
    {
        "Word": "Rephaim, or Giants, The",
        "Definitions": [
            "Subdued by Chedorlaomer -- Ge 14:5.",
            "Dwelt in Canaan -- Jos 17:15.",
            "Og the king of Bashan was of -- Jos 13:12.",
            "The valley of",
            "A border of Judah. -- Jos 15:8.",
            "Was exceedingly fruitful. -- Isa 17:5.",
            "David obtained victories over the Philistines in. -- 2Sa 5:18,25.",
            "The last of, destroyed by David and his warriors -- 1Sa 17:4,49,50; 2Sa 21:15-22."
        ]
    },
    {
        "Word": "Reproof",
        "Definitions": [
            "God gives reproof to his own children -- 2Sa 7:14; Job 5:17; Ps 94:12; 119:67,71,75; Heb 12:6,7.",
            "God gives, to the wicked -- Ps 50:21; Isa 51:20.",
            "Christ sent to give -- Isa 2:4; 11:3.",
            "The Holy Spirit gives -- Joh 16:7,8.",
            "Christ gives, in love -- Re 3:19.",
            "On account of",
            "Impenitence. -- Mt 11:20-24.",
            "Not understanding. -- Mt 16:9,11; Mr 7:18; Lu 24:25; Joh 8:43; 13:7,8.",
            "Hardness of heart. -- Mr 8:17; 16:14.",
            "Fearfulness. -- Mr 4:40; Lu 24:37,38.",
            "Unbelief. -- Mt 17:17,20; Mr 16:14.",
            "Vain boasting. -- Lu 22:34.",
            "Hypocrisy. -- Mt 15:7; 23:13.",
            "Reviling Christ. -- Lu 23:40.",
            "Unruly conduct. -- 1Th 5:14.",
            "Oppressing out brethren. -- Ne 5:7.",
            "Sinful practices. -- Mt 21:13; Lu 3:19; Joh 2:16.",
            "The Scriptures are profitable for -- Ps 19:7-11; 2Ti 3:16.",
            "When from God",
            "Is for correction. -- Ps 39:11.",
            "Is despised by the wicked. -- Pr 1:30.",
            "Should not discourage saints. -- Heb 12:5.",
            "Pray that it be not be in anger. -- Ps 6:1.",
            "Should be accompanied by exhortation to repentance. -- 1Sa 12:20-25.",
            "Declared to be",
            "Better than secret love. -- Pr 27:5.",
            "Better than the praise of fools. -- Ec 7:5.",
            "An excellent oil. -- Ps 141:5.",
            "More profitable to saints, than stripes to a fool. -- Pr 17:10.",
            "A proof of faithful friendship -- Pr 27:6.",
            "Leads to",
            "Understanding. -- Pr 15:32.",
            "Knowledge. -- Pr 19:25.",
            "Wisdom. -- Pr 15:31; 29:15.",
            "Honour. -- Pr 13:18.",
            "Happiness. -- Pr 6:23.",
            "Eventually brings more respect than flattery -- Pr 28:23.",
            "Of those who offend, a warning to others -- Le 19:17; Ac 5:3,4,9; 1Ti 5:20; Tit 1:10,13.",
            "Hypocrites not qualified to give -- Mt 7:5.",
            "Ministers are sent to give -- Jer 44:4; Eze 3:17.",
            "Ministers are empowered to give -- Mic 3:8.",
            "Ministers should give",
            "Openly. -- 1Ti 5:20.",
            "Fearlessly. -- Eze 2:3-7.",
            "With all authority. -- Tit 2:15.",
            "With longsuffering &c. -- 2Ti 4:2.",
            "Unreservedly. -- Isa 58:1.",
            "Sharply, if necessary. -- Tit 1:13.",
            "With Christian love. -- 2Th 3:15.",
            "They who give, are hated by scorners -- Pr 9:8; 15:12.",
            "Hatred of, a proof of brutishness -- Pr 12:1.",
            "Hatred of, leads to destruction -- Pr 15:10; 29:1.",
            "Contempt of, leads to remorse -- Pr 5:12.",
            "Rejection of, leads to error -- Pr 10:17.",
            "Saints should",
            "Give. -- Le 19:17; Eph 5:11.",
            "Give no occasion for. -- Php 2:15.",
            "Receive kindly. -- Ps 141:5.",
            "Love those who give. -- Pr 9:8.",
            "Delight in those who give. -- Pr 24:25.",
            "Attention to a proof of prudence -- Pr 15:5.",
            "Exemplified",
            "Samuel. -- 1Sa 13:13.",
            "Nathan. -- 2Sa 12:7-9.",
            "Ahijah. -- 1Ki 14:7-11.",
            "Elijah. -- 1Ki 21:20.",
            "Elisha. -- 2Ki 5:26.",
            "Joab. -- 1Ch 21:3.",
            "Shemaiah. -- 2Ch 12:5.",
            "Hanani. -- 2Ch 16:7.",
            "Zechariah. -- 2Ch 24:20.",
            "Daniel. -- Da 5:22,23.",
            "John the Baptist. -- Mt 3:7; Lu 3:19.",
            "Stephen. -- Ac 7:51.",
            "Peter. -- Ac 8:20.",
            "Paul. -- 1Co 1:10-13; 5:1-5; 6:1-8; 11:17-22; Ga 2:11."
        ]
    },
    {
        "Word": "Reptiles",
        "Definitions": [
            "Created by God -- Ge 1:24,25.",
            "Made for praise and glory of God -- Ps 148:10.",
            "Placed under the dominion of man -- Ge 1:26.",
            "Unclean and not eaten -- Le 11:31,40-43; Ac 10:11-14.",
            "Mentioned in scripture",
            "Chameleon. -- Le 11:30.",
            "Lizard. -- Le 11:30.",
            "Tortoise. -- Le 11:29.",
            "Snail. -- Le 11:30; Ps 58:8.",
            "Frog. -- Ex 8:2; Re 16:13.",
            "Horseleech. -- Pr 30:15.",
            "Scorpion. -- De 8:15.",
            "Serpent. -- Job 26:13; Mt 7:10.",
            "Flying fiery serpent. -- De 8:15; Isa 30:6.",
            "Dragon. -- De 32:33; Job 30:29; Jer 9:11.",
            "Viper. -- Ac 28:3.",
            "Adder or Asp. -- Ps 58:4; 91:13; Pr 23:32.",
            "Cockatrice or basilisk. -- Isa 11:8; 59:5.",
            "Solomon wrote a history of -- 1Ki 4:33.",
            "Worshipped by Gentiles -- Ro 1:23.",
            "No image of similitude of, to be made for worshipping -- De 4:16,18.",
            "Jews condemned for worshipping -- Eze 8:10."
        ]
    },
    {
        "Word": "Resignation",
        "Definitions": [
            "Christ set and example of -- Mt 26:39-44; Joh 12:27; 18:11.",
            "Commanded -- Ps 37:7; 46:10.",
            "Should be exhibited in",
            "Submission to the will of God. -- 2Sa 15:26; Ps 42:5,11; Mt 6:10.",
            "Submission to the sovereignty of God in his purposes. -- Ro 9:20,21.",
            "The prospect of death. -- Ac 21:13; 2Co 4:16-5:1.",
            "Loss of goods. -- Job 1:15,16,21.",
            "Loss of children. -- Job 1:18,19,21.",
            "Chastisements. -- Heb 12:9.",
            "Bodily suffering. -- Job 2:8-10.",
            "The wicked are devoid of -- Pr 19:3.",
            "Exhortation to -- Ps 37:1-11.",
            "Motives to",
            "God's greatness. -- Ps 46:10.",
            "God's love. -- Heb 12:6.",
            "God's justice. -- Ne 9:33.",
            "God's wisdom. -- Ro 11:32,33.",
            "God's faithfulness. -- 1Pe 4:19.",
            "Our own sinfulness. -- La 3:39; Mic 7:9.",
            "Exemplified",
            "Jacob. -- Ge 43:14.",
            "Aaron. -- Le 10:3.",
            "Israelites. -- Jdj 10:15.",
            "Eli. -- 1Sa 3:18.",
            "David. -- 2Sa 12:23.",
            "Hezekiah. -- 2Ki 20:19.",
            "Job. -- Job 2:10.",
            "Stephen. -- Ac 7:59.",
            "Paul. -- Ac 21:13.",
            "Disciples. -- Ac 21:14.",
            "Peter. -- 2Pe 1:14."
        ]
    },
    {
        "Word": "Resurrection, The",
        "Definitions": [
            "A doctrine of the Old Testament -- Job 19:26; Ps 16:10; 49:15; Isa 26:19; Da 12:2; Ho 13:14.",
            "A first principle of the gospel -- 1Co 15:13,14; Heb 6:1,2.",
            "Expected by the Jews -- Joh 11:24; Heb 11:35.",
            "Denied by the Sadducees -- Mt 22:23; Lu 20:27; Ac 23:8.",
            "Explained away by false teachers -- 2Ti 2:18.",
            "Called in question by some in the church -- 1Co 15:12.",
            "Is not incredible -- Mr 12:24; Ac 26:8.",
            "Is not contrary to reason -- Joh 12:24; 1Co 15:35-49.",
            "Assumed and proved by our Lord -- Mt 22:29-32; Lu 14:14; Joh 5:28,29.",
            "Preached by the Apostles -- Ac 4:2; 17:18; 24:15.",
            "Credibility of, shown by the resurrection of individuals -- Mt 9:25; 27:53; Lu 7:14; Joh 11:44; Heb 11:35.",
            "Certainty of, proved by the resurrection of Christ -- 1Co 15:12-20.",
            "Effected by the power of",
            "God. -- Mt 22:29.",
            "Christ. -- Joh 5:28,29; 6:39,40,44.",
            "The Holy Spirit. -- Ro 8:11.",
            "Shall be of all the dead -- Joh 5:28; Ac 24:15; Re 20:13.",
            "Saints in, shall",
            "Rise through Christ. -- Joh 11:25; Ac 4:2; 1Co 15:21,22.",
            "Rise first. -- 1Co 15:23; 1Th 4:16.",
            "Rise to eternal life. -- Da 12:2; Joh 5:29.",
            "Be glorified with Christ. -- Col 3:4.",
            "Be as the angels. -- Mt 22:30.",
            "Have incorruptible bodies. -- 1Co 15:42.",
            "Have glorious bodies. -- 1Co 15:43.",
            "Have powerful bodies. -- 1Co 15:43.",
            "Have spiritual bodies. -- 1Co 15:44.",
            "Have bodies like Christ's. -- Php 3:21; 1Jo 3:2.",
            "Be recompensed. -- Lu 14:14.",
            "Saints should look forward to -- Da 12:13; Php 3:11; 2Co 5:1.",
            "Of saints shall be followed by the change of those then alive -- 1Co 15:51; 1Th 4:17.",
            "The preaching of, caused",
            "Mocking. -- Ac 17:32.",
            "Persecution. -- Ac 23:6; 24:11-15.",
            "Blessedness of those who have part in the first -- Re 20:6.",
            "Of the wicked, shall be to",
            "Shame and everlasting contempt. -- Da 12:2.",
            "Damnation. -- Joh 5:29.",
            "Illustrative of the new birth -- Joh 5:25.",
            "Illustrated -- Eze 37:1-10; 1Co 15:36,37."
        ]
    },
    {
        "Word": "Resurrection of Christ, The",
        "Definitions": [
            "Foretold by the prophets -- Ps 16:10; Ac 13:34,35; Isa 26:19.",
            "Foretold by Himself -- Mt 20:19; Mr 9:9; 14:28; Joh 2:19-22.",
            "Was necessary to",
            "The fulfilment of Scripture. -- Lu 24:45,46.",
            "Forgiveness of sins. -- 1Co 15:17.",
            "Justification. -- Ro 4:25; 8:34.",
            "Hope. -- 1Co 15:19.",
            "The efficacy of preaching. -- 1Co 15:14.",
            "The efficacy of faith. -- 1Co 15:14,17.",
            "A proof of his being the Son of God -- Ps 2:7; Ac 13:33; Ro 1:4.",
            "Effected by",
            "The power of God. -- Ac 2:24; 3:15; Ro 8:11; Eph 1:20; Col 2:12.",
            "His own power. -- Joh 2:19; 10:18.",
            "The power of the Holy Spirit. -- 1Pe 3:18.",
            "On the first day of the week -- Mr 16:9.",
            "On the third day after his death -- Mr 16:9.",
            "On the third day after His death -- Lu 24:46; Ac 10:40; 1Co 15:4.",
            "The apostles",
            "At first did not understand the predictions respecting. -- Mr 9:10; Joh 20:9.",
            "Very slow to believe. -- Mr 16:13; Lu 24:9,11,37,38.",
            "Reproved for their unbelief of. -- Mr 16:14.",
            "He appeared after to",
            "Mary Magdalene. -- Mr 16:9; Joh 20:18.",
            "The women. -- Mt 28:9.",
            "Simon Peter. -- Lu 24:34.",
            "Two disciples. -- Lu 24:13-31.",
            "Apostles, except Thomas. -- Joh 20:19,24.",
            "Apostles, Thomas being present. -- Joh 20:26.",
            "Apostles at the sea of Tiberias. -- Joh 21:1.",
            "Apostles in Galilee. -- Mt 28:16,17.",
            "About five hundred brethren. -- 1Co 15:6.",
            "James. -- 1Co 15:7.",
            "All the Apostles. -- Lu 24:51; Ac 1:9; 1Co 15:7.",
            "Paul. -- 1Co 15:8.",
            "Fraud impossible in -- Mt 27:63-66.",
            "He gave many infallible proofs of -- Lu 24:35,39,43; Joh 20:20,27; Ac 1:3.",
            "Was attested by",
            "Angels. -- Mt 28:5-7; Lu 24:4-7,23.",
            "Apostles. -- Ac 1:22; 2:32; 3:15; 4:33.",
            "His enemies. -- Mt 28:11-15.",
            "Asserted and preached by the Apostles -- Ac 25:19; 26:23.",
            "Saints",
            "Begotten to a lively hope. -- 1Pe 1:3,21.",
            "Desire to know the power of. -- Php 3:10.",
            "Should keep, in remembrance. -- 2Ti 2:8.",
            "Shall rise in the likeness of. -- Ro 6:5; 1Co 15:49; Php 3:21.",
            "Is an emblem of the new birth -- Ro 6:4; Col 2:12.",
            "The first-fruits of our resurrection -- Ac 26:23; 1Co 15:20,23.",
            "The truth of the gospel involved in -- 1Co 15:14,15.",
            "Followed by his exaltation -- Ac 4:10,11; Ro 8:34; Eph 1:20; Php 2:9,10; Re 1:18.",
            "An assurance of the judgment -- Ac 17:31.",
            "Typified",
            "Isaac. -- Ge 22:13; Heb 11:19.",
            "Jonah. -- Jon 2:10; Mt 12:40."
        ]
    },
    {
        "Word": "Reuben, the Tribe Of",
        "Definitions": [
            "Descended from Jacob's first son -- Ge 29:32.",
            "Predictions respecting -- Ge 49:4; De 33:6.",
            "Persons selected from",
            "To number the people. -- Nu 1:5.",
            "To spy out the land. -- Nu 13:4.",
            "Strength of, on leaving Egypt -- Nu 1:20,21.",
            "Led the second division of Israel in their journey's -- Nu 10:18.",
            "Encamped with its standard south of the tabernacle -- Nu 2:10.",
            "Offering of, at the dedication -- Nu 7:30-35.",
            "Families of -- Nu 26:5,6,8,9.",
            "Obtained inheritance east of Jordan on condition of helping to conquer Canaan -- Nu 32:1-33; De 3:18-20.",
            "Bounds of their inheritance -- De 3:16,17; Jos 13:15-23.",
            "Strength of, at the time of receiving their inheritance -- Nu 26:7.",
            "Cities built by -- Nu 32:37,38.",
            "On Ebal, said amen to the curses -- De 27:13.",
            "Dismissed by Joshua after the conquest of Canaan -- Jos 22:1-9.",
            "Assisted in building the altar of witness which offended the other tribes -- Jos 22:10-29.",
            "Did not assist against Sisera -- Jdj 5:15,16.",
            "Some of, at David's coronation -- 1Ch 12:37,38.",
            "Officers appointed over, by David -- 1Ch 26:32; 27:16.",
            "Took land of the Hagarites -- 1Ch 5:10,18-22.",
            "Invaded and conquered by Hazael king of Syria -- 2Ki 10:32,33.",
            "Carried away by Tiglathpileser -- 2Ki 15:29; 1Ch 5:6,26.",
            "Remarkable persons of",
            "Dathan, Abiram, and On. -- Nu 16:1; 26:9,10.",
            "Adina &c. -- 1Ch 11:42."
        ]
    },
    {
        "Word": "Revenge",
        "Definitions": [
            "Forbidden by our Lord -- Le 19:18; Pr 24:17,29; Mt 5:39-41; Ro 12:17,19; 1Th 5:15; 1Pe 3:9.",
            "Christ an example of forbearing -- Isa 53:7; 1Pe 2:23.",
            "Rebuked by Christ -- Lu 9:54,55.",
            "Inconsistent with Christian spirit -- Lu 9:55.",
            "Proceeds from a spiteful heart -- Eze 25:15.",
            "Instead of taking, we should",
            "Trust in God. -- Pr 20:22; Ro 12:16.",
            "Exhibit love. -- Le 19:18; Lu 6:35.",
            "Give place to wrath. -- Ro 12:19.",
            "Exercise forbearance. -- Mt 5:38-41.",
            "Bless. -- Ro 12:14.",
            "Overcome others by kindness. -- Pr 25:21,22; Ro 12:20.",
            "Keep others from taking -- 1Sa 24:10; 25:24-31; 26:9.",
            "Be thankful for being kept from taking -- 1Sa 25:32,33.",
            "The wicked are earnest after -- Jer 20:10.",
            "Punishment for -- Eze 25:15-17; Am 1:11,12.",
            "Exemplified",
            "Simon and Levi. -- Ge 34:25.",
            "Samson. -- Jdj 15:7,8; 16:28-30.",
            "Joab. -- 2Sa 3:27.",
            "Absalom. -- 2Sa 13:23-29.",
            "Jezebel. -- 1Ki 19:2.",
            "Ahab. -- 1Ki 22:26.",
            "Haman. -- Es 3:8-15.",
            "Edomites. -- Eze 25:12.",
            "Philistines. -- Eze 25:15.",
            "Herodias. -- Mr 6:19-24.",
            "James and John. -- Lu 9:54.",
            "Chief priests. -- Ac 5:33.",
            "Jews. -- Ac 7:54,59; 23:12."
        ]
    },
    {
        "Word": "Reviling and Reproaching",
        "Definitions": [
            "Forbidden -- 1Pe 3:9.",
            "Of rulers specially forbidden -- Ex 22:28; Ac 23:4,5.",
            "The wicked utter, against",
            "God. -- Ps 74:22; 79:12.",
            "God, by opposing the poor. -- Pr 14:31.",
            "Christ. -- Mt 27:39; Lu 7:34.",
            "Saints. -- Ps 102:8; Zep 2:8.",
            "Rulers. -- 2Pe 2:10,11; Jude 1:8,9.",
            "Of Christ, predicted -- Ps 69:9; Ro 15:3; Ps 89:51.",
            "The conduct of Christ under -- 1Pe 2:23.",
            "Saints",
            "Endure. -- 1Ti 4:10; Heb 10:33.",
            "Endure for God's sake. -- Ps 69:7.",
            "Endure for Christ's sake. -- Lu 6:22.",
            "Should expect. -- Mt 10:25.",
            "Should not fear. -- Isa 51:7.",
            "Sometimes depressed by. -- Ps 42:10,11; 44:16; 69:20.",
            "May take pleasure in. -- 2Co 12:10.",
            "Supported under. -- 2Co 12:10.",
            "Trust in God under. -- Ps 57:3; 119:42.",
            "Pray under. -- 2Ki 19:4,16; Ps 89:50.",
            "Return blessings for. -- 1Co 4:12; 1Pe 3:9.",
            "Ministers should not fear -- Eze 2:6.",
            "Happiness of enduring, for Christ's sake -- 1Pe 4:14.",
            "Blessedness of enduring, for Christ's sake -- Mt 5:11; Lu 6:22.",
            "Excludes from heaven -- 1Co 6:10.",
            "Punishment for -- Zep 2:8,9; Mt 5:22.",
            "Exemplified",
            "Joseph's brethren. -- Ge 37:19.",
            "Goliath. -- 1Sa 17:43.",
            "Michal. -- 2Sa 6:20.",
            "Shimei. -- 2Sa 16:7,8.",
            "Sennacherib. -- Isa 37:17,23,24.",
            "Moabites and Ammonites. -- Zep 2:8.",
            "Pharisees. -- Mt 12:24.",
            "Jews. -- Mt 27:39,40; Joh 8:48.",
            "Malefactor. -- Lu 23:39.",
            "Athenian philosophers. -- Ac 17:18."
        ]
    },
    {
        "Word": "Reward of Saints, The",
        "Definitions": [
            "Is from God -- Ro 2:7; Col 3:24; Heb 11:6.",
            "Is of grace, through faith alone -- Ro 4:4,5,16; 11:6.",
            "Is of God's good pleasure -- Mt 20:14,15; Lu 12:32.",
            "Prepared by God -- Heb 11:16.",
            "Prepared by Christ -- Joh 14:2.",
            "As servants of Christ -- Col 3:24.",
            "Not on account of their merits -- Ro 4:4,5.",
            "Described as",
            "Being with Christ. -- Joh 12:26; 14:3; Php 1:23; 1Th 4:17.",
            "Beholding the face of God. -- Ps 17:15; Mt 5:8; Re 22:4.",
            "Beholding the glory of Christ. -- Joh 17:24.",
            "Being glorified with Christ. -- Ro 8:17,18; Col 3:4; Php 3:21; 1Jo 3:2.",
            "Sitting in judgment with Christ. -- Da 7:22; Mt 19:28; Lu 22:30; 1Co 6:2.",
            "Reigning with Christ. -- 2Ti 2:12; Re 3:21; 5:10; 20:4.",
            "Reigning for ever and ever. -- Re 22:5.",
            "A crown of righteousness. -- 2Ti 4:8.",
            "A crown of glory. -- 1Pe 5:4.",
            "A crown of life. -- Jas 1:12; Re 2:10.",
            "An incorruptible crown. -- 1Co 9:25.",
            "Joint heirship with Christ. -- Ro 8:17.",
            "Inheritance of all things. -- Re 21:7.",
            "Inheritance with saints in light. -- Ac 20:32; 26:18; Col 1:12.",
            "Inheritance eternal. -- Heb 9:15.",
            "Inheritance incorruptible. -- 1Pe 1:4.",
            "A kingdom. -- Mt 25:34; Lu 22:29.",
            "A kingdom immovable. -- Heb 12:28.",
            "Shining as the stars. -- Da 12:3.",
            "Everlasting light. -- Isa 60:19.",
            "Everlasting life. -- Lu 18:30; Joh 6:40; 17:2,3; Ro 2:7; 6:23; 1Jo 5:11.",
            "An enduring substance. -- Heb 10:34.",
            "A house eternal in the heavens. -- 2Co 5:1.",
            "A city which had foundation. -- Heb 11:10.",
            "Entering into the joy of the Lord. -- Mt 25:21; Heb 12:2.",
            "Rest. -- Heb 4:9; Re 14:13.",
            "Fulness of joy. -- Ps 16:11.",
            "The prize of the high calling of God in Christ. -- Php 3:14.",
            "Treasure in heaven. -- Mt 19:21; Lu 12:33.",
            "An eternal weight of glory. -- 2Co 4:17.",
            "Is great -- Mt 5:12; Lu 6:35; Heb 10:35.",
            "Is full -- 2Jo 1:8.",
            "Is sure -- Pr 11:18.",
            "Is satisfying -- Ps 17:15.",
            "Is inestimable -- Isa 64:4; 1Co 2:9.",
            "Saints may feel confident of -- Ps 73:24; Isa 25:8,9; 2Co 5:1; 2Ti 4:8.",
            "Hope of, a cause of rejoicing -- Ro 5:2.",
            "Be careful not to lose -- 2Jo 1:8.",
            "The prospect of, should lead to",
            "Diligence. -- 2Jo 1:8.",
            "Pressing forward. -- Php 3:14.",
            "Enduring suffering for Christ. -- 2Co 4:16-18; Heb 11:26.",
            "Faithfulness to death. -- Re 2:10.",
            "Present afflictions not to be compared with -- Ro 8:18; 2Co 5:17.",
            "Shall be given at the second coming of Christ -- Mt 16:27; Re 22:12."
        ]
    },
    {
        "Word": "Riches",
        "Definitions": [
            "The true riches -- Eph 3:8; 1Co 1:30; Col 2:3; 1Pe 2:7.",
            "God gives -- 1Sa 2:7; Ec 5:19.",
            "To God belongs this world's riches -- Hag 2:8.",
            "God gives power to obtain -- De 8:18.",
            "The blessing of the Lord brings -- Pr 10:22.",
            "Give worldly power -- Pr 22:7.",
            "Described as",
            "Temporary. -- Pr 27:24.",
            "Uncertain. -- 1Ti 6:17.",
            "Unsatisfying. -- Ec 4:8; 5:10.",
            "Corruptible. -- Jas 5:2; 1Pe 1:18.",
            "Fleeting. -- Pr 23:5; Re 18:16,17.",
            "Deceitful. -- Mt 13:22.",
            "Liable to be stolen. -- Mt 6:19.",
            "Perishable. -- Jer 48:36.",
            "Thick clay. -- Hab 2:6.",
            "Often an obstruction to the reception of the gospel -- Mr 10:23-25.",
            "Deceitfulness of, chokes the word -- Mt 13:22.",
            "The love of, the root of all evil -- 1Ti 6:10.",
            "Often lead to",
            "Pride. -- Eze 28:5; Ho 12:8.",
            "Forgetting God. -- De 8:13,14.",
            "Denying God. -- Pr 30:8,9.",
            "Forsaking God. -- De 32:15.",
            "Rebelling against God. -- Ne 9:25,26.",
            "Rejecting Christ. -- Mt 19:22; 10:22.",
            "Self-sufficiency. -- Pr 28:11.",
            "Anxiety. -- Ec 5:12.",
            "An overbearing spirit. -- Pr 18:23.",
            "Violence. -- Mic 6:12.",
            "Oppression. -- Jas 2:6.",
            "Fraud. -- Jas 5:4.",
            "Sensual indulgence. -- Lu 16:19; Jas 5:5.",
            "Life consists not in abundance of -- Lu 12:15.",
            "Be not over-anxious for -- Pr 30:8.",
            "Labour not for -- Pr 23:4.",
            "They who covet",
            "Fall into temptation and a snare. -- 1Ti 6:9.",
            "Fall into hurtful lusts. -- 1Ti 6:9.",
            "Err from the faith. -- 1Ti 6:10.",
            "Use unlawful means to acquire. -- Pr 28:20.",
            "Bring trouble on themselves. -- 1Ti 6:10.",
            "Bring trouble on their families. -- Pr 15:27.",
            "Profit not in the day of wrath -- Pr 11:4.",
            "Cannot secure prosperity -- Jas 1:11.",
            "Cannot redeem the soul -- Ps 49:6-9; 1Pe 1:18.",
            "Cannot deliver in the day of God's wrath -- Zep 1:18; Re 6:15-17.",
            "They who possess, should",
            "Ascribe them to God. -- 1Ch 29:12.",
            "Not trust in them. -- Job 31:24; 1Ti 6:17.",
            "Not set the heart on them. -- Ps 62:10.",
            "Not boast of obtaining them. -- De 8:17.",
            "Not glory in them. -- Jer 9:23.",
            "Not hoard them up. -- Mt 6:19.",
            "Devote them to God's service. -- 1Ch 29:3; Mr 12:42-44.",
            "Give of them to the poor. -- Mt 19:21; 1Jo 3:17.",
            "Use them in promoting the salvation of others. -- Lu 16:9.",
            "Be liberal in all things. -- 1Ti 6:18.",
            "Esteem it a privilege to be allowed to give. -- 1Ch 29:14.",
            "Not to be high-minded. -- 1Ti 6:17.",
            "When converted, rejoice in being humbled. -- Jas 1:9,10.",
            "Heavenly treasures superior to -- Mt 6:19,20.",
            "Of the wicked laid up for the just -- Pr 13:22.",
            "The wicked",
            "Often increase in. -- Ps 73:12.",
            "Often spend their day in. -- Job 21:13.",
            "Swallow down. -- Job 20:15.",
            "Trust in the abundance of. -- Ps 52:7.",
            "Heap up. -- Job 27:16; Ps 39:6; Ec 2:26.",
            "Keep, to their hurt. -- Ec 5:13.",
            "Boast themselves in. -- Ps 49:6; 52:7.",
            "Profit not by. -- Pr 11:4; 13:7; Ec 5:11.",
            "Have trouble with. -- Pr 15:6; 1Ti 6:9,10.",
            "Must leave, to others. -- Ps 49:10.",
            "Vanity of heaping up -- Ps 39:6; Ec 5:10,11.",
            "Guilt of trusting in -- Job 31:24,28; Eze 28:4,5,8.",
            "Guilt of rejoicing in -- Job 31:25,28.",
            "Denunciations against those who",
            "Get, by vanity. -- Pr 13:11; 21:6.",
            "Get, unlawfully. -- Jer 17:11.",
            "Increase, by oppression. -- Pr 22:16; Hab 2:6-8; Mic 2:2,3.",
            "Hoard up. -- Ec 5:13,14; Jas 5:3.",
            "Trust in. -- Pr 11:28.",
            "Receive their consolation. -- Lu 6:24.",
            "Abuse. -- Jas 5:1,5.",
            "Spend, upon their appetite. -- Job 20:15-17.",
            "Folly and danger of trusting to -- Illustrated. -- Lu 12:16-21.",
            "Danger of misusing -- Illustrated -- Lu 16:19-25.",
            "Examples of saints possessing",
            "Abram. -- Ge 13:2.",
            "Lot. -- Ge 13:5,6.",
            "Isaac. -- Ge 26:13,14.",
            "Jacob. -- Ge 32:5,10.",
            "Joseph. -- Ge 45:8,13.",
            "Boaz. -- Ru 2:1.",
            "Barzillai. -- 2Sa 19:32.",
            "Shunammite. -- 2Ki 4:8.",
            "David. -- 1Ch 29:28.",
            "Jehoshaphat. -- 2Ch 17:5.",
            "Hezekiah. -- 2Ch 32:27-29.",
            "Job. -- Job 1:3.",
            "Joseph of Arimathea. -- Mt 27:57.",
            "Zacchaeus. -- Lu 19:2.",
            "Dorcas. -- Ac 9:36.",
            "Examples of those truly rich -- Mt 5:8; 8:10; 13:45,46; Lu 10:42; Joh 1:45; Php 3:8; Jas 2:5; 1Pe 2:7; Re 3:18.",
            "Examples of wicked men possessing",
            "Laban. -- Ge 30:30.",
            "Esau. -- Ge 36:7.",
            "Nabal. -- 1Sa 25:2.",
            "Haman. -- Es 5:11.",
            "Ammonites. -- Jer 49:4.",
            "People of Tyre. -- Eze 28:5.",
            "Young man. -- Mt 19:22."
        ]
    },
    {
        "Word": "Righteousness Imputed",
        "Definitions": [
            "Predicted -- Isa 56:1; Eze 16:14.",
            "Revealed in the gospel -- Ro 1:17.",
            "Is of the Lord -- Isa 54:17.",
            "Described as",
            "The righteousness of faith. -- Ro 4:13; 9:30; 10:6.",
            "The righteousness of God, without the law. -- Ro 3:21.",
            "The righteousness of God by faith in Christ. -- Ro 3:22.",
            "Christ being made righteousness to us. -- 1Co 1:30.",
            "Our being made the righteousness of God, in Christ. -- 2Co 5:21.",
            "Christ is the end of the law for -- Ro 10:4.",
            "Christ called THE LORD OF OUR RIGHTEOUSNESS -- Jer 23:6.",
            "Christ brings in an everlasting righteousness -- Da 9:24.",
            "Is a free gift -- Ro 5:17.",
            "God's righteousness never to be abolished -- Isa 5:16.",
            "The promises made through -- Ro 4:13.",
            "Saints",
            "Have, on believing. -- Ro 4:5,11,24.",
            "Clothed with the robe of righteousness. -- Isa 61:10.",
            "Exalted in righteousness. -- Ps 89:16.",
            "Desire to be found in. -- Php 3:9.",
            "Glory in having. -- Isa 45:24,25.",
            "Exhortation to seek righteousness -- Mt 6:33.",
            "The Gentiles attained to -- Ro 9:30.",
            "Blessedness of those who have -- Ro 4:6.",
            "The Jews",
            "Ignorant of. -- Ro 10:3.",
            "Stumble at righteousness by faith. -- Ro 9:32.",
            "Submit not to. -- Ro 10:3.",
            "Exemplified",
            "Abraham. -- Ro 4:9,22; Ga 3:6.",
            "Paul. -- Php 3:7-9."
        ]
    },
    {
        "Word": "Righteousness of God, The",
        "Definitions": [
            "Is part of his character -- Ps 7:9; 116:5; 119:137.",
            "Described as",
            "Very high. -- Ps 71:19.",
            "Abundant. -- Ps 48:10.",
            "Beyond computation. -- Ps 71:15.",
            "Everlasting. -- Ps 119:142.",
            "Enduring for ever. -- Ps 111:3.",
            "The habitation of his throne. -- Ps 97:2.",
            "Christ acknowledged -- Joh 17:25.",
            "Christ committed his cause to -- 1Pe 2:23.",
            "Angels acknowledge -- Re 16:5.",
            "Exhibited in",
            "His testimonies. -- Ps 119:138,144.",
            "His commandments. -- De 4:8; Ps 119:172.",
            "His judgments. -- Ps 19:9; 119:7,62.",
            "His word. -- Ps 119:123.",
            "His ways. -- Ps 145:17.",
            "His acts. -- Jdj 5:11; 1Sa 12:7.",
            "His government. -- Ps 96:13; 98:9.",
            "The gospel. -- Ps 85:10; Ro 3:25,26.",
            "The final judgment. -- Ac 17:31.",
            "The punishment of the wicked. -- Ro 2:5; 2Th 1:6; Re 16:7; 19:2.",
            "Shown to the posterity of saints -- Ps 103:17.",
            "Shown openly before the heathen -- Ps 98:2.",
            "God delights in the exercise of -- Jer 9:24.",
            "The heavens shall declare -- Ps 50:6; 97:6.",
            "Saints",
            "Ascribe, to him. -- Job 36:3; Da 9:7.",
            "Acknowledge, in his dealings. -- Ezr 9:15.",
            "Acknowledge, though the wicked prosper. -- Jer 12:1; Ps 73:12-17.",
            "Recognise, in the fulfilment of his promises. -- Ne 9:8.",
            "Confident of beholding. -- Mic 7:9.",
            "Upheld by. -- Isa 41:10.",
            "Do not conceal. -- Ps 40:10.",
            "Mention, only. -- Ps 71:16.",
            "Talk of. -- Ps 35:28; 71:15,24.",
            "Declare to others. -- Ps 22:31.",
            "Magnify. -- Ps 7:17; 51:14; 145:7.",
            "Plead in prayer. -- Ps 143:11; Da 9:16.",
            "Leads God to love righteousness -- Ps 11:7.",
            "We should pray",
            "To be led in. -- Ps 5:8.",
            "To be quickened in. -- Ps 119:40.",
            "To be delivered in. -- Ps 31:1; 71:2.",
            "To be answered in. -- Ps 143:1.",
            "To be judged according to. -- Ps 35:24.",
            "For its continued manifestation. -- Ps 36:10.",
            "His care and defence of his people designed to teach -- Mic 6:4,5.",
            "The wicked have no interest in -- Ps 69:27.",
            "Illustrated -- Ps 36:6."
        ]
    },
    {
        "Word": "Rings",
        "Definitions": [
            "Antiquity of -- Ge 24:22; 38:18.",
            "Made of gold and set with precious stones -- Nu 31:50,51; Song 5:14.",
            "Were worn",
            "On the hands. -- Ge 41:42.",
            "On the arms. -- 2Sa 1:10.",
            "In the ears. -- Job 42:11; Ho 2:13; Eze 16:12.",
            "In the nose. -- Isa 3:21.",
            "Rich men distinguished by -- Jas 2:2.",
            "Women of rank adorned with -- Isa 3:16,21.",
            "Of kings",
            "Used for sealing decrees. -- Es 3:12; 8:8,10.",
            "Given to favourites as a mark of honour. -- Ge 41:42; Es 3:10; 8:2.",
            "Numbers of, taken from Midianites -- Nu 31:50.",
            "Illustrative",
            "Of the glory of Christ. -- Song 5:14.",
            "(Put on the hands,) of favour. -- Lu 15:22."
        ]
    },
    {
        "Word": "Rivers",
        "Definitions": [
            "Source of -- Job 28:10; Ps 104:8,10.",
            "Enclosed within banks -- Da 12:5.",
            "Flow through valleys -- Ps 104:8,10.",
            "Some of",
            "Great and mighty. -- Ge 15:18; Ps 74:15.",
            "Deep. -- Eze 47:5; Zec 10:11.",
            "Broad. -- Isa 33:21.",
            "Rapid. -- Jdj 5:21.",
            "Parted into many streams. -- Ge 2:10; Isa 11:5.",
            "Run into the sea -- Ec 1:7; Eze 47:8.",
            "God's power over, unlimited -- Isa 50:2; Na 1:4.",
            "Useful for",
            "Supplying drink to the people. -- Jer 2:18.",
            "Commerce. -- Isa 23:3.",
            "Promoting vegetation. -- Ge 2:10.",
            "Bathing. -- Ex 2:5.",
            "Baptism often performed in -- Mt 3:6.",
            "Of Canaan abounded with fish -- Le 11:9,10.",
            "Banks of",
            "Covered with flags. -- Ex 2:3,5.",
            "Planted with trees. -- Eze 47:7.",
            "Frequented by doves. -- Song 5:12.",
            "Frequented by wild beasts. -- Jer 49:19.",
            "Places of common resort. -- Ps 137:1.",
            "Frequently overflowed. -- Jos 3:15; 1Ch 12:15.",
            "Peculiarly fruitful. -- Ps 1:3; Isa 32:20.",
            "Gardens often made beside -- Nu 24:6.",
            "Cities often built beside -- Ps 46:4; 137:1.",
            "Often the boundaries of kingdoms -- Jos 22:25; 1Ki 4:24.",
            "Mentioned in scripture",
            "Of Eden. -- Ge 2:10.",
            "Of Jotbath. -- De 10:7.",
            "Of Ethiopia. -- Isa 18:1.",
            "Of Babylon. -- Ps 137:1.",
            "Of Egypt. -- Ge 15:18.",
            "Of Damascus. -- 2Ki 5:12.",
            "Of Ahava. -- Ezr 8:15.",
            "Of Judah. -- Joe 3:18.",
            "Of Philippi. -- Ac 16:13.",
            "Abana. -- 2Ki 5:12.",
            "Arnon. -- De 2:36; Jos 12:1.",
            "Chebar. -- Eze 1:1,3; 10:15,20.",
            "Euphrates. -- Ge 2:14.",
            "Gihon. -- Ge 2:13.",
            "Gozan. -- 2Ki 17:6; 1Ch 5:26.",
            "Hiddekel. -- Ge 2:14.",
            "Jabbok. -- De 2:37; Jos 12:2.",
            "Jordan. -- Jos 3:8; 2Ki 5:10.",
            "Kanah. -- Jos 16:8.",
            "Kishon. -- Jdj 5:21.",
            "Pharpar. -- 2Ki 5:12.",
            "Pison. -- Ge 2:11.",
            "Ulai. -- Da 8:16.",
            "Many, fordable in some places -- Ge 32:22; Jos 2:7; Isa 16:2.",
            "Illustrative",
            "Of the abundance of grace in Christ. -- Isa 32:2; Joh 1:16.",
            "Of the gifts and graces of the Holy Spirit. -- Ps 46:4; Isa 41:18; 43:19,20; Joh 7:38,39.",
            "Of heavy afflictions. -- Ps 69:2; Isa 43:2.",
            "Of abundance. -- Job 20:17; 29:6.",
            "Of people flying from judgments. -- Isa 23:10.",
            "(Steady course of,) of peace of saints. -- Isa 66:12.",
            "(Fruitfulness of trees planted by,) of the permanent prosperity of saints. -- Ps 1:3; Jer 17:8.",
            "(Drying up of,) of God's judgments. -- Isa 19:1-8; Jer 51:36; Na 1:4; Zec 10:11.",
            "(Overflowing of,) of God's judgments. -- Isa 8:7,8; 28:2,18; Jer 47:2."
        ]
    },
    {
        "Word": "Rocks",
        "Definitions": [
            "Often composed of Flint -- De 8:15; 32:13.",
            "Described as",
            "Hard. -- Jer 5:3.",
            "Durable. -- Job 19:24.",
            "Barren. -- Eze 26:4,14; Am 6:12; Lu 8:6.",
            "Often sharp-pointed and craggy -- 1Sa 14:4.",
            "Often had holes and clefts -- Ex 33:22.",
            "Were a defence to a country -- Isa 33:16.",
            "Dreaded by mariners -- Ac 27:20.",
            "Inhabited by",
            "Wild goats. -- Job 39:1.",
            "Conies. -- Ps 104:18; Pr 30:26.",
            "Doves. -- Song 2:14; Jer 48:28.",
            "Eagles. -- Job 39:28; Jer 49:16.",
            "The olive tree flourished amongst -- De 32:13; Job 29:6.",
            "Bees often made their honey amongst -- De 32:13; Ps 81:16.",
            "Used as",
            "Altars. -- Jdj 6:20,21,26; 13:19.",
            "Places for idolatrous worship. -- Isa 57:5.",
            "Places of Observation. -- Ex 33:21; Nu 23:9.",
            "Places of safety in danger. -- 1Sa 13:6; Isa 2:19; Jer 16:16; Re 6:15.",
            "Places for shelter by the poor in their distress. -- Job 24:8; 30:3,6.",
            "The shadow of, grateful to travellers during the heat of the day -- Isa 32:2.",
            "Houses often built on -- Mt 7:24,25.",
            "Tombs often hewn out of -- Isa 22:16; Mt 27:60.",
            "Important events often engraved upon -- Job 19:24.",
            "Mentioned in scripture",
            "Adullam. -- 1Ch 11:15.",
            "Bozez. -- 1Sa 14:4.",
            "Engedi. -- 1Sa 24:1,2.",
            "Etam. -- Jdj 15:8.",
            "Horeb in Rephidim. -- Ex 17:1-6.",
            "Meribah in Kadesh. -- Nu 20:1-11.",
            "Oreb. -- Jdj 7:25; Isa 10:26.",
            "Rimmon. -- Jdj 20:45.",
            "Seneh. -- 1Sa 14:4.",
            "Selahammahlekoth in the wilderness of Maon. -- 1Sa 23:25,28.",
            "Selah in the valley of salt. -- 2Ki 14:7; 2Ch 25:11,12.",
            "Man's industry in cutting through -- Job 28:9,10.",
            "Hammers used for breaking -- Jer 23:29.",
            "Casting down from, a punishment -- 2Ch 25:12.",
            "Miracles connected with",
            "Water brought from. -- Ex 17:6; Nu 20:11.",
            "Fire ascended out of. -- Jdj 6:21.",
            "Broken in pieces by the wind. -- 1Ki 19:11.",
            "Rent at the death of Christ. -- Mt 27:51.",
            "God's power exhibited in removing -- Job 14:18; Na 1:6.",
            "Illustrative of",
            "God as creator of his people. -- De 32:18.",
            "God as the strength of his people. -- Ps 18:1,2; 67:2; Isa 17:10.",
            "God as defence of his people. -- Ps 31:2,3.",
            "God as refuge of his people. -- Ps 94:22.",
            "God as salvation of his people. -- De 32:15; Ps 89:26; 95:1.",
            "Christ as refuge of his people. -- Isa 32:2.",
            "Christ as foundation of his church. -- Mt 16:18; 1Pe 2:6.",
            "Christ as source of spiritual gifts. -- 1Co 10:4.",
            "Christ as a stumbling stone to the wicked. -- Isa 8:14; Ro 9:33; 1Pe 2:8.",
            "A place of safety. -- Ps 27:5; 40:2.",
            "Whatever we trust in. -- De 32:31,37.",
            "The ancestor of a nation. -- Isa 51:1."
        ]
    },
    {
        "Word": "Roe, The",
        "Definitions": [
            "Clean and fit for food -- De 12:15; 14:5.",
            "Male of, called the roebuck -- 1Ki 4:23.",
            "Described as",
            "Cheerful. -- Pr 5:19.",
            "Wild. -- 2Sa 2:18.",
            "Swift. -- 1Ch 12:8.",
            "Inhabits the mountains -- 1Ch 12:8.",
            "Often hunted by men -- Pr 6:5.",
            "Illustrative of",
            "Christ. -- Song 2:9,17.",
            "The church. -- Song 4:5; 7:3.",
            "A good wife. -- Pr 5:19.",
            "The swift of foot. -- 2Sa 2:18."
        ]
    },
    {
        "Word": "Roman Empire, The",
        "Definitions": [
            "Called the world from its extent -- Lu 2:1.",
            "Represented by the",
            "Legs of iron in Nebuchadnezzar's vision. -- Da 2:33,40.",
            "Terrible beast in Daniel's vision. -- Da 7:7,19.",
            "Rome the capitol of -- Ac 18:2; 19:21.",
            "Judea a province of, under a procurator or a governor -- Lu 3:2; Ac 23:34,26; 25:1.",
            "Allusions to military affairs of",
            "Strict obedience to superiors. -- Mt 8:8,9.",
            "Use of the panoply or defensive armour. -- Ro 13:12; 2Co 6:7; Eph 6:11-17.",
            "Soldiers not allowed to entangle themselves with earthly cares. -- 2Ti 2:4.",
            "Hardship endured by soldiers. -- 2Ti 2:3.",
            "The soldier's special comrade who shared his toils and dangers. -- Php 2:25.",
            "Danger of sentinels' sleeping. -- Mt 28:13,14.",
            "Expunging from the muster roll name of soldiers guilty of crimes. -- Re 3:5.",
            "Crowning of soldiers who distinguished themselves. -- 2Ti 4:7,8.",
            "Triumphs of victorious generals. -- 2Co 2:14-16; Col 2:15.",
            "Different military officers. -- Ac 21:31; 23:23,24.",
            "Italian and Augustus' band. -- Ac 10:1; 27:1.",
            "Allusions to judicial affairs of",
            "Person accused, examined by scourging. -- Ac 22:24,29.",
            "Criminals delivered over to the soldiers for execution. -- Mt 27:26,27.",
            "Accusation in writing placed over the head of those executed. -- Joh 19:19.",
            "Garments of those executed given to the soldiers. -- Mt 27:35; Joh 19:23.",
            "Prisoners chained to soldiers for safety. -- Ac 21:33; 12:6; 2Ti 1:16; Ac 28:16.",
            "Accusers and accused confronted together. -- Ac 23:35; 25:16-19.",
            "Accused person protected from popular violence. -- Ac 23:20,24-27.",
            "Power of life and death vested in its authorities. -- Joh 18:31,39,40; 19:10.",
            "All appeals made to the emperor. -- Ac 25:11,12.",
            "Those who appealed to Caesar, to be brought before him. -- Ac 26:32.",
            "Allusions to citizenship of",
            "Obtained by purchase. -- Ac 22:28.",
            "Obtained by birth. -- Ac 22:28.",
            "Exempted from the degradation scourging. -- Ac 16:37,38; 22:25.",
            "Allusions to grecian game adapted by",
            "Gladiatorial fights. -- 1Co 4:9; 15:32.",
            "Foot races. -- 1Co 9:24; Php 2:16; 3:11-14; Heb 12:1,2.",
            "Wrestling. -- Eph 6:12.",
            "Training of combatants. -- 1Co 9:25,27.",
            "Crowning of conquerors. -- 1Co 9:25; Php 3:14; 2Ti 4:8.",
            "Rules observed in conducting. -- 2Ti 2:5.",
            "Emperors of, mentioned",
            "Tiberius. -- Lu 3:1.",
            "Augustus. -- Lu 2:1.",
            "Claudius. -- Ac 11:28.",
            "Nero. -- Php 4:22; 2Ti 4:22.",
            "Predictions respecting",
            "Its universal dominion. -- Da 7:23.",
            "Its division into ten parts. -- Da 2:41-43; 7:20,24.",
            "Origin of papal power in. -- Da 7:8,20-25."
        ]
    },
    {
        "Word": "Sabbath, The",
        "Definitions": [
            "Instituted by God -- Ge 2:3.",
            "Grounds of its institution -- Ge 2:2,3; Ex 20:11.",
            "The seventh day observed as -- Ex 20:9-11.",
            "Made for man -- Mr 2:27.",
            "God",
            "Blessed. -- Ge 2:3; Ex 20:11.",
            "Sanctified. -- Ge 2:3; Ex 31:15.",
            "Hallowed. -- Ex 20:11.",
            "Commanded, to be kept. -- Le 19:3,30.",
            "Commanded to be sanctified. -- Ex 20:8.",
            "Will have his goodness commemorated in the observance of. -- De 5:15.",
            "Shows favour in appointing. -- Ne 9:14.",
            "Shows considerate kindness in appointing. -- Ex 23:12.",
            "A sign of the covenant -- Ex 31:13,17.",
            "A type of the heavenly rest -- Heb 4:4,9.",
            "Christ",
            "Is Lord of. -- Mr 2:28.",
            "Was accustomed to observe. -- Lu 4:16.",
            "Taught on. -- Lu 4:31; 6:6.",
            "Servants and cattle should be allowed to rest upon -- Ex 20:10; De 5:14.",
            "No manner of work to be done on -- Ex 20:10; Le 23:3.",
            "No purchases to be made on -- Ne 10:31; 13:15-17.",
            "No burdens to be carried on -- Ne 13:19; Jer 17:21.",
            "Divine worship to be celebrated on -- Eze 46:3; Ac 16:13.",
            "The Scriptures to be read on -- Ac 13:27; 15:21.",
            "The word of God to be preached on -- Ac 13:14,15,44; 17:2; 18:4.",
            "Works connected with religious service lawful on -- Nu 28:9; Mt 12:5; Joh 7:23.",
            "Works of mercy lawful on -- Mt 12:12; 13:16; Joh 9:14.",
            "Necessary wants may be supplied -- Mt 12:1; Lu 13:15; 14:1.",
            "Called",
            "The Sabbath of the Lord. -- Ex 20:10; Le 23:3; De 5:14.",
            "The Sabbath of rest. -- Ex 31:15.",
            "The rest of the holy Sabbath. -- Ex 16:23.",
            "God's holy Day. -- Isa 58:13.",
            "The Lord's day. -- Re 1:10.",
            "First day of the week kept as, by the church -- Joh 20:26; Ac 20:7; 1Co 16:2.",
            "Saints",
            "Observe. -- Ne 13:22.",
            "Honour God in observing. -- Isa 58:13.",
            "Rejoice in. -- Ps 118:24; Isa 58:13.",
            "Rejoice in. -- Ps 118:24; Isa 58:13.",
            "Testify against those who desecrate. -- Ne 13:15,20,21.",
            "Observance of, to be perpetual -- Ex 31:16,17; Mt 5:17,18.",
            "Blessedness of honouring -- Isa 58:13,14.",
            "Blessedness of keeping -- Isa 56:2,6.",
            "Denunciations against those who profane -- Neh 13:18; Jer 17:27.",
            "Punishment of those who profane -- Ex 31:14,15; Nu 15:32-36.",
            "The wicked",
            "Mock at. -- La 1:7.",
            "Pollute. -- Isa 56:2; Eze 20:13,16.",
            "Profane. -- Ne 13:17; Eze 22:8.",
            "Wearied by. -- Am 8:5.",
            "Hide their eyes from. -- Eze 22:26.",
            "Do their own pleasure on. -- Isa 58:13.",
            "Bear burdens on. -- Ne 13:15.",
            "Work on. -- Ne 13:15.",
            "Traffic on. -- Ne 10:31; 13:15,16.",
            "Sometimes pretend to zealous for. -- Lu 13:14; Joh 9:16.",
            "May be judicially deprived of. -- La 2:6; Ho 2:11.",
            "Honouring of -- Exemplified",
            "Moses. -- Nu 15:32-34.",
            "Nehemiah. -- Ne 13:15,21.",
            "The women. -- Lu 23:56.",
            "Paul. -- Ac 13:14.",
            "Disciples. -- Ac 16:13.",
            "John. -- Re 1:10.",
            "Dishonouring of -- Exemplified",
            "Gatherers of manna. -- Ex 16:27.",
            "Gatherers of sticks. -- Nu 15:32.",
            "Men of Tyre. -- Ne 13:16.",
            "Inhabitants of Jerusalem. -- Jer 17:21-23.",
            "Made of coarse hair -- Mt 3:4; Re 6:12.",
            "Rough and unsightly -- Zec 13:4.",
            "Of a black colour -- Re 6:12.",
            "Was worn",
            "By God's prophets. -- 2Ki 1:8; Isa 20:2; Mt 3:4; Re 11:3.",
            "By persons in affliction. -- Ne 9:1; Ps 69:11; Jon 3:5.",
            "Girt about the loins. -- Ge 37:34; 1Ki 20:31.",
            "Frequently next the skin in deep afflictions. -- 1Ki 21:27; 2Ki 6:30; Job 16:15.",
            "Often over the whole person. -- 2Ki 19:1,2.",
            "With ashes on the head. -- Es 4:1.",
            "Often with ropes on the head. -- 1Ki 20:31.",
            "In the streets. -- Isa 15:3.",
            "At funerals. -- 2Sa 3:31.",
            "The Jews lay in, when in deep affliction -- 2Sa 21:10; 1Ki 21:27; Joe 1:13.",
            "No one clothed in, allowed into the palaces of kings -- Es 4:2.",
            "Illustrative",
            "(Girding with,) of heavy afflictions. -- Isa 3:24; 22:12; 32:11.",
            "(Covering the heavens with,) of severe judgments. -- Isa 50:3.",
            "(Heavens becoming as,) of severe judgments. -- Re 6:12.",
            "(Putting of,) of joy and gladness. -- Ps 30:11."
        ]
    },
    {
        "Word": "Sacrifices",
        "Definitions": [
            "Divine institution of -- Ge 3:21; 1:29; 9:3; 4:4,5; Heb 11:4.",
            "To be offered to God alone -- Ex 22:20; Jdj 13:16; 2Ki 17:36.",
            "When offered to God, an acknowledgement of his being the supreme God -- 2Ki 5:17; Jon 1:16.",
            "Consisted of",
            "Clean animals or bloody sacrifices. -- Ge 8:20.",
            "The fruits of the earth or sacrifices without blood. -- Ge 4:4; Le 2:1.",
            "Always offered upon altars -- Ex 20:24.",
            "The offering of, an acknowledgment of sin -- Heb 10:3.",
            "Were offered",
            "From the earliest age. -- Ge 4:3,4.",
            "By the patriarchs. -- Ge 22:2,13; 31:54; 46:1; Job 1:5.",
            "After the departure of Israel from Egypt. -- Ex 5:3,17; 18:12; 24:5.",
            "Under the Mosaic age. -- Le 1:1-7:38; Heb 10:1-3.",
            "Daily. -- Ex 29:38,39; Nu 28:3,4.",
            "Weekly. -- Nu 28:9,10.",
            "Monthly. -- Nu 28:11.",
            "Yearly. -- Le 16:3; 1Sa 1:3,21; 20:6.",
            "At all the feasts. -- Nu 10:10.",
            "For the whole nation. -- Le 16:15-30; 1Ch 29:21.",
            "For individuals. -- Le 1:2; 17:8.",
            "In faith of a coming Saviour. -- Heb 11:4,17,28.",
            "Required to be perfect and without blemish -- Le 22:19; De 15:21; 17:1; Mal 1:8,14.",
            "Generally the best of their kind -- Ge 4:4; 1Sa 15:22; Ps 66:15; Isa 1:11.",
            "Different kinds of",
            "Burnt offering wholly consumed by fire. -- Le 1:1-17; 1Ki 18:38.",
            "Sin offering for sins of ignorance. -- Le 4:1-35.",
            "Trespass offering for intentional sins. -- Le 6:1-7; 7:1-7.",
            "Peace offering. -- Le 3:1-17.",
            "To be brought to the place appointed by God -- De 12:6; 2Ch 7:12.",
            "Were bound to the horns of the altar -- Ps 118:27.",
            "Were salted with salt -- Le 2:13; Mr 9:49.",
            "Often consumed by fire from heaven -- Le 9:24; 1Ki 18:38; 2Ch 7:1.",
            "When bloody, accompanied with meat and drink offering -- Nu 15:3-12.",
            "No leaven offered with, except for -- Ex 23:18; Le 7:13.",
            "Fat of, not to remain until morning -- Ex 23:8.",
            "The priests",
            "Appointed to offer. -- 1Sa 2:28; Eze 44:11,15; Heb 5:1; 8:3.",
            "Had a portion of, and lived by. -- Ex 29:27,28; De 18:3; Jos 13:14; 1Co 9:13.",
            "Were typical of Christ's sacrifice -- 1Co 5:7; Eph 5:2; Heb 10:1,11,12.",
            "Were accepted when offered in sincerity and faith -- Ge 4:4; Heb 11:4; Ge 8:21.",
            "Imparted a legal purification -- Heb 9:13,22.",
            "Could not take away sin -- Ps 40:6; Heb 9:9; 10:1-11.",
            "Without obedience, worthless -- 1Sa 15:22; Pr 21:3; Mr 12:33.",
            "The covenants of God confirmed by -- Ge 15:9-17; Ex 24:5-8; Heb 9:19,20; Ps 50:5.",
            "The Jews",
            "Condemned for not treating with respect. -- 1Sa 2:29; Mal 1:12.",
            "Condemned for bringing defective and blemished. -- Mal 1:13,14.",
            "Condemned for not offering. -- Isa 43:23,24.",
            "Unaccepted in, on account of sin. -- Isa 1:11,15; 66:3; Ho 8:13.",
            "Condemned for offering, to idols. -- 2Ch 34:25; Isa 65:3,7; Eze 20:28,31.",
            "Offered to false gods, are offered to devils -- Le 17:7; De 32:17; Ps 106:37; 1Co 10:20.",
            "On great occasions, very numerous -- 2Ch 5:6; 7:5.",
            "For public use often provided by the state -- 2Ch 31:3.",
            "Illustrative of",
            "Prayer. -- Ps 141:2.",
            "Thanksgiving. -- Ps 27:6; 107:22; 116:17; Heb 13:15.",
            "Devotedness. -- Ro 12:1; Php 2:17.",
            "Benevolence. -- Php 4:18; Heb 13:16.",
            "Righteousness. -- Ps 4:5; 51:19.",
            "A broken spirit. -- Ps 51:17.",
            "Martyrdom. -- Php 2:7; 2Ti 4:6."
        ]
    },
    {
        "Word": "Sadducees, The",
        "Definitions": [
            "A sect of the Jews -- Ac 5:17.",
            "Denied the resurrection and a future stated -- Mt 22:23; Lu 20:27.",
            "The resurrection a cause of dispute between them and the Pharisees -- Ac 23:6-9.",
            "Were refused baptism by John -- Mt 3:7.",
            "Christ",
            "Tempted by. -- Mt 16:1.",
            "Cautioned his disciples against their principles. -- Mt 16:6,11,12.",
            "Vindicated the resurrection against. -- Mt 22:24-32; Mr 12:19-27.",
            "Silenced. -- Mt 22:34.",
            "Persecuted the Christians -- Ac 4:1; 5:17,18,40."
        ]
    },
    {
        "Word": "Saints, Compared To",
        "Definitions": [
            "The sun -- Jdj 5:31; Mt 13:43.",
            "Stars -- Da 12:3.",
            "Lights -- Mt 5:14; Php 2:15.",
            "Mount Zion -- Ps 125:1,2.",
            "Lebanon -- Ho 14:5-7.",
            "Treasure -- Ex 19:5; Ps 135:4.",
            "Jewels -- Mal 3:17.",
            "Gold -- Job 23:10; La 4:2.",
            "Vessels of gold and silver -- 2Ti 2:20.",
            "Stones of a crown -- Zec 9:16.",
            "Lively stones -- 1Pe 2:5.",
            "Babes -- Mt 11:25; 1Pe 2:2.",
            "Little children -- Mt 18:3; 1Co 14:20.",
            "Obedient children -- 1Pe 1:14.",
            "Members of the body -- 1Co 12:20,27.",
            "Soldiers -- 2Ti 2:3,4.",
            "Runners of the body -- 1Co 12:20,27.",
            "Soldiers -- 2Ti 2:3,4.",
            "Runners in a race -- 1Co 9:24; Heb 12:1.",
            "Wrestlers -- 2Ti 2:5.",
            "Good servants -- Mt 25:21.",
            "Strangers and pilgrims -- 1Pe 2:11.",
            "Sheep -- Ps 78:52; Mt 25:33; Joh 10:4.",
            "Lambs -- Isa 40:11; Joh 21:15.",
            "Calves of the stall -- Mal 4:2.",
            "Lions -- Pr 28:1; Mic 5:8.",
            "Eagles -- Ps 103:5; Isa 40:31.",
            "Doves -- Ps 68:13; Isa 60:8.",
            "Thirsting deer -- Ps 42:1.",
            "Good fishes -- Mt 13:48.",
            "Dew and showers -- Mic 5:7.",
            "Watered gardens -- Isa 58:11.",
            "Unfailing springs -- Isa 58:11.",
            "Vines -- Song 6:11; Ho 14:7.",
            "Branches of a vine -- Joh 15:2,4,5.",
            "Pomegranates -- Song 4:13.",
            "Good figs -- Jer 24:2-7.",
            "Lilies -- Song 2:2; Ho 14:5.",
            "Willows by the water courses -- Isa 44:4.",
            "Trees planted by rivers -- Ps 1:3.",
            "Cedars in Lebanon -- Ps 92:12.",
            "Palm trees -- Ps 92:12.",
            "Green olive trees -- Ps 52:8; Ho 14:6.",
            "Fruitful trees -- Ps 1:3; Jer 17:8.",
            "Corn -- Ho 14:7.",
            "Wheat -- Mt 3:12; 13:29,30.",
            "Salt -- Mt 5:13."
        ]
    },
    {
        "Word": "Salutations",
        "Definitions": [
            "Antiquity of -- Ge 18:2; 19:1.",
            "Were given",
            "By brethren to each other. -- 1Sa 17:22.",
            "By inferiors to their superiors. -- Ge 47:7.",
            "By superiors to inferiors. -- 1Sa 30:21.",
            "By all passers-by. -- 1Sa 10:3,4; Ps 129:8.",
            "On entering a house. -- Jdj 18:15; Mt 10:12; Lu 1:40,41,44.",
            "Often sent through messengers -- 1Sa 25:5,14; 2Sa 8:10.",
            "Often sent by letter -- Ro 16:21-23; 1Co 16:21; Col 4:18; 2Th 3:17.",
            "Denied to persons of bad character -- 2Jo 1:10.",
            "Persons in haste excused from giving or receiving -- 2Ki 4:29; Lu 10:24.",
            "Expressions used as",
            "Peace be with thee. -- Jdj 19:20.",
            "Peace to thee, and peace to thine house, and peace to all that thou hast. -- 1Sa 25:6.",
            "Peace be to this house. -- Lu 10:5.",
            "The Lord be with you. -- Ru 2:4.",
            "The Lord bless thee. -- Ru 2:4.",
            "The blessing of the Lord be upon you, we bless you in the name of the Lord. -- Ps 129:8.",
            "Blessed be thou of the Lord. -- 1Sa 15:13.",
            "God be gracious to thee. -- Ge 43:29.",
            "Art thou in health?. -- 2Sa 20:9.",
            "Hail. -- Mt 26:49; Lu 1:28.",
            "All hail. -- Mt 28:9.",
            "Often perfidious -- 2Sa 20:9; Mt 26:49.",
            "Given to Christ in derision -- Mt 27:29; 15:18.",
            "Often accompanied by",
            "Falling on the neck and kissing. -- Ge 33:4; 45:14,15; Lu 15:20.",
            "Laying hold of the bear with the right hand. -- 2Sa 20:9.",
            "Bowing frequently to the ground. -- Ge 33:3.",
            "Embracing and kissing the feet. -- Mt 28:9; Lu 7:38,45.",
            "Touching the hem of the garment. -- Mt 14:36.",
            "Falling prostrate on the ground. -- Es 8:3; Mt 2:11; Lu 8:41.",
            "Kissing the dust. -- Ps 72:9; Isa 49:23.",
            "The Jews condemned for giving, only to their countrymen -- Mt 5:47.",
            "The Pharisees condemned for seeking, in public -- Mt 23:7; Mr 12:38."
        ]
    },
    {
        "Word": "Samaria, Ancient",
        "Definitions": [
            "The territory of Ephraim and Manasseh properly so called -- Jos 17:17,18; Isa 28:1.",
            "The whole kingdom of Israel sometimes called -- Eze 16:46,51; Ho 8:5,6.",
            "Had many cities -- 1Ki 13:32.",
            "Samaria the capital of",
            "Built by Omri king of Israel. -- 1Ki 16:23,24.",
            "Called after Shemer the owner of the hill on which it was built. -- 1Ki 16:24.",
            "Called the mountain of Samaria. -- Am 4:1; 6:1.",
            "Called the head of Ephraim. -- Isa 7:9.",
            "Kings of Israel sometime took their titles from. -- 1Ki 21:1; 2Ki 1:3.",
            "The residence of the kings of Israel. -- 1Ki 16:29; 2Ki 1:2; 3:1,6.",
            "The burial place of the kings of Israel. -- 1Ki 16:28; 22:37; 2Ki 13:13.",
            "Was a fenced city, and well provided with arms. -- 2Ki 10:2.",
            "The pool of Samaria near to. -- 1Ki 22:38.",
            "The prophet Elisha dwelt in. -- 2Ki 2:25; 5:3; 6:32.",
            "Besieged by Benhadad. -- 1Ki 20:1-12.",
            "Deliverance of, predicted. -- 1Ki 20:13,14.",
            "Deliverance of, effected. -- 1Ki 20:15-21.",
            "Besieged again by Benhadad. -- 2Ki 6:24.",
            "Suffered severely from famine. -- 2Ki 6:25-29.",
            "Elisha predicted plenty in. -- 2Ki 7:1,2.",
            "Delivered by miraculous means. -- 2Ki 7:6,7.",
            "Remarkable plenty in, as foretold by Elisha. -- 2Ki 7:16-20.",
            "Besieged and taken by Shalmaneser. -- 2Ki 17:5,6; 18:9,10.",
            "A mountainous country -- Jer 31:5; Am 3:9.",
            "People of characterised as",
            "Proud and arrogant. -- Isa 9:9.",
            "Corrupt and wicked. -- Eze 16:46,47; Ho 7:1; Am 3:9,10.",
            "Idolatrous. -- Eze 23:5; Am 8:14; Mic 1:7.",
            "Predictions respecting its destruction -- Isa 8:4; 9:11,12; Ho 13:16; Am 3:11,12; Mic 1:6.",
            "Inhabitants of, carried captive to Assyria -- 2Ki 17:6,23; 18:11.",
            "Repeopled from Assyria -- 2Ki 17:24,25."
        ]
    },
    {
        "Word": "Samaria, Modern",
        "Definitions": [
            "Situated between Judea and Galilee -- Lu 17:11; Joh 4:3,4.",
            "Had many cities -- Mt 10:5; Lu 9:52.",
            "Cities of, mentioned in scripture",
            "Samaria. -- Ac 8:5.",
            "Sychar. -- Joh 4:5.",
            "Antipatris. -- Ac 23:31.",
            "Christ preached in -- Joh 4:39-42.",
            "Christ at first forbade his disciples to visit -- Mt 10:5.",
            "Christ after his resurrection commanded the gospel to be preached in -- Ac 1:8.",
            "Inhabitants of",
            "Their true descent. -- 2Ki 17:24; Ezr 4:9,10.",
            "Boasted descent from Jacob. -- Joh 4:12.",
            "Professed to worship God. -- Ezr 4:2.",
            "Their religion mixed with idolatry. -- 2Ki 17:41; Joh 4:22.",
            "Worshipped on Mount Gerizim. -- Joh 4:20.",
            "Opposed the Jews after their return from captivity. -- Ne 4:1-18.",
            "Expected the Messiah. -- Joh 4:25,29.",
            "Were superstitious. -- Ac 8:9-11.",
            "More humane and grateful than the Jews. -- Lu 10:33-36; 17:16-18.",
            "Abhorred by the Jews. -- Joh 8:48.",
            "Had no intercourse or dealings with the Jews. -- Lu 9:52,53; Joh 4:9.",
            "Ready to hear and embrace the gospel. -- Joh 4:39-42; Ac 8:6-8.",
            "The persecuted Christians fled to -- Ac 8:1.",
            "The gospel first preached in, by Philip -- Ac 8:5.",
            "Many Christian churches in -- Ac 9:31."
        ]
    },
    {
        "Word": "Scape Goat, The",
        "Definitions": [
            "Part of the sin offering on the day of atonement -- Le 16:5,7.",
            "Chosen by lot -- Le 16:8.",
            "The high priest transferred the sins of Israel to, by confessing them with both hands upon its head -- Le 16:21.",
            "Sent into the wilderness by the hands of a fit person -- Le 16:21,22.",
            "Communicated uncleanness to",
            "The high priest. -- Le 16:24.",
            "The man who lead him away. -- Le 16:26.",
            "Typical of Christ -- Isa 53:6,11,12."
        ]
    },
    {
        "Word": "Sciences",
        "Definitions": [
            "Architecture -- De 8:12; 1Ch 29:19.",
            "Arithmetic -- Ge 15:5; Le 26:8; Job 29:18.",
            "Astronomy -- Job 38:31,32; Isa 13:10.",
            "Astrology -- Isa 47:13.",
            "Botany -- 1Ki 4:33.",
            "Geography -- Ge 10:1-30; Isa 11:11.",
            "History and Chronology -- 1Ki 22:39; 2Ki 1:18; 1Ch 9:1; 29:29.",
            "Mechanics -- Ge 6:14-16; 11:4; Ex 14:6,7.",
            "Medicine -- Jer 8:22; Mr 5:26.",
            "Music -- 1Ch 16:4-7; 25:6.",
            "Navigation -- 1Ki 9:27; Ps 107:23.",
            "Surveying -- Jos 18:4-9; Ne 2:12-16; Eze 40:5,6; Zec 2:2.",
            "Zoology -- 1Ki 4:33."
        ]
    },
    {
        "Word": "Scorning and Mocking",
        "Definitions": [
            "The sufferings of Christ by, predicted -- Ps 22:6-8; Isa 53:3; Lu 18:32.",
            "Christ endured -- Mt 9:24; 27:29.",
            "Saints endure, on account of",
            "Being children of God. -- Ge 21:9; Ga 4:29.",
            "Their uprightness. -- Job 12:4.",
            "Their faith. -- Heb 11:36.",
            "Their faithfulness in declaring the word of God. -- Jer 20:7,8.",
            "Their zeal for God's house. -- Ne 2:19.",
            "The wicked indulge in, against",
            "The second coming of Christ. -- 2Pe 3:3,4.",
            "The gifts of the Spirit. -- Ac 2:13.",
            "God's threatening. -- Isa 5:19; Jer 17:15.",
            "God's ministers. -- 2Ch 36:16.",
            "God's ordinances. -- La 1:7.",
            "Saints. -- Ps 123:4; La 3:14,63.",
            "The resurrection of the dead. -- Ac 17:32.",
            "All solemn admonitions. -- 2Ch 30:6-10.",
            "Idolaters addicted to -- Isa 57:3-6.",
            "Drunkards addicted to -- Ps 69:12; Ho 7:5.",
            "Those who are addicted to",
            "Delight in. -- Pr 1:22.",
            "Are contentious. -- Pr 22:10.",
            "Are scorned by God. -- Pr 3:34.",
            "Are hated by men. -- Pr 24:9.",
            "Are avoided by saints. -- Ps 1:1; Jer 15:17.",
            "Walk after their own lusts. -- 2Pe 3:3.",
            "Are proud and haughty. -- Pr 21:24.",
            "Hear not rebuke. -- Pr 13:1.",
            "Love not those who reprove. -- Pr 15:12.",
            "Hate those who reprove. -- Pr 9:8.",
            "Go not to the wise. -- Pr 15:12.",
            "Bring others into danger. -- Pr 29:8.",
            "Shall themselves endure. -- Eze 23:32.",
            "Characteristic of the latter days -- 2Pe 3:3; Jude 1:18.",
            "Woe denounced against -- Isa 5:18,19.",
            "Punishment for -- 2Ch 36:17; Pr 19:29; Isa 29:20; La 3:64-66.",
            "Exemplified",
            "Ishmael. -- Ge 21:9.",
            "Children at Bethel. -- 2Ki 2:23.",
            "Ephraim and Manasseh. -- 2Ch 30:10.",
            "Chiefs of Judah. -- 2Ch 36:16.",
            "Sanballat. -- Ne 4:1.",
            "Enemies of Joab. -- Job 30:1,9.",
            "Enemies of David. -- Ps 35:15,16.",
            "Rulers of Israel. -- Isa 28:14.",
            "Ammonites. -- Eze 25:3.",
            "People of Tyre. -- Eze 26:2.",
            "Heathen. -- Eze 36:2,3.",
            "Soldiers. -- Mt 27:28-30; Lu 23:36.",
            "Chief Priests. -- Mt 27:41.",
            "Pharisees. -- Lu 16:14.",
            "The men who held Jesus. -- Lu 22:63,64.",
            "Herod. -- Lu 23:11.",
            "People and rulers. -- Lu 23:35.",
            "Some of the multitude. -- Ac 2:13.",
            "Athenians. -- Ac 17:32."
        ]
    },
    {
        "Word": "Scorpion, The",
        "Definitions": [
            "Armed with a sharp sting in its tail -- Re 9:10.",
            "Sting of, venomous and caused torment -- Re 9:5.",
            "Abounded in the great desert -- De 8:15.",
            "Unfit for food -- Lu 11:12.",
            "Illustrative",
            "Wicked men. -- Eze 2:6.",
            "Ministers of Antichrist. -- Re 9:3,5,10.",
            "Severe scourges. -- 1Ki 12:11.",
            "Christ gave his disciples power over -- Lu 10:19."
        ]
    },
    {
        "Word": "Scriptures, The",
        "Definitions": [
            "Given by inspiration of God -- 2Ti 3:16.",
            "Given by inspiration of the Holy Spirit -- Ac 1:16; Heb 3:7; 2Pe 1:21.",
            "Christ sanctioned, by appealing to them -- Mt 4:4; Mr 12:10; Joh 7:42.",
            "Christ taught out of -- Lu 24:27.",
            "Are called the",
            "Word. -- Jas 1:21-23; 1Pe 2:2.",
            "Word of God. -- Lu 11:28; Heb 4:12.",
            "Word of Christ. -- Col 3:16.",
            "Word of truth. -- Jas 1:18.",
            "Holy Scriptures. -- Ro 1:2; 2Ti 3:15.",
            "Scripture of truth. -- Da 10:21.",
            "Book. -- Ps 40:7; Re 22:19.",
            "Book of the Lord. -- Isa 34:16.",
            "Book of the law. -- Ne 8:3; Ga 3:10.",
            "Law of the Lord. -- Ps 1:2; Isa 30:9.",
            "Sword of the Spirit. -- Eph 6:17.",
            "Oracles of God. -- Ro 3:2; 1Pe 4:11.",
            "Contain the promises of the gospel -- Ro 1:2.",
            "Reveal the laws, statutes, and judgments of God -- De 4:5,14; Ex 24:3,4.",
            "Record divine prophecies -- 2Pe 1:19-21.",
            "Testify of Christ -- Joh 5:39; Ac 10:43; 18:28; 1Co 15:3.",
            "Are full and sufficient -- Lu 16:29,31.",
            "Are an unerring guide -- Pr 6:23; 2Pe 1:19.",
            "Are able to make wise to salvation through faith in Christ Jesus -- 2Ti 3:15.",
            "Are profitable both for doctrine and practice -- 2Ti 3:16,17.",
            "Described as",
            "Pure. -- Ps 12:6; 119:140; Pr 30:5.",
            "True. -- Ps 119:160; Joh 17:17.",
            "Perfect. -- Ps 19:7.",
            "Precious. -- Ps 19:10.",
            "Quick and powerful. -- Heb 4:12.",
            "Written for our instruction -- Ro 15:4.",
            "Intended for the use of all men -- Ro 16:26.",
            "Nothing to be taken from, or added to -- De 4:2; 12:32.",
            "One portion of, to be compared with another -- 1Co 2:13.",
            "Designed for",
            "Regenerating. -- Jas 1:18; 1Pe 1:23.",
            "Quickening. -- Ps 119:50,93.",
            "Illuminating. -- Ps 119:130.",
            "Converting the soul. -- Ps 19:7.",
            "Making wise the simple. -- Ps 19:7.",
            "Sanctifying. -- Joh 17:17; Eph 5:26.",
            "Producing faith. -- Joh 20:31.",
            "Producing hope. -- Ps 119:49; Ro 15:4.",
            "Producing obedience. -- De 17:19,20.",
            "Cleansing the heart. -- Joh 15:3; Eph 5:26.",
            "Cleansing the ways. -- Ps 119:9.",
            "Keeping from destructive paths. -- Ps 17:4.",
            "Supporting life. -- De 8:3; Mt 4:4.",
            "Promoting growth in grace. -- 1Pe 2:2.",
            "Building up in the faith. -- Ac 20:32.",
            "Admonishing. -- Ps 19:11; 1Co 10:11.",
            "Comforting. -- Ps 119:82; Ro 15:4.",
            "Rejoicing the heart. -- Ps 19:8; 119:111.",
            "Work effectually in them that believe -- 1Th 2:13.",
            "The letter of, without the spirit, killeth -- Joh 6:63; 2Co 3:6.",
            "Ignorance of, a source of error -- Mt 22:29; Ac 13:27.",
            "Christ enables us to understand -- Lu 24:45.",
            "The Holy Spirit enable us to understand -- Joh 16:13; 1Co 2:10-14.",
            "No prophecy of, is of any private interpretation -- 2Pe 1:20.",
            "Everything should be tried by -- Isa 8:20; Ac 17:11.",
            "Should be",
            "The standard of teaching. -- 1Pe 4:11.",
            "Believed. -- Joh 2:22.",
            "Appealed to. -- 1Co 1:31; 1Pe 1:16.",
            "Read. -- De 17:19; Isa 34:16.",
            "Read publicly to ALL. -- De 31:11-13; Ne 8:3; Jer 36:6; Ac 13:15.",
            "Known. -- 2Ti 3:15.",
            "Received, not as the word of men, but as the word of God. -- 1Th 2:13.",
            "Received with meekness. -- Jas 1:21.",
            "Searched. -- Joh 5:39; 7:52.",
            "Searched daily. -- Ac 17:11.",
            "Laid up in the heart. -- De 6:6; 11:18.",
            "Taught to children. -- De 6:7; 11:19; 2Ti 3:15.",
            "Taught to ALL. -- 2Ch 17:7-9; Ne 8:7,8.",
            "Talked of continually. -- De 6:7.",
            "Not handled deceitfully. -- 2Co 4:2.",
            "Not only heard, but obeyed. -- Mt 7:24; Lu 11:28; Jas 1:22.",
            "Used against our spiritual enemies. -- Mt 4:4,7,10; Eph 6:11,17.",
            "All should desire to hear -- Ne 8:1.",
            "Mere hearers of, deceive themselves -- Jas 1:22.",
            "Advantage of possessing -- Ro 3:2.",
            "Saints",
            "Love exceedingly. -- Ps 119:97,113,159,167.",
            "Delight in. -- Ps 1:2.",
            "Regard, as sweet. -- Ps 119:103.",
            "Esteem, above all things. -- Job 23:12.",
            "Long after. -- Ps 119:82.",
            "Stand in awe of. -- Ps 119:161; Isa 66:2.",
            "Keep, in remembrance. -- Ps 119:16.",
            "Grieve when men disobey. -- Ps 119:158.",
            "Hide, in their hearts. -- Ps 119:11.",
            "Hope in. -- Ps 119:74,81,147.",
            "Meditate in. -- Ps 1:2; 119:99,148.",
            "Rejoice in. -- Ps 119:162; Jer 15:16.",
            "Trust in. -- Ps 119:42.",
            "Obey. -- Ps 119:67; Lu 8:21; Joh 17:6.",
            "Speak of. -- Ps 119:172.",
            "Esteem, as a light. -- Ps 119:105.",
            "Pray to be taught. -- Ps 119:12,13,33,66.",
            "Pray to be conformed to. -- Ps 119:133.",
            "Plead the promises of, in prayer. -- Ps 119:25,28,41,76,169.",
            "They who search, are truly noble -- Ac 17:11.",
            "Blessedness of hearing and obeying -- Lu 11:28; Jas 1:25.",
            "Let them dwell richly in you -- Col 3:16.",
            "The wicked",
            "Corrupt. -- 2Co 2:17.",
            "Make, of none effect through their traditions. -- Mr 7:9-13.",
            "Reject. -- Jer 8:9.",
            "Stumble at. -- 1Pe 2:8.",
            "Obey not. -- Ps 119:158.",
            "Frequently wrest, to their own destruction. -- 2Pe 3:16.",
            "Denunciations against those who add to, or take from -- Re 22:18,19.",
            "Destruction of, punished -- Jer 36:29-31."
        ]
    },
    {
        "Word": "Sealing of the Holy Spirit",
        "Definitions": [
            "Christ received -- Joh 6:27.",
            "Saints receive -- 2Co 1:22; Eph 1:13.",
            "Is to the day of redemption -- Eph 4:30.",
            "The wicked do not receive -- Re 9:4.",
            "Judgment suspended until all saints receive -- Re 7:3.",
            "Typified -- Ro 4:11."
        ]
    },
    {
        "Word": "Seals",
        "Definitions": [
            "Called signet -- Ge 38:18,25.",
            "Precious stones set in gold used as -- Ex 28:11.",
            "Inscriptions upon, alluded to -- 2Ti 2:19.",
            "Generally worn as rings or bracelets -- Jer 22:24.",
            "Impressions of",
            "Frequently taken in clay. -- Job 38:14.",
            "Used for security. -- Da 6:17; Mt 27:66.",
            "Attached to all royal decrees. -- 1Ki 21:8; Es 3:12; 8:8.",
            "Attached to covenants. -- Ne 9:38; 10:1.",
            "Attached to lease and transfers of property. -- Jer 32:9-12,44.",
            "Set upon treasures. -- De 32:34.",
            "Attached to the victims approved for sacrifice, alluded to. -- Joh 6:27.",
            "Were given by kings as a badge of authority. -- Ge 41:41,42.",
            "Illustrative of",
            "Circumcision. -- Ro 4:11.",
            "Converts. -- 1Co 9:2.",
            "What is dear or valued. -- Song 8:6; Jer 22:24; Hag 2:23.",
            "Secrecy. -- Da 12:4; Re 5:1; 10:4.",
            "Security. -- Song 4:12; 2Ti 2:19; Re 7:2-8; 20:3.",
            "Full approval. -- Joh 3:33.",
            "Appropriation of saints to God by the Spirit. -- 2Co 1:22; Eph 1:13; 4:30.",
            "Restraint. -- Job 9:7; 37:7; Re 20:3."
        ]
    },
    {
        "Word": "Second Coming of Christ, The",
        "Definitions": [
            "Time of, unknown -- Mt 24:36; Mr 13:32.",
            "Called the",
            "Times of refreshing from the presence of the Lord. -- Ac 3:19.",
            "Times of restitution of all things. -- Ac 3:21; Ro 8:21.",
            "Last time. -- 1Pe 1:5.",
            "Appearing of Jesus Christ. -- 1Pe 1:7.",
            "Revelation of Jesus Christ. -- 1Pe 1:13.",
            "Glorious appearing of the great God and our Saviour. -- Tit 2:13.",
            "Coming of the day of God. -- 2Pe 3:12.",
            "Day of our Lord Jesus Christ. -- 1Co 1:8.",
            "Foretold by",
            "Prophets. -- Da 7:13; Jude 1:14.",
            "Himself. -- Mt 25:31; Joh 14:3.",
            "Apostles. -- Ac 3:20; 1Ti 6:14.",
            "Angels. -- Ac 1:10,11.",
            "Signs preceding -- Mt 24:3-51.",
            "The Manner of",
            "In clouds. -- Mt 24:30; 26:64; Re 1:7.",
            "In the glory of his Father. -- Mt 16:27.",
            "In his own glory. -- Mt 25:31.",
            "In flaming fire. -- 2Th 1:8.",
            "With power and great glory. -- Mt 24:30.",
            "As he ascended. -- Ac 1:9,11.",
            "With a shout and the voice of the Archangel. -- 1Th 4:16.",
            "Accompanied by Angels. -- Mt 16:27; 25:31; Mr 8:38; 2Th 1:7.",
            "With his saints. -- 1Th 3:13; Jude 1:14.",
            "Suddenly. -- Mr 13:36.",
            "Unexpectedly. -- Mt 24:44; Lu 12:40.",
            "As a thief in the night. -- 1Th 5:2; 2Pe 3:10; Re 16:15.",
            "As the lightning. -- Mt 24:27.",
            "The heavens and earth shall be dissolved, &c at -- 2Pe 3:10,12.",
            "They who shall have died in Christ shall rise first at -- 1Th 4:16.",
            "The saints alive at, shall be caught up to meet him -- 1Th 4:17.",
            "Is not to make atonement -- Heb 9:28; Ro 6:9,10; Heb 10:14.",
            "The purposes of, are to",
            "Complete the salvation of saints. -- Heb 9:28; 1Pe 1:5.",
            "Be glorified in his saints. -- 2Th 1:10.",
            "Be admired in them that believe. -- 2Th 1:10.",
            "Bring to light the hidden things of darkness. -- 1Co 4:5.",
            "Judge. -- Ps 50:3,4; Joh 5:22; 2Ti 4:1; Jude 1:15; Re 20:11-13.",
            "Reign. -- Isa 24:23; Da 7:14; Re 11:15.",
            "Destroy death. -- 1Co 15:25,26.",
            "Every eye shall see him at -- Re 1:7.",
            "Should be always considered as at hand -- Ro 13:12; Php 4:5; 1Pe 4:7.",
            "Blessedness of being prepared for -- Mt 24:46; Lu 12:37,38.",
            "Saints",
            "Assured of. -- Job 19:25,26.",
            "Love. -- 2Ti 4:8.",
            "Look for. -- Php 3:20; Tit 2:13.",
            "Wait for. -- 1Co 1:7; 1Th 1:10.",
            "Haste to. -- 2Pe 3:12.",
            "Pray for. -- Re 22:20.",
            "Should be ready for. -- Mt 24:44; Lu 12:40.",
            "Should watch for. -- Mt 24:42; Mr 13:35-37; Lu 21:36.",
            "Should be patient to. -- 2Th 3:5; Jas 5:7,8.",
            "Shall be preserved to -- Php 1:6; 2Ti 4:18; 1Pe 1:5; Jude 1:24.",
            "Shall not be ashamed at -- 1Jo 2:28; 4:17.",
            "Shall be blameless at -- 1Co 1:8; 1Th 3:13; 5:23; Jude 1:24.",
            "Shall be like him at -- Php 3:21; 1Jo 3:2.",
            "Shall see him as he is, at -- 1Jo 3:2.",
            "Shall appear with him in glory at -- Col 3:4.",
            "Shall receive a crown of glory at -- 2Ti 4:8; 1Pe 5:4.",
            "Shall reign with him at -- Da 7:27; 2Ti 2:12; Re 5:10; 20:6; 22:5.",
            "Faith of, shall be found to praise at -- 1Pe 1:7.",
            "The wicked",
            "Scoff at. -- 2Pe 3:3,4.",
            "Presume upon the delay of. -- Mt 24:48.",
            "Shall be surprised by. -- Mt 24:37-39; 1Th 5:3; 2Pe 3:10.",
            "Shall be punished at. -- 2Th 1:8,9.",
            "The man of sin to be destroyed at -- 2Th 2:8.",
            "Illustrated -- Mt 25:6; Lu 12:36,39; 19:12,15."
        ]
    },
    {
        "Word": "Seed",
        "Definitions": [
            "Every herb, tree and grass yields its own -- Ge 1:11,12,29.",
            "Each kind of, has its own body -- 1Co 15:38.",
            "Sowing of",
            "Time for, called seed time. -- Ge 8:22.",
            "Necessary to its productiveness. -- Joh 12:24; 1Co 15:36.",
            "Required constant diligence. -- Ec 11:4,6.",
            "Often attended with great waste. -- Mt 13:4,5,7.",
            "Often attended with danger. -- Ps 126:5,6.",
            "Yearly return of time of sowing, secured by covenant -- Ge 8:21,22.",
            "The ground carefully ploughed, and prepared for -- Isa 28:24,25.",
            "Often sown beside rivers -- Ec 11:1; Isa 32:20.",
            "Often trodden into the ground, by the feet of oxen -- Isa 32:20.",
            "Required to be watered by the rain -- Isa 55:10.",
            "In Egypt required to be artificially watered -- De 11:10.",
            "Yielded an abundant increase in Canaan -- Ge 26:12; Mt 13:23.",
            "Mosaic laws respecting",
            "Different kinds of, not to be sown in the same field. -- Le 19:19; De 22:9.",
            "If dry, exempted from uncleanness though touched by an unclean thing. -- Le 11:37.",
            "If wet, rendered unclean by contact with an unclean thing. -- Le 11:38.",
            "The tithe of, to be given to God. -- Le 27:30.",
            "Not to be sown during the sabbatical year. -- Le 25:4,20.",
            "Not to be sown in year of jubilee. -- Le 25:11.",
            "Difference between, and the plant which grows from it, noticed -- 1Co 15:37,38.",
            "The Jews punished by",
            "Its rotting in the ground. -- Joe 1:17; Mal 2:3.",
            "Its yielding but little increase. -- Isa 5:10; Hag 1:6.",
            "Its increase being consumed by locusts. -- De 28:38; Joe 1:4.",
            "Its increase being consume by enemies. -- Le 26:16; De 28:33,51.",
            "Its being choked by thorns. -- Jer 12:13; Mt 13:7.",
            "Illustrative of",
            "The word of God. -- Lu 8:11; 1Pe 1:23.",
            "Spiritual life. -- 1Jo 3:9.",
            "Sowing, illustrative of",
            "Preaching the gospel. -- Mt 13:3,32; 1Co 9:11.",
            "Scattering or dispersing a people. -- Zec 10:9.",
            "Christian liberality. -- Ec 11:6; 2Co 9:6.",
            "Men's works producing a corresponding recompence. -- Job 4:8; Ho 10:12; Ga 6:7,8.",
            "The death of Christ and its effects. -- Joh 12:24.",
            "The burial of the body. -- 1Co 15:36-38."
        ]
    },
    {
        "Word": "Seeking God",
        "Definitions": [
            "Commanded -- Isa 55:6; Mt 7:7.",
            "Includes seeking",
            "His Name. -- Ps 83:16.",
            "His word. -- Isa 34:16.",
            "His face. -- Ps 27:8; 105:4.",
            "His strength. -- 1Ch 16:11; Ps 105:4.",
            "His commandments. -- 1Ch 28:8; Mal 2:7.",
            "His precepts. -- Ps 119:45,94.",
            "His kingdom. -- Mt 6:33; Lu 12:31.",
            "His righteousness. -- Mt 6:33.",
            "Christ. -- Mal 3:1; Lu 2:15,16.",
            "Honour which comes from him. -- Joh 5:44.",
            "Justification by Christ. -- Ga 2:16,17.",
            "The city which God has prepared. -- Heb 11:10,16; 13:14.",
            "By prayer -- Job 8:5; Da 9:3.",
            "In his house -- De 12:5; Ps 27:4.",
            "Should be",
            "Immediate. -- Ho 10:12.",
            "Evermore. -- Ps 105:4.",
            "While he may be found. -- Isa 55:6.",
            "With diligence. -- Heb 11:6.",
            "With the heart. -- De 4:29; 1Ch 22:19.",
            "In the day of trouble. -- Ps 77:2.",
            "Ensures",
            "His being found. -- De 4:29; 1Ch 28:9; Pr 8:17; Jer 29:13.",
            "His favour. -- La 3:25.",
            "His protection. -- Ezr 8:22.",
            "His not forsaking us. -- Ps 9:10.",
            "Life. -- Ps 69:32; Am 5:4,6.",
            "Prosperity. -- Job 8:5,6; Ps 34:10.",
            "Being heard of him. -- Ps 34:4.",
            "Understanding all things. -- Pr 28:5.",
            "Gifts of righteousness. -- Ho 10:12.",
            "Imperative upon all -- Isa 8:19.",
            "Afflictions designed to lead to -- Ps 78:33,34; Ho 5:15.",
            "None, by nature, are found to be engaged in -- Ps 14:2; Ro 3:11; Lu 12:23,30.",
            "Saints",
            "Specially exhorted to. -- Zep 2:3.",
            "Desirous of. -- Job 5:8.",
            "Purpose, in heart. -- Ps 27:8.",
            "Prepare their hearts for. -- 2Ch 30:19.",
            "Set their hearts to. -- 2Ch 11:16.",
            "Engage in, with the whole heart. -- 2Ch 15:12; Ps 119:10.",
            "Early in. -- Job 8:5; Ps 63:1; Isa 26:9.",
            "Earnest in. -- Song 3:2,4.",
            "Characterised by. -- Ps 24:6.",
            "Is never in vain -- Isa 45:19.",
            "Blessedness of -- Ps 119:2.",
            "Leads to joy -- Ps 70:4; 105:3.",
            "Ends in praise -- Ps 22:26.",
            "Promise connected with -- Ps 69:32.",
            "Shall be rewarded -- Heb 11:6.",
            "The wicked",
            "Are gone out of the way of. -- Ps 14:2,3; Ro 3:11,12.",
            "Prepare not their hearts for. -- 2Ch 12:14.",
            "Refuse, through pride. -- Ps 10:4.",
            "Not led to, by affliction. -- Isa 9:13.",
            "Sometimes pretend to. -- Ezr 4:2; Isa 58:2.",
            "Rejected, when too late in. -- Pr 1:28.",
            "They who neglect denounced -- Isa 31:1.",
            "Punishment of those who neglect -- Zep 1:4-6.",
            "Exemplified",
            "Asa. -- 2Ch 14:7.",
            "Jehoshaphat. -- 2Ch 17:3,4.",
            "Uzziah. -- 2Ch 26:5.",
            "Hezekiah. -- 2Ch 31:21.",
            "Josiah. -- 2Ch 34:3.",
            "Ezra. -- Ezr 7:10.",
            "David. -- Ps 34:4.",
            "Daniel. -- Da 9:3,4."
        ]
    },
    {
        "Word": "Self-Delusion",
        "Definitions": [
            "A characteristic of the wicked -- Ps 49:18.",
            "Prosperity frequently leads to -- Ps 30:6; Ho 12:8; Lu 12:17-19.",
            "Obstinate sinners often given up to -- Ps 81:11,12; Ho 4:17; 2Th 2:10,11.",
            "Exhibited in thinking that",
            "Our own ways are right. -- Pr 14:12.",
            "We should adhere to established wicked practices. -- Jer 44:17.",
            "We are pure. -- Pr 30:12.",
            "We are better than others. -- Lu 18:11.",
            "We are rich in spiritual things. -- Re 3:17.",
            "We may have peace while in sin. -- De 29:19.",
            "We are above adversity. -- Ps 10:6.",
            "Gifts entitle us to heaven. -- Mt 7:21,22.",
            "Privileges entitle us to heaven. -- Mt 3:9; Lu 13:25,26.",
            "God will not punish our sins. -- Ps 10:11; Jer 5:12.",
            "Christ shall not come to judge. -- 2Pe 3:4.",
            "Our lives shall be prolonged. -- Isa 56:12; Lu 12:19; Jas 4:13.",
            "Frequently preserved in, to the last -- Mt 7:22; 25:11,12; Lu 13:24,25.",
            "Fatal consequences of -- Mt 7:23; 24:48-51; Lu 12:20; 1Th 5:3.",
            "Exemplified",
            "Ahab. -- 1Ki 20:27,34.",
            "Israelites. -- Ho 12:8.",
            "Jews. -- Joh 8:33,41.",
            "Church of Laodicea. -- Re 3:17.",
            "Babylon. -- Isa 47:7-11."
        ]
    },
    {
        "Word": "Self-Denial",
        "Definitions": [
            "Christ set an example of -- Mt 4:8-10; 8:20; Joh 6:38; Ro 15:3; Php 2:6-8.",
            "A test of devotedness to Christ -- Mt 10:37,38; Lu 9:23,24.",
            "Necessary",
            "In following Christ. -- Lu 14:27-33.",
            "In the warfare of saints. -- 2Ti 2:4.",
            "To the triumph of saints. -- 1Co 9:25-27.",
            "Ministers especially called to exercise -- 2Co 6:4,5.",
            "Should be exercised in",
            "Denying ungodliness and worldly lusts. -- Ro 6:12; Tit 2:12.",
            "Controlling the appetite. -- Pr 23:2.",
            "Abstaining from fleshly lusts. -- 1Pe 2:11.",
            "No longer living to lusts of men. -- 1Pe 4:2.",
            "Mortifying sinful lusts. -- Mr 9:43; Col 3:5.",
            "Mortifying deeds of the body. -- Ro 8:13.",
            "Not pleasing ourselves. -- Ro 15:1-3.",
            "Not seeking out own profit. -- 1Co 10:24,33; 13:5; Php 2:4.",
            "Preferring the profit of others. -- Ro 14:20,21; 1Co 10:24,33.",
            "Assisting others. -- Lu 3:11.",
            "Even lawful things. -- 1Co 10:23.",
            "Forsaking all. -- Lu 14:33.",
            "Taking up the cross and following Christ. -- Mt 10:38; 16:24.",
            "Crucifying the flesh. -- Ga 5:24.",
            "Being crucified with Christ. -- Ro 6:6.",
            "Being crucified to the world. -- Ga 6:14.",
            "Putting off the old man which is corrupt. -- Eph 4:22; Col 3:9.",
            "Preferring Christ to all earthly relations. -- Mt 8:21,22; Lu 14:26.",
            "Becomes strangers and pilgrims -- Heb 11:13-15; 1Pe 2:11.",
            "Danger of neglecting -- Mt 16:25,26; 1Co 9:27.",
            "Reward of -- Mt 19:28,29; Ro 8:13.",
            "Happy result -- 2Pe 1:4.",
            "Exemplified",
            "Abraham. -- Ge 13:9; Heb 11:8,9.",
            "Widow of Zarephath. -- 1Ki 17:12-15.",
            "Esther. -- Es 4:16.",
            "Rechabites. -- Jer 35:6,7.",
            "Daniel. -- Da 1:8-16.",
            "Apostles. -- Mt 19:27.",
            "Simon, Andrew, James, and John. -- Mr 1:16-20.",
            "Poor Widow. -- Lu 21:4.",
            "The Christians. -- Ac 2:45; 4:34.",
            "Barnabas. -- Ac 4:36,37.",
            "Paul. -- Ac 20:24; 1Co 9:19,27.",
            "Moses. -- Heb 11:24,25."
        ]
    },
    {
        "Word": "Self-Examination",
        "Definitions": [
            "Enjoined -- 2Co 13:5.",
            "Necessary before the communion -- 1Co 11:28.",
            "Cause of difficulty in -- Jer 17:9.",
            "Should be engaged in",
            "With holy awe. -- Ps 4:4.",
            "With diligent search. -- Ps 77:6; La 3:40.",
            "With prayer for divine searching. -- Ps 26:2; 139:23,24.",
            "With purpose of amendment. -- Ps 119:59; La 3:40.",
            "Advantages of -- 1Co 11:31; Ga 6:4; 1Jo 3:20-22."
        ]
    },
    {
        "Word": "Selfishness",
        "Definitions": [
            "Contrary to the law of God -- Le 19:18; Mt 22:39; Jas 2:8.",
            "The example of Christ condemns -- Joh 4:34; Ro 15:3; 2Co 8:9.",
            "God hates -- Mal 1:10.",
            "Exhibited in",
            "Being lovers of ourselves. -- 2Ti 3:2.",
            "Pleasing ourselves. -- Ro 15:1.",
            "Seeking our own. -- 1Co 10:33; Php 2:21.",
            "Seeking after gain. -- Isa 56:11.",
            "Seeking undue precedence. -- Mt 20:21.",
            "Living to ourselves. -- 2Co 5:15.",
            "Neglect of the poor. -- 1Jo 3:17.",
            "Serving God for reward. -- Mal 1:10.",
            "Performing duty for reward. -- Mic 3:11.",
            "Inconsistent with Christian love -- 1Co 13:5.",
            "Inconsistent with communion of saints -- Ro 12:4,5; 1Co 12:12-27.",
            "Especially forbidden to saints -- 1Co 10:24; Php 2:4.",
            "The love of Christ should constrain us to avoid -- 2Co 5:14,15.",
            "Ministers should be devoid of -- 1Co 9:19-23; 10:33.",
            "All men addicted to -- Eph 2:3; Php 2:21.",
            "Saints falsely accused of -- Job 1:9-11.",
            "Characteristic of the last days -- 2Ti 3:1,2.",
            "Exemplified",
            "Cain. -- Ge 4:9.",
            "Nabal. -- 1Sa 25:3,11.",
            "Haman. -- Es 6:6.",
            "Priests. -- Isa 56:11.",
            "Jews. -- Zec 7:6.",
            "James and John. -- Mr 10:37.",
            "Multitude. -- Joh 6:26."
        ]
    },
    {
        "Word": "Self-Righteousness",
        "Definitions": [
            "Man is prone to -- Pr 20:6; 30:12.",
            "Hateful to God -- Lu 16:15.",
            "Is vain because our righteousness is",
            "But external. -- Mt 23:25-28; Lu 11:39-44.",
            "But partial. -- Mt 23:25; Lu 11:44.",
            "No better than filthy rags. -- Isa 64:6.",
            "Ineffectual for salvation. -- Job 9:30,31; Mt 5:20; Ro 3:20.",
            "Unprofitable. -- Isa 57:12.",
            "Is boastful -- Mt 23:30.",
            "They who are given to",
            "Audaciously approach God. -- Lu 18:11.",
            "Seek to justify themselves. -- Lu 10:29.",
            "Seek to justify themselves before men. -- Lu 16:15.",
            "Reject the righteousness of God. -- Ro 10:3.",
            "Condemn others. -- Mt 9:11-13; Lu 7:39.",
            "Consider their own way right. -- Pr 21:2.",
            "Despise others. -- Isa 65:5; Lu 18:9.",
            "Proclaim their own goodness. -- Pr 20:6.",
            "Are pure in their own eyes. -- Pr 30:12.",
            "Are abominable before God. -- Isa 65:5.",
            "Folly of -- Job 9:20.",
            "Saints renounce -- Php 3:7-10.",
            "Warning against -- De 9:4.",
            "Denunciation against -- Mt 23:27,28.",
            "Illustrated -- Lu 18:10-12.",
            "Exemplified",
            "Saul. -- 1Sa 15:13.",
            "Young man. -- Mt 19:20.",
            "Lawyer. -- Lu 10:25,29.",
            "Pharisees. -- Lu 11:39; Joh 8:33; 9:28.",
            "Israel. -- Ro 10:3.",
            "Church of Laodicea. -- Re 3:17."
        ]
    },
    {
        "Word": "Self-Will and Stubbornness",
        "Definitions": [
            "Forbidden -- 2Ch 30:8; Ps 75:5; 95:8.",
            "Proceed from",
            "Unbelief. -- 2Ki 17:14.",
            "Pride. -- Ne 9:16,29.",
            "An evil heart. -- Jer 7:24.",
            "God knows -- Isa 48:4.",
            "Exhibited in",
            "Refusing to hearken to God. -- Pr 1:24.",
            "Refusing to hearken to the messengers of God. -- 1Sa 8:19; Jer 44:16; Zec 7:11.",
            "Refusing to walk in the ways of God. -- Ne 9:17; Ps 78:10; Isa 42:24; Jer 6:16.",
            "Refusing to hearken to parents. -- De 21:18,19.",
            "Refusing to receive correction. -- De 21:18; Jer 5:3; 7:28.",
            "Rebelling against God. -- De 31:27; Ps 78:8.",
            "Resisting the Holy Spirit. -- Ac 7:51.",
            "Walking in the counsels of an evil heart. -- Jer 7:24; 23:17.",
            "Hardening the neck. -- Ne 9:16.",
            "Hardening the heart. -- 2Ch 36:13.",
            "Going backward and not forward. -- Jer 7:24.",
            "Heinousness of -- 1Sa 15:23.",
            "Ministers should",
            "Be without. -- Tit 1:7.",
            "Warn their people against. -- Heb 3:7-12.",
            "Pray that their people may be forgiven for. -- Ex 34:9; De 9:27.",
            "Characteristic of the wicked -- Pr 7:11; 2Pe 2:10.",
            "The wicked cease not from -- Jdj 2:19.",
            "Punishment for -- De 21:21; Pr 29:1.",
            "Illustrated -- Ps 32:9; Jer 31:18.",
            "Exemplified",
            "Simeon and Levi. -- Ge 49:6.",
            "Israelites. -- Ex 32:9; De 9:6,13.",
            "Saul. -- 1Sa 15:19-23.",
            "David. -- 2Sa 24:4.",
            "Josiah. -- 2Ch 35:22.",
            "Zedekiah. -- 2Ch 36:13."
        ]
    },
    {
        "Word": "Serpents",
        "Definitions": [
            "Created by God -- Job 26:13.",
            "Characterised as subtle -- Ge 3:1; Mt 10:16.",
            "Called crooked -- Job 26:13; Isa 27:1.",
            "Unclean and unfit for food -- Mt 7:10.",
            "Infest",
            "Hedges. -- Ec 10:8.",
            "Holes in walls. -- Am 5:19.",
            "Deserts. -- De 8:15.",
            "Produced from eggs -- Isa 59:5.",
            "Cursed above all creatures -- Ge 3:14.",
            "Doomed to creep on their belly -- Ge 3:14.",
            "Doomed to eat their food mingled with dust -- Ge 3:14; Isa 65:25; Mic 7:17.",
            "Many kinds of poisonous -- De 32:24; Ps 58:4.",
            "All kinds of, can be tamed -- Jas 3:7.",
            "Were often enchanted or fascinated -- Ec 10:11.",
            "Dangerous to travellers -- Ge 49:17.",
            "Man's aversion and hatred to -- Ge 3:15.",
            "Often sent as a punishment -- Nu 21:6; De 32:24; 1Co 10:9.",
            "Miracles connected with",
            "Moses' rod turned into. -- Ex 4:3; 7:9,15.",
            "Israelites cured by looking at one of brass. -- Nu 21:8,9; Joh 3:14,15.",
            "Power over, given to the disciples. -- Mr 16:18; Lu 10:19.",
            "Illustrative",
            "Of the devil. -- Ge 3:1; 2Co 11:3; Re 12:9; 20:2.",
            "Of hypocrites. -- Mt 23:33.",
            "Of the tribe of Dan. -- Ge 49:17.",
            "Of enemies who harass and destroy. -- Isa 14:29; Jer 8:17.",
            "(Sharp tongue of,) of malice of the wicked. -- Ps 140:3.",
            "(Poisonous bite of,) of baneful effects of wine. -- Pr 23:21,32."
        ]
    },
    {
        "Word": "Servants",
        "Definitions": [
            "Early mention of -- Ge 9:25,26.",
            "Divided into",
            "Male. -- Ge 24:34; 32:5.",
            "Female. -- Ge 16:6; 32:5.",
            "Bond. -- Ge 43:18; Le 25:46.",
            "Hired. -- Mr 1:20; Lu 15:17.",
            "Persons devoted to the service of another so called -- Ps 119:49; Isa 56:6.",
            "The subjects of a prince or king so called -- Ex 9:20; 11:8.",
            "Persons of low condition so called -- Ec 10:7.",
            "Persons devoted to God so called -- Ps 119:49; Isa 56:6; Ro 1:1.",
            "The term often used to express humility -- Ge 18:3; 33:5; 1Sa 20:7; 1Ki 20:32.",
            "Hired",
            "Called hireling. -- Job 7:1; Joh 10:12,13.",
            "Engaged by the year. -- Le 25:53; Isa 16:14.",
            "Engaged by the day. -- Mt 20:2.",
            "Not to be oppressed. -- De 24:14.",
            "To be paid without delay at the expiration of their service. -- Le 19:13; De 24:15.",
            "To be esteemed worthy of their hire. -- Lu 10:7.",
            "To partake of the produce of the land in the sabbatical year. -- Le 25:6.",
            "If foreigners not allowed to partake of the passover or holy things. -- Ex 12:45; Le 22:10.",
            "Anxiety of, for the end of their daily toil, alluded to. -- Job 7:2.",
            "Hebrew slaves serving their brethren to be treated as. -- Le 25:39,40.",
            "Hebrew slaves serving strangers to be treated as. -- Le 25:47,53.",
            "Often stood in the market place waiting for employment. -- Mt 20:1-3.",
            "Often will fed and taken care of. -- Lu 15:17.",
            "Often oppressed and their wages kept back. -- Mal 3:5; Jas 5:4.",
            "Slaves or bond",
            "Called bondmen. -- Ge 43:18; 44:9.",
            "By birth. -- Ge 14:14; Ps 116:16; Jer 2:14.",
            "By purchase. -- Ge 17:27; 37:36.",
            "Captives taken in war often kept as. -- De 20:14; 2Ki 5:2.",
            "Strangers sojourning in Israel might be purchased as. -- Le 25:45.",
            "Persons belonging to other nations might be purchased as. -- Le 25:44.",
            "Persons unable to pay their debts liable to be sold as. -- 2Ki 4:1; Ne 5:4,5; Mt 18:25.",
            "Thieves unable to make restitution were sold as. -- Ex 22:3.",
            "More valuable than hired servants. -- De 15:18.",
            "When Israelites not to be treated with rigour. -- Le 25:39,40,46.",
            "When Israelites to have their liberty after six years service. -- Ex 21:2; De 15:12.",
            "Israelites sold as, refusing their liberty, to have their ears bored to the door. -- Ex 21:5,6; De 15:16,17.",
            "Israelites sold to strangers as, might be redeemed by their nearest of kin. -- Le 25:47-55.",
            "All Israelites sold as, to be free at the jubilee. -- Le 25:10,40,41,54.",
            "Could not when set free demand wives or children procured during servitude. -- Ex 21:3,4.",
            "To be furnished liberally, when their servitude expired. -- De 15:13,14.",
            "When foreigners to be circumcised. -- Ge 17:13,27; Ex 12:44.",
            "To be allowed to rest on the Sabbath. -- Ex 20:10.",
            "To participate in all national rejoicings. -- De 12:18; 16:11,14.",
            "Persons of distinction had many. -- Ge 14:14; Ec 2:7.",
            "Engaged in the most menial offices. -- 1Sa 25:41; Joh 13:4,5.",
            "Maimed of injured by masters to have their freedom. -- Ex 21:26,27.",
            "Masters to be recompensed for injury done to. -- Ex 21:32.",
            "Laws respecting the killing of. -- Ex 21:20,21.",
            "Of others not to be coveted or enticed away. -- Ex 20:17; De 5:21.",
            "Seeking protection not to be delivered up to masters. -- De 23:15.",
            "Custom of branding, alluded to. -- Ga 6:17.",
            "Sometimes rose to rank and station. -- Ec 10:7.",
            "Sometimes intermarried with their master's family. -- 1Ch 2:34,35.",
            "Laws respecting marriage with female. -- Ex 21:7-11.",
            "Seizing and stealing of men for, condemned and punished by the law. -- Ex 21:16; De 24:7; 1Ti 1:10.",
            "Laws respecting, often violated. -- Jer 34:8-16.",
            "Bond, illustrative",
            "Of Christ. -- Ps 40:6; Heb 10:5; Php 2:7,8.",
            "Of saints. -- 1Co 6:20; 7:23.",
            "Of the wicked. -- 2Pe 2:19; Ro 6:16,19.",
            "Christ condescended to the office of -- Mt 20:28; Lu 22:27; Joh 13:5; Php 2:7.",
            "Are inferior to their masters -- Lu 22:27.",
            "Should follow Christ's example -- 1Pe 2:21.",
            "Duties of, to masters",
            "To pray for them. -- Ge 24:12.",
            "To honour them. -- Mal 1:6; 1Ti 6:1.",
            "To revere them the more, when they are believers. -- 1Ti 6:2.",
            "To be subject to them. -- 1Pe 2:18.",
            "To obey them. -- Eph 6:5; Tit 2:9.",
            "To attend to their call. -- Ps 123:2.",
            "To please them well in all things. -- Tit 2:9.",
            "To sympathise with them. -- 2Sa 12:18.",
            "To prefer their business to their own necessary food. -- Ge 24:33.",
            "To bless God for mercies shown to them. -- Ge 24:27,48.",
            "To be faithful to them. -- Lu 16:10-12; 1Co 4:2; Tit 2:10.",
            "To be profitable to them. -- Lu 19:15,16,18; Phm 1:11.",
            "To be anxious for their welfare. -- 1Sa 25:14-17; 2Ki 5:2,3.",
            "To be earnest in transacting their business. -- Ge 24:54-56.",
            "To be prudent in the management of their affairs. -- Ge 24:34-49.",
            "To be industrious in labouring for them. -- Ne 4:16,23.",
            "To be kind and attentive to their guests. -- Ge 43:23,24.",
            "To be submissive even to the froward. -- Ge 16:6,9; 1Pe 2:18.",
            "Not to answer them rudely. -- Tit 2:9.",
            "Not to serve them with eye-service, as men-pleasers. -- Eph 6:6; Col 3:22.",
            "Not to defraud them. -- Tit 2:10.",
            "Should be contented in their situation -- 1Co 7:20,21.",
            "Should be compassionate to their fellows -- Mt 18:33.",
            "Should serve",
            "For conscience towards God. -- 1Pe 2:19.",
            "In the fear of God. -- Eph 6:5; Col 3:22.",
            "As the servants of Christ. -- Eph 6:5,6.",
            "Heartily, as to the Lord, and not to men. -- Eph 6:7; Col 3:23.",
            "As doing the will of God from the heart. -- Eph 6:6.",
            "In singleness of heart. -- Eph 6:5; Col 3:22.",
            "With good will. -- Eph 6:7.",
            "When patient under injury are acceptable to God -- 1Pe 2:19,20.",
            "When Good",
            "Are the servants of Christ. -- Col 3:24.",
            "Are brethren beloved in the Lord. -- Phm 1:16.",
            "Are the Lord's freemen. -- 1Co 7:22.",
            "Are partakers of gospel privileges. -- 1Co 12:13; Ga 3:28; Eph 6:8; Col 3:11.",
            "Deserve the confidence of their masters. -- Ge 24:2,4,10; 39:4.",
            "Often exalted. -- Ge 41:40; Pr 17:2.",
            "Often advanced by master. -- Ge 39:4,5.",
            "To be honoured. -- Ge 24:31; Pr 27:18.",
            "Bring God's blessing upon their masters. -- Ge 30:27,30; 39:3.",
            "Adorn the doctrine of God their Saviour in all things. -- Tit 2:10.",
            "Have God with them. -- Ge 31:42; 39:21; Ac 7:9,10.",
            "Are prospered by God. -- Ge 39:3.",
            "Are protected by God. -- Ge 31:7.",
            "Are guided by God. -- Ge 24:7,27.",
            "Are blessed by God. -- Mt 24:46.",
            "Are mourned over after death. -- Ge 35:8.",
            "Shall be rewarded. -- Eph 6:8; Col 3:24.",
            "The property of masters increased by faithful -- Ge 30:29,30.",
            "Characteristics of wicked servants",
            "Eye-service. -- Eph 6:6; Col 3:22.",
            "Men-pleasers. -- Eph 6:6; Col 3:22.",
            "Deceit. -- 2Sa 19:26; Ps 101:6,7.",
            "Quarrelsomeness. -- Ge 13:7; 26:20.",
            "Covetousness. -- 2Ki 5:20.",
            "Lying. -- 2Ki 5:22,24.",
            "Stealing. -- Tit 2:10.",
            "Gluttony. -- Mt 24:49.",
            "Unmerciful to their fellows. -- Mt 18:30.",
            "Will not submit to correction. -- Pr 29:19.",
            "Do not bear to be exalted. -- Pr 30:21,22; Isa 3:5.",
            "Shall be punished. -- Mt 24:50.",
            "Good -- Exemplified",
            "Eliezer. -- Ge 24:1-67.",
            "Deborah. -- Ge 24:59; 35:8.",
            "Jacob. -- Ge 31:36-40.",
            "Joseph. -- Ge 39:3; Ac 7:10.",
            "Servants of Boaz. -- Ru 2:4.",
            "Jonathan's armour bearer. -- 1Sa 14:6,7.",
            "David's servants. -- 2Sa 12:18.",
            "Captive maid. -- 2Ki 5:2-4.",
            "Servants of Naaman. -- 2Ki 5:13.",
            "Servants of Centurion. -- Mt 8:9.",
            "Servants of Cornelius. -- Ac 10:7.",
            "Onesimus after his conversion. -- Phm 1:11.",
            "Bad -- Exemplified",
            "Servants of Abraham and Lot. -- Ge 13:7.",
            "Servants of Abimelech. -- Ge 21:25.",
            "Absalom's servants [Absalom's servants obeyed a bad master; they were bad men rather than bad servants]. -- 2Sa 13:28,29; 14:30.",
            "Ziba. -- 2Sa 16:1-4.",
            "Servants of Shimei. -- 1Ki 2:39.",
            "Jeroboam. -- 1Ki 11:26.",
            "Zimri. -- 1Ki 16:9.",
            "Gehazi. -- 2Ki 5:20.",
            "Servants of Amon. -- 2Ki 21:23.",
            "Job's servants. -- Job 19:16.",
            "Servants of the High Priest. -- Mr 14:65.",
            "Onesimus before his conversion. -- Phm 1:11."
        ]
    },
    {
        "Word": "Shepherds",
        "Definitions": [
            "Early mention of -- Ge 4:2.",
            "Usually carried a scrip or bag -- 1Sa 17:40.",
            "Carried a staff or rod -- Le 27:32; Ps 23:4.",
            "Dwelt in tents while tending their flocks -- Song 1:8; Isa 38:12.",
            "Members of the family both male and female acted as -- Ge 29:6; 1Sa 16:11; 17:15.",
            "Had hired keepers under them -- 1Sa 17:20.",
            "The unfaithfulness of hireling, alluded to -- Joh 10:12.",
            "Care of the sheep by, exhibited in",
            "Knowing them. -- Joh 10:14.",
            "Going before and leading them. -- Ps 77:20; 78:52; 80:1.",
            "Seeking out good pasture for them. -- 1Ch 4:39-41; Ps 23:2.",
            "Numbering them when they return from pasture. -- Jer 33:13.",
            "Watching over them by night. -- Lu 2:8.",
            "Tenderness to the ewes in lamb, and to the young. -- Ge 33:13,14; Ps 78:71.",
            "Defending them when attacked by wild beasts. -- 1Sa 17:34-36; Am 3:12.",
            "Searching them out when lost and straying. -- Eze 34:12; Lu 15:4,5.",
            "Attending them when sick. -- Eze 34:16.",
            "An abomination to the Egyptians -- Ge 46:34.",
            "Illustrative",
            "Of God as leader of Israel. -- Ps 77:20; 80:1.",
            "Of Christ as the good shepherd. -- Eze 34:23; Zec 13:7; Joh 10:14; Heb 13:20.",
            "Of kings as the leaders of the people. -- Isa 44:28; Jer 6:3; 49:19.",
            "Of ministers of the gospel. -- Jer 23:4.",
            "(Searching out straying sheep,) of Christ seeking the lost. -- Eze 34:12; Lu 15:2-7.",
            "(Their care and tenderness,) of tenderness of Christ. -- Isa 40:11; Eze 34:13-16.",
            "(Ignorant and foolish,) of bad ministers. -- Isa 56:11; Jer 50:6; Eze 34:2,10; Zec 11:7,8,15-17."
        ]
    },
    {
        "Word": "Shields",
        "Definitions": [
            "A part of defensive armour -- Ps 115:9; 140:7.",
            "Frequently made of, or covered with",
            "Gold. -- 2Sa 8:7; 1Ki 10:17.",
            "Brass. -- 1Ki 14:27.",
            "Said to belong to God -- Ps 47:9.",
            "Kinds of",
            "The buckler or target. -- 2Ch 9:15; 1Ch 5:18; Eze 26:8.",
            "The small shield. -- 2Ch 9:16.",
            "Often borne by an armour bearer. -- 1Sa 17:7.",
            "Before war",
            "Gathered together. -- Jer 51:11.",
            "Uncovered. -- Isa 22:6.",
            "Repaired. -- Jer 46:3.",
            "Anointed. -- 2Sa 1:21; Isa 21:5.",
            "Often made red. -- Na 2:3.",
            "Provided by the kings of Israel in great abundance -- 2Ch 11:12; 26:14; 32:5.",
            "A disgrace to lose, or throw away -- 2Sa 1:21.",
            "Of the vanquished, often burned -- Eze 39:9.",
            "In times of peace were hung up in towers or armouries -- Eze 27:10; Song 4:4.",
            "Were scarce in Israel in the days of Deborah and Barak -- Jdj 5:8.",
            "Many of the Israelites used, with expertness -- 1Ch 12:8,24,34; 2Ch 14:8; 25:5.",
            "Illustrative of",
            "Protection of God. -- Ge 15:1; Ps 33:20.",
            "Favour of God. -- Ps 5:12.",
            "Truth of God. -- Ps 91:4.",
            "Salvation of God. -- 2Sa 22:36; Ps 18:35.",
            "Faith. -- Eph 6:16."
        ]
    },
    {
        "Word": "Shoes",
        "Definitions": [
            "Early use of -- Ge 14:23.",
            "Called sandals -- Mr 6:9; Ac 12:8.",
            "Soles of, sometimes plated with brass or iron -- De 33:25.",
            "Bound round the feet with latchets or strings -- Joh 1:27; Ac 12:8.",
            "Of ladies of distinction",
            "Often made of badgers' skins. -- Eze 16:10.",
            "Often highly ornamental. -- Song 7:1.",
            "Probably often adorned with tinkling ornaments. -- Isa 3:18.",
            "Loosing of, for another a degrading office -- Mr 1:17; Joh 1:27.",
            "Bearing, for another a degrading office, only performed by slaves -- Mt 3:11.",
            "The Jews",
            "Put on, before beginning a journey. -- Ex 12:11.",
            "Never wore, in mourning. -- 2Sa 15:30; Isa 20:2,3; Eze 24:17,23.",
            "Put off, when they entered sacred places. -- Ex 3:5; Jos 5:15.",
            "Worn out by a long journey -- Jos 9:5,13.",
            "Of Israel preserved for forty years, while journeying in the wilderness -- De 29:5.",
            "Often given as bribes -- Am 2:6; 8:6.",
            "Customs connected with",
            "A man who refused to marry a deceased brother's wife disgraced by pulling off his shoes. -- De 25:9,10.",
            "The right of redemption resigned by a man's giving one of his shoes to the next of kin. -- Ru 4:7,8.",
            "The Apostles prohibited from taking for their journey more, than the pair they had on -- Mt 10:10; Mr 6:9; Lu 10:4.",
            "Illustrative",
            "Of the preparation of the gospel. -- Eph 6:15.",
            "Of the beauty conferred on saints. -- Song 7:1; Lu 15:22.",
            "(Having blood on,) of being engaged in war and slaughter. -- 1Ki 2:5.",
            "(Taken off,) of an ignominious and servile condition. -- Isa 47:2; Jer 2:25.",
            "(Thrown over a place,) of subjection. -- Ps 60:8; 108:9."
        ]
    },
    {
        "Word": "Sickness",
        "Definitions": [
            "Sent by God -- De 28:59-61; 32:39; 2Sa 12:15; Ac 12:23.",
            "The devil sometimes permitted to inflict -- Job 2:6,7; Lu 9:39; 13:16.",
            "Often brought on by intemperance -- Ho 7:5.",
            "Often sent as a punishment of sin -- Le 26:14-16; 2Ch 21:12-15; 1Co 11:30.",
            "One of God's four sore judgments on a guilty land -- Eze 14:19-21.",
            "God",
            "Promises to heal. -- Ex 23:25; 2Ki 20:5.",
            "Heals. -- De 32:39; Ps 103:3; Isa 38:5,9.",
            "Exhibits his mercy in healing. -- Php 2:27.",
            "Exhibits his power in healing. -- Lu 5:17.",
            "Exhibits his love in healing. -- Isa 38:17.",
            "Often manifests saving grace to sinners during. -- Job 33:19-24; Ps 107:17-21.",
            "Permits saints to be tried by. -- Job 2:5,6.",
            "Strengthens saints in. -- Ps 41:3.",
            "Comforts saints in. -- Ps 41:3.",
            "Hears the prayers of those in. -- Ps 30:2; 107:18-20.",
            "Preserves saints in time of. -- Ps 91:3-7.",
            "Abandons the wicked to. -- Jer 34:17.",
            "Persecutes the wicked by. -- Jer 29:18.",
            "Healing of, lawful on the Sabbath -- Lu 13:14-16.",
            "Christ compassionate those in -- Isa 53:4; Mt 8:16,17.",
            "Christ healed",
            "Being present. -- Mr 1:31; Mt 4:23.",
            "Not being present. -- Mt 8:13.",
            "By imposition of hands. -- Mr 6:5; Lu 13:13.",
            "With a touch. -- Mt 8:3.",
            "Through the touch of his garment. -- Mt 14:35,36; Mr 5:27-34.",
            "With a word. -- Mt 8:8,13.",
            "Faith required in those healed of, by Christ -- Mt 9:28,29; Mr 5:34; 10:52.",
            "Often incurable by human means -- De 28:27; 2Ch 21:18.",
            "The Apostles were endued with power to heal -- Mt 10:1; Mr 16:18,20.",
            "The power of healing",
            "One of the miraculous gifts bestowed on the early Church. -- 1Co 12:9,30; Jas 5:14,15.",
            "Saints",
            "Acknowledge that, comes from God. -- Ps 31:1-8; Isa 38:12,15.",
            "Are resigned under. -- Job 2:10.",
            "Mourn under, with prayer. -- Isa 38:14.",
            "Pray for recovery from. -- Isa 38:2,3.",
            "Ascribe recovery from, to God. -- Isa 38:20.",
            "Praise God for recovery from. -- Ps 103:1-3; Isa 38:19; Lu 17:15.",
            "Thank God publicly for recovery form. -- Isa 38:20; Ac 3:8.",
            "Feel for others in. -- Ps 35:13.",
            "Visit those in. -- Mt 25:36.",
            "Visiting those in, an evidence of belonging to Christ -- Mt 25:34,36,40.",
            "Pray for those afflicted with -- Ac 28:8; Jas 5:14,15.",
            "God's aid should be sought in -- 2Ch 16:12.",
            "The wicked",
            "Have much sorrow, with. -- Ec 5:17.",
            "Forsake those in. -- 1Sa 30:13.",
            "Visit not those in. -- Mt 25:43.",
            "Not visiting those in, an evidence of not belonging to Christ -- Mt 25:43,45.",
            "Illustrative of sin -- Le 13:45,46; Isa 1:5; Jer 8:22; Mt 9:12."
        ]
    },
    {
        "Word": "Sidonians, The",
        "Definitions": [
            "Descended from Sidon, son of Canaan -- Ge 10:15; 1Ch 1:13.",
            "Formerly a part of the Phoenician nation -- Mt 15:21,22; Mr 7:24,26.",
            "Dwelt on the sea coast -- Lu 6:17; Ac 27:3.",
            "Cities of mentioned",
            "Zidon. -- Jos 11:8; 19:28.",
            "Zarephath or Sarepta. -- 1Ki 17:9; Lu 4:26.",
            "Governed by kings. -- Jer 25:22; 27:3.",
            "Character of",
            "Careless and secure. -- Jdj 18:7.",
            "Idolatrous. -- 1Ki 11:5.",
            "Superstitious. -- Jer 27:3,9.",
            "Wicked and impenitent. -- Mt 11:21,22.",
            "Engaged in extensive commerce -- Isa 23:2.",
            "Were skilful sailors -- Eze 27:8.",
            "Supplied the Jews with timber -- 1Ch 22:4; Ezr 3:7.",
            "Supplied from Judea with provisions -- Ac 12:20; Eze 27:17.",
            "Territory of",
            "Bordered on the land of Canaan. -- Ge 10:19.",
            "Given by God to Israel. -- Ge 49:13; Jos 13:6.",
            "Allotted to the tribe of Asher. -- Jos 19:24,28.",
            "Visited by our Lord. -- Mt 15:21.",
            "Israel unable to expel -- Jdj 1:31; 3:3.",
            "Hostile and oppressive to God's people -- Jdj 10:12; Eze 28:22,24; Joe 3:5,6.",
            "Solomon intermarried with -- 1Ki 11:1.",
            "Ahab intermarried with -- 1Ki 16:31.",
            "Israel followed the idolatry of -- Jdj 10:6; 1Ki 11:33.",
            "Predictions respecting",
            "Territory of, to be given to Nebuchadnezzar, king of Babylon. -- Jer 27:3,6.",
            "Partaking with the other nations of God's judgments. -- Jer 25:22-28; Eze 32:20.",
            "All their helpers to be cut off. -- Jer 47:4.",
            "That God should be glorified in the judgments upon them. -- Eze 28:21-23.",
            "Their spoiling and oppression of the Jews to be fully recompensed. -- Joe 3:4,8.",
            "Many of, attended Christ's ministry -- Mr 3:8.",
            "Having revolted from Herod, were obliged to propitiate him -- Ac 12:20."
        ]
    },
    {
        "Word": "Sieges",
        "Definitions": [
            "Fenced cities invested by -- 2Ki 18:13.",
            "Threatened as a punishment -- De 28:52.",
            "Described as",
            "Encamping against. -- 2Sa 12:28; 2Ch 32:1.",
            "Pitching against. -- 2Ki 25:1.",
            "Compassing about with armies. -- 2Ki 6:14; Lu 21:20.",
            "Setting in array against. -- Jer 50:9.",
            "Being against round about. -- Jer 51:2.",
            "Often lasted for a long time -- 2Ki 17:5.",
            "Great noise and tumult of, alluded to -- Joe 2:5.",
            "Those engaged in",
            "Built forts and mounts. -- Eze 4:2; 26:8.",
            "Dug a trench round the city. -- Lu 19:43.",
            "Invested the city on every side. -- Eze 23:24.",
            "Cut off all supplies. -- 2Ki 19:24.",
            "Frequently laid ambushes. -- Jdj 9:34.",
            "Called upon the city to surrender. -- 1Ki 20:2,3; 2Ki 18:18,20.",
            "Employed battering rams against the walls. -- Eze 4:2; 26:9.",
            "Cast arrows and other missiles into the city. -- 2Ki 19:32.",
            "Often suffered much during. -- Eze 29:18.",
            "The Jews forbidden to cut down fruit trees for the purpose of -- De 20:19,20.",
            "Extreme difficulty of taking cities by, alluded to -- Pr 18:19.",
            "Cities invested by",
            "Repaired and newly fortified beforehand. -- 2Ch 32:5; Isa 22:9,10; Na 3:14.",
            "Supplied with water beforehand. -- Na 3:14.",
            "The inhabitants of, cut off beforehand supplies of water outside, useful to besiegers. -- 2Ch 32:3,4.",
            "Were strictly shut up. -- Jos 6:1.",
            "Walls of, defended by the inhabitants. -- 2Sa 11:20,21; 2Ki 18:26; 2Ch 32:18.",
            "Sometimes used ambushes or sorties. -- Jer 51:12.",
            "Often suffered from famine. -- 2Ki 6:26-29; 25:3; Eze 6:12.",
            "Often suffered from pestilence. -- Jer 21:6; 32:24.",
            "Often demanded terms of peace. -- 1Sa 11:1-3.",
            "Frequently taken by ambush. -- Jdj 9:43,44.",
            "Frequently taken by assault. -- Jos 10:35; 2Sa 12:29.",
            "Frequently helped by allies. -- 1Sa 11:11; 23:5.",
            "Inhabitants of, exhorted to be courageous. -- 2Ch 32:6-8.",
            "Cities taken by",
            "Given up to pillage. -- Jer 50:26,27.",
            "Inhabitants of, often put to the sword. -- Jos 10:28,30,32,35; Jer 50:30.",
            "Frequently broken down. -- Jdj 9:45.",
            "Frequently destroyed by fire. -- Jos 8:19.",
            "Sometimes sown with salt. -- Jdj 9:45.",
            "Sometimes called after the name of the captor. -- 2Sa 12:28.",
            "Mentioned in scripture",
            "Jericho. -- Jos 6:2-20.",
            "Ai. -- Jos 7:2-4; 8:1-19.",
            "Makkedah. -- Jos 10:28.",
            "Libnah. -- Jos 10:29,30.",
            "Lachish. -- Jos 10:31,32.",
            "Eglon. -- Jos 10:34,35.",
            "Hebron. -- Jos 10:36,37.",
            "Debir. -- Jos 10:38,39.",
            "Shechem. -- Jdj 9:34,45.",
            "Thebez. -- Jdj 9:50.",
            "Jabesh-gilead. -- 1Sa 11:1.",
            "Keilah. -- 1Sa 23:1.",
            "Ziklag. -- 1Sa 30:1,2.",
            "Rabbah. -- 2Sa 11:1; 12:26-29.",
            "Gibbethon. -- 1Ki 16:15.",
            "Tirzah. -- 1Ki 16:17.",
            "Samaria. -- 1Ki 20:1; 2Ki 6:24; 17:5.",
            "Ramoth-gilead. -- 1Ki 22:4,29.",
            "Cities of Israel in Galilee. -- 2Ki 15:29.",
            "Cities of Judah. -- 2Ki 18:13.",
            "Jerusalem. -- 2Ki 24:10,11; 25:1,2.",
            "Illustrative Of",
            "The omnipresence of God. -- Ps 139:5.",
            "The judgments of God. -- Mic 5:1.",
            "Zion in her affliction. -- Isa 1:8."
        ]
    },
    {
        "Word": "Simeon, the Tribe Of",
        "Definitions": [
            "Descended from Jacob's second son by Leah -- Ge 29:33.",
            "Predictions respecting -- Ge 49:5-7.",
            "Persons selected from",
            "To number the people. -- Nu 1:6.",
            "To spy out the land. -- Nu 13:5.",
            "To divide the land. -- Nu 34:20.",
            "Formed part of the second division of Israel in their journeys -- Nu 10:18,19.",
            "Encamped under the standard of Reuben south of the tabernacle -- Nu 2:12.",
            "Strength of, on leaving Egypt -- Nu 1:22,23; 2:13.",
            "Offering of, at the dedication -- Nu 7:36-41.",
            "Families of -- Nu 26:12-13.",
            "Strength of, on entering Canaan -- Nu 26:14.",
            "Plagued for following the idolatry, of Midian, which accounts for their decrease -- Nu 25:9,14; 26:14; 1:23.",
            "On Mount Gerizim said amen to the blessings -- De 27:12.",
            "Inheritance of, within Judah -- Jos 19:1-8.",
            "Bounds of their inheritance with cities and villages -- Jos 19:2-8; 1Ch 4:28-33.",
            "United with Judah in expelling the Canaanites from their inheritance -- Jdj 1:3,17.",
            "Many of, at the coronation of David -- 1Ch 12:25.",
            "Officer appointed over, by David -- 1Ch 27:16.",
            "Part of, united with Judah under Asa -- 2Ch 15:9.",
            "Josiah purged their land of idols -- 2Ch 34:6.",
            "Part of, destroyed the remnant of the Amalekites, and dwelt in their land -- 1Ch 4:39-43."
        ]
    },
    {
        "Word": "Simplicity",
        "Definitions": [
            "Is opposed to fleshly wisdom -- 2Co 1:12.",
            "Necessity for -- Mt 18:2,3.",
            "Should be exhibited",
            "In preaching the gospel. -- 1Th 2:3-7.",
            "In acts of benevolence. -- Ro 12:8.",
            "In all our conduct. -- 2Co 1:12.",
            "Concerning our own wisdom. -- 1Co 3:18.",
            "Concerning evil. -- Ro 16:19.",
            "Concerning malice. -- 1Co 14:20.",
            "Exhortation to -- Ro 16:19; 1Pe 2:2.",
            "They who have the grace of",
            "Are made wise by God. -- Mt 11:25.",
            "Are made wise by the word of God. -- Ps 19:7; 119:130.",
            "Are preserved by God. -- Ps 116:6.",
            "Made circumspect by instruction. -- Pr 1:4.",
            "Profit by the correction of others. -- Pr 19:25; 21:11.",
            "Beware of being corrupted from that, which is in Christ -- 2Co 11:3.",
            "Illustrated -- Mt 6:22.",
            "Exemplified",
            "David. -- Ps 131:1,2.",
            "Jeremiah. -- Jer 1:6.",
            "The Christians. -- Ac 2:46; 4:32.",
            "Paul. -- 2Co 1:12."
        ]
    },
    {
        "Word": "Sincerity",
        "Definitions": [
            "Christ was an example of -- 1Pe 2:22.",
            "Ministers should be examples of -- Tit 2:7.",
            "Opposed to fleshly wisdom -- 2Co 1:12.",
            "Should characterise",
            "Our love to God. -- 2Co 8:8,24.",
            "Our love to Christ. -- Eph 6:24.",
            "Our service to God. -- Jos 24:14; Joh 4:23,24.",
            "Our faith. -- 1Ti 1:5.",
            "Our love to one another. -- Ro 12:9; 1Pe 1:22; 1Jo 3:18.",
            "Our whole conduct. -- 2Co 1:12.",
            "The preaching of the gospel. -- 2Co 2:17; 1Th 2:3-5.",
            "A characteristic of the doctrines of the gospel -- 1Pe 2:2.",
            "The gospel sometimes preached without -- Php 1:16.",
            "The wicked devoid of -- Ps 5:9; 55:21.",
            "Exhortations to -- Ps 34:13; 1Co 5:8; 1Pe 2:1.",
            "Pray for, on behalf of others -- Php 1:10.",
            "Blessedness of -- Ps 32:2.",
            "Exemplified",
            "Men of Zebulun. -- 1Ch 12:33.",
            "Hezekiah. -- Isa 38:3.",
            "Nathanael. -- Joh 1:47.",
            "Paul. -- 2Co 1:12.",
            "Timothy. -- 2Ti 1:5.",
            "Lois and Eunice. -- 2Ti 1:5.",
            "The Redeemed. -- Re 14:5."
        ]
    },
    {
        "Word": "Sins, National",
        "Definitions": [
            "Pervade all ranks -- Isa 1:5; Jer 5:1-5; 6:13.",
            "Often caused and encouraged by rulers -- 1Ki 12:26-33; 14:16; 2Ch 21:11-13; Pr 29:12.",
            "Often caused by prosperity -- De 32:15; Ne 9:28; Jer 48:11; Eze 16:49; 28:5.",
            "Defile",
            "The land. -- Le 18:25; Nu 35:33,34; Ps 106:38; Isa 24:5; Mic 2:10.",
            "The people. -- Le 18:24; Eze 14:11.",
            "National worship. -- Isa 1:10-15; Am 5:21,22; Hag 2:14.",
            "Aggravated by privileges -- Isa 5:4-7; Eze 20:11-13; Am 2:4; 3:1,2; Mt 11:21-24.",
            "Lead the heathen to blaspheme -- Eze 36:20,23; Ro 2:24.",
            "Are a reproach to a people -- Pr 14:34.",
            "Should be",
            "Repented of. -- Jer 18:8; Jon 3:5.",
            "Mourned over. -- Joe 2:12.",
            "Confessed. -- Le 26:40; De 30:2; Jdj 10:10; 1Ki 8:47,48.",
            "Turned from. -- Isa 1:16; Ho 14:1,2; Jon 3:10.",
            "Saints especially mourn over -- Ps 119:136; Eze 9:4.",
            "Ministers should",
            "Mourn over. -- Eze 10:6; Jer 13:17; Eze 6:11; Joe 2:17.",
            "Testify against. -- Isa 30:8,9; 58:1; Eze 2:3-5; 22:2; Jon 1:2.",
            "Try to turn the people from. -- Jer 23:22.",
            "Pray for forgiveness of. -- Ex 32:31,32; Joe 2:17.",
            "National prayer rejected on account of -- Isa 1:15; 59:2.",
            "National worship rejected on account of -- Isa 1:10-14; Jer 6:19,20; 7:9-14.",
            "Cause the withdrawal of privileges -- La 2:9; Am 8:11; Mt 23:37-39.",
            "Bring down national judgments -- Mt 23:35,36; 27:25.",
            "Denunciations against -- Isa 1:24; 30:1; Jer 5:9; 6:27-30.",
            "Punishment for -- Isa 3:8; Jer 12:17; 25:12; Eze 28:7-10.",
            "Punishment for, averted on repentance -- Jdj 10:15,16; 2Ch 12:6,7; Ps 106:43-46; Jon 3:10.",
            "Exemplified",
            "Sodom and Gomorrah. -- Ge 18:20; 2Pe 2:6.",
            "Children of Israel. -- Ex 16:8; 32:31.",
            "Nations of Canaan. -- De 9:4.",
            "Kingdom of Israel. -- 2Ki 17:8-12; Ho 4:1,2.",
            "Kingdom of Judah. -- 2Ki 17:19; Isa 1:2-7.",
            "Moab. -- Jer 48:29,30.",
            "Babylon. -- Jer 51:6,13,52.",
            "Tyre. -- Eze 28:2.",
            "Nineveh. -- Na 3:1."
        ]
    },
    {
        "Word": "Slander",
        "Definitions": [
            "An abomination to God -- Pr 6:16,19.",
            "Forbidden -- Ex 23:1; Eph 4:31; Jas 4:11.",
            "Includes",
            "Whispering. -- Ro 1:29; 2Co 12:20.",
            "Backbiting. -- Ro 1:30; 2Co 12:20.",
            "Evil surmising. -- 1Ti 6:4.",
            "Tale-bearing. -- Le 19:16.",
            "Babbling. -- Ec 10:11.",
            "Tattling. -- 1Ti 5:13.",
            "Evil speaking. -- Ps 41:5; 109:20.",
            "Defaming. -- Jer 20:10; 1Co 4:13.",
            "Bearing false witness. -- Ex 20:16; De 5:20; Lu 3:14.",
            "Judging charitably. -- Jas 4:11,12.",
            "Raising false reports. -- Ex 23:1.",
            "Repeating matters. -- Pr 17:9.",
            "Is a deceitful work -- Ps 52:2.",
            "Comes from the evil heart -- Mt 15:19; Lu 6:45.",
            "Often arises from hatred -- Ps 41:7; 109:3.",
            "Idleness leads to -- 1Ti 5:13.",
            "The wicked addicted to -- Ps 50:20; Jer 6:28; 9:4.",
            "Hypocrites addicted to -- Pr 11:9.",
            "A characteristic of the devil -- Re 12:10.",
            "The wicked love -- Ps 52:4.",
            "They who indulge in, are fools -- Pr 10:18.",
            "They who indulge in, not to be trusted -- Jer 9:4.",
            "Women warned against -- Tit 2:3.",
            "Minister's wives should avoid -- 1Ti 3:11.",
            "Christ was exposed to -- Ps 35:11; Mt 26:60.",
            "Rulers exposed to -- 2Pe 2:10; Jude 1:8.",
            "Ministers exposed to -- Ro 3:8; 2Co 6:8.",
            "The nearest relations exposed to -- Ps 50:20.",
            "Saints exposed to -- Ps 38:12; 109:2; 1Pe 4:4.",
            "Saints",
            "Should keep their tongue from. -- Ps 34:13; 1Pe 3:10.",
            "Should lay aside. -- Eph 4:31; 1Pe 2:1.",
            "Should be warned against. -- Tit 3:1,2.",
            "Should give no occasion for. -- 1Pe 2:12; 3:16.",
            "Should return good for. -- 1Co 4:13.",
            "Blessed in enduring. -- Mt 5:11.",
            "Characterised as avoiding. -- Ps 15:1,3.",
            "Should not be listened to -- 1Sa 24:9.",
            "Should be discountenanced with anger -- Pr 25:23.",
            "Effects of",
            "Separating friends. -- Pr 16:28; 17:9.",
            "Deadly wounds. -- Pr 18:8; 26:22.",
            "Strife. -- Pr 26:20.",
            "Discord among brethren. -- Pr 6:19.",
            "Murder. -- Ps 31:13; Eze 22:9.",
            "The tongue of, is a scourge -- Job 5:21.",
            "Is venomous -- Ps 140:3; Ec 10:11.",
            "Is destructive -- Pr 11:9.",
            "End of, is mischievous madness -- Ec 10:13.",
            "Men shall give account for -- Mt 12:36; Jas 1:26.",
            "Punishment for -- De 19:16-21; Ps 101:5.",
            "Illustrated -- Pr 12:18; 25:18.",
            "Exemplified",
            "Laban's Sons. -- Ge 31:1.",
            "Doeg. -- 1Sa 22:9-11.",
            "Princes of Ammon. -- 2Sa 10:3.",
            "Ziba. -- 2Sa 16:3.",
            "Children of Belial. -- 1Ki 21:13.",
            "Enemies of the Jews. -- Ezr 4:7-16.",
            "Gashmu. -- Ne 6:6.",
            "Haman. -- Es 3:8.",
            "David's enemies. -- Ps 31:13.",
            "Jeremiah's enemies. -- Jer 38:4.",
            "Jews. -- Mt 11:18,19.",
            "Witnesses against Christ. -- Mt 26:59-61.",
            "Priests. -- Mr 15:3.",
            "Enemies of Stephen. -- Ac 6:11.",
            "Enemies of Paul. -- Ac 17:7.",
            "Tertullus. -- Ac 24:2,5."
        ]
    },
    {
        "Word": "Sobriety",
        "Definitions": [
            "Commanded -- 1Pe 1:13; 5:8.",
            "The gospel designed to teach -- Tit 2:11,12.",
            "With watchfulness -- 1Th 5:6.",
            "With prayer -- 1Pe 4:7.",
            "Required in",
            "Ministers. -- 1Ti 3:2,3; Tit 1:8.",
            "Wives of ministers. -- 1Ti 3:11.",
            "Aged men. -- Tit 2:2.",
            "Young men. -- Tit 2:6.",
            "Young women. -- Tit 2:4.",
            "All saints. -- 1Th 5:6,8.",
            "Women should exhibit, in dress -- 1Ti 2:9.",
            "We should estimate our character and talents with -- Ro 12:3.",
            "We should live in -- Tit 2:12.",
            "Motives to -- 1Pe 4:7; 5:8."
        ]
    },
    {
        "Word": "Stars, The",
        "Definitions": [
            "Infinite in number -- Ge 15:5; Jer 33:2.",
            "God",
            "Created. -- Ge 1:16; Ps 8:3; 148:5.",
            "Set, in the firmament of heaven. -- Ge 1:17.",
            "Appointed to give light by night. -- Ge 1:16,14; Ps 136:9; Jer 31:35.",
            "Numbers and names. -- Ps 147:4.",
            "Established, for ever. -- Ps 148:3,6; Jer 31:36.",
            "Obscures. -- Job 9:7.",
            "Revolve in fixed orbits -- Jdj 5:20.",
            "Shine in the firmament of heaven -- Da 12:3.",
            "Appear of different magnitudes -- 1Co 15:41.",
            "Appear after sunset -- Ne 4:21; Job 3:9.",
            "Called",
            "The host of heaven. -- De 17:3; Jer 33:22.",
            "Stars of light. -- Ps 148:3.",
            "Stars of heaven. -- Isa 13:10.",
            "When grouped together called constellations -- 2Ki 23:5; Isa 13:10.",
            "Exhibit the greatness of God's power -- Ps 8:3; Isa 40:26.",
            "Made to praise God -- Ps 148:3.",
            "Impure in the sight of God -- Job 25:5.",
            "Mentioned in scripture",
            "Morning star. -- Re 2:28.",
            "Arcturus. -- Job 9:9; 38:32.",
            "Pleiades. -- Job 9:9; 38:31; Am 5:8.",
            "Orion. -- Job 9:9; 38:31; Am 5:8.",
            "Mazzaroth. -- Job 38:32.",
            "One of extraordinary brightness appeared at Christ's birth -- Mt 2:2,9.",
            "Idolaters worshipped -- Jer 8:2; 19:13.",
            "The Israelites forbidden to worship -- De 4:19; 17:2-4.",
            "Punishment for worshipping -- De 17:5-7.",
            "False gods frequently worshipped under the representation of -- Am 5:26; Ac 7:43.",
            "Astrology and star-gazing practised by the Babylonians -- Isa 47:13.",
            "Use of, in navigation, alluded to -- Ac 27:20.",
            "Illustrative",
            "Of Christ. -- Nu 24:17.",
            "Of angels. -- Job 38:7.",
            "Of ministers. -- Re 1:16,20; 2:1.",
            "Of princes and subordinate governors. -- Da 8:10; Re 8:12.",
            "(Bright and morning star,) of Christ. -- Re 22:16.",
            "(Morning star,) of glory to be given to faithful saints. -- Re 2:28.",
            "(Shining of,) of the reward of faithful ministers. -- Da 12:3.",
            "(Withdrawing their light,) of severe judgments. -- Isa 13:10; Eze 32:7; Joe 2:10; 3:15.",
            "(Setting the nest amongst,) of pride and carnal security. -- Ob 1:4.",
            "(Wandering,) of false teachers. -- Jude 1:13."
        ]
    },
    {
        "Word": "Steadfastness",
        "Definitions": [
            "Exhibited by God in all his purposes and ways -- Nu 23:19; Da 6:26; Jas 1:17.",
            "Commanded -- Php 4:1; 2Th 2:15; Jas 1:6-8.",
            "Godliness necessary to -- Job 11:13-15.",
            "Secured by",
            "The power of God. -- Ps 55:22; 62:2; 1Pe 1:5; Jude 1:24.",
            "The presence of God. -- Ps 16:8.",
            "Trust in God. -- Ps 26:1.",
            "The intercession of Christ. -- Lu 22:31,32.",
            "A characteristic of saints -- Job 17:9; Joh 8:31.",
            "Should be manifested",
            "In cleaving to God. -- De 10:20; Ac 11:23.",
            "In the work of the Lord. -- 1Co 15:58.",
            "In continuing in the Apostles' doctrine. -- Ac 2:42.",
            "In holding fast our profession. -- Heb 4:14; 10:23.",
            "In holding fast the confidence and rejoicing of the hope. -- Heb 3:6,14.",
            "In keeping the faith. -- Col 2:5; 1Pe 5:9.",
            "In standing fast in the faith. -- 1Co 16:13.",
            "In holding fast what is good. -- 1Th 5:21.",
            "In maintaining Christian liberty. -- Ga 5:1.",
            "In striving for the faith of the gospel. -- Php 1:27; Jude 1:3.",
            "Even under affliction. -- Ps 44:17-19; Ro 8:35-37; 1Th 3:3.",
            "Saints pray for -- Ps 17:5.",
            "Saints praise God for -- Ps 116:8.",
            "Ministers",
            "Exhorted to. -- 2Ti 1:13,14; Tit 1:9.",
            "Should exhort to. -- Ac 13:43; 14:22.",
            "Should pray for, in their people. -- 1Th 3:13; 2Th 2:17.",
            "Encouraged by, in their people. -- 1Th 3:8.",
            "Rejoiced by, in their people. -- Col 2:5.",
            "The wicked devoid of -- Ps 78:8,37.",
            "Principle of -- Illustrated -- Mt 7:24,25; Joh 15:4; Col 2:7.",
            "Want of -- Illustrated -- Lu 8:6,13; Joh 15:6; 2Pe 2:17; Jude 1:12.",
            "Exemplified",
            "Caleb. -- Nu 14:24.",
            "Joshua. -- Jos 24:15.",
            "Josiah. -- 2Ki 22:2.",
            "Job. -- Job 2:3.",
            "David. -- Ps 18:21,22.",
            "Shadrach. -- Da 3:18.",
            "Daniel. -- Da 6:10.",
            "The Christians. -- Ac 2:42.",
            "Corinthians. -- 1Co 15:1.",
            "Colossians. -- Col 2:5.",
            "Those who overcame Satan. -- Re 12:11."
        ]
    },
    {
        "Word": "Strangers In Israel",
        "Definitions": [
            "All foreigners sojourning in Israel were counted as -- Ex 12:49.",
            "Under the care and protection of God -- De 10:18; Ps 146:9.",
            "Very numerous in Solomon's reign -- 2Ch 2:17.",
            "Chiefly consisted of",
            "The remnant of the mixed multitude who came out of Egypt. -- Ex 12:38.",
            "The remnant of the nations of the land. -- 1Ki 9:20; 2Ch 8:7.",
            "Captives taken in war. -- De 21:10.",
            "Foreign servants. -- Le 25:44,45.",
            "Persons who sought employment among the Jews. -- 1Ki 7:13; 9:27.",
            "Persons who came into Israel for the sake of religious privileges. -- 1Ki 8:41.",
            "Laws respecting",
            "Not to practise idolatrous rites. -- Le 20:2.",
            "Not to blaspheme God. -- Le 24:16.",
            "Not to eat blood. -- Le 17:10-12.",
            "Not to eat the passover while uncircumcised. -- Ex 12:43,44.",
            "Not to work on the Sabbath. -- Ex 20:10; 23:12; De 5:14.",
            "Not to be vexed or oppressed. -- Ex 22:21; 23:9; Le 19:33.",
            "Not to be chosen as kings in Israel. -- De 17:15.",
            "To be loved. -- Le 19:34; De 10:19.",
            "To be relieved in distress. -- Le 25:35.",
            "Subject to the civil law. -- Le 24:22.",
            "To have justice done to them in all disputes. -- De 1:16; 24:17.",
            "To enjoy the benefit of the cities of refuge. -- Nu 35:15.",
            "To have the gleaning of the harvest. -- Le 19:10; 23:22; De 24:19-22.",
            "To participate in the rejoicings of the people. -- De 14:29; 16:11,14; 26:11.",
            "To have the law read to them. -- De 31:12; Jos 8:32-35.",
            "The Jews might purchase and have them as slaves. -- Le 25:44,45.",
            "The Jews might take usury from. -- De 23:20.",
            "Might purchase Hebrew servants subject to release. -- Le 25:47,48.",
            "Might offer their burnt-offerings on the altar of God. -- Le 17:8; 22:18; Nu 15:14.",
            "Allowed to eat what died of itself. -- De 14:21.",
            "Motives urged on the Jews for being kind to -- Ex 22:21; 23:9.",
            "Admitted to worship in the outer court of the temple -- 1Ki 8:41-43; Re 11:2; Eph 2:14.",
            "Were frequently employed in public works -- 1Ch 22:2; 2Ch 2:18.",
            "The Jews condemned for oppressing -- Ps 94:6; Eze 22:7,29."
        ]
    },
    {
        "Word": "Strife",
        "Definitions": [
            "Christ, an example of avoiding -- Isa 42:2; Mt 12:15-19; Lu 9:52-56; 1Pe 2:23.",
            "Forbidden -- Pr 3:30; 25:8.",
            "A work of the flesh -- Ga 5:20.",
            "An evidence of a carnal spirit -- 1Co 3:3.",
            "Existed in the church -- 1Co 1:11.",
            "Excited by",
            "Hatred. -- Pr 10:12.",
            "Pride. -- Pr 13:10; 28:25.",
            "Wrath. -- Pr 15:18; 30:33.",
            "Frowardness. -- Pr 16:28.",
            "A contentious disposition. -- Pr 26:21.",
            "Tale-bearing. -- Pr 26:20.",
            "Drunkenness. -- Pr 23:29,30.",
            "Lusts. -- Jas 4:1.",
            "Curious questions. -- 1Ti 6:4; 2Ti 2:23.",
            "Scorning. -- Pr 22:10.",
            "Difficulty of stopping, a reason for avoiding it -- Pr 17:14.",
            "Shameful in saints -- 2Co 12:20; Jas 3:14.",
            "Saints should",
            "Avoid. -- Ge 13:8; Eph 4:3.",
            "Avoid questions that lead to. -- 2Ti 2:14.",
            "Not walk in. -- Ro 13:13.",
            "Not act from. -- Php 2:3.",
            "Do all things without. -- Php 2:14.",
            "Submit to wrong rather than engage in. -- Pr 20:22; Mt 5:39,40; 1Co 6:7.",
            "Seek God's protection from. -- Ps 35:1; Jer 18:19.",
            "Praise God for protection from. -- 2Sa 22:44; Ps 18:43.",
            "Saints kept from tongues of -- Ps 31:20.",
            "Ministers should",
            "Avoid. -- 1Ti 3:3; 2Ti 2:24.",
            "Avoid questions that lead to. -- 2Ti 2:23; Tit 3:9.",
            "Not preach through. -- Php 1:15,16.",
            "Warn against. -- 1Co 1:10; 2Ti 2:14.",
            "Reprove. -- 1Co 1:11,12; 3:3; 11:17,18.",
            "Appeased by slowness to anger -- Pr 15:18.",
            "It is honourable to cease from -- Pr 20:3.",
            "Hypocrites make religion a pretence for -- Isa 58:4.",
            "Fools engage in -- Pr 18:6.",
            "Evidences a love of transgression -- Pr 17:19.",
            "Leads to",
            "Blasphemy. -- Le 24:10,11.",
            "Injustice. -- Hab 1:3,4.",
            "Confusion and every evil work. -- Jas 3:16.",
            "Violence. -- Ex 21:18,22.",
            "Mutual destruction. -- Ga 5:15.",
            "Temporal blessing embittered by -- Pr 17:1.",
            "Excludes from heaven -- Ga 5:20,21.",
            "Promoters of, should be expelled -- Pr 22:10.",
            "Punishment for -- Ps 55:9.",
            "Strength and violence of -- Illustrated -- Pr 17:14; 18:19.",
            "Danger of joining in -- Illustrated -- Pr 26:17.",
            "Exemplified",
            "Herdmen of Abram and of Lot. -- Ge 13:7.",
            "Herdmen of Gerar and of Isaac. -- Ge 26:20.",
            "Laban and Jacob. -- Ge 31:36.",
            "Two Hebrews. -- Ex 2:13.",
            "Israelites. -- De 1:12.",
            "Judah and Israel. -- 2Sa 19:41-43.",
            "Disciples. -- Lu 22:24.",
            "Judaising Teachers. -- Ac 15:2.",
            "Paul and Barnabas. -- Ac 15:39.",
            "Pharisees and Sadducees. -- Ac 23:7.",
            "Corinthians. -- 1Co 1:11; 6:6."
        ]
    },
    {
        "Word": "Summer",
        "Definitions": [
            "Made by God -- Ps 74:17.",
            "Yearly return of, secured by covenant -- Ge 8:22.",
            "Characterised By",
            "Excessive heat. -- Jer 17:8.",
            "Excessive drought. -- Ps 32:4.",
            "Approach of, indicated by shooting out of leaves on trees -- Mt 24:32.",
            "Many kinds of fruit were ripe and used during -- 2Sa 16:1; Jer 40:10; 48:32.",
            "The ancients had houses or apartments suited to -- Jdj 3:20,24; Am 3:15.",
            "The ant provided her winter food during -- Pr 6:8; 30:25.",
            "The wise are diligent during -- Pr 10:5.",
            "Illustrative of seasons of grace -- Jer 8:20."
        ]
    },
    {
        "Word": "Sun, The",
        "Definitions": [
            "Called the greater light -- Ge 1:16.",
            "God",
            "Created. -- Ge 1:14,16; Ps 74:16.",
            "Placed in the firmament. -- Ge 1:17.",
            "Appointed to rule the day. -- Ge 1:16; Ps 136:8; Jer 31:35.",
            "Appointed to divide seasons. -- Ge 1:14.",
            "Exercises sovereign power over. -- Job 9:7.",
            "Causes, to rise both on evil and good. -- Mt 5:45.",
            "Causes to know its time of setting. -- Ps 104:19.",
            "Made to praise and glorify God -- Ps 148:3.",
            "The power and brilliancy of its rising alluded to -- Jdj 5:31; 2Sa 23:4.",
            "Clearness of its light alluded to -- Song 6:10.",
            "Compared to a bridegroom coming forth from his chamber -- Ps 19:5.",
            "Compared to a strong man rejoicing to run a race -- Ps 19:5.",
            "Diffuses light and heat to all the earth -- Ps 19:6.",
            "The rays of",
            "Pleasant to man. -- Job 30:28; Ec 11:7.",
            "Produce and ripen fruits. -- De 33:14.",
            "Soften and melt some substances. -- Ex 16:21.",
            "Wither and burn up the herbs of the field. -- Mr 4:6; Jas 1:11.",
            "Change the colour of the skin. -- Song 1:6.",
            "Frequently destructive to human life. -- 2Ki 4:18-20; Ps 121:6; Isa 49:10.",
            "Indicates the hours of the day by the shadow on the dial -- 2Ki 20:9.",
            "The Jews",
            "Commenced their day with the rising of. -- Ge 19:23,24,27,28; Jdj 9:33.",
            "Commenced their evening with the setting of. -- Ge 28:11; De 24:13; Mr 1:32.",
            "Expressed the east by rising of. -- Nu 21:11; De 4:41,47; Jos 12:1.",
            "Expressed the west by setting of. -- Jas 1:4.",
            "Expressed the whole earth by, from rising of, to setting of. -- Ps 50:1; 113:3; Isa 45:6.",
            "Forbidden to worship. -- De 4:19; 17:3.",
            "Made images of. -- 2Ch 14:5; 34:4.",
            "Consecrated chariots and horses, as symbols of. -- 2Ki 23:11.",
            "Worshipped. -- 2Ki 23:5; Jer 8:2.",
            "Worshippers of, turned their faces towards the east -- Eze 8:16.",
            "Miracles connected with",
            "Standing still for a whole day in the valley of Ajalon. -- Jos 10:12,13.",
            "Shadow put back on the dial. -- 2Ki 20:11.",
            "Darkened at the crucifixion. -- Lu 23:44,45.",
            "Illustrative",
            "Of God's favour. -- Ps 84:11.",
            "Of Christ's coming. -- Mal 4:2.",
            "Of the glory of Christ. -- Mt 17:2; Re 1:16; 10:1.",
            "Of supreme rulers. -- Ge 37:9; Isa 13:10.",
            "(Its clearness,) of the purity of the church. -- Song 6:10.",
            "(Its brightness,) of the future glory of saints. -- Da 12:3; Mt 13:43.",
            "(Its power,) of the triumph of saints. -- Jdj 5:31.",
            "(Darkened,) of severe calamities. -- Eze 32:7; Joe 2:10,31; Mt 24:29; Re 9:2.",
            "(Going down at noon,) of premature destruction. -- Jer 15:9; Am 8:9.",
            "(No more going down,) of perpetual blessedness. -- Isa 60:20.",
            "(Before or in sight of,) of public ignominy. -- 2Sa 12:11,12; Jer 8:2."
        ]
    },
    {
        "Word": "Swearing Falsely",
        "Definitions": [
            "Forbidden -- Le 19:12; Nu 30:2; Mt 5:33.",
            "Hateful to God -- Zec 8:17.",
            "We should not love -- Zec 8:17.",
            "Fraud often leads to -- Le 6:2,3.",
            "Saints abstain from -- Jos 9:20; Ps 15:4.",
            "Blessedness of abstaining from -- Ps 24:4,5.",
            "The wicked",
            "Addicted to. -- Jer 5:2; Ho 10:4.",
            "Plead excuses for. -- Jer 7:9,10.",
            "Shall be judged on account of. -- Mal 3:5.",
            "Shall be cut off for. -- Zec 5:3.",
            "Shall have a curse upon their houses for. -- Zec 5:4.",
            "False witnesses guilty of -- De 19:16,18.",
            "Exemplified",
            "Saul. -- 1Sa 19:6,10.",
            "Shimei. -- 1Ki 2:41-43.",
            "Jews. -- Eze 16:59.",
            "Zedekiah. -- Eze 17:13-19.",
            "Peter. -- Mt 26:72,74."
        ]
    },
    {
        "Word": "Swearing, Profane",
        "Definitions": [
            "Of all kinds is desecration of God's name and is forbidden -- Ex 20:7; Mt 5:34-36; 23:21,22; Jas 5:12.",
            "The wicked",
            "Addicted to. -- Ps 10:7; Ro 3:14.",
            "Love. -- Ps 109:17.",
            "Clothe themselves with. -- Ps 109:18.",
            "Guilt of -- Ex 20:7; De 5:11.",
            "Woe denounced against -- Mt 23:16.",
            "Nations visited for -- Jer 23:10; Ho 4:1-3.",
            "Punishment for -- Le 24:16,23; Ps 59:12; 109:17,18.",
            "Exemplified",
            "Son of Israelitish woman. -- Le 24:11.",
            "Gehazi. -- 2Ki 5:20.",
            "Peter. -- Mt 26:74."
        ]
    },
    {
        "Word": "Sword, The",
        "Definitions": [
            "Probable origin -- Ge 3:24.",
            "Was pointed -- Eze 21:15.",
            "Frequently had two edges -- Ps 149:6.",
            "Described as",
            "Sharp. -- Ps 57:4.",
            "Bright. -- Na 3:3.",
            "Glittering. -- De 32:41; Job 20:25.",
            "Oppressive. -- Jer 46:16.",
            "Hurtful. -- Ps 144:10.",
            "Carried in a sheath or scabbard -- 1Ch 21:27; Jer 47:6; Eze 21:3-5.",
            "Suspended from the girdle -- 1Sa 17:39; 2Sa 20:8; Ne 4:18; Ps 45:3.",
            "Was used",
            "By the patriarchs. -- Ge 34:25; 48:22.",
            "By the Jews. -- Jdj 20:2; 2Sa 24:9.",
            "By heathen nations. -- Jdj 7:22; 1Sa 15:33.",
            "For self-defence. -- Lu 22:36.",
            "For destruction of enemies. -- Nu 21:24; Jos 6:21.",
            "For punishing criminals. -- 1Sa 15:33; Ac 12:2.",
            "Sometimes for self-destruction. -- 1Sa 31:4,5; Ac 16:27.",
            "Hebrews early acquainted with making of -- 1Sa 13:19.",
            "In time of war, plough shares made into -- Joe 3:10.",
            "In time of peace made into plough shares -- Isa 2:4; Mic 4:3.",
            "Sharpened and furbished before going to war -- Ps 7:12; Eze 21:9.",
            "Was brandished over the head -- Eze 32:10.",
            "Was thrust through enemies -- Eze 16:40.",
            "Often threatened as a punishment -- Le 26:25,33; De 32:25.",
            "Often sent as a punishment -- Ezr 9:7; Ps 78:62.",
            "Was one of God's four sore judgments -- Eze 14:21.",
            "Those slain by, communicated ceremonial uncleanness -- Nu 19:16.",
            "Illustrative",
            "Of the word of God. -- Eph 6:17; Heb 4:12.",
            "Of the word of Christ. -- Isa 49:2; Re 1:16.",
            "Of the justice of God. -- De 32:41; Zec 13:7.",
            "Of the protection of God. -- De 33:29.",
            "Of war and contention. -- Mt 10:34.",
            "Of severe and heavy calamities. -- Eze 5:2,17; 14:17; 21:9.",
            "Of deep mental affliction. -- Lu 2:35.",
            "Of the wicked. -- Ps 17:13.",
            "Of the tongue of the wicked. -- Ps 57:4; 64:3; Pr 12:18.",
            "Of persecuting spirit of the wicked. -- Ps 37:14.",
            "Of the end of the wicked. -- Pr 5:4.",
            "Of false witnesses. -- Pr 25:18.",
            "Of judicial authority. -- Ro 13:4.",
            "(Drawing of,) of war and destruction. -- Le 26:33; Eze 21:3-5.",
            "(Putting, into its sheath,) of peace and friendship. -- Jer 47:6.",
            "(Living by,) of rapine. -- Ge 27:40.",
            "(Not departing from one's house,) of perpetual calamity. -- 2Sa 12:10."
        ]
    },
    {
        "Word": "Synagogues",
        "Definitions": [
            "Places in which the Jews assembled for worship -- Ac 13:5,14.",
            "Early notice of their existence -- Ps 74:8.",
            "Probably originated in the schools of the prophets -- 1Sa 19:18-24; 2Ki 4:23.",
            "Revival of, after the captivity -- Ne 8:1-8.",
            "Service of, consisted of",
            "Prayer. -- Mt 6:5.",
            "Reading the word of God. -- Ne 8:18; 9:3; 13:1; Ac 15:21.",
            "Expounding the word of God. -- Ne 8:8; Lu 4:21.",
            "Praise and thanksgiving. -- Ne 9:5.",
            "Service in, on the Sabbath day -- Lu 4:16; Ac 13:14.",
            "Governed by",
            "A president or chief ruler. -- Ac 18:8,17.",
            "Ordinary rulers. -- Mr 5:22; Ac 13:15.",
            "Provided with a minister, who had charge of the sacred books -- Lu 4:17,20.",
            "Had seats fro the congregation -- Ac 13:14.",
            "Chief seats in, reserved for elders -- Mt 23:6.",
            "The portion of Scripture for the day sometimes read by one of the congregation -- Lu 4:16.",
            "Strangers were invited to address the congregation in -- Ac 13:15.",
            "Christ often",
            "Attended. -- Lu 4:16.",
            "Preached and taught in. -- Mt 4:23; Mr 1:39; Lu 13:10.",
            "Performed miracles in. -- Mt 12:9,10; Mr 1:23; Lu 13:11.",
            "The Apostles frequently taught and preached in -- Ac 9:20; 13:5; 17:1,17.",
            "Often used as courts of justice -- Ac 9:2; Jas 2:2.",
            "Offenders were often",
            "Given up to, for trial. -- Lu 12:11; 21:12.",
            "Punished in. -- Mt 10:17; 23:34; Ac 22:19.",
            "Expelled from. -- Joh 9:22,34; 12:42; 16:2.",
            "The building of, considered a noble and meritorious work -- Lu 7:5.",
            "Sometimes several, in the same city -- Ac 6:9; 9:2.",
            "Each sect had its own -- Ac 6:9."
        ]
    },
    {
        "Word": "Temple, the First",
        "Definitions": [
            "Built on Mount Moriah on the threshing-floor of Ornan or Araunah -- 1Ch 21:28-30; 22:2; 2Ch 3:1.",
            "David",
            "Anxious to build. -- 2Sa 7:2; 1Ch 22:7; 29:3; Ps 132:2-5.",
            "Being a man of war not permitted to build. -- 2Sa 7:5-9; 1Ki 5:3; 1Ch 22:8.",
            "Told by the prophet that Solomon should build. -- 2Sa 7:12,13; 1Ch 17:12.",
            "Made preparations for building. -- 1Ch 22:2-5,14-16; 29:2-5.",
            "Charged Solomon to build. -- 1Ch 22:6,7,11.",
            "Prayed that Solomon might have wisdom to build. -- 1Ch 29:19.",
            "Charged his princes to assist in building. -- 1Ch 22:17-19.",
            "Free will offering of the people for the building. -- 1Ch 29:6-9.",
            "Solomon",
            "Determined to build. -- 2Ch 2:1.",
            "Specially instructed for. -- 2Ch 3:3.",
            "Employed all the strangers in preparing for. -- 2Ch 2:2,17,18; 1Ki 5:15.",
            "Applied to Hiram for a skilful workman to superintend, &c the building of. -- 2Ch 2:7,13,14.",
            "Employed thirty thousand Israelites in the work. -- 1Ki 5:13,14.",
            "Contracted with Hiram for wood, stone, and labour. -- 1Ki 5:6-12; 2Ch 2:8-10.",
            "Commenced second day of second month of fourth year of Solomon. -- 1Ki 6:1,37; 2Ch 3:2.",
            "Built without the noise of hammers, axe, or any tool. -- 1Ki 6:7.",
            "Divided into",
            "The sanctuary or greater house. -- 2Ch 3:5.",
            "The oracle or most holy place. -- 1Ki 6:19.",
            "The porch. -- 2Ch 3:4.",
            "Surrounded with three stories of chambers communicating with the interior on the right side -- 1Ki 6:5,6,8,10.",
            "Surrounded with spacious courts -- 1Ki 6:36; 2Ch 4:9.",
            "Was three score cubits longs, twenty broad, and thirty high -- 1Ki 6:2; 2Ch 3:3.",
            "Was lighted by narrow windows -- 1Ki 6:4.",
            "Was roofed with cedar -- 1Ki 6:9.",
            "The greater or outer house",
            "Was forty cubits long. -- 2Ki 6:17.",
            "Had folding doors of fir wood carved and golden. -- 1Ki 6:34,35.",
            "Had door posts of olive wood carved and gilded. -- 1Ki 6:33; 2Ch 3:7.",
            "The oracle or most holy place",
            "Was twenty cubits every way. -- 1Ki 6:16,20.",
            "Two cherubims of gilded olive wood made within. -- 1Ki 6:23-28; 2Ch 3:11-13.",
            "A partition of chains of gold between it and outer house. -- 1Ki 6:21.",
            "The doors and the posts of, of olive wood carved and gilded. -- 1Ki 6:31,32.",
            "Separated from the outer house by a vail. -- 2Ch 3:14.",
            "The floor and walls of, covered with cedar and fir wood -- 1Ki 6:15.",
            "Cedar of, carved with flowers, &c -- 1Ki 6:18.",
            "Ceiled with fir wood and gilt -- 2Ch 3:5.",
            "The whole inside and outside covered with gold -- 1Ki 6:21,22; 2Ch 3:7.",
            "Garnished with precious stones -- 2Ch 3:6.",
            "The porch of",
            "Twenty cubits long and ten broad. -- 1Ki 6:3.",
            "One hundred and twenty cubits high. -- 2Ch 3:4.",
            "Pillars of, with their chapiters described. -- 1Ki 7:15-22; 2Ch 3:15-17.",
            "Its magnificence -- 2Ch 2:5,9.",
            "Was seven years in building -- 1Ki 6:38.",
            "Was finished in the eighth month of the eleventh year of Solomon -- 1Ki 6:38.",
            "Was called",
            "The house of the Lord. -- 2Ch 23:5,12.",
            "The mountain of the Lord's house. -- Isa 2:2.",
            "House of the God of Jacob. -- Isa 2:3.",
            "Zion. -- Ps 84:1-7.",
            "Mount Zion. -- Ps 74:2.",
            "Appointed as a house of sacrifice -- 2Ch 7:12.",
            "Appointed as a house of prayer -- Isa 56:7; Mt 21:13.",
            "God promised to dwell in -- 1Ki 6:12,13.",
            "All dedicated things placed in -- 2Ch 5:1.",
            "The ark of God brought into with great solemnity -- 1Ki 8:1-9; 2Ch 5:2-10.",
            "Filled with the cloud of glory -- 1Ki 8:10,11; 2Ch 5:13; 7:2.",
            "Solemnly dedicated to God by Solomon -- 1Ki 8:12-66; 2Ch 6:1-42.",
            "Sacred fire sent down from heaven at its dedication -- 2Ch 7:3.",
            "Was but a temple built with hands -- Ac 7:47,48.",
            "Complete destruction of, predicted -- Jer 26:18; Mic 3:12.",
            "Historical notices of",
            "Pillaged by Shishak king of Egypt. -- 2Ki 21:4-7; 2Ch 33:4,5,7.",
            "Repaired by Josiah in the 18th year of his reign. -- 1Ki 14:25,26; 2Ch 12:9.",
            "Repaired by Jehoash at the institution of Jehoiada. -- 2Ki 12:4-14; 2Ch 24:4-13.",
            "Treasures of given by Jehoash to propitiate the Syrians. -- 2Ki 12:17,18.",
            "Defiled and its treasures given by Ahaz to the king of Assyria. -- 2Ki 16:14,18; 2Ch 28:20,21.",
            "Purified and divine worship restored under Hezekiah. -- 2Ch 29:3-35.",
            "Its treasures given by Hezekiah to the Assyrians to procure a treaty. -- 2Ki 18:13-16.",
            "Polluted by the idolatrous worship of Manasseh. -- 2Ki 21:4-7; 2Ch 33:4,5,7.",
            "Repaired by Josiah in the 18th year of his reign. -- 2Ki 22:3-7; 2Ch 34:8-13.",
            "Purified by Josiah. -- 2Ki 23:4-7,11,12.",
            "Pillaged and burned by the Babylonians. -- 2Ki 25:9,13-17; 2Ch 36:18,19.",
            "Illustrative of",
            "Christ. -- Joh 2:19,21.",
            "The spiritual church. -- 1Co 3:16; 2Co 6:16; Eph 2:20-22.",
            "The bodies of saints. -- 1Co 6:19."
        ]
    },
    {
        "Word": "Tents",
        "Definitions": [
            "Origin and antiquity of -- Ge 4:20.",
            "Called",
            "Tabernacles. -- Nu 24:5; Job 12:6; Heb 11:9.",
            "Curtains. -- Isa 54:2; Heb 3:7.",
            "Were spread out -- Isa 40:22.",
            "Fastened by cords to stakes or nails -- Isa 54:2; Jer 10:20; Jdj 4:21.",
            "Were used by",
            "Patriarchs. -- Ge 13:5; 25:27; Heb 11:9.",
            "Israel in the desert. -- Ex 33:8; Nu 24:2.",
            "The people of Israel in all their wars. -- 1Sa 4:3,10; 29:1; 1Ki 16:16.",
            "The Rechabites. -- Jer 35:7,10.",
            "The Arabs. -- Isa 13:20.",
            "Shepherds while tending their flocks. -- Song 1:8; Isa 38:12.",
            "All eastern nations. -- Jdj 6:5; 1Sa 17:4; 2Ki 7:7; 1Ch 5:10.",
            "Separate, for females of the family -- Ge 24:67.",
            "Separate, for the servants -- Ge 31:33.",
            "Were pitched",
            "With order and regularity. -- Nu 1:52.",
            "In the neighbourhood of wells, &c. -- Ge 13:10,12; 26:17,18; 1Sa 29:1.",
            "Under trees. -- Ge 18:1,4; Jdj 4:5.",
            "On the tops of houses. -- 2Sa 16:22.",
            "Sending persons to seek a convenient place for, alluded to -- De 1:33.",
            "Ease and rapidity of their removal, alluded to -- Isa 38:12.",
            "Of the Jews contrasted with those of the Arabs -- Nu 24:5; Song 1:5.",
            "Custom of sitting and standing at the door of -- Ge 18:1; Jdj 4:20.",
            "Illustrative",
            "(Spread out,) of the heavens. -- Isa 40:22.",
            "(Enlarging of,) of the great extension of the Church. -- Isa 54:2."
        ]
    },
    {
        "Word": "Thanksgiving",
        "Definitions": [
            "Christ set an example of -- Mt 11:25; 26:27; Joh 6:11; 11:41.",
            "The heavenly host engaged in -- Re 4:9; 7:11,12; 11:16,17.",
            "Commanded -- Ps 50:14; Php 4:6.",
            "Is a good thing -- Ps 92:1.",
            "Should be offered",
            "To God. -- Ps 50:14.",
            "To Christ. -- 1Ti 1:12.",
            "Through Christ. -- Ro 1:8; Col 3:17; Heb 13:15.",
            "In the name of Christ. -- Eph 5:20.",
            "In behalf of ministers. -- 2Co 1:11.",
            "In private worship. -- Da 6:10.",
            "In public worship. -- Ps 35:18.",
            "In everything. -- 1Th 5:18.",
            "Upon the completion of great undertakings. -- Ne 12:31,40.",
            "Before taking food. -- Joh 6:11; Ac 27:35.",
            "Always. -- Eph 1:16; 5:20; 1Th 1:2.",
            "At the remembrance of God's holiness. -- Ps 30:4; 97:12.",
            "For the goodness and mercy of God. -- Ps 106:1; 107:1; 136:1-3.",
            "For the gift of Christ. -- 2Co 9:15.",
            "For Christ's power and reign. -- Re 11:17.",
            "For the reception and effectual working of the word of God in others. -- 1Th 2:13.",
            "For deliverance through Christ from in-dwelling sin. -- Ro 7:23-25.",
            "For victory over death and the grave. -- 1Co 15:57.",
            "For wisdom and might. -- Da 2:23.",
            "For the triumph of the gospel. -- 2Co 2:14.",
            "For the conversion of others. -- Ro 6:17.",
            "For faith exhibited by others. -- Ro 1:8; 2Th 1:3.",
            "For love exhibited by others. -- 2Th 1:3.",
            "For the grace bestowed on others. -- 1Co 1:4; Php 1:3-5; Col 1:3-6.",
            "For the zeal exhibited by others. -- 2Co 8:16.",
            "For the nearness of God's presence. -- Ps 75:1.",
            "For appointment to the ministry. -- 1Ti 1:12.",
            "For willingness to offer our property for God's service. -- 1Ch 29:6-14.",
            "For the supply of our bodily wants. -- Ro 14:6,7; 1Ti 4:3,4.",
            "For all men. -- 1Ti 2:1.",
            "For all things. -- 2Co 9:11; Eph 5:20.",
            "Should be accompanied by intercession for others -- 1Ti 2:1; 2Ti 1:3; Phm 1:4.",
            "Should always accompany prayer -- Ne 11:17; Php 4:6; Col 4:2.",
            "Should always accompany praise -- Ps 92:1; Heb 13:15.",
            "Expressed in psalms -- 1Ch 16:7.",
            "Ministers appointed to offer, in public -- 1Ch 16:4,7; 23:30; 2Ch 31:2.",
            "Saints",
            "Exhorted to. -- Ps 105:1; Col 3:15.",
            "Resolved to offer. -- Ps 18:49; 30:12.",
            "Habitually offer. -- Da 6:10.",
            "Offer sacrifices of. -- Ps 116:17.",
            "Abound in the faith with. -- Col 2:7.",
            "Magnify God by. -- Ps 69:30.",
            "Come before God with. -- Ps 95:2.",
            "Should enter God's gate with. -- Ps 100:4.",
            "Of hypocrites, full of boasting -- Lu 18:11.",
            "The wicked averse to -- Ro 1:21.",
            "Exemplified",
            "David. -- 1Ch 29:12.",
            "Levites. -- 2Ch 5:12,13.",
            "Daniel. -- Da 2:23.",
            "Jonah. -- Jon 2:9.",
            "Simeon. -- Lu 2:28.",
            "Anna. -- Lu 2:38.",
            "Paul. -- Ac 28:15."
        ]
    },
    {
        "Word": "Theocracy, The, or Immediate Government By God",
        "Definitions": [
            "Lasted from the deliverance out of Egypt until the appointment of kings -- Ex 19:4-6; 1Sa 8:7.",
            "Was established on",
            "The right of redemption. -- Ex 6:6,7; 2Sa 7:23; Isa 43:3.",
            "The right of covenant. -- De 26:17-19.",
            "Consisted in his",
            "Promulgating laws. -- Ex 20:1-23:33.",
            "Directing the movements of the nation. -- Ex 40:36,37; Nu 9:17-23.",
            "Proclaiming war. -- Ex 17:14-16; Nu 31:1,2; Jos 6:2,3; 8:1.",
            "Appointing civil officers. -- Ex 3:10; Nu 27:18,20.",
            "Appointing ecclesiastical officers. -- Ex 28:1; 40:12-15.",
            "Being the supreme judge. -- Nu 9:8-11; 15:34,35; 27:5-11.",
            "Exercise of the prerogative of mercy. -- Nu 14:20; De 9:18-20.",
            "Distribution of conquered lands. -- Jos 13:1-7.",
            "Exacting tribute. -- Ex 35:4-29; Le 27:30; De 16:16; 26:1-4.",
            "The tabernacle designed as a royal residence for God during -- Ex 25:8; Le 26:11,12.",
            "The emblem of the divine presence appeared over the tabernacle during -- Nu 9:15,16.",
            "Guilt of Israel in rejecting -- 1Sa 2:17."
        ]
    },
    {
        "Word": "Time",
        "Definitions": [
            "The duration of the world -- Job 22:16; Re 10:6.",
            "The measure of the continuance of anything -- Jdj 18:31.",
            "An appointed season -- Ne 2:6; Ec 3:1,17.",
            "Computed by",
            "Years. -- Ge 15:13; 2Sa 21:1; Da 9:2.",
            "Months. -- Nu 10:10; 1Ch 27:1; Job 3:6.",
            "Weeks. -- Da 10:2; Lu 18:12.",
            "Days. -- Ge 8:3; Job 1:4; Lu 11:3.",
            "Hours, after the captivity. -- Da 5:5; Joh 11:9.",
            "Moments -- Ex 33:5; Lu 4:5; 1Co 15:52.",
            "The heavenly bodies, appointed as a means for computing -- Ge 1:14.",
            "The sun-dial early invented for pointing out -- 2Ki 20:9-11.",
            "Eras from which, computed",
            "Nativity of the patriarchs during the patriarchal age. -- Ge 7:11; 8:13; 17:1.",
            "The exodus from Egypt. -- Ex 19:1; 40:17; Nu 9:1; 33:38; 1Ki 6:1.",
            "The jubilee. -- Le 25:15.",
            "Accession of kings. -- 1Ki 6:1; 15:1; Isa 36:1; Jer 1:2; Lu 3:1.",
            "Building of the temple. -- 1Ki 9:10; 2Ch 8:1.",
            "The captivity. -- Eze 1:1; 33:21; 40:1.",
            "Part of a period of, usually counted as the whole -- 1Sa 13:1; Es 4:16; 5:1.",
            "In prophetic language, means a prophetic year, or 360 natural days -- Da 12:7; Re 12:14.",
            "Shortness of man's portion of -- Ps 89:47.",
            "Should be redeemed -- Eph 5:16; Col 4:5.",
            "Should be spent in fear of God -- 1Pe 1:17.",
            "Particular periods of, mentioned",
            "The ancient time. -- Isa 45:21.",
            "The accepted time. -- Isa 49:8; 2Co 6:2.",
            "The time of visitation. -- Jer 46:21; 50:27.",
            "The time of refreshing. -- Ac 3:19.",
            "The time of restitution of all things. -- Ac 3:21.",
            "The time of reformation. -- Heb 9:10.",
            "The time of healing. -- Jer 14:19.",
            "The time of need. -- Heb 4:16.",
            "The time of temptation. -- Lu 8:13.",
            "The evil time. -- Ps 37:19; Ec 9:12.",
            "The time of trouble. -- Ps 27:5; Jer 14:8.",
            "All events of, predetermined by God -- Ac 17:26.",
            "All God's purposes fulfilled in due time -- Mr 1:15; Ga 4:4."
        ]
    },
    {
        "Word": "Titles and Names of Christ",
        "Definitions": [
            "Adam, Second -- 1Co 15:45.",
            "Almighty -- Re 1:18.",
            "Amen -- Re 3:14.",
            "Alpha and Omega -- Re 1:8; 22:13.",
            "Advocate -- 1Jo 2:1.",
            "Angel -- Ge 48:16; Ex 23:20,21.",
            "Angel of the Lord -- Ex 3:2; Jdj 13:15-18.",
            "Angel of God's presence -- Isa 63:9.",
            "Apostle -- Heb 3:1.",
            "Arm of the Lord -- Isa 51:9; 53:1.",
            "Author and Finisher or our faith -- Heb 12:2.",
            "Blessed and only Potentate -- 1Ti 6:15.",
            "Beginning of the creation of God -- Re 3:14.",
            "Branch -- Jer 23:5; Zec 3:8; 6:12.",
            "Bread of Life -- Joh 6:35,48.",
            "Captain of the Lord's hosts -- Jos 5:14,15.",
            "Captain of salvation -- Heb 2:10.",
            "Chief Shepherd -- 1Pe 5:4.",
            "Christ of God -- Lu 9:20.",
            "Consolation of Israel -- Lu 2:25.",
            "Chief Corner-stone -- Eph 2:20; 1Pe 2:6.",
            "Commander -- Isa 55:4.",
            "Counsellor -- Isa 9:6.",
            "David -- Jer 30:9; Eze 34:23.",
            "Day-spring -- Lu 1:78.",
            "Deliverer -- Ro 11:26.",
            "Desire of all nations -- Hag 2:7.",
            "Door -- Joh 10:7.",
            "Elect of God -- Isa 42:1.",
            "Emmanuel -- Isa 7:14; Mt 1:23.",
            "Eternal life -- 1Jo 1:2; 5:20.",
            "Everlasting Father -- Isa 9:6.",
            "Faithful witness -- Re 1:5; 3:14.",
            "First and Last -- Re 1:17; 2:8.",
            "First-begotten of the dead -- Re 1:5.",
            "First-born of every creature -- Col 1:15.",
            "Forerunner -- Heb 6:20.",
            "God -- Isa 40:9; Joh 20:28.",
            "God blessed for ever -- Ro 9:5.",
            "God's fellow -- Zec 13:7.",
            "Glory of the Lord -- Isa 40:5.",
            "Good Shepherd -- Joh 10:14.",
            "Great High Priest -- Heb 4:14.",
            "Governor -- Mt 2:6.",
            "Head of the Church -- Eph 5:23; Col 1:18.",
            "Heir of all things -- Heb 1:2.",
            "Holy One -- Ps 16:10; Ac 2:27,31.",
            "Holy One of God -- Mr 1:24.",
            "Holy One of Israel -- Isa 41:14.",
            "Horn of salvation -- Lu 1:69.",
            "I AM -- Ex 3:14; Joh 8:58.",
            "Jehovah -- Isa 26:4.",
            "Jesus -- Mt 1:21; 1Th 1:10.",
            "Judge of Israel -- Mic 5:1.",
            "Just One -- Ac 7:52.",
            "King -- Zec 9:9; Mt 21:5.",
            "King of Israel -- Joh 1:49.",
            "King of the Jews -- Mt 2:2.",
            "King of Saints -- Re 15:3.",
            "King of Kings -- 1Ti 6:15; Re 17:14.",
            "Law giver -- Isa 33:22.",
            "Lamb -- Re 5:6,12; 13:8; 21:22; 22:3.",
            "Lamb of God -- Joh 1:29,36.",
            "Leader -- Isa 55:4.",
            "Life -- Joh 14:6; Col 3:4; 1Jo 1:2.",
            "Light of the world -- Joh 8:12.",
            "Lion of the tribe of Judah -- Re 5:5.",
            "Lord of glory -- 1Co 2:8.",
            "Lord of all -- Ac 10:36.",
            "Lord our righteousness -- Jer 23:6.",
            "Lord God of the holy prophets -- Re 22:6.",
            "Lord God Almighty -- Re 15:3.",
            "Mediator -- 1Ti 2:5.",
            "Messenger of the covenant -- Mal 3:1.",
            "Messiah -- Da 9:25; Joh 1:41.",
            "Mighty God -- Isa 9:6.",
            "Mighty One of Jacob -- Isa 60:16.",
            "Morning-star -- Re 22:16.",
            "Nazarene -- Mt 2:23.",
            "Offspring of David -- Re 22:16.",
            "Only-begotten -- Joh 1:14.",
            "Our Passover -- 1Co 5:7.",
            "Plant of renown -- Eze 34:29.",
            "Prince of life -- Ac 3:15.",
            "Prince of peace -- Isa 9:6.",
            "Prince of the kings of the earth -- Re 1:5.",
            "Prophet -- Lu 24:19; Joh 7:40.",
            "Ransom -- 1Ti 2:6.",
            "Redeemer -- Job 19:25; Isa 59:20; 60:16.",
            "Resurrection and life -- Joh 11:25.",
            "Rock -- 1Co 10:4.",
            "Root of David -- Re 22:16.",
            "Root of Jesse -- Isa 11:10.",
            "Ruler of Israel -- Mic 5:2.",
            "Saviour -- 2Pe 2:20; 3:18.",
            "Servant -- Isa 42:1; 52:13.",
            "Shepherd and Bishop of souls -- 1Pe 2:25.",
            "Shiloh -- Ge 49:10.",
            "Son of the blessed -- Mr 14:61.",
            "Son of God -- Lu 1:35; Joh 1:49.",
            "Son of the Highest -- Lu 1:32.",
            "Son of David -- Mt 9:27.",
            "Son of man -- Joh 5:27; 6:37.",
            "Star -- Nu 24:17.",
            "Sun of righteousness -- Mal 4:2.",
            "Surety -- Heb 7:22.",
            "True God -- 1Jo 5:20.",
            "True Light -- Joh 1:9.",
            "True Vine -- Joh 15:1.",
            "Truth -- Joh 14:6.",
            "Way -- Joh 14:6.",
            "Wisdom -- Pr 8:12.",
            "Witness -- Isa 55:4.",
            "Wonderful -- Isa 9:6.",
            "Word -- Joh 1:1; 5:7.",
            "Word of God -- Re 19:13.",
            "Word of Life -- 1Jo 1:1."
        ]
    },
    {
        "Word": "Titles and Names of the Church",
        "Definitions": [
            "Assembly of the saints -- Ps 89:7.",
            "Assembly of the upright -- Ps 111:1.",
            "Body of Christ -- Eph 1:22,23; Col 1:24.",
            "Branch of God's planting -- Isa 60:21.",
            "Bride of Christ -- Re 21:9.",
            "Church of God -- Ac 20:28.",
            "Church of the Living God -- 1Ti 3:15.",
            "Church of the first-born -- Heb 12:23.",
            "City of the Living God -- Heb 12:22.",
            "Congregation of saints -- Ps 149:1.",
            "Congregation of the Lord's poor -- Ps 74:19.",
            "Dove -- Song 2:14; 5:2.",
            "Family in heaven and earth -- Eph 3:15.",
            "Flock of God -- Eze 34:15; 1Pe 5:2.",
            "Fold of Christ -- Joh 10:16.",
            "General assembly of the first-born -- Heb 12:23.",
            "Golden candlestick -- Re 1:20.",
            "God's building -- 1Co 3:9.",
            "God's husbandry -- 1Co 3:9.",
            "God's heritage -- Joe 3:2; 1Pe 5:3.",
            "Habitation of God -- Eph 2:22.",
            "Heavenly of Jerusalem -- Ga 4:26; Heb 12:22.",
            "Holy city -- Re 21:2.",
            "Holy mountain -- Zec 8:3.",
            "Holy hill -- Ps 15:1.",
            "House of God -- 1Ti 3:15; Heb 10:21.",
            "House of the God of Jacob -- Isa 2:3.",
            "House of Christ -- Heb 3:6.",
            "Household of God -- Eph 2:19.",
            "Inheritance -- Ps 28:9; Isa 19:25.",
            "Israel of God -- Ga 6:16.",
            "King's daughter -- Ps 45:13.",
            "Lamb's wife -- Re 19:7; 21:9.",
            "Lot of God's inheritance -- De 32:9.",
            "Mount Zion -- Ps 2:6; Heb 12:22.",
            "Mountain of the Lord's house -- Isa 2:2.",
            "New Jerusalem -- Re 21:2.",
            "Pillar and ground of the truth -- 1Ti 3:15.",
            "Sanctuary of God -- Ps 114:2.",
            "Spiritual house -- 1Pe 2:5.",
            "Spouse of Christ -- Song 4:12; 5:1.",
            "Sought out, a city not forsaken -- Isa 62:12.",
            "Temple of God -- 1Co 3:16,17.",
            "Temple of the Living God -- 2Co 6:16.",
            "Vineyard -- Jer 12:10; Mt 21:41."
        ]
    },
    {
        "Word": "Titles and Names of the Devil",
        "Definitions": [
            "Abaddon -- Re 9:11.",
            "Accuser of our brethren -- Re 12:10.",
            "Adversary -- 1Pe 5:8.",
            "Angel of the bottomless pit -- Re 9:11.",
            "Apollyon -- Re 9:11.",
            "Beelzebub -- Mt 12:24.",
            "Belial -- 2Co 6:15.",
            "Crooked serpent -- Isa 27:1.",
            "Dragon -- Isa 27:1; Re 20:2.",
            "Enemy -- Mt 13:39.",
            "Evil spirit -- 1Sa 16:14.",
            "Father of lies -- Joh 8:44.",
            "Great red dragon -- Re 12:3.",
            "Leviathan -- Isa 27:1.",
            "Liar -- Joh 8:44.",
            "Lying spirit -- 1Ki 22:22.",
            "Murderer -- Joh 8:44.",
            "Old serpent -- Re 12:9; 20:2.",
            "Piercing serpent -- Isa 27:1.",
            "Power of darkness -- Col 1:13.",
            "Prince of this world -- Joh 14:30.",
            "Prince of the devils -- Mt 12:24.",
            "Prince of the power of the air -- Eph 2:2.",
            "Ruler of the darkness of this world -- Eph 6:12.",
            "Satan -- 1Ch 21:1; Job 1:6.",
            "Serpent -- Ge 3:4,16; 2Co 11:3.",
            "Spirit that works in the children of disobedience -- Eph 2:2.",
            "Tempter -- Mt 4:3; 1Th 3:5.",
            "The god of this world -- 2Co 4:4.",
            "Unclean spirit -- Mt 12:43.",
            "Wicked-one -- Mt 13:19,38."
        ]
    },
    {
        "Word": "Titles and Names of the Holy Spirit",
        "Definitions": [
            "Breath of the Almighty -- Job 33:4.",
            "Comforter -- Joh 14:16,26; 15:26.",
            "Eternal Spirit -- Heb 9:14.",
            "Free Spirit -- Ps 51:12.",
            "God -- Ac 5:3,4.",
            "Good Spirit -- Ne 9:20; Ps 143:10.",
            "Holy Spirit -- Ps 51:11; Lu 11:13; Eph 1:13; 4:30.",
            "Lord, The -- 2Th 3:5.",
            "Power of the Highest -- Lu 1:35.",
            "Spirit, The -- Mt 4:1; Joh 3:6; 1Ti 4:1.",
            "Spirit of the Lord God -- Isa 61:1.",
            "Spirit of the Lord -- Isa 11:2; Ac 5:9.",
            "Spirit of God -- Ge 1:2; 1Co 2:11; Job 33:4.",
            "Spirit of the Father -- Mt 10:20.",
            "Spirit of Christ -- Ro 8:9; 1Pe 1:11.",
            "Spirit of the Son -- Ga 4:6.",
            "Spirit of life -- Ro 8:2; Re 11:11.",
            "Spirit of grace -- Zec 12:10; Heb 10:29.",
            "Spirit of prophecy -- Re 19:10.",
            "Spirit of adoption -- Ro 8:15.",
            "Spirit of wisdom -- Isa 11:2; Eph 1:17.",
            "Spirit of counsel -- Isa 11:2.",
            "Spirit of might -- Isa 11:2.",
            "Spirit of understanding -- Isa 11:2.",
            "Spirit of knowledge -- Isa 11:2.",
            "Spirit of the fear of the Lord -- Isa 11:2.",
            "Spirit of truth -- Joh 14:17; 15:26.",
            "Spirit of holiness -- Ro 1:4.",
            "Spirit of revelation -- Eph 1:17.",
            "Spirit of judgment -- Isa 4:4; 28:6.",
            "Spirit of burning -- Isa 4:4.",
            "Spirit of glory -- 1Pe 4:14.",
            "Seven Spirits of God -- Re 1:4."
        ]
    },
    {
        "Word": "Titles and Names of Ministers",
        "Definitions": [
            "Ambassadors for Christ -- 2Co 5:20.",
            "Angels of the Church -- Re 1:20; 2:1.",
            "Apostles -- Lu 6:13; Eph 4:11; Re 18:20.",
            "Apostles of Jesus Christ -- Tit 1:1.",
            "Bishops -- Php 1:1; 1Ti 3:1; Tit 1:7.",
            "Deacons -- Ac 6:1; 1Ti 3:8; Php 1:1.",
            "Elders -- 1Ti 5:17; 1Pe 5:1.",
            "Evangelists -- Eph 4:11; 2Ti 4:5.",
            "Fishers of men -- Mt 4:19; Mr 1:17.",
            "Labourers -- Mt 9:38; Phm 1:1; 1Th 2:2.",
            "Messengers of the church -- 2Co 8:2,3.",
            "Messengers of the Lord of hosts -- Mal 2:7.",
            "Ministers of God -- 2Co 6:4.",
            "Ministers of the Lord -- Joe 1:17.",
            "Ministers of Christ -- Ro 15:16; 1Co 4:1.",
            "Ministers of the sanctuary -- Eze 45:4.",
            "Ministers of the gospel -- Eph 3:7; Col 1:23.",
            "Ministers of the word -- Lu 1:2.",
            "Ministers of the New Testament -- 2Co 3:6.",
            "Ministers of the Church -- Col 1:24,25.",
            "Ministers of righteousness -- 2Co 11:15.",
            "Overseers -- Ac 20:28.",
            "Pastors -- Jer 3:15; Eph 4:11.",
            "Preachers -- Ro 10:14; 1Ti 2:7.",
            "Servants of God -- Tit 1:1; Jas 1:1.",
            "Servants of the Lord -- 2Ti 2:24.",
            "Servants of Jesus Christ -- Php 1:1; Jude 1:1.",
            "Servants of the Church -- 2Co 4:5.",
            "Shepherds -- Jer 23:4.",
            "Soldiers of Christ -- Php 2:25; 2Ti 2:3.",
            "Stars -- Re 1:20; 2:1.",
            "Stewards of God -- Tit 1:7.",
            "Stewards of the grace of God -- 1Pe 4:10.",
            "Stewards of the mysteries of God -- 1Co 4:1.",
            "Teachers -- Isa 30:20; Eph 4:11.",
            "Watchmen -- Isa 62:6; Eze 33:7.",
            "Witnesses -- Ac 1:8; 5:32; 26:16.",
            "Workers together with God -- 2Co 6:1."
        ]
    },
    {
        "Word": "Titles and Names of Saints",
        "Definitions": [
            "Believers -- Ac 5:14; 1Ti 4:12.",
            "Beloved of God -- Ro 1:7.",
            "Beloved brethren -- 1Co 15:58; Jas 2:5.",
            "Blessed of the Lord -- Ge 24:31; 26:29.",
            "Blessed of the Father -- Mt 25:34.",
            "Brethren -- Mt 23:8; Ac 12:17.",
            "Brethren of Christ -- Lu 8:21; Joh 20:17.",
            "Called of Jesus Christ -- Ro 1:6.",
            "Children of the Lord -- De 14:1.",
            "Children of God -- Joh 11:52; 1Jo 3:10.",
            "Children of the Living God -- Ro 9:26.",
            "Children of the Father -- Mt 5:45.",
            "Children of the Highest -- Lu 6:35.",
            "Children of Abraham -- Ga 3:7.",
            "Children of Jacob -- Ps 105:6.",
            "Children of promise -- Ro 9:8; Ga 4:28.",
            "Children of the free-woman -- Ga 4:31.",
            "Children of the kingdom -- Mt 13:38.",
            "Children of Zion -- Ps 149:2; Joe 2:23.",
            "Children of the bride-chamber -- Mt 9:15.",
            "Children of light -- Lu 16:8; Eph 5:8; 1Th 5:5.",
            "Children of the day -- 1Th 5:5.",
            "Children of the resurrection -- Lu 20:36.",
            "Chosen generation -- 1Pe 2:9.",
            "Chosen ones -- 1Ch 16:13.",
            "Chosen vessels -- Ac 9:15.",
            "Christians -- Ac 11:26; 26:28.",
            "Dear children -- Eph 5:1.",
            "Disciples of Christ -- Joh 8:31; 15:8.",
            "Elect of God -- Col 3:12; Tit 1:1.",
            "Epistles of Christ -- 2Co 3:3.",
            "Excellent, The -- Ps 16:3.",
            "Faithful brethren in Christ -- Col 1:2.",
            "Faithful, The -- Ps 12:1.",
            "Faithful of the land -- Ps 101:6.",
            "Fellow-citizens with the saints -- Eph 2:19.",
            "Fellow-heirs -- Eph 3:6.",
            "Fellow-servants -- Re 6:11.",
            "Friends of God -- 2Ch 20:7; Jas 2:23.",
            "Friends of Christ -- Joh 15:15.",
            "Godly, The -- Ps 4:3; 2Pe 2:9.",
            "Heirs of God -- Ro 8:17; Ga 4:7.",
            "Heirs of the grace of life -- 1Pe 3:7.",
            "Heirs of the kingdom -- Jas 2:5.",
            "Heirs of promise -- Heb 6:17; Ga 3:29.",
            "Heirs of salvation -- Heb 1:14.",
            "Holy brethren -- 1Th 5:27; Heb 3:1.",
            "Holy nation -- Ex 19:6; 1Pe 2:9.",
            "Holy people -- De 26:19; Isa 62:12.",
            "Holy priesthood -- 1Pe 2:5.",
            "Joint-heirs with Christ -- Ro 8:17.",
            "Just, The -- Hab 2:4.",
            "Kings and priests to God -- Re 1:6.",
            "Kingdom of priests -- Ex 19:6.",
            "Lambs -- Isa 40:11; Joh 21:15.",
            "Lights of the world -- Mt 5:14.",
            "Little children -- Joh 13:33; 1Jo 2:1.",
            "Lively stones -- 1Pe 2:5.",
            "Members of Christ -- 1Co 6:15; Eph 5:30.",
            "Men of God -- De 33:1; 1Ti 6:11; 2Ti 3:17.",
            "Obedient children -- 1Pe 1:14.",
            "Peculiar people -- De 14:2; Tit 2:14; 1Pe 2:9.",
            "Peculiar treasure -- Ex 19:5; Ps 135:4.",
            "People of God -- Heb 4:9; 1Pe 2:10.",
            "People near to God -- Ps 148:14.",
            "People saved by the Lord -- De 33:29.",
            "Pillars in the temple of God -- Re 3:12.",
            "Ransomed of the Lord -- Isa 35:10.",
            "Redeemed of the Lord -- Isa 51:11.",
            "Royal priesthood -- 1Pe 2:9.",
            "Salt of the earth -- Mt 5:13.",
            "Servants of Christ -- 1Co 7:22; Eph 6:6.",
            "Servants of righteousness -- Ro 6:18.",
            "Sheep of Christ -- Joh 10:1-16; 21:16.",
            "Sojourners with God -- Le 25:23; Ps 39:12.",
            "Sons of God -- Joh 1:12; Php 2:15; 1Jo 3:1,2.",
            "The Lord's freemen -- 1Co 7:22.",
            "Trees of righteousness -- Isa 61:3.",
            "Vessels to honour -- 2Ti 2:21.",
            "Vessels of mercy -- Ro 9:23.",
            "Witnesses for God -- Isa 44:8."
        ]
    },
    {
        "Word": "Titles and Names of the Wicked",
        "Definitions": [
            "Adversaries of the Lord -- 1Sa 2:10.",
            "Children of Belial -- De 13:13; 2Ch 13:7.",
            "Children of the devil -- Ac 13:10; 1Jo 3:10.",
            "Children of the wicked one -- Mt 13:38.",
            "Children of hell -- Mt 23:15.",
            "Children of base men -- Job 30:8.",
            "Children of fools -- Job 30:8.",
            "Children of strangers -- Isa 2:6.",
            "Children of transgression -- Isa 57:4.",
            "Children of disobedience -- Eph 2:2; Col 3:6.",
            "Children in whom is no faith -- De 32:20.",
            "Children of the flesh -- Ro 9:8.",
            "Children of iniquity -- Ho 10:9.",
            "Children that will not hear the law of the Lord -- Isa 30:9.",
            "Children of pride -- Job 41:34.",
            "Children of this world -- Lu 16:8.",
            "Children of wickedness -- 2Sa 7:10.",
            "Children of wrath -- Eph 2:3.",
            "Children that are corrupters -- Isa 1:4.",
            "Cursed children -- 2Pe 2:14.",
            "Enemies of God -- Ps 37:20; Jas 4:4.",
            "Enemies of the cross of Christ -- Php 3:18.",
            "Enemies of all righteousness -- Ac 13:10.",
            "Evil doers -- Ps 37:1; 1Pe 2:14.",
            "Evil men -- Pr 4:14; 2Ti 3:13.",
            "Evil generation -- De 1:35.",
            "Evil and adulterous generation -- Mt 12:39.",
            "Fools -- Pr 1:7; Ro 1:22.",
            "Froward generation -- De 32:20.",
            "Generation of vipers -- Mt 3:7; 12:34.",
            "Grievous revolters -- Jer 6:28.",
            "Haters of God -- Ps 81:15; Ro 1:30.",
            "Impudent children -- Eze 2:4.",
            "Inventors of evil things -- Ro 1:30.",
            "Lying children -- Isa 30:9.",
            "Men of the world -- Ps 17:14.",
            "People loaded with iniquity -- Isa 1:4.",
            "Perverse and crooked generation -- De 32:5; Mt 17:17; Php 2:15.",
            "Rebellious children -- Isa 30:1.",
            "Rebellious people -- Isa 30:9; 65:2.",
            "Rebellious house -- Eze 2:5,8; 12:2.",
            "Reprobates -- 2Co 13:5-7.",
            "Scornful, The -- Ps 1:1.",
            "Seed of falsehood -- Isa 57:4.",
            "Seed of the wicked -- Ps 37:28.",
            "Seed of evil doers -- Isa 1:4; 14:20.",
            "Serpents -- Mt 23:33.",
            "Servants of corruption -- 2Pe 2:19.",
            "Servants of sin -- Joh 8:34; Ro 6:20.",
            "Sinful generation -- Mr 8:28.",
            "Sinners -- Ps 26:9; Pr 1:10.",
            "Sons of Belial -- 1Sa 2:12; 1Ki 21:10.",
            "Sottish children -- Jer 4:22.",
            "Strange children -- Ps 144:7.",
            "Stubborn and rebellious generation -- Ps 78:8.",
            "Transgressors -- Ps 37:38; 51:13.",
            "Ungodly, The -- Ps 1:1.",
            "Ungodly men -- Jude 1:4.",
            "Unprofitable servants -- Mt 25:30.",
            "Untoward generation -- Ac 2:40.",
            "Vessels of wrath -- Ro 9:22.",
            "Wicked of the earth -- Ps 75:8.",
            "Wicked transgressors -- Ps 59:5.",
            "Wicked servants -- Mt 25:26.",
            "Wicked generation -- Mt 12:45; 16:4.",
            "Wicked ones -- Jer 2:33.",
            "Wicked doers -- Ps 101:8; Pr 17:4.",
            "Workers of iniquity -- Ps 28:3; 36:12."
        ]
    },
    {
        "Word": "Travellers",
        "Definitions": [
            "Called way-faring men -- Jdj 19:17; Isa 35:8.",
            "Preparations made by, alluded to -- Eze 12:3,4.",
            "Often collected together and formed caravans -- Ge 37:25; Isa 21:13; Lu 2:44.",
            "Often engaged persons acquainted with the country as guides -- Nu 10:31,32; Job 29:15.",
            "Friends of",
            "Often supplied them with provision. -- Ge 21:14; 44:1; Jer 40:5.",
            "Sometimes accompanied them a short way. -- 2Sa 19:31; Ac 20:38; 21:5.",
            "Frequently commended them to protection of God. -- Ge 43:13,14; Ac 21:5.",
            "Frequently took leave of them with sorrow. -- Ac 20:37; 21:6.",
            "Often sent them away with music. -- Ge 31:27.",
            "Generally commenced their journey early in the morning -- Jdj 19:5.",
            "Generally rested at noon -- Ge 18:1,3; Joh 4:6.",
            "Halted at even -- Ge 24:11.",
            "Generally halted at wells or streams -- Ge 24:11; 32:21,23; Ex 15:27; 1Sa 30:21; Joh 4:6.",
            "Carried with them",
            "Provisions for the way. -- Jos 9:11,12; Jdj 19:19.",
            "Provender for their beasts of burden. -- Ge 42:27; Jdj 19:19.",
            "Skins filled with water, wine, &c. -- Ge 21:14,15; Jos 9:13.",
            "Presents for those who entertained them. -- Ge 43:15; 1Ki 10:2; 2Ki 5:5; Mt 2:11.",
            "Often travelled on foot -- Ge 28:10; 32:10; Ex 12:37; Ac 20:13.",
            "On foot, how attired -- Ex 12:11.",
            "After a long journey, described -- Jos 9:4,5,13.",
            "Of distinction",
            "Rode on asses, camels, &c. -- Ge 22:3; 24:64; Nu 22:21.",
            "Rode in chariots. -- 2Ki 5:9; Ac 8:27,28.",
            "Generally attended by running footmen. -- 1Sa 25:27; 1Ki 18:46; 2Ki 4:24; Ec 10:7.",
            "Often preceded by heralds, &c to have the roads prepared. -- Isa 40:3,4; Mr 1:2,3.",
            "Generally performed their journey in great state. -- 1Ki 10:2; 2Ki 5:5,9.",
            "Frequently extorted provisions by the way. -- Jdj 8:5,8; 1Sa 25:4-13.",
            "Before setting out gave employment, &c to their servants. -- Mt 25:14.",
            "Strangers civil to -- Ge 18:2; 24:18,19.",
            "Generally treated with great hospitality -- Ge 18:3-8; 19:2; 24:24,32,33; Ex 2:20; Jdj 19:20,21; Job 31:32; Heb 13:2.",
            "The caravanserai or public inn for noticed -- Ge 42:27; Ex 4:24; Lu 2:7; 10:34.",
            "Were frequently asked whence they came and whither they went -- Jdj 19:17.",
            "Protected by those who entertained them -- Ge 19:6-8; Jdj 19:23.",
            "For security often left the highways -- Jdj 5:6.",
            "Tesserae hospitales or pledges of hospitality, alluded to -- Re 2:17.",
            "On errands requiring despatch",
            "Went with great speed. -- Es 8:10; Job 9:25.",
            "Saluted no man by the way. -- 2Ki 4:29; Lu 10:4.",
            "Estimated the length of their journey by the number of days which it occupied -- Ge 31:23; De 1:2; 2Ki 3:9.",
            "The Jews prohibited from taking long journeys on the Sabbath -- Ex 20:10; Ac 1:12.",
            "Ceasing of, threatened as a calamity -- Isa 33:8."
        ]
    },
    {
        "Word": "Trees",
        "Definitions": [
            "Originally created by God -- Ge 1:11,12; 2:9.",
            "Made for the glory of God -- Ps 148:9.",
            "Different kinds of mentioned",
            "Of the wood. -- Song 2:3.",
            "Of the forest. -- Isa 10:19.",
            "Bearing fruit. -- Ne 9:25; Ec 2:5; Eze 47:12.",
            "Evergreen. -- Ps 37:35; Jer 17:2.",
            "Deciduous or casting the leaves. -- Isa 6:13.",
            "Of various sizes -- Eze 17:24.",
            "Given as food to the animal creation -- Ge 1:29,30; De 20:19.",
            "Designed to beautify the earth -- Ge 2:9.",
            "Parts of mentioned",
            "The roots. -- Jer 17:8.",
            "The stem or trunk. -- Isa 11:1; 44:19.",
            "The branches. -- Le 23:40; Da 4:14.",
            "The tender shoots. -- Lu 21:29,30.",
            "The leaves. -- Isa 6:13; Da 4:12; Mt 21:19.",
            "The fruit or seeds. -- Le 27:30; Eze 36:30.",
            "Each kind has its own seed for propagating its species -- Ge 1:11,12.",
            "Often propagated by birds who carry the seeds along with them -- Eze 17:3,5.",
            "Planted by man -- Le 19:23.",
            "Each kind of, known by its fruit -- Mt 12:33.",
            "Nourished",
            "By the earth. -- Ge 1:12; 2:9.",
            "By the rain from heaven. -- Isa 44:14.",
            "Through their own sap. -- Ps 104:16.",
            "Specially flourished beside the rivers and streams of water -- Eze 47:12.",
            "When cut down often sprouted from their roots again -- Job 14:7.",
            "Were sold with the land on which they grew -- Ge 23:17.",
            "Often suffered from",
            "Locusts. -- Ex 10:5,15; De 28:42.",
            "Hail and frost. -- Ex 9:25; Ps 78:47.",
            "Fire. -- Joe 1:19.",
            "Desolating armies. -- 2Ki 19:23; Isa 10:34.",
            "Afford an agreeable shade in eastern countries during the heat of the day -- Ge 18:4; Job 40:21.",
            "Were cut down",
            "With axes. -- De 19:5; Ps 74:5; Mt 3:10.",
            "For building. -- 2Ki 6:2; 2Ch 2:8,10.",
            "By besieging armies for erecting forts. -- De 20:20; Jer 6:6.",
            "For making idols. -- Isa 40:20; 44:14,17.",
            "For fuel. -- Isa 44:14-16; Mt 3:10.",
            "God increases and multiplies the fruit of, for his people -- Le 26:4; Eze 34:27; Joe 2:22.",
            "God often renders, barren as a punishment -- Le 26:20.",
            "Early custom of planting, in consecrated grounds -- Ge 21:33.",
            "The Jews",
            "Prohibited from planting in consecrated places. -- De 16:21.",
            "Prohibited from cutting down fruit bearing, for sieges. -- De 20:19.",
            "Often pitched their tents under. -- Ge 18:1,4; Jdj 4:5; 1Sa 22:6.",
            "Often buried under. -- Ge 35:8; 1Sa 21:13.",
            "Often executed criminals on. -- De 21:22,23; Jos 10:26; Ga 3:13; Ge 40:19.",
            "Considered trees on which criminals were executed abominable. -- Isa 14:19.",
            "Mentioned in scripture",
            "Almond. -- Ge 43:11; Ec 12:5; Jer 1:11.",
            "Almug or algum. -- 1Ki 10:11,12; 2Ch 9:10,11.",
            "Apple. -- Song 2:3; 8:5; Joe 1:12.",
            "Ash. -- Isa 44:14.",
            "Bay. -- Ps 37:35.",
            "Box. -- Isa 41:19.",
            "Cedar. -- 1Ki 10:27.",
            "Chestnut. -- Eze 31:8.",
            "Cyprus. -- Isa 44:14.",
            "Fig. -- De 8:8.",
            "Fir. -- 1Ki 5:10; 2Ki 19:23; Ps 104:17.",
            "Juniper. -- 1Ki 19:4,5.",
            "Lign-aloes. -- Nu 24:6.",
            "Mulberry. -- 2Sa 5:23,24.",
            "Myrtle. -- Isa 41:19; 55:13; Zec 1:8.",
            "Mustard. -- Mt 13:32.",
            "Oak. -- Isa 1:30.",
            "Oil-tree. -- Isa 41:19.",
            "Olive. -- De 6:11.",
            "Palm. -- Ex 15:27.",
            "Pine. -- Isa 41:19.",
            "Pomegranate. -- De 8:8; Joe 1:12.",
            "Shittah or shittim. -- Ex 36:20; Isa 41:19.",
            "Sycamore. -- 1Ki 10:27; Ps 78:47; Am 7:14; Lu 19:4.",
            "Teil. -- Isa 6:13.",
            "Vine. -- Nu 6:4; Eze 15:2.",
            "Willow. -- Isa 44:4; Eze 17:5.",
            "Solomon wrote the history of -- 1Ki 4:33.",
            "Illustrative",
            "Of Christ. -- Ro 11:24; Re 2:7; 22:2,14.",
            "Of wisdom. -- Pr 3:18.",
            "Of kings, &c. -- Isa 10:34; Eze 17:24; 31:7-10; Da 4:10-14.",
            "Of the life and conversation of the righteous. -- Pr 11:30; 15:4.",
            "(Green,) of the innocence of Christ. -- Lu 23:31.",
            "(Good and fruitful,) of saints. -- Nu 24:6; Ps 1:3; Isa 61:3; Jer 17:8; Mt 7:17,18.",
            "(Evergreen,) of saints. -- Ps 1:1-3.",
            "(Duration of,) of continued prosperity of saints. -- Isa 65:22.",
            "(Casting their leaves yet retaining their substance,) of the elect remnant in the church. -- Isa 6:13.",
            "(Barren,) of the wicked. -- Ho 9:16.",
            "(Shaking of the leaves off,) of the terror of the wicked. -- Isa 7:2.",
            "(Producing evil fruit,) of the wicked. -- Mt 7:17-19.",
            "(Dry,) of useless persons. -- Isa 56:3.",
            "(Dry,) of the wicked ripe for judgment. -- Lu 23:31."
        ]
    },
    {
        "Word": "Tribes of Israel, The",
        "Definitions": [
            "Were twelve in number -- Ge 49:28; Ac 26:12; Jas 1:1.",
            "Descended from Jacob's sons -- Ge 35:22-26.",
            "Manasseh and Ephraim numbered among, instead of Joseph and Levi -- Ge 48:5; Jos 14:3,4.",
            "Predictions respecting each of -- Ge 49:3-27; De 33:6-29.",
            "Each of",
            "Under a president or chief. -- Nu 1:4-16.",
            "Divided into families. -- Nu 1:2; 26:5-50; Jos 7:14.",
            "Usually furnished an equal number of men for war. -- Nu 31:4.",
            "Each family of, had a chief or head -- Nu 36:1; 1Ch 4:38.",
            "Total strength of, on leaving Egypt -- Ex 12:37; Nu 1:44-46; 2:32.",
            "Divided into four divisions while in the wilderness -- Nu 10:14-28.",
            "Encamped in their divisions and by their standards round the tabernacles -- Nu 2:2-31.",
            "Canaan to be divided amongst according to their numbers -- Nu 33:54.",
            "Reuben, Gad and half Manasseh",
            "Settled on east side of Jordan. -- De 3:12-17; Jos 13:23-32.",
            "Were required to assist in subduing Canaan. -- Nu 32:6-32; De 3:18-20.",
            "Total strength of, on entering the land of Canaan -- Nu 26:51.",
            "Canaan divided amongst nine and a half of, by lot -- Jos 14:1-5.",
            "Situation of, and bounds of the inheritance of each -- Jos 15:1-17:18.",
            "All inheritance to remain in the tribe and family to which allotted -- Nu 36:3-9.",
            "Names of, engraven on the breastplate of the high priest -- Ex 28:21; 39:14.",
            "Divided on mounts Ebal and Gerizim to hear the law -- De 27:12,13.",
            "Remained as one people until the reign of Rehoboam -- 1Ki 12:16-20."
        ]
    },
    {
        "Word": "Truth of God, The",
        "Definitions": [
            "Is one of his attributes -- De 32:4; Isa 65:16.",
            "Always goes before his face -- Ps 89:14.",
            "He keeps, for ever -- Ps 146:6.",
            "Described as",
            "Great. -- Ps 57:10.",
            "Plenteous. -- Ps 86:15.",
            "Abundant. -- Ex 34:6.",
            "Inviolable. -- Nu 23:19; Tit 1:2.",
            "Reaching to the clouds. -- Ps 57:10.",
            "Enduring to all generations. -- Ps 100:5.",
            "United with mercy in redemption -- Ps 85:10.",
            "Exhibited in his",
            "Counsels of old. -- Isa 25:1.",
            "Ways. -- Re 15:3.",
            "Works. -- Ps 33:4; 11:7; Da 4:37.",
            "Judicial statutes. -- Ps 19:9.",
            "Administration of justice. -- Ps 96:13.",
            "Word. -- Ps 119:160; Joh 17:17.",
            "Fulfilment of promises in Christ. -- 2Co 1:20.",
            "Fulfilment of his covenant. -- Mic 7:20.",
            "Dealings with saints. -- Ps 25:10.",
            "Deliverance of saints. -- Ps 57:3.",
            "Punishment of the wicked. -- Re 16:7.",
            "Remembered toward saints -- Ps 98:3.",
            "Is a shield and buckler to saints -- Ps 9:14.",
            "We should",
            "Confide in. -- Ps 31:5; Tit 1:2.",
            "Plead, in prayer. -- Ps 89:49.",
            "Pray for its manifestation to ourselves. -- 2Ch 6:17.",
            "Pray for its exhibition to others. -- 2Sa 2:6.",
            "Make known to others. -- Isa 38:19.",
            "Magnify. -- Ps 71:22; 138:2.",
            "Is denied by",
            "The devil. -- Ge 3:4,5.",
            "The self-righteous. -- 1Jo 1:10.",
            "Unbelievers. -- 1Jo 5:10.",
            "Exemplified towards",
            "Abraham. -- Ge 24:27.",
            "Jacob. -- Ge 32:10.",
            "Israel. -- Ps 98:3."
        ]
    },
    {
        "Word": "Types of Christ",
        "Definitions": [
            "Adam -- Ro 5:14; 1Co 15:45.",
            "Abel -- Ge 4:8,10; Heb 12:24.",
            "Abraham -- Ge 17:5; Eph 3:15.",
            "Aaron -- Ex 28:1; Heb 5:4,5; Le 16:15; Heb 9:7,24.",
            "Ark -- Ge 7:16; 1Pe 3:20,21.",
            "Ark of the Covenant -- Ex 25:16; Ps 40:8; Isa 42:6.",
            "Atonement, sacrifices offered on the day of -- Le 16:15,16; Heb 9:12,24.",
            "Brazen serpent -- Nu 21:9; Joh 3:14,15.",
            "Brazen altar -- Ex 27:1,2; Heb 13:10.",
            "Burnt offering -- Le 1:2,4; Heb 10:10.",
            "Cities of refuge -- Nu 35:6; Heb 6:18.",
            "David -- 2Sa 8:15; Eze 37:24; Ps 89:19,20; Php 2:9.",
            "Eliakim -- Isa 22:20-22; Re 3:7.",
            "First-fruits -- Ex 22:29; 1Co 15:20.",
            "Golden candlestick -- Ex 25:31; Joh 8:12.",
            "Golden altar -- Ex 40:5,26,27; Re 8:3; Heb 13:15.",
            "Isaac -- Ge 22:1,2; Heb 11:17-19.",
            "Jacob -- Ge 32:28; Joh 11:42; Heb 7:25.",
            "Jacob's ladder -- Ge 28:12; Joh 1:51.",
            "Joseph -- Ge 50:19,20.",
            "Joshua -- Jos 1:5,6; Heb 4:8,9; Jos 11:23; Ac 20:32.",
            "Jonah -- Jon 1:17; Mt 12:40.",
            "Laver of brass -- Ex 30:18-20; Zec 13:1; Eph 5:26,27.",
            "Leper's offering -- Le 14:4-7; Ro 4:25.",
            "Man -- Ex 16:11-15; Joh 6:32-35.",
            "Melchizedek -- Ge 14:18-20; Heb 7:1-17.",
            "Mercy-seat -- Ex 25:17-22; Ro 3:25; Heb 4:16.",
            "Morning and evening sacrifices -- Ex 29:38-41; Joh 1:29,36.",
            "Moses -- Nu 12:7; Heb 3:2; De 18:15; Ac 3:20-22.",
            "Noah -- Ge 5:29; 2Co 1:5.",
            "Paschal lamb -- Ex 12:3-6,46; Joh 19:36; 1Co 5:7.",
            "Peace offerings -- Le 3:1; Eph 2:14,16.",
            "Red heifer -- Nu 19:2-6; Heb 9:13,14.",
            "Rock of Horeb -- Ex 17:6; 1Co 10:4.",
            "Samson -- Jdj 16:30; Col 2:14,15.",
            "Scape goat -- Le 16:20-22; Isa 53:6,12.",
            "Sin offering -- Le 4:2,3,12; Heb 13:11,12.",
            "Solomon -- 2Sa 7:12,13; Lu 1:32,33; 1Pe 2:5.",
            "Tabernacle -- Ex 40:2,34; Heb 9:11; Col 2:9.",
            "Table and show bread -- Ex 25:23-30; Joh 1:16; 6:48.",
            "Temple -- 1Ki 6:1,38; Joh 2:19,21.",
            "Tree of life -- Ge 2:9; Joh 1:4; Re 22:2.",
            "Trespass offering -- Le 6:1-7; Isa 53:10.",
            "Vail of the tabernacle and temple -- Ex 40:21; 2Ch 3:14; Heb 10:20.",
            "Zerubbabel -- Zec 4:7-9; Heb 12:2,3."
        ]
    },
    {
        "Word": "Unbelief",
        "Definitions": [
            "Is sin -- Joh 16:9.",
            "Defilement inseparable from -- Tit 1:15.",
            "All, by nature, concluded in -- Ro 11:32.",
            "Proceeds from",
            "An evil heart. -- Heb 3:12.",
            "Slowness of heart. -- Lu 24:25.",
            "Hardness of heart. -- Mr 16:14; Ac 19:9.",
            "Disinclination to the truth. -- Joh 8:45,46.",
            "Judicial blindness. -- Joh 12:39,40.",
            "Not being Christ's sheep. -- Joh 10:26.",
            "The devil blinding the mind. -- 2Co 4:4.",
            "The devil taking away the word out of the heart. -- Lu 8:12.",
            "Seeking honour from men. -- Joh 5:44.",
            "Impugns the veracity of God -- 1Jo 5:10.",
            "Exhibited in",
            "Rejecting Christ. -- Joh 16:9.",
            "Rejecting the word of God. -- Ps 106:24.",
            "Rejecting the gospel. -- Isa 53:1; Joh 12:38.",
            "Rejecting evidence of miracles. -- Joh 12:37.",
            "Departing from God. -- Heb 3:12.",
            "Questioning the power of God. -- 2Ki 7:2; Ps 78:19,20.",
            "Not believing the works of God. -- Ps 78:32.",
            "Staggering at the promise of God. -- Ro 4:20.",
            "Rebuked by Christ -- Mt 17:17; Joh 20:27.",
            "Was an impediment to the performance of miracles -- Mt 17:20; Mr 6:5.",
            "Miracles designed to convince those in -- Joh 10:37,38; 1Co 14:22.",
            "The Jews rejected for -- Ro 11:20.",
            "Believers should hold no communion with those in -- 2Co 6:14.",
            "They who are guilty of",
            "Have not the word of God in them. -- Joh 5:38.",
            "Cannot please God. -- Heb 11:6.",
            "Malign the gospel. -- Ac 19:9.",
            "Persecute the ministers of God. -- Ro 15:31.",
            "Excite others against saints. -- Ac 14:2.",
            "Persevere in it. -- Joh 12:37.",
            "Harden their necks. -- 2Ki 17:14.",
            "Are condemned already. -- Joh 3:18.",
            "Have the wrath of God abiding upon. -- Joh 3:36.",
            "Shall not be established. -- Isa 7:9.",
            "Shall die in their sins. -- Joh 8:24.",
            "Shall not enter rest. -- Heb 3:19; 4:11.",
            "Shall be condemned. -- Mr 16:16; 2Th 2:12.",
            "Shall be destroyed. -- Jude 1:5.",
            "Shall be cast into the lake of five. -- Re 21:8.",
            "Warnings against -- Heb 3:12; 4:11.",
            "Pray for help against -- Mr 9:24.",
            "The portion of, awarded to all unfaithful servants -- Lu 12:46.",
            "Exemplified",
            "Eve. -- Ge 3:4-6.",
            "Moses and Aaron. -- Nu 20:12.",
            "Israelites. -- De 9:23.",
            "Naaman. -- 2Ki 5:12.",
            "Samaritan Lord. -- 2Ki 7:2.",
            "Disciples. -- Mt 17:17; Lu 24:11,25.",
            "Zacharias. -- Lu 1:20.",
            "Chief Priests. -- Lu 22:67.",
            "The Jews. -- Joh 5:38.",
            "Brethren of Christ. -- Joh 7:5.",
            "Thomas. -- Joh 20:25.",
            "Jews of Iconium. -- Ac 14:2.",
            "Thessalonian Jews. -- Ac 17:5.",
            "Ephesians. -- Ac 19:9.",
            "Saul. -- 1Ti 1:13.",
            "People of Jericho. -- Heb 11:31."
        ]
    },
    {
        "Word": "Union With Christ",
        "Definitions": [
            "As Head of the Church -- Eph 1:22,23; 4:15,16; Col 1:18.",
            "Christ prayed that all saints might have -- Joh 17:21,23.",
            "Described as",
            "Christ being in us. -- Eph 3:17; Col 1:27.",
            "Our being in Christ. -- 2Co 12:2; 1Jo 5:20.",
            "Includes union with the Father -- Joh 17:21; 1Jo 2:24.",
            "Is of God -- 1Co 1:30.",
            "Maintained by",
            "Faith. -- Ga 2:20; Eph 3:17.",
            "Abiding in him. -- Joh 15:4,7.",
            "His word abiding in us. -- Joh 15:7; 1Jo 2:24; 2Jo 1:9.",
            "Feeding on him. -- Joh 6:56.",
            "Obeying him. -- 1Jo 3:24.",
            "The Holy Spirit witnesses -- 1Jo 3:24.",
            "The gift of the Holy Spirit is an evidence of -- 1Jo 4:13.",
            "Saints",
            "Have, in mind. -- 1Co 2:16; Php 2:5.",
            "Have, in spirit. -- 1Co 6:17.",
            "Have, in love. -- Song 2:16; 7:10.",
            "Have, in sufferings. -- Php 3:10; 2Ti 2:12.",
            "Have, in his death. -- Ro 6:3-8; Ga 2:20.",
            "Have assurance of. -- Joh 14:20.",
            "Enjoy, in the Lord's supper. -- 1Co 10:16,17.",
            "Identified with Christ by. -- Mt 25:40,45; Ac 9:4; 8:1.",
            "Are complete through. -- Col 2:10.",
            "Exhorted to maintain. -- Joh 15:4; Ac 11:23; Col 2:7.",
            "Necessary to growth in grace -- Eph 4:15,16; Col 2:19.",
            "Necessary to fruitfulness -- Joh 15:4,5.",
            "Beneficial results of",
            "Righteousness imputed. -- 2Co 5:21; Php 3:9.",
            "Freedom from condemnation. -- Ro 8:1.",
            "Freedom from dominion of sin. -- 1Jo 3:6.",
            "Being created anew. -- 2Co 5:17.",
            "The spirit alive to righteousness. -- Ro 8:10.",
            "Confidence at his coming. -- 1Jo 2:28.",
            "Abundant fruitfulness. -- Joh 15:5.",
            "Answers to prayer. -- Joh 15:7.",
            "They who have, ought to walk as he walked -- 1Jo 2:6.",
            "False teachers have not -- Col 2:18,19.",
            "Is indissoluble -- Ro 8:35.",
            "Punishment of those who have not -- Joh 15:6.",
            "Illustrated",
            "Vine and branches. -- Joh 15:1,5.",
            "Foundation and building. -- 1Co 3:10,11; Eph 2:20,21; 1Pe 2:4-6.",
            "Body and members. -- 1Co 12:12,27; Eph 5:30.",
            "Husband and wife. -- Eph 5:25-32."
        ]
    },
    {
        "Word": "Unity of God",
        "Definitions": [
            "A ground for obeying him exclusively -- De 4:39,40.",
            "A ground for loving him supremely -- De 6:4,5; Mr 12:29,30.",
            "Asserted by",
            "God himself. -- Isa 44:6,8; 45:18,21.",
            "Christ. -- Mr 12:29; Joh 17:3.",
            "Moses. -- De 4:39; 6:4.",
            "Apostles. -- 1Co 8:4,6; Eph 4:6; 1Ti 2:5.",
            "Consistent with the deity of Christ and of the Holy Spirit -- Joh 10:30; 1Jo 5:7; Joh 14:9-11.",
            "Exhibited in",
            "His greatness and wonderful works. -- 2Sa 7:22; Ps 86:10.",
            "His works of creation and providence. -- Isa 44:24; 45:5-8.",
            "His being alone possessed of fore-knowledge. -- Isa 46:9-11.",
            "His exercise of uncontrolled sovereignty. -- De 32:39.",
            "His being the sole object of worship in heaven and earth. -- Ne 9:6; Mt 4:10.",
            "His being alone good. -- Mt 19:17.",
            "His being the only Saviour. -- Isa 45:21,22.",
            "His being the only source of pardon. -- Mic 7:18; Mr 2:7.",
            "His unparalleled election and care of his people. -- De 4:32-35.",
            "The knowledge of, necessary to eternal life -- Joh 17:3.",
            "All saints acknowledge, in worshipping him -- 2Sa 7:22; 2Ki 19:15; 1Ch 17:20.",
            "All should know and acknowledge -- De 4:35; Ps 83:18.",
            "May be acknowledged without saving faith -- Jas 2:19,20."
        ]
    },
    {
        "Word": "Uprightness",
        "Definitions": [
            "God is perfect in -- Isa 26:7.",
            "God has pleasure in -- 1Ch 29:17.",
            "God created man in -- Ec 7:29.",
            "Man has deviated from -- Ec 7:29.",
            "Should be in",
            "Heart. -- 2Ch 29:34; Ps 125:4.",
            "Speech. -- Isa 33:15.",
            "Walk. -- Pr 14:2.",
            "Judging. -- Ps 58:1; 75:2.",
            "Ruling. -- Ps 78:72.",
            "The being kept from presumptuous sins is necessary to -- Ps 19:13.",
            "With poverty, is better than sin with riches -- Pr 28:6.",
            "With poverty, is better than folly -- Pr 19:1.",
            "They who walk in",
            "Fear God. -- Pr 14:2.",
            "Love Christ. -- Song 1:4.",
            "Countenanced by God. -- Ps 11:7.",
            "Delighted in by God. -- Pr 11:20.",
            "Their prayer delighted in by God. -- Pr 15:8.",
            "Prospered by God. -- Job 8:6; Pr 14:11.",
            "Defended by God. -- Pr 2:7.",
            "Upheld in it by God. -- Ps 41:12.",
            "Recompensed by God. -- Ps 18:23,24.",
            "Find strengths in God's way. -- Pr 10:29.",
            "Obtain good from God's work. -- Mic 2:7.",
            "Obtain light in darkness. -- Ps 112:4.",
            "Guided by integrity. -- Pr 11:3.",
            "Walk surely. -- Pr 10:9.",
            "Direct their way. -- Pr 21:29.",
            "Kept by righteousness. -- Pr 13:6.",
            "Scorned by the wicked. -- Job 12:4.",
            "Hated by the wicked. -- Pr 29:10; Am 5:10.",
            "Abominated by the wicked. -- Pr 29:21.",
            "Persecuted by the wicked. -- Ps 37:14.",
            "Praise is comely for. -- Ps 33:1.",
            "A blessing to others. -- Pr 11:11.",
            "The truly wise walk in -- Pr 15:21.",
            "The way of, is to depart from evil -- Pr 16:17.",
            "They who walk in, shall",
            "Possess good things. -- Pr 28:10.",
            "Have nothing good withheld. -- Ps 84:11.",
            "Dwell in the land. -- Pr 2:21.",
            "Dwell on high and be provided for. -- Isa 33:16.",
            "Dwell with God. -- Ps 15:2; 140:13.",
            "Be blessed. -- Ps 112:2.",
            "Be delivered by righteousness. -- Pr 11:6.",
            "Be delivered by their wisdom. -- Pr 12:6.",
            "Be saved. -- Pr 28:18.",
            "Enter into peace. -- Ps 37:37; Isa 57:2.",
            "Have dominion over the wicked. -- Ps 49:14.",
            "Have inheritance for ever. -- Ps 37:18.",
            "A characteristic of saints -- Ps 111:1; Isa 26:7.",
            "Saints should resolve to walk in -- Ps 26:11.",
            "The wicked",
            "Have not, in heart. -- Hab 2:4.",
            "Leave not the path of. -- Pr 2:13.",
            "Do not act with. -- Mic 7:2,4.",
            "Pray for those who walk in -- Ps 125:4.",
            "Reprove those who deviate from -- Ga 2:14."
        ]
    },
    {
        "Word": "Urim and Thummin",
        "Definitions": [
            "Placed in the breastplate of the high priest -- Ex 28:30; Le 8:8.",
            "God to be consulted by -- Nu 27:21.",
            "Instances of consulting God by -- Jdj 1:1; 20:18,28; 1Sa 23:9-11; 30:7,8.",
            "Sometimes no answer by, in consequence of the sin of those consulting -- 1Sa 28:6.",
            "Were wanting in the second temple -- Ezr 2:63; Ne 7:65.",
            "Illustrative of the light and perfection of Christ, the true high priest -- De 33:8; Joh 1:4,9,17; Col 2:3."
        ]
    },
    {
        "Word": "Usury or Interest",
        "Definitions": [
            "The lending of money or other property for increase -- Le 25:37.",
            "Those enriched by unlawful, not allowed to enjoy their gain -- Ps 28:8.",
            "The curse attending the giving or receiving of unlawful, alluded to -- Jer 15:10.",
            "The Jews",
            "Forbidden to take, from brethren. -- De 23:19.",
            "Forbidden to take, from brethren specially when poor. -- Ex 22:25; Le 25:35-37.",
            "Often guilty of taking. -- Ne 5:6,7; Eze 22:12.",
            "Required to restore. -- Ne 5:9-13.",
            "Allowed to take, from strangers. -- De 23:20.",
            "True and faithful Israelites never took, from their brethren -- Ps 15:5; Eze 18:8,9.",
            "Judgments denounced against those who exacted unlawful -- Isa 24:1,2; Eze 18:13.",
            "Illustrative of the improvement of talents received from God -- Mt 25:27; Lu 19:23."
        ]
    },
    {
        "Word": "Vail or Veil",
        "Definitions": [
            "A covering for the head usually worn by women -- Ge 38:14.",
            "Was worn",
            "As a token of modesty. -- Ge 24:65.",
            "As a token of subjection. -- 1Co 11:3,6,7,10.",
            "For concealment. -- Ge 38:14.",
            "The removing of, considered rude and insolent -- Song 5:7.",
            "Removing of, threatened as a punishment to ungodly women -- Isa 3:23.",
            "Moses put one on to conceal the glory of his face -- Ex 34:33; 2Co 3:13.",
            "Illustrative",
            "Of the spiritual blindness of the Gentile nations. -- Isa 25:7.",
            "Of the spiritual blindness of the Jewish nation. -- 2Co 3:14-16."
        ]
    },
    {
        "Word": "Vail, the Sacred",
        "Definitions": [
            "Moses commanded to make -- Ex 26:31.",
            "Made by Bezaleel for the tabernacle -- Ex 36:35.",
            "Suspended from four pillars of shittim wood overlaid with gold -- Ex 26:32.",
            "Hung between the holy and most holy place -- Ex 26:33; Heb 9:3.",
            "Designed to conceal the ark, mercy seat, and the symbol of the divine presence -- Ex 40:3.",
            "The high priest",
            "Alone allowed to enter within. -- Heb 9:6,7.",
            "Allowed to enter but once a year. -- Le 16:2; Heb 9:7.",
            "Could not enter without blood. -- Le 16:3; Heb 9:7.",
            "Made by Solomon for the temple -- 2Ch 3:14.",
            "Was rent at the death of our Lord -- Mt 27:51; Mr 15:38; Lu 23:45.",
            "Illustrative",
            "Of the obscurity of the Mosaic age. -- Heb 9:8.",
            "Of the flesh of Christ which concealed his divinity. -- Heb 10:20; Isa 53:2.",
            "(Rending of,) of the death of Christ which opened heaven to saints. -- Heb 10:19,20; 9:24."
        ]
    },
    {
        "Word": "Valleys",
        "Definitions": [
            "Tracts of land between mountains -- 1Sa 17:3.",
            "Called",
            "Vales. -- De 1:7; Jos 10:40.",
            "Dales. -- Ge 14:17; 2Sa 18:18.",
            "Fat valleys, when fruitful. -- Isa 28:1,4.",
            "Rough valleys, when uncultivated and barren. -- De 21:4.",
            "Watered by mountain streams -- Ps 104:8,10.",
            "Canaan abounded in -- De 11:11.",
            "Abounded with",
            "Fountains and springs. -- De 8:7; Isa 41:18.",
            "Rocks and caves. -- Job 30:6; Isa 57:5.",
            "Trees. -- 1Ki 10:27.",
            "Lily of the valley. -- Song 2:1.",
            "Ravens. -- Pr 30:17.",
            "Doves. -- Eze 7:16.",
            "Of Israel well tilled and fruitful -- 1Sa 6:13; Ps 65:13.",
            "Often the scenes of idolatrous rites -- Isa 57:5.",
            "The heathen supposed that certain deities presided over -- 1Ki 20:23,28.",
            "The Canaanites held possession of, against Judah -- Jdj 1:19.",
            "Often the scenes of great contests -- Jdj 5:15; 7:8,22; 1Sa 17:19.",
            "Mentioned in scripture",
            "Achor. -- Jos 7:24; Isa 65:10; Ho 2:5.",
            "Ajalon. -- Jos 10:12.",
            "Baca. -- Ps 84:6.",
            "Berachah. -- 2Ch 20:26.",
            "Bochim. -- Jdj 2:5.",
            "Charashim. -- 1Ch 4:14.",
            "Elah. -- 1Sa 17:2; 21:9.",
            "Eshcol. -- Nu 32:9; De 1:24.",
            "Gad. -- 2Sa 24:5.",
            "Gerar. -- Ge 26:17.",
            "Gibeon. -- Isa 28:21.",
            "Hebron. -- Ge 37:14.",
            "Hinnom or Tophet. -- Jos 18:16; 2Ki 23:10; 2Ch 28:3; Jer 7:32.",
            "Jehoshaphat or decision. -- Joe 3:2,14.",
            "Jericho. -- De 34:3.",
            "Jezreel. -- Ho 1:5.",
            "Jephthah-el. -- Jos 19:14,27.",
            "Keziz. -- Jos 18:21.",
            "Lebanon. -- Jos 11:17.",
            "Megiddo. -- 2Ch 35:22; Zec 12:11.",
            "Moab where Moses was buried. -- De 34:6.",
            "Passengers or Hamongog. -- Eze 39:11.",
            "Rephaim or giants. -- Jos 15:8; 18:16; 2Sa 5:18; Isa 17:5.",
            "Salt. -- 2Sa 8:13; 2Ki 14:17.",
            "Shaveh or king's dale. -- Ge 14:17; 2Sa 18:18.",
            "Shittim. -- Joe 3:18.",
            "Siddim. -- Ge 14:3,8.",
            "Sorek. -- Jdj 16:4.",
            "Succoth. -- Ps 60:6.",
            "Zared. -- Nu 21:12.",
            "Zeboim. -- 1Sa 13:18.",
            "Zephathah. -- 2Ch 14:10.",
            "To be filled with hostile chariots, threatened as a punishment -- Isa 22:7.",
            "Miracles connected with",
            "The moon made to stand still over Ajalon. -- Jos 10:12.",
            "Ditches in, filled with water. -- 2Ki 3:16,17.",
            "Water in, made to appear to the Moabites like blood. -- 2Ki 3:22,23.",
            "Illustrative",
            "Of the church of Christ. -- Song 6:11.",
            "(Fruitful and well watered,) of the tents of Israel. -- Nu 24:6.",
            "(Dark,) of affliction and death. -- Ps 23:4.",
            "(Filling up of,) of removing all obstructions to the gospel. -- Isa 40:4; Lu 3:5."
        ]
    },
    {
        "Word": "Vanity",
        "Definitions": [
            "A consequence of the fall -- Ro 8:20.",
            "Every man is -- Ps 39:11.",
            "Every state of man is -- Ps 62:9.",
            "Man at his best estate is -- Ps 39:5.",
            "Man is like to -- Ps 144:4.",
            "The thoughts of man are -- Ps 94:11.",
            "The days of man are -- Job 7:16; Ec 6:12.",
            "Childhood and youth are -- Ec 11:10.",
            "The beauty of man is -- Ps 39:11; Pr 31:30.",
            "The help of man in -- Ps 60:11; La 4:17.",
            "Man's own righteousness is -- Isa 57:12.",
            "Worldly wisdom is -- Ec 2:15,21; 1Co 3:20.",
            "Worldly pleasure is -- Ec 2:1.",
            "Worldly anxiety -- Ps 39:6; 127:2.",
            "Worldly labour is -- Ec 2:11; 4:4.",
            "Worldly enjoyment is -- Ec 2:3,10,11.",
            "Worldly possessions are -- Ec 2:4-11.",
            "Treasures of wickedness are -- Pr 10:2.",
            "Heaping up riches is -- Ec 2:26; 4:8.",
            "Love of riches is -- Ec 5:10.",
            "Unblessed riches are -- Ec 6:2.",
            "Riches gotten by falsehood are -- Pr 21:6.",
            "All earthly things are -- Ec 1:2.",
            "Foolish questions, &c are -- 1Ti 1:6,7; 6:20; 2Ti 2:14,16; Tit 3:9.",
            "The conduct of the ungodly is -- 1Pe 1:18.",
            "The religion of hypocrites is -- Jas 1:26.",
            "The worship of the wicked is -- Isa 1:13; Mt 6:7.",
            "Lying words are -- Jer 7:8.",
            "False teaching is but -- Jer 23:32.",
            "Mere external religion is -- 1Ti 4:8; Heb 13:9.",
            "Alms giving without charity is -- 1Co 13:3.",
            "Faith without works is -- Jas 2:14.",
            "Idolatry is -- 2Ki 17:15; Ps 31:6; Isa 44:9,10; Jer 10:8; 18:15.",
            "Wealth gotten by, diminishes -- Pr 13:11.",
            "Saints",
            "Hate the thoughts of. -- Ps 119:113.",
            "Pray to be kept from. -- Ps 119:37; Pr 30:8.",
            "Avoid. -- Ps 24:4.",
            "Avoid those given to. -- Ps 26:4.",
            "The wicked",
            "Especially characterised by. -- Job 11:11.",
            "Though full of, affect to be wise. -- Job 11:12.",
            "Love. -- Ps 4:2.",
            "Imagine. -- Ps 2:1; Ac 4:25; Ro 1:21.",
            "Devise. -- Ps 36:4.",
            "Speak. -- Ps 10:7; 12:2; 41:6.",
            "Count God's service as. -- Job 21:15; Mal 3:14.",
            "Allure others by words of. -- 2Pe 2:18.",
            "Walk after. -- Jer 2:5.",
            "Walk in. -- Ps 39:6; Eph 4:17.",
            "Inherit. -- Jer 16:19.",
            "Reap. -- Pr 22:8; Jer 12:13.",
            "Judicially given up to. -- Ps 78:33; Isa 57:13.",
            "Fools follow those given to -- Pr 12:11.",
            "Following those given to, leads to poverty -- Pr 28:19.",
            "They who trust in, rewarded with -- Job 15:31."
        ]
    },
    {
        "Word": "Vine, The",
        "Definitions": [
            "Often found wild -- 2Ki 4:39; Ho 9:10.",
            "Cultivated",
            "In vineyards from the time of Noah. -- Ge 9:20.",
            "On the sides of hills. -- Jer 31:5.",
            "In the valleys. -- Song 6:11.",
            "By the walls of houses. -- Ps 128:3.",
            "Required to be dressed and pruned to increase its fruitfulness -- Le 25:3; 2Ch 26:10; Isa 18:5.",
            "Canaan abounded in -- De 6:11; 8:8.",
            "Places celebrated for",
            "Eshcol. -- Nu 13:23,24.",
            "Sibmah. -- Isa 16:8,9.",
            "Lebanon. -- Ho 14:7.",
            "Egypt. -- Ps 78:47; 80:8.",
            "The dwarf and spreading vine particularly esteemed -- Eze 17:6.",
            "Of Sodom bad and unfit for use -- De 32:32.",
            "Often degenerated -- Isa 5:2; Jer 2:21.",
            "Frequently injured by hail and frost -- Ps 78:47; 105:32,33.",
            "Foxes destructive to -- Song 2:15.",
            "The wild boar destructive to -- Ps 80:13.",
            "The fruit of",
            "Called grapes. -- Ge 40:10.",
            "Peculiarly sour when unripe. -- Jer 31:30.",
            "Eaten fresh from the tree. -- De 23:24.",
            "Eaten dried. -- 1Sa 25:18; 30:12.",
            "Sold in the markets. -- Ne 13:15.",
            "Made into wine. -- De 32:14; Mt 26:29.",
            "The wood of, fit only for burning -- Eze 15:2-5.",
            "Young cattle fed on its leaves and tender shoots -- Ge 49:11.",
            "Probably produced two crops of fruit in the year -- Nu 13:20.",
            "Perfumed the air with the fragrance of its flowers -- Song 2:13; Ho 14:7.",
            "God made, fruitful for his people when obedient -- Joe 2:22; Zec 8:12.",
            "Frequently made unfruitful as a punishment -- Jer 8:13; Ho 2:12; Joe 1:7,12; Hag 2:19.",
            "Sometimes cast its fruit before it came to perfection -- Job 15:33; Mal 3:11.",
            "Nazarites prohibited eating any part of -- Nu 6:3,4.",
            "Illustrative",
            "Of Christ. -- Joh 15:1,2.",
            "Of Israel. -- Ps 80:8; Isa 5:2,7.",
            "(Its fruitful branches,) of saints. -- Joh 15:5.",
            "(Of unfruitful branches,) of mere professors. -- Joh 15:2,6.",
            "(Its quick growth,) of the growth of saints in grace. -- Ho 14:7.",
            "(Its rich clusters,) of the graces of the church. -- Song 7:8.",
            "(Pruning of,) of God's purifying his people by afflictions. -- Joh 15:2.",
            "(Worthlessness of its wood,) of the unprofitableness, of the wicked. -- Eze 15:6,7.",
            "(Unfruitful,) of the wicked. -- Ho 10:1.",
            "(Sitting under one's own) of peace and prosperity. -- 1Ki 4:25; Mic 4:4; Zec 3:10.",
            "Proverbial allusion to fathers eating the unripe fruit of -- Jer 31:29,30; Eze 18:2."
        ]
    },
    {
        "Word": "Vineyards",
        "Definitions": [
            "Origin and antiquity of -- Ge 9:20.",
            "The design of planting -- Ps 107:37; 1Co 9:7.",
            "Frequently walled or fenced with hedges -- Nu 22:24; Pr 24:31; Isa 5:2,5.",
            "Cottages built in, for the keepers -- Isa 1:8.",
            "Provided with the apparatus for making wine -- Isa 5:2; Mt 21:33.",
            "The stones carefully gathered out of -- Isa 5:2.",
            "Laws respecting",
            "Not to be planted with different kinds of seed. -- De 22:9.",
            "Not to be cultivated in the Sabbatical year. -- Ex 23:11; Le 25:4.",
            "The spontaneous fruit of, not to be gathered during the sabbatical year. -- Le 25:5,11.",
            "Compensation in kind to be made for injury done to. -- Ex 22:5.",
            "Strangers entering, allowed to eat fruit of, but not to take any away. -- De 23:24.",
            "The gleaning of, to be left for the poor. -- Le 19:10; De 24:21.",
            "The fruit of new, not to be eaten for three years. -- Le 19:23.",
            "The fruit of new, to be holy to the Lord in the fourth year. -- Le 19:24.",
            "The fruit of new, to be eaten by the owners from the fifth year. -- Le 19:25.",
            "Planters of, not liable to military service till they had eaten of the fruit. -- De 20:6.",
            "Frequently let out to husbandmen -- Song 8:11; Mt 21:33.",
            "Rent of, frequently paid by part of the fruit -- Mt 21:34.",
            "Were often mortgaged -- Ne 5:3,4.",
            "Estimated rent of -- Song 8:11; Isa 7:23.",
            "Estimated profit arising from, to the cultivators -- Song 8:12.",
            "The poor engaged in the culture of -- 2Ki 25:12; Isa 61:5.",
            "Members of the family often wrought in -- Song 1:6; Mt 21:28-30.",
            "Mode of hiring and paying labourers for working in -- Mt 20:1,2.",
            "Of the kings of Israel superintended by officers of the state -- 1Ch 27:27.",
            "The vintage or ingathering of",
            "Was a time of great rejoicing. -- Isa 16:10.",
            "Sometimes continued to the time of sowing seed. -- Le 26:5.",
            "Failure in, occasioned great grief. -- Isa 16:9,10.",
            "Of red grapes particularly esteemed -- Isa 27:2.",
            "The produce of, was frequently destroyed by enemies -- Jer 48:32.",
            "The whole produce of, often destroyed by insects, &c -- De 28:39; Am 4:9.",
            "In unfavourable seasons produced but little wine -- Isa 5:10; Hag 1:9,11.",
            "The wicked judicially deprived of the enjoyment of -- Am 5:11; Zep 1:13.",
            "The Rechabites forbidden to plant -- Jer 35:7-9.",
            "Of the slothful man neglected and laid waste -- Pr 24:30,31.",
            "Illustrative",
            "Of the Jewish Church. -- Isa 5:7; 27:2; Jer 12:10; Mt 21:23.",
            "(Failure of,) of severe calamities. -- Isa 32:10.",
            "(Cleaning grapes of,) of the elect. -- Isa 24:13."
        ]
    },
    {
        "Word": "Visions",
        "Definitions": [
            "God often made known his will by -- Ps 89:19.",
            "God especially made himself known to prophets by -- Nu 12:6.",
            "Often accompanied",
            "A representative of the divine person and glory. -- Isa 6:1.",
            "An audible voice from heaven. -- Ge 15:1; 1Sa 3:4,5.",
            "An appearance of angels. -- Lu 1:22,11; 24:23; Ac 10:3.",
            "An appearance of human beings. -- Ac 9:12; 16:9.",
            "Frequently difficult and perplexing to those who received them -- Da 7:15; 8:15; Ac 10:17.",
            "Often communicated",
            "In the night season. -- Ge 46:2; Da 2:19.",
            "In a trance. -- Nu 24:16; Ac 11:5.",
            "Often recorded for the benefit of the people -- Hab 2:2.",
            "Often multiplied for the benefit of the people -- Ho 12:10.",
            "Mentioned in scripture",
            "To Abraham. -- Ge 15:1.",
            "To Jacob. -- Ge 46:2.",
            "To Moses. -- Ex 3:2,3; Ac 7:30-32.",
            "To Samuel. -- 1Sa 3:2-15.",
            "To Nathan. -- 2Sa 7:4,17.",
            "To Eliphaz. -- Job 4:13-16.",
            "To Isaiah. -- Isa 6:1-8.",
            "To Ezekiel (See chapters 10, 40-48 of Ezekiel). -- Eze 1:4-14; 8:2-14; 11:24,25; 37:1-10.",
            "To Nebuchadnezzar. -- Da 2:28; Da 4:5.",
            "To Daniel (See chapters 7, 8, and 10 of Daniel). -- Da 2:19.",
            "To Amos. -- Am 7:1-9; 8:1-6; 9:1.",
            "To Zechariah. -- Zec 1:8; 3:1; 4:2; 5:2; 6:1.",
            "To Paul. -- Ac 9:3,6; 16:9; 18:9; 22:18; 27:23; 2Ch 12:1-4.",
            "To Ananias. -- Ac 9:10,11.",
            "To Cornelius. -- Ac 10:3.",
            "To Peter. -- Ac 10:9-17.",
            "To John (See also Rev chapters 4 - 22). -- Re 1:12.",
            "Sometimes withheld for a long season -- 1Sa 3:1.",
            "The withholding of a great calamity -- Pr 29:18; La 2:9.",
            "False prophets pretended to have seen -- Jer 14:14; 23:16.",
            "The prophets of God skilled in interpreting -- 2Ch 26:5; Da 1:17."
        ]
    },
    {
        "Word": "Waiting Upon God",
        "Definitions": [
            "As the God of providence -- Jer 14:22.",
            "As the God of salvation -- Ps 25:5.",
            "As the Giver of all temporal blessings -- Ps 104:27,28; Ps 145:15,16.",
            "For",
            "Mercy. -- Ps 123:2.",
            "Pardon. -- Ps 39:7,8.",
            "The consolation of Israel. -- Lu 2:25.",
            "Salvation. -- Ge 49:18; Ps 62:1,2.",
            "Guidance and teaching. -- Ps 25:5.",
            "Protection. -- Ps 33:20; 59:9,10.",
            "The fulfillment of His word. -- Hab 2:3.",
            "The fulfillment of His promises. -- Ac 1:4.",
            "Hope of righteous by faith. -- Ga 5:5.",
            "Coming of Christ. -- 1Co 1:7; 1Th 1:10.",
            "Is good -- Ps 52:9.",
            "God calls us to -- Zep 3:8.",
            "Exhortations and encouragements to -- Ps 27:14; 37:7; Ho 12:6.",
            "Should be",
            "With the soul. -- Ps 62:1,5.",
            "With earnest desire. -- Ps 130:6.",
            "With patience. -- Ps 37:7; 40:1.",
            "With resignation. -- La 3:26.",
            "With hope in His word. -- Ps 130:5.",
            "With full confidence. -- Mic 7:7.",
            "Continually. -- Ho 12:6.",
            "All the day. -- Ps 25:5.",
            "Specially in adversity. -- Ps 59:1-9; Isa 8:17.",
            "In the way of His judgments. -- Isa 26:8.",
            "Saints resolve on -- Ps 52:9; 59:9.",
            "Saints have expectation from -- Ps 62:5.",
            "Saints plead, in prayer -- Ps 25:21; Isa 33:2.",
            "The patience of saints often tried in -- Ps 69:3.",
            "They who engage in",
            "Wait upon Him only. -- Ps 62:5.",
            "Are heard. -- Ps 40:1.",
            "Are blessed. -- Isa 30:18; Da 12:12.",
            "Experience His goodness. -- La 3:25.",
            "Shall not be ashamed. -- Ps 25:3; Isa 49:23.",
            "Shall renew their strength. -- Isa 40:31.",
            "Shall inherit the earth. -- Ps 37:9.",
            "Shall be saved. -- Pr 20:22; Isa 25:9.",
            "Shall rejoice in salvation. -- Isa 25:9.",
            "Shall receive the glorious things prepared by God for them. -- Isa 64:4.",
            "Predicted of the Gentiles -- Isa 42:4; 60:9.",
            "Illustrated -- Ps 123:2; Lu 12:36; Jas 5:7.",
            "Exemplified",
            "Jacob. -- Ge 49:18.",
            "Hannah. -- 1Sa 1:2.",
            "David. -- Ps 39:7.",
            "Isaiah. -- Isa 8:17.",
            "Micah. -- Mic 7:7.",
            "Joseph. -- Mr 15:43."
        ]
    },
    {
        "Word": "Warfare of Saints",
        "Definitions": [
            "Is not after the flesh -- 2Co 10:3.",
            "Is a good warfare -- 1Ti 1:18,19.",
            "Called the good fight of faith -- 1Ti 6:12.",
            "Is against",
            "The devil. -- Ge 3:15; 2Co 2:11; Eph 6:12; Jas 4:7; 1Pe 5:8; Re 12:17.",
            "The flesh. -- Ro 7:23; 1Co 9:25-27; 2Co 12:7; Ga 5:17; 1Pe 2:11.",
            "Enemies. -- Ps 38:19; 56:2; 59:3.",
            "The world. -- Joh 16:33; 1Jo 5:4,5.",
            "Death. -- 1Co 15:26; Heb 2:14,15.",
            "Often arises from the opposition of friends or relatives -- Mic 7:6; Mt 10:35,36.",
            "To be carried on",
            "Under Christ, as our captain. -- Heb 2:10.",
            "Under the Lord's banner. -- Ps 60:4.",
            "With faith. -- 1Ti 1:18,19.",
            "With a good conscience. -- 1Ti 1:18,19.",
            "With steadfastness in the faith. -- 1Co 16:13; 1Pe 5:9; Heb 10:23.",
            "With earnestness. -- Jude 1:3.",
            "With watchfulness. -- 1Co 16:13; 1Pe 5:8.",
            "With sobriety. -- 1Th 5:6; 1Pe 5:8.",
            "With endurance or hardness. -- 2Ti 2:3,10.",
            "With self-denial. -- 1Co 9:25-27.",
            "With confidence in God. -- Ps 27:1-3.",
            "With prayer. -- Ps 35:1-3; Eph 6:18.",
            "Without earthly entanglements. -- 2Ti 2:4.",
            "Mere professors do not maintain -- Jer 9:3.",
            "Saints",
            "Are all engaged in. -- Php 1:30.",
            "Must stand firm in. -- Eph 6:13,14.",
            "Exhorted to diligence. -- 1Ti 6:12; Jude 1:3.",
            "Encouraged in. -- Isa 41:11,12; 51:12; Mic 7:8; 1Jo 4:4.",
            "Helped by God in. -- Ps 118:13; Isa 41:13,14.",
            "Protected by God in. -- Ps 140:7.",
            "Comforted by God in. -- 2Co 7:5,6.",
            "Strengthened by God in. -- Ps 20:2; 27:14; Isa 41:10.",
            "Strengthened by Christ in. -- 2Co 12:9; 2Ti 4:17.",
            "Delivered by Christ in. -- 2Ti 4:18.",
            "Thank God for victory in. -- Ro 7:25; 1Co 15:57.",
            "Armour for",
            "Girdle of truth. -- Eph 6:14.",
            "Breastplate of righteousness. -- Eph 6:14.",
            "Preparation of the gospel. -- Eph 6:15.",
            "Shield of faith. -- Eph 6:16.",
            "Helmet of salvation. -- Eph 6:17; 1Th 5:8.",
            "Sword of the Spirit. -- Eph 6:17.",
            "Called armour of God. -- Eph 6:11.",
            "Called armour of righteousness. -- 2Co 6:7.",
            "Called armour of light. -- Ro 13:12.",
            "Not carnal. -- 2Co 10:4.",
            "Mighty through God. -- 2Co 10:4,5.",
            "The whole, is required. -- Eph 6:13.",
            "Must be put on. -- Ro 13:12; Eph 6:11.",
            "To be on right hand and left. -- 2Co 6:7.",
            "Victory in, is",
            "From God. -- 1Co 15:57; 2Co 2:14.",
            "Through Christ. -- Ro 7:25; 1Co 15:27; 2Co 12:9; Re 12:11.",
            "By faith. -- Heb 11:33-37; 1Jo 5:4,5.",
            "Over the devil. -- Ro 16:20; 1Jo 2:14.",
            "Over the flesh. -- Ro 7:24,25; Ga 5:24.",
            "Over the world. -- 1Jo 5:4,5.",
            "Over all that exalts itself. -- 2Co 10:5.",
            "Over death and the grave. -- Isa 25:8; 26:19; Ho 13:14; 1Co 15:54,55.",
            "Triumphant. -- Ro 8:37; 2Co 10:5.",
            "They who overcome in, shall",
            "Eat of the hidden manna. -- Re 2:17.",
            "Eat of the tree of life. -- Re 2:7.",
            "Be clothed in white raiment. -- Re 3:5.",
            "Be pillars in the temple of God. -- Re 3:12.",
            "Sit with Christ in his throne. -- Re 3:21.",
            "Have a white stone, and, in it a new name written. -- Re 2:17.",
            "Have power over the nations. -- Re 2:26.",
            "Have the name of God written upon them by Christ. -- Re 3:12.",
            "Have God as their God. -- Re 21:7.",
            "Have the morning-star. -- Re 2:28.",
            "Inherit all things. -- Re 21:7.",
            "Be confessed by Christ before God the Father. -- Re 3:5.",
            "Be sons of God. -- Re 21:7.",
            "Not be hurt by the second death. -- Re 2:11.",
            "Not have their names blotted out of the book of life. -- Re 3:5.",
            "Illustrated -- Isa 9:5; Zec 10:5."
        ]
    },
    {
        "Word": "Watchfulness",
        "Definitions": [
            "Christ an example of -- Mt 26:38,40; Lu 6:12.",
            "Commanded -- Mr 13:37; Re 3:2.",
            "Exhortations to -- 1Th 5:6; 1Pe 4:7.",
            "God especially requires in ministers -- Eze 3:17; Isa 62:6; Mr 13:34.",
            "Ministers exhorted to -- Ac 20:31; 2Ti 4:5.",
            "Faithful ministers exercise -- Heb 13:17.",
            "Faithful ministers approved by -- Mt 24:45,46; Lu 12:41-44.",
            "Should be",
            "With prayer. -- Lu 21:36; Eph 6:18.",
            "With thanksgiving. -- Col 4:2.",
            "With steadfastness in the faith. -- 1Co 16:13.",
            "With heedfulness. -- Mr 13:33.",
            "With sobriety. -- 1Th 5:6; 1Pe 4:7.",
            "At all times. -- Pr 8:34.",
            "In all things. -- 2Ti 4:5.",
            "Saints pray to be kept in a state of -- Ps 141:3.",
            "Motives to",
            "Expected direction from God. -- Hab 2:1.",
            "Uncertain time of the coming of Christ. -- Mt 24:42; 25:13; Mr 13:35,36.",
            "Incessant assaults of the devil. -- 1Pe 5:8.",
            "Liability to temptation. -- Mt 26:41.",
            "Blessedness of -- Lu 12:37; Re 16:15.",
            "Unfaithful ministers devoid of -- Isa 56:10.",
            "The wicked averse to -- 1Th 5:7.",
            "Danger of remissness in -- Mt 24:48-51; 25:5,8,12; Re 3:3.",
            "Illustrated -- Lu 12:35,36.",
            "Exemplified",
            "David. -- Ps 102:7.",
            "Anna. -- Lu 2:37.",
            "Paul. -- 2Co 11:27."
        ]
    },
    {
        "Word": "Watchmen",
        "Definitions": [
            "Soldiers generally acted as -- Mt 27:65,66.",
            "Citizens sometimes acted as -- Ne 7:3.",
            "Were stationed",
            "On watch towers. -- 2Ki 9:17; Isa 21:5.",
            "On the walls of cities. -- Isa 62:6.",
            "In the streets of cities. -- Ps 127:1.",
            "Around the temple in Jerusalem on special occasions. -- 2Ki 11:6.",
            "Paraded the streets at night to preserve order -- Song 3:3; 5:7.",
            "In time of danger",
            "Increase in number. -- Jer 51:12.",
            "Vigilant night and day. -- Ne 4:9; Isa 21:8.",
            "Reported the approach of all strangers. -- 2Sa 18:24-27; 2Ki 9:18-20; Isa 21:6,7,9.",
            "Sounded an alarm at the approach of enemies. -- Eze 33:2,3.",
            "Vigilance of, vain without God's protection -- Ps 127:1.",
            "Were relieved by turns -- Ne 7:3.",
            "Danger of sleeping on their posts, referred to -- Mt 28:13,14.",
            "Neglecting to give warning punished with death -- Eze 33:6.",
            "Often interrogated by passengers -- Isa 21:11.",
            "Illustrative",
            "Of ministers. -- Isa 5:28; 62:6; Eze 3:17; Heb 13:17.",
            "(Blind,) of careless ministers. -- Isa 56:10.",
            "(Looking for the morning,) of anxious waiting for God. -- Ps 130:5,6."
        ]
    },
    {
        "Word": "Water",
        "Definitions": [
            "One of the elements of the world -- Ge 1:2.",
            "God originally",
            "Created the firmament to divide. -- Ge 1:6,7.",
            "Collected into one place. -- Ge 1:9.",
            "Created fowls and fishes, &c from. -- Ge 1:20,21.",
            "Necessary to vegetation -- Ge 2:5,6; Job 14:9; Isa 1:30.",
            "Some plants particularly require -- Job 8:11.",
            "Necessary to the comfort and happiness of man -- Isa 41:17; Zec 9:11.",
            "Collected in",
            "Springs. -- Jos 15:19.",
            "Pools. -- 1Ki 22:38; Ne 2:14.",
            "Ponds. -- Ex 7:19; Isa 19:10.",
            "Fountains. -- 1Ki 18:5; 2Ch 32:3.",
            "Wells. -- Ge 21:19.",
            "Brooks. -- 2Sa 17:20; 1Ki 18:5.",
            "Streams. -- Ps 78:16; Isa 35:6.",
            "Rivers. -- Isa 8:7; Jer 2:18.",
            "The sea. -- Ge 1:9,10; Isa 11:9.",
            "The clouds. -- Ge 1:7; Job 26:8,9.",
            "Rises in vapour to the clouds -- Ec 1:7; Ps 104:8.",
            "Drops from the clouds in rain -- De 11:11; 2Sa 21:10.",
            "Described as",
            "Fluid. -- Ps 78:16; Pr 30:4.",
            "Unstable. -- Ge 49:4.",
            "Penetrating. -- Ps 109:18.",
            "Reflecting images. -- Pr 27:9.",
            "Wearing the hardest substances. -- Job 14:19.",
            "Cleansing. -- Eze 36:25; Eph 5:26.",
            "Refreshing. -- Job 22:7; Pr 25:25.",
            "Congealed by cold -- Job 38:29; Ps 147:16,17.",
            "Was used by Jews",
            "As their principal beverage. -- Ge 24:43; 1Ki 13:19,22; 18:4; Ho 2:5.",
            "For culinary purposes. -- Ex 12:9.",
            "For washing the person. -- Ge 18:4; 24:32.",
            "For legal purification. -- Ex 29:4; Heb 9:10,19.",
            "Kept for purification in large waterpots -- Joh 2:6.",
            "Carried in vessels -- Ge 21:14; 1Sa 26:11; Mr 14:13.",
            "Artificial mode of conveying, into large cities -- 2Ki 20:20.",
            "Frequently brackish and unfit for use -- Ex 15:23; 2Ki 2:19.",
            "The want of, considered a great calamity -- Ex 17:1-3; Nu 20:2; 2Ki 3:9,10; Isa 3:1.",
            "In times of scarcity, sold at an enormous price -- La 5:4.",
            "Miracles connected with",
            "Turned into blood. -- Ex 7:17,20.",
            "Turned into wine. -- Joh 2:7-9.",
            "Brought from the rock. -- Ex 17:6; Nu 20:11.",
            "Brought from the jaw-bone of an ass. -- Jdj 15:19.",
            "Consumed by fire from heaven. -- 1Ki 18:38.",
            "Divided and made to stand on heap. -- Ex 14:21,22; Jos 3:16.",
            "Trenches filled with. -- 2Ki 3:17-22.",
            "Iron made to swim in. -- 2Ki 6:5,6.",
            "Our Lord, &c walking on. -- Mt 14:26-29.",
            "Healing powers communicated to. -- 2Ki 5:14; Joh 5:4; 9:7.",
            "The world and its inhabitants once destroyed by -- Ge 7:20-23; 2Pe 3:6.",
            "The world not to be again destroyed by -- Ge 9:8-15; 2Pe 3:7.",
            "Illustrative",
            "Of the support of God. -- Isa 8:6.",
            "Of the gifts and graces of the Holy Spirit. -- Isa 41:17,18; 44:3; Eze 36:25; Joh 7:38,39.",
            "Of persecutors. -- Ps 124:4,5.",
            "Of persecutions. -- Ps 88:17.",
            "Of hostile armies. -- Isa 8:7; 17:13.",
            "(Still,) of the ordinances of the gospel. -- Ps 23:2.",
            "(Deep,) of severe affliction. -- Ps 66:12; 69:1; Isa 30:20; 43:2.",
            "(Deep,) of counsel in the heart. -- Pr 20:5.",
            "(Deep,) of the words of the wise of the wise. -- Pr 18:4.",
            "(Poured out,) of the wrath of God. -- Ho 5:10.",
            "(Poured out,) of faintness by terror. -- Ps 22:14.",
            "(Pouring, out of buckets,) of a numerous progeny. -- Nu 24:7.",
            "(Spilled on the ground,) of death. -- 2Sa 14:14.",
            "(Its instability,) of a wavering disposition. -- Ge 49:4.",
            "(Its weakness,) of faintness and cowardice. -- Jos 7:5; Eze 7:17.",
            "(Difficulty of stopping,) of strife and contention. -- Pr 17:14.",
            "(Rapidly flowing away,) of the career of the wicked. -- Job 24:18; Ps 58:7.",
            "(Many,) of different nations and people. -- Re 17:1,15; Jer 51:13.",
            "(Many,) of a variety of afflictions. -- 2Sa 22:17.",
            "(Noise of many,) of the word of Christ. -- Re 1:15.",
            "(Covering the sea,) of the general diffusion of the knowledge of God. -- Isa 11:9; Hab 2:14."
        ]
    },
    {
        "Word": "Weeks",
        "Definitions": [
            "A period of time consisting of seven days -- Le 23:15,16; Lu 18:12.",
            "A space of seven years sometimes so called -- Ge 29:27,28; Da 9:24,25,27.",
            "Origin of computing time by -- Ge 2:2.",
            "The feast of pentecost called the feast of weeks -- Ex 34:22; Ac 2:1."
        ]
    },
    {
        "Word": "Wells",
        "Definitions": [
            "First mention of -- Ge 16:14.",
            "Frequently made",
            "Near encampments. -- Ge 21:30; 26:18.",
            "Outside cities. -- Ge 24:11; Joh 4:6,8.",
            "In the courts of houses. -- 2Sa 17:18.",
            "In the desert. -- 2Ch 26:10.",
            "Supplied by springs -- Pr 16:22.",
            "Supplied by the rain -- Ps 84:6.",
            "Surrounded by trees -- Ge 49:22; Ex 15:27.",
            "Names often given to -- Ge 16:14; 21:31.",
            "Canaan abounded with -- De 6:11.",
            "Many supplied from Lebanon -- Song 4:15.",
            "Mentioned in scripture",
            "Beerlahairoi. -- Ge 16:14.",
            "Bethlehem. -- 2Sa 23:15; 1Ch 11:17,18.",
            "Beer (east of Jordan). -- Nu 21:16-18.",
            "Beer-sheba. -- Ge 21:30,31.",
            "Elim. -- Ex 15:27.",
            "Esek. -- Ge 26:20.",
            "Hagar. -- Ge 21:19.",
            "Haran. -- Ge 29:3,4.",
            "Jacob. -- Joh 4:6.",
            "Rehoboth. -- Ge 26:22.",
            "Sitnah. -- Ge 26:21.",
            "Often deep and difficult to draw from -- Joh 4:11.",
            "Often covered to prevent their being filled with sand -- Ge 29:2,3.",
            "Had troughs placed near for watering cattle -- Ge 24:19,20; Ex 2:16.",
            "Frequented by",
            "Women who came to draw water. -- Ge 24:13,14; Joh 4:7.",
            "Travellers. -- Ge 24:11,13,42; Joh 4:6.",
            "Strangers not to draw from, without permission -- Nu 20:17.",
            "Water of, frequently sold -- Nu 20:19.",
            "Were a frequent cause of strife -- Ge 21:25; 26:21,22; Ex 2:16,17.",
            "Were often stopped up by enemies -- Ge 26:15,18; 2Ki 3:19,25.",
            "Often afforded no water -- Jer 14:3; Zec 9:11.",
            "Illustrative",
            "Of the ordinances of the Church. -- Isa 12:3.",
            "Of the Holy Spirit in saints. -- Song 4:15; Joh 4:14.",
            "Of the mouth of the righteous. -- Pr 10:11.",
            "Of wisdom and understanding in man. -- Pr 16:22; 18:4.",
            "(A fruitful bough by,) of Joseph's numerous posterity. -- Ge 49:22.",
            "(Drinking from one's own,) of enjoyment of domestic happiness. -- Pr 5:15.",
            "(Without water,) of hypocrites. -- 2Pe 2:17."
        ]
    },
    {
        "Word": "Whirlwind",
        "Definitions": [
            "Generally came from the south -- Job 37:9; Isa 21:1; Zec 9:14.",
            "Sometimes came from the north -- Eze 1:4.",
            "Called the whirlwind of God -- Jer 23:19; 30:23.",
            "Arose up from the earth -- Jer 25:32.",
            "Miracles connected with",
            "Elijah taken to heaven in. -- 2Ki 2:1,11.",
            "God spoke to Job from. -- Job 38:1; 40:6.",
            "Frequently continued for a long time -- Jer 30:23.",
            "Destructive nature of -- Pr 1:27.",
            "Illustrative of the",
            "Speed with which God executes his purposes. -- Na 1:3.",
            "Velocity of Christ's second coming. -- Isa 66:15.",
            "Velocity of the chariots in hostile armies. -- Isa 5:28; Jer 4:13.",
            "Fury of God's judgments. -- Jer 25:32; 30:23.",
            "Sudden destruction of the wicked. -- Ps 58:9; Pr 1:27; Isa 17:13; 40:24; 41:16; Jer 30:23.",
            "Unavoidable fruit of a life of sin and vanity. -- Ho 8:7."
        ]
    },
    {
        "Word": "Wicked, The, Are Compared To",
        "Definitions": [
            "Abominable branches -- Isa 14:19.",
            "Ashes under the feet -- Mal 4:3.",
            "Bad fishes -- Mt 13:48.",
            "Beasts -- Ps 49:12; 2Pe 2:12.",
            "Blind, The -- Zep 1:17; Mt 15:14.",
            "Brass and iron -- Jer 6:28; Eze 22:18.",
            "Briars and thorns -- Isa 55:13; Eze 2:6.",
            "Bulls of Bashan -- Ps 22:12.",
            "Carcasses trodden under feet -- Isa 14:19.",
            "Chaff -- Job 21:18; Ps 1:4; Mt 3:12.",
            "Clouds without water -- Jude 1:12.",
            "Corn blasted -- 2Ki 19:26.",
            "Corrupt trees -- Lu 6:43.",
            "Deaf adders -- Ps 58:4.",
            "Dogs -- Pr 26:11; Mt 7:6; 2Pe 2:22.",
            "Dross -- Ps 119:119; Eze 22:18,19.",
            "Early dew that passes away -- Ho 13:3.",
            "Evil figs -- Jer 24:8.",
            "Fading oaks -- Isa 1:30.",
            "Fiery oven -- Ps 21:9; Ho 7:4.",
            "Fire of thorns -- Ps 118:12.",
            "Fools building upon sand -- Mt 7:26.",
            "Fuel of fire -- Isa 9:19.",
            "Garden without water -- Isa 1:30.",
            "Goats -- Mt 25:32.",
            "Grass -- Ps 37:2; 92:7.",
            "Grass on the housetop -- 2Ki 19:26.",
            "Green bay-trees -- Ps 37:35.",
            "Green herbs -- Ps 37:2.",
            "Heath in the desert -- Jer 17:6.",
            "Horses rushing into the battle -- Jer 8:6.",
            "Idols -- Ps 115:8.",
            "Lions greedy of prey -- Ps 17:12.",
            "Melting wax -- Ps 68:2.",
            "Morning-clouds -- Ho 13:3.",
            "Moth-eaten garments -- Isa 50:9; 51:8.",
            "Passing whirlwinds -- Pr 10:25.",
            "Potsherds -- Pr 26:23.",
            "Raging waves of the sea -- Jude 1:13.",
            "Reprobate silver -- Jer 6:30.",
            "Scorpions -- Eze 2:6.",
            "Serpents -- Ps 58:4; Mt 23:33.",
            "Smoke -- Ho 13:3.",
            "Stony ground -- Mt 13:5.",
            "Stubble -- Job 21:18; Mal 4:1.",
            "Swine -- Mt 7:6; 2Pe 2:22.",
            "Tares -- Mt 13:38.",
            "Troubled sea -- Isa 57:20.",
            "Visions of the night -- Job 20:8.",
            "Wandering stars -- Jude 1:13.",
            "Wayward children -- Mt 11:16.",
            "Wells without water -- 2Pe 2:17.",
            "Wheels -- Ps 83:13.",
            "Whited sepulchres -- Mt 23:27.",
            "Wild ass's colt -- Job 11:12."
        ]
    },
    {
        "Word": "Wind, The",
        "Definitions": [
            "Variable nature of -- Ec 1:6.",
            "God",
            "Created. -- Am 4:13.",
            "Restrains. -- Job 28:25; Ps 107:29.",
            "Brings forth, out of his treasuries. -- Ps 135:7; Jer 10:13.",
            "Raises. -- Ps 107:25; Jon 4:8.",
            "Changes. -- Ps 78:26.",
            "Assuages. -- Mt 8:26; 14:32.",
            "Gathers, in his hand. -- Pr 30:4.",
            "Accomplishes the purposes of God -- Ps 148:8.",
            "Theory of, above man's comprehension -- Joh 3:8.",
            "Mentioned in scripture",
            "North. -- Pr 25:23; Song 4:16.",
            "South. -- Job 37:17; Lu 12:55.",
            "East. -- Job 27:21; Eze 17:10; Ho 13:15.",
            "West. -- Ex 10:19.",
            "Euroclydon. -- Ac 27:14.",
            "The simoom or pestilential wind. -- 2Ki 19:7,35; Jer 4:11.",
            "The whirlwind. -- Job 37:9.",
            "Drying nature of -- Ge 8:1; Isa 11:15.",
            "Purifying nature of -- Job 37:21; Jer 4:11.",
            "When violent called",
            "Tempest. -- Job 9:17; 27:20; Jon 1:4.",
            "Storm. -- Job 21:18; Ps 83:15.",
            "Stormy wind. -- Ps 148:8; Eze 13:11,13.",
            "Windy storm. -- Ps 55:8.",
            "Great and strong wind. -- 1Ki 19:11.",
            "Mighty wind. -- Ac 2:2; Re 6:13.",
            "Fierce wind. -- Jas 3:4.",
            "Rough wind. -- Isa 27:8.",
            "From the north drives away rain -- Pr 25:23.",
            "Frequently brings rain -- 1Ki 18:44,45; 2Ki 3:17.",
            "Often blighting -- Ps 103:16; Isa 40:7.",
            "Movement of the leaves of trees, &c by, noticed -- Isa 7:2; Mt 11:7; Re 6:13.",
            "Tempestuous",
            "Raises the sea in waves. -- Ps 107:25; Joh 6:18.",
            "Drives about the largest ships. -- Mt 14:24; Ac 27:18; Jas 3:4.",
            "Destroys houses. -- Job 1:19; Mt 7:27.",
            "Miracles connected with",
            "Locusts brought by. -- Ex 10:13.",
            "Locusts removed by. -- Ex 10:19.",
            "Red sea divided by. -- Ex 14:21.",
            "Quails brought by. -- Nu 11:31.",
            "Rocks and mountains rent by. -- 1Ki 19:11.",
            "Raises on account of Jonah. -- Jon 1:4.",
            "Calmed by casting out Jonah. -- Jon 1:15.",
            "Calmed by Christ. -- Mt 8:26; 14:32.",
            "Illustrative",
            "Of the operations of the Holy Spirit. -- Eze 37:9; Joh 3:8; Ac 2:2.",
            "Of the life of man. -- Job 7:7.",
            "Of the speeches of the desperate. -- Job 6:26.",
            "Of terrors which pursue the soul. -- Job 30:15.",
            "Of molten images. -- Isa 41:29.",
            "Of iniquity which leads to destruction. -- Isa 64:6.",
            "Of false doctrines. -- Eph 4:14.",
            "(Chaff or stubble before,) of the wicked. -- Job 21:18; Ps 1:4.",
            "(Without rain,) of one who boasts of a false gift. -- Pr 25:14.",
            "(When destructive,) of the judgments of God. -- Isa 27:8; 29:6; 41:16.",
            "(Sowing,) of a course of sin. -- Ho 8:7.",
            "(Feeding upon) of vain hopes. -- Ho 12:1.",
            "(Bringing forth,) of disappointed expectations. -- Isa 26:18."
        ]
    },
    {
        "Word": "Winter",
        "Definitions": [
            "God makes -- Ps 74:17.",
            "Yearly return of, secured by covenant -- Ge 8:22.",
            "Coldness and inclemency of, noticed -- Pr 20:4; Joh 10:22.",
            "Unsuited for",
            "Travelling. -- Mt 24:20; 2Ti 4:21.",
            "Navigation. -- Ac 27:9.",
            "Ships were laid up in port during -- Ac 27:12; 28:11.",
            "The Jews frequently had special houses for -- Jer 36:22; Am 3:15.",
            "Illustrative of seasons of spiritual adversity -- Song 2:11."
        ]
    },
    {
        "Word": "Wisdom of God, The",
        "Definitions": [
            "Is one of his attributes -- 1Sa 2:3; Job 9:4.",
            "Described as",
            "Perfect. -- Job 36:4; 37:16.",
            "Mighty. -- Job 36:5.",
            "Universal. -- Job 28:24; Da 2:22; Ac 15:18.",
            "Infinite. -- Ps 147:5; Ro 11:33.",
            "Unsearchable. -- Isa 40:28; Ro 11:33.",
            "Wonderful. -- Ps 139:6.",
            "Beyond human comprehension. -- Ps 139:6.",
            "Incomparable. -- Isa 44:7; Jer 10:7.",
            "Underived. -- Job 21:22; Isa 40:14.",
            "The gospel contains treasures of -- 1Co 2:7.",
            "Wisdom of saints is derived from -- Ezr 7:25.",
            "All human wisdom derived from -- Da 2:1.",
            "Saints ascribe to him -- Da 2:20.",
            "Exhibited in",
            "His works. -- Job 37:16; Ps 104:24; 136:5; Pr 3:19; Jer 10:12.",
            "His counsels. -- Isa 28:29; Jer 32:19.",
            "His foreshadowing events. -- Isa 42:9; 46:10.",
            "Redemption. -- 1Co 1:24; Eph 1:8; 3:10.",
            "Searching the heart. -- 1Ch 28:9; Re 2:23.",
            "Understanding the thoughts. -- 1Ch 28:9; Ps 139:2.",
            "Exhibited in knowing",
            "The heart. -- Ps 44:21; Pr 15:11; Lu 16:15.",
            "The actions. -- Job 34:21; Ps 139:2,3.",
            "The words. -- Ps 139:4.",
            "His saints. -- 2Sa 7:20; 2Ti 2:19.",
            "The way of saints. -- Job 23:10; Ps 1:6.",
            "The want of saints. -- De 2:7; Mt 6:8.",
            "The afflictions of saints. -- Ex 3:7; Ps 142:3.",
            "The infirmities of saints. -- Ps 103:14.",
            "The minutest matters. -- Mt 10:29,30.",
            "The most secret things. -- Mt 6:18.",
            "The time of judgment. -- Mt 24:36.",
            "The wicked. -- Ne 9:10; Job 11:11.",
            "The works, &c of the wicked. -- Isa 66:18.",
            "Nothing is concealed from -- Ps 139:12.",
            "The wicked question -- Ps 73:11; Isa 47:10.",
            "Should be magnified -- Ro 16:27; Jude 1:25."
        ]
    },
    {
        "Word": "Witness of the Holy Spirit",
        "Definitions": [
            "Is truth -- 1Jo 5:6.",
            "To be implicitly received -- 1Jo 5:6,9.",
            "Borne to Christ",
            "As Messiah. -- Lu 3:22; Joh 1:32,33.",
            "As coming to redeem and sanctify. -- 1Jo 5:6.",
            "As exalted to be a Prince and Saviour to give repentance, &c. -- Ac 5:31,32.",
            "As perfecting saints. -- Heb 10:14,15.",
            "As foretold by himself. -- Joh 15:26.",
            "In heaven. -- 1Jo 5:7,11.",
            "On earth. -- 1Jo 5:8.",
            "The first preaching of the gospel confirmed by -- Ac 14:3; Heb 2:4.",
            "The faithful preaching of the Apostles accompanied by -- 1Co 2:4; 1Th 1:5.",
            "Given to saints",
            "On believing. -- Ac 15:8; 1Jo 5:10.",
            "To testify to them of Christ. -- Joh 15:26.",
            "As an evidence of adoption. -- Ro 8:16.",
            "As an evidence of Christ in them. -- 1Jo 3:24.",
            "As an evidence of God in them. -- 1Jo 4:13.",
            "Borne against all unbelievers -- Ne 9:30; Ac 28:25-27."
        ]
    },
    {
        "Word": "Wives",
        "Definitions": [
            "Not to be selected from among the ungodly -- Ge 24:3; 26:34,35; 28:1.",
            "Duties of, to their husbands",
            "To love them. -- Tit 2:4.",
            "To reverence them. -- Eph 5:33.",
            "To be faithful to them. -- 1Co 7:3-5,10.",
            "To be subject to them. -- Ge 3:16; Eph 5:22,24; 1Pe 3:1.",
            "To obey them. -- 1Co 14:34; Tit 2:5.",
            "To remain with them for life. -- Ro 7:2,3.",
            "Should be adorned",
            "Not with ornaments. -- 1Ti 2:9; 1Pe 3:3.",
            "With modesty and sobriety. -- 1Ti 2:9.",
            "With a meek and quiet spirit. -- 1Pe 3:4,5.",
            "With good works. -- 1Ti 2:10; 5:10.",
            "Good",
            "Are from the Lord. -- Pr 19:14.",
            "Are a token of the favour of God. -- Pr 18:22.",
            "Are a blessing to husbands. -- Pr 12:4; 31:10,12.",
            "Bring honour on husbands. -- Pr 31:23.",
            "Secure confidence of husbands. -- Pr 31:11.",
            "Are praised by husbands. -- Pr 31:28.",
            "Are diligent and prudent. -- Pr 31:13-27.",
            "Are benevolent to the poor. -- Pr 31:20.",
            "Duty of, to unbelieving husbands. -- 1Co 7:13,14,16; 1Pe 3:1,2.",
            "Should be silent in the Churches. -- 1Co 14:34.",
            "Should seek religious instruction from their husbands -- 1Co 14:35.",
            "Of ministers should be exemplary -- 1Ti 3:11.",
            "Good -- Exemplified",
            "Wife of Manoah. -- Jdj 13:10.",
            "Orpah and Ruth. -- Ru 1:4,8.",
            "Abigail. -- 1Sa 25:3.",
            "Esther. -- Es 2:15-17.",
            "Elizabeth. -- Lu 1:6.",
            "Priscilla. -- Ac 18:2,26.",
            "Sarah. -- 1Pe 3:6.",
            "Bad -- Exemplified",
            "Samson's wife. -- Jdj 14:15-17.",
            "Michal. -- 2Sa 6:16.",
            "Jezebel. -- 1Ki 21:25.",
            "Zeresh. -- Es 5:14.",
            "Job's wife. -- Job 2:9.",
            "Herodias. -- Mr 6:17.",
            "Sapphira. -- Ac 5:1,2."
        ]
    },
    {
        "Word": "Wolf, The",
        "Definitions": [
            "Rapacious nature of -- Ge 49:27.",
            "Particularly fierce in the evening when it seeks its prey -- Jer 5:6; Hab 1:8.",
            "Destructive to flocks of sheep -- Joh 10:12.",
            "Illustrative",
            "Of the wicked. -- Mt 10:16; Lu 10:3.",
            "Of wicked rulers. -- Eze 22:27; Zep 3:3.",
            "Of false teachers. -- Mt 7:15; Ac 20:29.",
            "Of the devil. -- Joh 10:12.",
            "Of the tribe of Benjamin. -- Ge 49:27.",
            "Of fierce enemies. -- Jer 5:6; Hab 1:8.",
            "(Taming of,) of the change effected by conversion. -- Isa 11:6; 65:25."
        ]
    },
    {
        "Word": "Years",
        "Definitions": [
            "The sun and moon appointed to mark out -- Ge 1:14.",
            "Early computation of time by -- Ge 5:3.",
            "Divided into",
            "Seasons. -- Ge 8:22.",
            "Months. -- Ge 7:11; 1Ch 27:1.",
            "Weeks. -- Da 9:27; Lu 18:12.",
            "Days. -- Ge 25:7; Es 9:27.",
            "Length of, during the patriarchal age -- Ge 7:11; 8:13; 7:24; 8:3.",
            "Commencement of, changed after the exodus -- Ex 12:2.",
            "Remarkable",
            "Sabbatical. -- Le 25:4.",
            "Jubilee. -- Le 25:11.",
            "In prophetic computation, days reckoned as -- Da 12:11,12.",
            "Illustrative",
            "(Coming to,) of manhood. -- Heb 11:24.",
            "(Well stricken in,) of old age. -- Lu 1:7.",
            "(Being full of,) of old age. -- Ge 25:8.",
            "(Acceptable,) of the time of the gospel. -- Isa 61:2; Lu 4:19.",
            "(Of the right hand of the Most High,) of prosperity. -- Ps 77:10.",
            "(Of the redeemed,) of redemption by Christ. -- Isa 63:4.",
            "(Of visitation,) of severe judgments. -- Jer 11:23; 23:12.",
            "(Of recompences,) of judgments. -- Isa 34:8."
        ]
    },
    {
        "Word": "Zebulun, the Tribe Of",
        "Definitions": [
            "Descended from Jacob's tenth son -- Ge 30:19,20.",
            "Predictions respecting -- Ge 49:13; De 33:18,19.",
            "Persons selected from",
            "To number the people. -- Nu 1:9.",
            "To spy out the land. -- Nu 13:10.",
            "To divide the land. -- Nu 34:25.",
            "Strength of, on leaving Egypt -- Nu 1:30,31.",
            "Formed the rear of the first division of the army of Israel in its journeys -- Nu 10:14,16.",
            "Encamped under the standard of Judah, east of the tabernacle -- Nu 2:3,7.",
            "Offering of, at the dedication -- Nu 7:24-29.",
            "Families of -- Nu 26:26,27.",
            "Strength of, on entering Canaan -- Nu 26:27.",
            "On Ebal said amen to the curses -- De 27:13.",
            "A naval and commercial people -- Ge 49:13.",
            "Furnished scribes or writers to Israel -- Jdj 5:14.",
            "Bounds of their inheritance -- Jos 19:10-16.",
            "Unable to drive out the Canaanites from their cities, but made them tributary -- Jdj 1:30.",
            "Praised for assisting Deborah and Barak in opposing Sisera -- Jdj 5:14,18; 4:10.",
            "Aided Gideon against the army of the Midianites -- Jdj 6:35.",
            "Furnished a judge to Israel -- Jdj 12:11,12.",
            "Some of, at David's coronation -- 1Ch 12:33.",
            "Officer appointed over by David -- 1Ch 27:19.",
            "Only some of, assisted in Hezekiah's reformation -- 2Ch 30:10,11,18."
        ]
    }
]